T04n0212_出曜經
大正藏第 04 冊 No. 0212 出曜經
No. 212
出曜經序
《出曜經》者，婆須密舅法救菩薩之所撰也，集比一千章，立為三十三品，名曰法句，錄其本起，系而為釋，名曰出曜。出曜之言，舊名譬喻，即十二部經第六部也。有罽賓沙門僧伽䟦澄，以前秦建元十九年，陟蔥嶺、涉流沙，不遠萬里來至長安。其所闇識富博絕倫，先師器之。既重其人，吐誠亦深，數四年中，上聞異要，奇雜盈耳。俄而三秦覆墜，避地東周。後秦皇初四年，還轅伊洛，將返舊鄉，佇駕京師，望路致慨，恨《法句》之不全、《出曜》之未具，緬邈長懷，蘊情盈抱。太尉姚旻，篤誠深樂，聞不俟駕，五年秋請令出之，六年春訖。澄執梵本，佛念宣譯，道嶷筆受，和碧二師師法括而正之。時不有怙，從本而已。舊有四卷，所益已多，得此具解，覽之畫然矣。予自武當，軒衿華領，諮詢觀化，預參檢校，聊復序之
現代漢語譯本 《出曜經》這部經，是婆須密舅法救菩薩所撰寫的。它收集了一千個章節，分為三十三品，名為『法句』，記錄了這些章節的本源和起源，並加以解釋，因此名為『出曜』。『出曜』這個詞，舊時被稱為『譬喻』，也就是十二部經中的第六部。有罽賓的沙門僧伽䟦澄，在前秦建元十九年，翻越蔥嶺，跋涉流沙，不遠萬里來到長安。他所掌握的知識淵博，無人能比，先前的老師們都很器重他。因為敬重他的人品，他所表達的誠意也很深，在數年間，他所講述的各種奇特而重要的道理，讓人聽得應接不暇。不久，三秦地區覆滅，他避難到了東周。後秦皇初四年，他回到轅伊洛，準備返回故鄉，在京城等待出發時，望著道路，感慨萬千，遺憾《法句》的不完整和《出曜》的不完備，心中充滿了長久的思念和遺憾。太尉姚旻，虔誠而喜愛佛法，聽說此事後，不等僧伽䟦澄出發，就在五年秋天請求他翻譯此經，到六年春天完成。僧伽䟦澄拿著梵文字，佛念負責口譯，道嶷負責筆錄，和碧二位法師負責校對和修正。當時沒有可以依賴的舊譯本，只能根據梵文字進行翻譯。舊譯本有四卷，現在增加了很多內容，得到這個完整的解釋，讀起來就非常清楚了。我從武當山來，整理衣領，諮詢佛法，參與校對，所以簡單地寫下這篇序言。
English version The 『Abhidharma-prakarana-pāda-śāstra』 (also known as 『Udānavarga』) was written by the Bodhisattva Dharmatrāta, the uncle of Vasumitra. It compiles one thousand chapters, divided into thirty-three sections, named 『Dharmapada』 (Verses on the Dharma), recording their origins and providing explanations, hence the name 『Udāna』. The term 『Udāna』 was formerly known as 『Avadāna』 (Parable), which is the sixth of the twelve divisions of scriptures. There was a Śramaṇa from Kasmira named Saṃghabhūti, who, in the nineteenth year of Jianyuan of the Former Qin Dynasty, crossed the Pamir Mountains and traversed the deserts, traveling thousands of miles to Chang'an. His knowledge was vast and unparalleled, and the previous teachers greatly valued him. Because of his respected character, his sincerity was also profound. Over several years, the various unique and important principles he expounded were overwhelming. Soon after, the Three Qin regions fell, and he sought refuge in Eastern Zhou. In the fourth year of the reign of Emperor Yao of the Later Qin Dynasty, he returned to Yuan and Luo, preparing to return to his homeland. While waiting in the capital, he looked at the road and was filled with emotion, regretting the incompleteness of the 『Dharmapada』 and the lack of completeness of the 『Udāna』, his heart filled with long-lasting longing and regret. Grand Commandant Yao Min, who was devout and fond of Buddhism, upon hearing this, requested him to translate the scripture in the autumn of the fifth year, without waiting for Saṃghabhūti to depart, and it was completed in the spring of the sixth year. Saṃghabhūti held the Sanskrit text, Buddhanandi was responsible for oral translation, Daoyi was responsible for writing, and the two masters Hebi were responsible for proofreading and correction. At that time, there was no old translation to rely on, so they could only translate based on the Sanskrit text. The old translation had four volumes, and now much content has been added. With this complete explanation, it is very clear to read. I came from Wudang Mountain, straightened my collar, consulted on the Dharma, and participated in the proofreading, so I briefly wrote this preface.
。弘始元年八月十二日僧睿造首。
出曜經卷第一
姚秦涼州沙門竺佛念譯
無常品第一之一
昔佛在波羅㮈國。佛告諸比丘：「當來之世，眾生之類壽八萬四千歲。爾時壽八萬四千歲眾生輩，於此閻浮利內，眾生共居一處，穀米豐熟人民熾盛，雞狗鳴喚共相聞聲。」佛告比丘：「汝等當知，爾時人民，女年五百歲，便外適娶。爾時有王，名曰蠰佉，七寶導從，以法治化無有阿曲。有自然羽寶之車，高千肘廣十六肘，豎立修治眾寶瓔珞，在大眾中，分檀佈施無吝悔心，造立功德為眾導首，與諸沙門婆羅門諸得道者，遠行住止經過居宿皆悉給施，有所求索無所吝惜。爾時眾生壽八萬四千歲，有如來出世，名曰彌勒，至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊；如我今日，成無上正真等正覺，十號具足。常當將護無數百千諸比丘僧；如我今日，將護無數百千諸比丘僧
現代漢語譯本 弘始元年八月十二日，僧睿開始製作（此經）。
《出曜經》卷第一
姚秦涼州沙門竺佛念譯
無常品第一之一
過去佛在波羅奈國時，佛告訴眾比丘：『未來世，眾生的壽命將有八萬四千歲。那時，壽命八萬四千歲的眾生們，在這閻浮提內，將共同居住在一處，穀物豐收，人民興盛，雞狗的鳴叫聲彼此都能聽到。』佛告訴比丘：『你們應當知道，那時的人們，女子到了五百歲才出嫁。那時有一位國王，名叫蠰佉，他以七寶為儀仗，以正法治理國家，沒有絲毫偏頗。他有一輛天然形成的羽寶之車，高千肘，寬十六肘，豎立著修飾精美的各種寶物瓔珞。他在大眾之中，慷慨佈施，沒有絲毫吝嗇後悔之心，建立功德，作為眾人的領袖。他對於沙門、婆羅門以及得道之人，無論遠行、停留、經過、居住，都給予供養，對於他們的需求，沒有絲毫吝惜。那時眾生的壽命有八萬四千歲，有一位如來出世，名叫彌勒，是至真、等正覺、明行成就、善逝、世間解、無上士、道法御、天人師，號佛、世尊；就像我今天一樣，成就無上正真等正覺，十號具足。他將常常護持無數百千的比丘僧；就像我今天一樣，護持無數百千的比丘僧。』
English version On the twelfth day of the eighth month of the first year of the Hongshi era, the monk Rui began the creation (of this scripture).
The first volume of the 'Chuyao Jing'
Translated by the Shramana Zhu Fonian of Liangzhou, Yao Qin
The first of the 'Impermanence' chapter
In the past, when the Buddha was in the country of Varanasi, the Buddha told the monks: 'In the future, the lifespan of beings will be 84,000 years. At that time, beings with a lifespan of 84,000 years will live together in one place within this Jambudvipa. Grains will be abundant, people will flourish, and the sounds of chickens and dogs will be heard by each other.' The Buddha told the monks: 'You should know that at that time, women will marry at the age of five hundred. At that time, there will be a king named Xiangqu, who will use seven treasures as his retinue and govern the country with the righteous law, without any bias. He will have a naturally formed feathered treasure chariot, a thousand elbows high and sixteen elbows wide, adorned with various exquisite jewels and ornaments. Among the masses, he will give generously without any stinginess or regret, establishing merit and acting as a leader for the people. He will provide for the needs of Shramanas, Brahmins, and those who have attained the Way, whether they are traveling far, staying, passing through, or residing. He will not be stingy with anything they ask for. At that time, when beings have a lifespan of 84,000 years, a Tathagata will appear in the world, named Maitreya, who is the Perfectly Enlightened One, the Accomplished in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Men, the Teacher of Gods and Men, called Buddha, the World Honored One; just like I am today, having attained the Unsurpassed Perfect Enlightenment, possessing the ten titles. He will always protect countless hundreds of thousands of monks; just like I am today, protecting countless hundreds of thousands of monks.'
。與諸大眾，廣說深法上中下善，義味微妙，具足清凈修于梵行；如我今日，與諸大眾廣說深法上中下善，義味微妙，具足清凈修于梵行。廣說如彌勒下生。如佛所說，有經名曰六更樂道，若有眾生生其中者，若眼見色，盡見善色不見惡色，見愛不見非愛，見可敬不見非可敬，見可念不見非可念，見美色不見非美色。諸有眾生耳聞聲者，鼻嗅香、舌知味、身知細滑、意知法，乃至天帝亦復如是。」
爾時世尊游毗舍離獼猴池水大講堂上，爾時眾多毗舍離諸童子等，各生此念：「我等宜可共相率合至世尊所問訊禮覲。」其中童子，或有乘載青馬青蓋被服皆青，或有乘載青黃赤白，被服皆白，捶鐘鳴鼓作倡伎樂，前後導從至世尊所。爾時世尊告諸比丘：「汝等當知，若有不見諸天遊觀至後園浴池者，今當觀此諸童子等，所著法服乘載輿輦，與彼諸天亦無差別。所以然者，諸天被服與此無異
現代漢語譯本 『與各位大眾，廣泛宣說深奧佛法的上、中、下三種善法，其意義和味道微妙，圓滿清凈地修持梵行；就像我今天，與各位大眾廣泛宣說深奧佛法的上、中、下三種善法，其意義和味道微妙，圓滿清凈地修持梵行。』廣泛宣說如同彌勒下生時一樣。如同佛所說，有一部經名為《六更樂道》，如果有眾生出生在其中，如果眼睛看到顏色，都看到美好的顏色而看不到醜惡的顏色，看到喜愛的而看不到不喜愛的，看到可敬的而看不到不可敬的，看到可唸的而看不到不可唸的，看到美麗的顏色而看不到不美麗的顏色。所有眾生耳朵聽到聲音，鼻子聞到香味，舌頭嚐到味道，身體感覺到細滑，意識知道法，乃至天帝也是如此。 當時，世尊在毗舍離獼猴池水邊的大講堂上游化，當時許多毗舍離的童子們，各自產生這樣的想法：『我們應該一起到世尊那裡問候禮拜。』其中有的童子，有的乘坐青色的馬，打著青色的傘蓋，穿的衣服都是青色的；有的乘坐青黃赤白的馬，穿的衣服都是白色的，敲鐘鳴鼓，演奏音樂，前後引導著來到世尊所在的地方。當時，世尊告訴各位比丘：『你們應當知道，如果有人沒有見過諸天在後花園的浴池遊玩，現在應當看看這些童子們，他們所穿的衣服和乘坐的車輦，與那些諸天也沒有什麼差別。之所以這樣，是因為諸天所穿的衣服與這些童子們沒有什麼不同。』
English version 'With all the assembly, extensively expound the profound Dharma, the good in its superior, middling, and inferior forms, whose meaning and flavor are subtle, and which is fully pure in the practice of the Brahma-faring; just as I today, with all the assembly, extensively expound the profound Dharma, the good in its superior, middling, and inferior forms, whose meaning and flavor are subtle, and which is fully pure in the practice of the Brahma-faring.' Expounding extensively is like when Maitreya descends. As the Buddha said, there is a sutra called 'Sixfold Pleasure Path,' if there are beings born therein, if the eyes see colors, they see only good colors and not bad colors, they see the beloved and not the unloved, they see the venerable and not the unvenerable, they see the memorable and not the unmemorable, they see beautiful colors and not unbeautiful colors. All beings whose ears hear sounds, whose noses smell fragrances, whose tongues taste flavors, whose bodies feel smoothness, whose minds know the Dharma, even the heavenly emperor is like this. At that time, the World Honored One was wandering in the great lecture hall by the Monkey Pond in Vaishali. At that time, many young boys of Vaishali each had this thought: 'We should go together to the World Honored One to inquire and pay respects.' Among them, some boys rode on blue horses, with blue canopies and wearing all blue clothes; some rode on horses of blue, yellow, red, and white, wearing all white clothes, striking bells and drums, making music, and being led to the place where the World Honored One was. At that time, the World Honored One told the monks: 'You should know that if there are those who have not seen the gods playing in the bathing pool in the rear garden, now you should look at these boys, the clothes they wear and the carriages they ride in, are no different from those of the gods. The reason for this is that the clothes worn by the gods are no different from those of these boys.'
。」
爾時座上數百千眾生之類，各作是念：「我等宜可發真誠誓，使我等後生生天上人中，恒著此法服永已不離，使當來世有佛興出，聞甚深法，永離苦惱入泥洹界。」如來以知眾生心念，求生三有不離苦惱，便與大眾而說此偈：
「所行非常， 為磨滅法， 不可恃怙， 變易不住。」
爾時眾生聞此一句偈，不可稱計百千眾生，于現法中漏盡意解，皆得道果。
昔有婆羅門四人皆得神通，身能飛行神足無礙。此四梵志自相謂言：「其有人民以餚饌食，施瞿曇沙門者，便得生天不離福堂，有聞法者入解脫門，我等今日意貪天福，不願解脫不須聞法。」是時，四人各執四枚甘美石蜜，一人先至如來所，奉上世尊。如來受已，告彼梵志而說此偈，所行非常；梵志聞已以手掩耳。次第二人至如來所，貢上石蜜。如來複說此偈，謂興衰法；梵志聞已以手掩耳。次第三人至如來所，貢上石蜜
現代漢語譯本 當時，在座的成百上千的眾生，各自心中想著：『我們應該發起真誠的誓願，使我們後世生在天上或人間，都能永遠穿著這佛法之衣，永不離身，使未來世有佛出世時，我們能聽聞甚深佛法，永遠脫離苦惱，進入涅槃的境界。』如來知道眾生心中所想，他們追求在三界中輪迴，不能脫離苦惱，於是就對大眾說了這首偈語： 『所行無常，是磨滅之法，不可依賴，變易不定。』 當時，眾生聽到這句偈語，有數不清的成百上千的眾生，在當下就漏盡煩惱，心意解脫，都證得了道果。 過去有四個婆羅門，都得到了神通，身體能夠飛行，神足通達無礙。這四個婆羅門互相說道：『如果有人用美味佳餚供養瞿曇沙門，就能得生天上，不離福地；如果有人聽聞佛法，就能進入解脫之門。我們今天貪圖天上的福報，不願解脫，不需要聽聞佛法。』當時，四人各自拿著四塊甘美的石蜜，一人先來到如來處，奉獻給世尊。如來接受后，告訴那位婆羅門並說了這首偈語：『所行無常』；婆羅門聽后就用手摀住了耳朵。第二個人接著來到如來處，獻上石蜜。如來又說了這首偈語，說的是興衰之法；婆羅門聽后也用手摀住了耳朵。第三個人接著來到如來處，獻上石蜜。
English version At that time, hundreds of thousands of beings in the assembly each thought: 'We should make a sincere vow that in our future lives, whether in the heavens or among humans, we will always wear this Dharma robe and never be separated from it, so that when a Buddha appears in the future, we can hear the profound Dharma, forever escape suffering, and enter the realm of Nirvana.' The Tathagata, knowing the thoughts of the beings, that they sought rebirth in the three realms and could not escape suffering, then spoke this verse to the assembly: 'What is done is impermanent, it is a law of decay, unreliable, and subject to change.' At that time, upon hearing this verse, countless hundreds of thousands of beings, in the present moment, exhausted their defilements, their minds were liberated, and they all attained the fruit of the path. In the past, there were four Brahmins who had all attained supernatural powers, their bodies could fly, and their divine feet were unimpeded. These four Brahmins said to each other: 'If people offer delicious food to the Shramana Gautama, they will be reborn in heaven and not leave the realm of blessings; if they hear the Dharma, they will enter the gate of liberation. Today, we are greedy for heavenly blessings, we do not desire liberation, and we do not need to hear the Dharma.' At that time, each of the four held four pieces of sweet rock candy. One person first went to the Tathagata and offered it to the World Honored One. The Tathagata accepted it and told that Brahmin, speaking this verse: 'What is done is impermanent'; the Brahmin covered his ears with his hands upon hearing it. The second person then came to the Tathagata and offered the rock candy. The Tathagata again spoke this verse, speaking of the law of rise and fall; the Brahmin covered his ears with his hands upon hearing it. The third person then came to the Tathagata and offered the rock candy.
。如來受已，復說此偈，夫生輒死；梵志聞已以手掩耳。次第四人至如來所，貢上石蜜；如來受已，復說此偈，此滅為樂；梵志聞已以手掩耳，各舍之去。
如來觀彼心意念，知應得度，便以權便隱形不現，四人各聚一處自相謂言：「我等雖施瞿曇沙門，意不決了，瞿曇沙門有何言教？」先問前者：「奉上石蜜得何言教？亦不聞法乎？」對曰：「我從如來聞一句義，所行非常；聞此義已即以手掩耳亦不承受。」次問第二人：「至如來所得何言教？」其人復自陳說：「吾至如來所貢上石蜜，如來與我而說此偈，謂興衰法；吾聞此已以手掩耳亦不承受。」次問第三人：「汝至如來所得何言教？」其人復自陳說：「至如來所貢上石蜜，如來與我而說此偈，夫生輒死；吾聞此已以手掩耳亦不承受。」次問第四人：「汝至如來所得何言教？」其人對曰：「至如來所貢上石蜜，如來與我而說此偈，此滅為樂
現代漢語譯本：如來接受了他們的供奉后，又說了這句偈語：『凡是生出來的，終究會死去。』那個婆羅門聽了，就用手摀住了耳朵。接著，又有四個人來到如來這裡，供奉上石蜜。如來接受后，又說了這句偈語：『寂滅才是真正的快樂。』那個婆羅門聽了，就用手摀住了耳朵，各自離開了。 如來觀察他們的心意，知道他們應該被度化，就用方便法門隱身不見。四個人各自聚在一處，互相說道：『我們雖然供奉了瞿曇沙門，但心裡並不確定，瞿曇沙門有什麼教誨呢？』先問第一個人：『你供奉上石蜜，得到了什麼教誨？有沒有聽到佛法？』那人回答說：『我從如來那裡聽到一句偈語，說世事無常；我聽了這話就用手摀住了耳朵，沒有接受。』接著問第二個人：『你到如來那裡得到了什麼教誨？』那人也自己陳述說：『我到如來那裡供奉上石蜜，如來給了我，並說了這句偈語，說的是興衰的規律；我聽了這話就用手摀住了耳朵，沒有接受。』接著問第三個人：『你到如來那裡得到了什麼教誨？』那人也自己陳述說：『我到如來那裡供奉上石蜜，如來給了我，並說了這句偈語，說的是凡是生出來的，終究會死去；我聽了這話就用手摀住了耳朵，沒有接受。』接著問第四個人：『你到如來那裡得到了什麼教誨？』那人回答說：『我到如來那裡供奉上石蜜，如來給了我，並說了這句偈語，說的是寂滅才是真正的快樂。』
English version: After the Tathagata received their offerings, he spoke this verse again: 'Whatever is born is bound to die.' Upon hearing this, the Brahmin covered his ears with his hands. Then, four more people came to the Tathagata, offering rock candy. After the Tathagata received it, he spoke this verse again: 'Extinction is true bliss.' Upon hearing this, the Brahmin covered his ears with his hands, and they each departed. The Tathagata observed their intentions and knew they should be saved, so he used a skillful means to make himself invisible. The four people gathered in one place and said to each other: 'Although we made offerings to the Shramana Gautama, we are not certain in our hearts. What teachings does the Shramana Gautama have?' They first asked the first person: 'What teachings did you receive after offering the rock candy? Did you hear any Dharma?' That person replied: 'I heard a verse from the Tathagata, saying that all things are impermanent; upon hearing this, I covered my ears with my hands and did not accept it.' Then they asked the second person: 'What teachings did you receive when you went to the Tathagata?' That person also stated: 'I went to the Tathagata and offered rock candy, and the Tathagata gave it to me and spoke this verse, which spoke of the law of rise and fall; upon hearing this, I covered my ears with my hands and did not accept it.' Then they asked the third person: 'What teachings did you receive when you went to the Tathagata?' That person also stated: 'I went to the Tathagata and offered rock candy, and the Tathagata gave it to me and spoke this verse, which spoke of whatever is born is bound to die; upon hearing this, I covered my ears with my hands and did not accept it.' Then they asked the fourth person: 'What teachings did you receive when you went to the Tathagata?' That person replied: 'I went to the Tathagata and offered rock candy, and the Tathagata gave it to me and spoke this verse, which spoke of extinction as true bliss.'
。」四人說此偈已心開意解，得阿那含道。
爾時四人自知各得道證，還自懇責，至如來所，頭面禮足在一面立，須臾退坐白世尊曰：「唯愿如來！聽在道次得為沙門。」世尊告曰：「善來比丘！快修梵行。」爾時四人頭髮自墮，身所衣服變為袈裟，尋于佛前得羅漢道。
佛臨欲般泥洹時，告大迦葉及阿那律：「汝等比丘當承受我教、敬事佛語，汝等二人莫取滅度，先集契經、戒律、阿毗曇及寶雜藏，然後當取滅度，廣說乃至供養舍利。」盡耶旬竟，便共普會集此諸經，五百羅漢皆得此解脫，捷疾利根眾德備具普集一處，便與阿難敷師子高座，勸請阿難使升高座。已升高座便問阿難：「如來最初何處說法？」時阿難便說：「聞如是一時。」說此語已，時五百羅漢皆從繩床上起，在地長跪：「我等躬自見如來說法，今日乃稱聞如是一時。」普皆舉聲相對悲泣
現代漢語譯本：四人聽了這偈語，都心開意解，證得了阿那含果位。 當時，這四人各自知道自己已經證得了道果，便反省自身，來到如來佛的住所，頭面觸地禮拜佛足，然後站立在一旁。過了一會兒，他們退坐下來，對世尊說：『唯愿如來允許我們在道業的程序中成為沙門。』世尊告訴他們說：『善來比丘！快來修習清凈的梵行。』當時，這四人的頭髮自然脫落，身上的衣服也變成了袈裟，隨即在佛前證得了羅漢果位。 佛陀臨近涅槃時，告訴大迦葉和阿那律：『你們這些比丘應當接受我的教誨，恭敬地奉行佛的教導。你們二人不要急於入滅，先要收集整理契經、戒律、阿毗曇以及寶雜藏，然後才能入滅，』並詳細地講述了供養舍利等事宜。在耶旬結束時，他們便共同聚集整理這些經典。五百羅漢都獲得了這種解脫，他們都是敏捷聰慧、根基深厚、德行圓滿的人，都聚集在一處。他們便為阿難鋪設了獅子高座，勸請阿難登上高座。阿難登上高座后，他們便問阿難：『如來最初在何處說法？』當時，阿難便說：『我聽聞如是，一時。』說完這句話后，五百羅漢都從繩床上起身，跪在地上說：『我們親自見過如來說法，今天才聽到『如是，一時』的說法。』他們都舉聲相對悲泣。
English version: The four, upon hearing this verse, had their minds opened and understood, attaining the Anagami path. At that time, the four each knew they had attained the fruit of the path, and reflecting on themselves, they went to the place of the Tathagata, bowed their heads to the ground at his feet, and stood to one side. After a while, they sat back down and said to the World-Honored One: 'We beseech the Tathagata to allow us to become Shramanas in the course of our practice.' The World-Honored One told them: 'Welcome, Bhikkhus! Quickly cultivate the pure Brahma-faring.' At that moment, the hair of the four fell out naturally, and their clothes transformed into robes, and they immediately attained the Arhat path before the Buddha. When the Buddha was about to enter Nirvana, he told Mahakasyapa and Aniruddha: 'You Bhikkhus should receive my teachings and respectfully follow the Buddha's instructions. You two should not rush into extinction, but first collect and organize the Sutras, Vinaya, Abhidhamma, and the miscellaneous treasures, and then you may enter extinction,' and he spoke in detail about the offering of relics. At the end of the Yejun, they gathered together to organize these scriptures. All five hundred Arhats had attained this liberation, they were all quick-witted, with deep roots, and complete in virtue, and they all gathered in one place. They then prepared a lion's high seat for Ananda, and urged Ananda to ascend the high seat. After Ananda ascended the high seat, they asked Ananda: 'Where did the Tathagata first preach the Dharma?' At that time, Ananda said: 'Thus have I heard, at one time.' After saying this, all five hundred Arhats rose from their rope beds, knelt on the ground, and said: 'We have personally seen the Tathagata preach the Dharma, and today we hear the words 'Thus have I heard, at one time.'' They all raised their voices and wept together.
。時，大迦葉即告阿難曰：「從今日始出法深藏，皆稱聞如是，勿言見也。」「佛在波羅㮈仙人鹿野苑中，爾時世尊告五比丘：『此苦原本，本所未聞、本所未見，廣說如經本。』」是時，眾人已集契經。是時，尊者迦葉復問阿難：「如來最初何處說戒律？」時阿難報大迦葉：「吾從佛聞如是。一時佛在羅閱城迦蘭陀竹園，時迦蘭陀子名曰須陳那，出家學道在比丘境，最初犯律，至不度法，廣說如戒律。」是時，迦葉復問阿難：「如來最初何處說阿毗曇？」
阿難曰：「吾從佛聞如是。一時佛在毗舍離獼猴池側普集講堂所。爾時世尊見拔耆子因緣本末，告諸比丘：『諸無五畏恚恨之心者，便不墮惡趣，亦復不生入地獄中，廣說如阿毗曇。』」初夜集阿毗曇竟，后夜便說出曜，而說此偈：「睡眠覺寤，何以故說，睡眠覺寤？如世尊等，正覺所說：『夫睡眠者，損命愚惑，有所傷壞，不成果證，沒命無救，不至明處
現代漢語譯本：當時，大迦葉就告訴阿難說：『從今天開始，佛法深奧之處都要隱藏起來，都說「我聽聞是這樣」，不要說「我看見是這樣」。』『佛陀在波羅奈仙人鹿野苑中，那時世尊告訴五位比丘：「這苦的根源，是原本沒有聽聞過、沒有見過的，詳細的說法就像經書上所記載的那樣。」』這時，眾人已經集結了契經。這時，尊者迦葉又問阿難：『如來最初在何處宣說戒律？』當時阿難回答大迦葉說：『我從佛陀那裡聽聞是這樣。一時，佛陀在羅閱城的迦蘭陀竹園，當時迦蘭陀的兒子名叫須陳那，出家學道，在比丘的境界中，最初犯了戒律，以至於不符合佛法，詳細的說法就像戒律中所記載的那樣。』這時，迦葉又問阿難：『如來最初在何處宣說阿毗曇？』 阿難說：『我從佛陀那裡聽聞是這樣。一時，佛陀在毗舍離獼猴池旁的普集講堂。那時，世尊看到拔耆子的因緣本末，告訴眾比丘：『那些沒有五種畏懼和嗔恨之心的人，就不會墮入惡道，也不會進入地獄，詳細的說法就像阿毗曇中所記載的那樣。』初夜集結阿毗曇完畢后，后夜就宣說了出曜，並說了這首偈子：『睡眠和覺醒，為什麼要說睡眠和覺醒？就像世尊等正覺所說：『睡眠，會損害生命，使人愚昧迷惑，有所損傷破壞，不能成就果證，沉沒生命無法救度，不能到達光明之處。』
English version: Then, Mahakasyapa said to Ananda, 'From today onwards, the profound teachings of the Dharma should be kept hidden, and all should say, 「Thus have I heard,」 and not, 「Thus have I seen.」' 'The Buddha was in the Deer Park at Isipatana near Varanasi, and at that time, the World Honored One told the five bhikkhus, 「This origin of suffering, which was originally unheard and unseen, is explained in detail as in the scriptures.」' At this time, the assembly had already compiled the Sutras. Then, Venerable Kasyapa asked Ananda again, 'Where did the Tathagata first preach the Vinaya?' Then Ananda replied to Mahakasyapa, 'Thus have I heard from the Buddha. Once, the Buddha was in the Kalanda Bamboo Grove in Rajagriha, and at that time, a son of Kalanda named Sudinna, who had left home to practice the Way, within the realm of the bhikkhus, first violated the precepts, to the point of not conforming to the Dharma, as explained in detail in the Vinaya.' Then, Kasyapa asked Ananda again, 'Where did the Tathagata first preach the Abhidhamma?' Ananda said, 'Thus have I heard from the Buddha. Once, the Buddha was at the Universal Gathering Hall by the Monkey Pond in Vaishali. At that time, the World Honored One, seeing the causes and conditions of the Vajjian sons, told the bhikkhus, 「Those who have no five fears and hatreds will not fall into evil realms, nor will they be born into hell, as explained in detail in the Abhidhamma.」' After completing the compilation of the Abhidhamma in the first watch of the night, in the latter watch, he expounded the Udana, and spoke this verse: 'Sleep and wakefulness, why speak of sleep and wakefulness? As the World Honored Ones, the fully enlightened ones, have said: 「Sleep harms life, makes one foolish and confused, causes damage and destruction, prevents the attainment of fruition, submerges life without salvation, and prevents one from reaching the place of light.」'
所以然者，如人覺寤，便能修德，造立善本，耽著睡眠，便失此法，故謂愚惑。』」
時座中復有說者：「如佛所言：『若有眾生，覺寤之中，所念眾事，于睡眠中，澹然無想。』世尊告諸比丘：『寧睡不覺，此云何通？』是故佛說除去睡眠常念覺寤，如佛說偈，睡眠覺寤，宜歡喜思，言歡者內心踴躍，喜怡歡樂善心生焉，是故稱說宜歡喜思。聽我所說者，專意一心無有亂想，意定無誤堪任承受，是以故說聽我所說撰記出曜。言出曜者，過去恒沙諸佛世尊，皆共讚歎出曜法義，如來世尊亦名最勝。云何為最勝？勝諸結使不善之法，勝淫怒癡，勝一切生死結縛，勝外道異學尼乾子等九十六種術，于中特出，故曰最勝。演說暢達無有留滯，布現演吐為諸天人，義味成就，是故說撰記出曜。如世尊所說，演說暢達無有留滯，如世尊說一切通達，仙人慈哀一身無餘，如世尊所說者，暢達演說言無留滯，故曰世尊說也。一切通達者，一切智達、一切示現、一切通了、分別一切義。游六神通成無上道，如來六通亦非羅漢所能及逮，佛為諸度最勝最上，于諸法相悉能分別，故曰一切通達也。仙人慈哀者，一切充滿生死悕望如父母之想，擁護心慈哀之意，諸佛世尊亦言仙人，修神足道亦名仙人，眾德具足亦名仙人，長夜修善亦名仙人，是以故說仙人慈哀也。一身無餘者，所謂身者，依四大根本更無復有，亦無邊際，亦無出生，如佛存在躬自演說。阿難！當知末後境界，末後無胎末後所受形分如我
現代漢語譯本：所以說，就像人從睡夢中醒來，就能修養德行，建立善的根本；如果沉迷於睡眠，就會失去這種機會，所以說這是愚昧迷惑的行為。' 當時在座的有人又說：『正如佛所說：『如果有眾生，在清醒的時候，所想的各種事情，在睡眠中，都變得淡然沒有想法。』世尊告訴各位比丘：『寧願睡覺而不清醒，這怎麼說得通呢？』因此佛說要除去睡眠，常常保持清醒。正如佛所說的偈語，睡眠和清醒，都應該歡喜地思考。所說的『歡』是指內心踴躍，喜悅快樂，善心由此產生，所以說應該歡喜地思考。聽我所說的人，要專心致志，沒有雜亂的想法，心意堅定沒有錯誤，能夠承受教誨，因此說聽我所說，撰寫記錄出曜。所說的『出曜』，是指過去恒河沙數諸佛世尊，都共同讚歎出曜的法義，如來世尊也稱為最殊勝。為什麼是最殊勝呢？因為他勝過各種煩惱和不善的法，勝過淫慾、憤怒、愚癡，勝過一切生死的束縛，勝過外道異學尼乾子等九十六種邪術，在其中特別突出，所以說最殊勝。他演說流暢通達，沒有阻礙，向諸天人宣講，義理圓滿成就，所以說撰寫記錄出曜。正如世尊所說，演說流暢通達，沒有阻礙，正如世尊所說一切通達，仙人慈悲憐憫，自身沒有遺漏，正如世尊所說，流暢通達地演說，沒有阻礙，所以說世尊所說。一切通達，是指一切智慧通達、一切示現、一切通曉、分別一切義理。他運用六神通成就無上道，如來的六神通也不是羅漢所能達到的，佛是所有度化眾生中最殊勝最上的，對於各種法相都能分別清楚，所以說一切通達。仙人慈悲憐憫，是指他像父母一樣，對一切充滿生死渴望的眾生，都懷有擁護和慈悲憐憫的心意。諸佛世尊也稱為仙人，修習神足道也稱為仙人，各種德行都具備也稱為仙人，長久以來修習善行也稱為仙人，因此說仙人慈悲憐憫。自身沒有遺漏，所說的身體，是依靠四大根本而存在，再也沒有其他，也沒有邊際，也沒有出生，就像佛在世時親自演說的那樣。阿難！你要知道最後的境界，最後沒有胎生，最後所受的形體就像我一樣。
English version: 'Therefore, it is like a person who awakens from sleep, who can then cultivate virtue and establish the root of goodness; if one is addicted to sleep, one will lose this opportunity, hence it is called foolish and deluded.' At that time, someone in the assembly said again: 'As the Buddha said: 『If there are sentient beings, during their waking hours, the various things they think about, in sleep, become faint and without thought.』 The World Honored One told the Bhikkhus: 『Is it better to sleep than to be awake? How can this be explained?』 Therefore, the Buddha said to remove sleep and always remain awake. As the verse spoken by the Buddha says, both sleep and wakefulness should be contemplated with joy. The word 『joy』 refers to the inner surge of happiness, joy, and the arising of good intentions, therefore it is said that one should contemplate with joy. Those who listen to what I say should be focused and without confused thoughts, with a firm and correct mind, capable of receiving the teachings, therefore it is said to listen to what I say, to compile and record the 『Emergence of Light』. The 『Emergence of Light』 refers to the Dharma teachings that have been praised by all the Buddhas of the past, as numerous as the sands of the Ganges, and the Tathagata is also called the most supreme. Why is he the most supreme? Because he overcomes all afflictions and unwholesome dharmas, overcomes lust, anger, and ignorance, overcomes all the bonds of birth and death, overcomes the ninety-six kinds of heretical teachings of the Niganthas and others, and stands out among them, therefore he is called the most supreme. He speaks fluently and without hindrance, proclaims to the gods and humans, and the meaning is perfectly accomplished, therefore it is said to compile and record the 『Emergence of Light』. As the World Honored One said, he speaks fluently and without hindrance, as the World Honored One said, he is all-knowing, the compassionate sage, without any remainder in himself, as the World Honored One said, he speaks fluently and without hindrance, therefore it is said that the World Honored One speaks. All-knowing means all wisdom is attained, all manifestations are shown, all is understood, and all meanings are distinguished. He uses the six supernormal powers to achieve the unsurpassed path, and the six supernormal powers of the Tathagata cannot be attained by Arhats. The Buddha is the most supreme among all those who liberate beings, and he can clearly distinguish all the characteristics of dharmas, therefore he is called all-knowing. The compassionate sage refers to the fact that he has the same protective and compassionate intention as parents towards all sentient beings who are full of the desire for birth and death. The Buddhas are also called sages, those who cultivate the path of supernormal powers are also called sages, those who possess all virtues are also called sages, and those who have cultivated good deeds for a long time are also called sages, therefore it is said the compassionate sage. Without any remainder in himself, the so-called body is based on the four great elements, and there is nothing else, it has no boundaries, and it has no birth, just as the Buddha himself explained when he was alive. Ananda! You should know the final state, the final state without birth from a womb, the final form received is like mine.'
。阿難！更不復見天地方域，更受此身，此是苦邊，故曰一身無餘也。」
所行非常， 謂興衰法， 夫生輒死， 此滅為樂。
昔諸梵志各誦師法，分為二部，所見萬物皆有，一部自稱萬物皆無。諸言有者，如來分別除去猶豫斷其悕望，便與演說所行非常。諸言有者，自有讚誦：
「以利輪劍， 殺害眾生， 恒知惠施， 無有善惡： 亡形不變， 身體中間， 利劍來往， 不傷其命： 地大恒在， 風界無著， 火受苦樂， 命根亦爾： 正使利劍， 通達來往， 亦不見有， 善惡之報： 設害父母， 無善惡報， 況當餘者， 而有其果？」
猶如以瓶盛雀，有人打瓶，雀便飛逝；傷害眾生，命自遠逝，無所傷損。如來世尊，欲去彼邪見眾生，故曰所行非常不可恃怙，遷轉不住為磨滅法，命如朝露暫有便滅，故曰所行非常。
一部自稱萬物無者，共相慶賀成我等義。如來觀彼心中所念而告之曰：「謂興衰法，夫興衰者，夫盛有衰，合會有離，無身則已，受身有何可避？」梵志復作是念：「設衰耗法更不生者，則成我義。」是故世尊重與說義：「夫生輒死，輪轉不住，諸受陰持共相受入，慧眼觀察乃能分別，猶如日光塵數流馳難可稱計。」此五盛陰身，眾行所逼流轉生死，無有懈息，故曰夫生輒死。此滅為樂者，所謂永盡無餘，無慾著意，常息安寧最第一樂，無生滅想成第一義，無慾樂、無為樂、無漏樂、盡樂、滅樂，故曰此滅為樂
現代漢語譯本：阿難！再也看不到天地四方，不再承受這個身體，這就是苦的盡頭，所以說『一身無餘』。 所行無常，指的是興盛和衰敗的規律。人一旦出生就必然會死亡，這種滅亡才是真正的快樂。 過去，一些婆羅門各自誦持他們老師的教法，分為兩派。一派認為萬物皆有，另一派則認為萬物皆無。對於那些說『有』的人，如來會分別開導，消除他們的疑惑，斷絕他們的希望，然後為他們闡述『所行無常』的道理。那些說『有』的人，他們自己讚頌說： 『用鋒利的輪劍，殺害眾生，始終認為這是佈施，沒有善惡之分。形體雖然消亡但本質不變，身體中間，利劍來回穿梭，也不會傷害到生命。地大永遠存在，風界無所依附，火感受苦樂，命根也是如此。即使利劍穿透身體來回，也看不到有善惡的報應。即使傷害父母，也沒有善惡的報應，更何況是其他人，又怎麼會有報應呢？』 就像用瓶子裝麻雀，有人打破瓶子，麻雀就會飛走；傷害眾生，生命也會自行遠去，不會受到任何損傷。如來世尊，爲了去除那些邪見眾生，所以說『所行無常』，不可依賴，遷流變化，終將磨滅。生命就像朝露，短暫存在就會消滅，所以說『所行無常』。 另一派自稱萬物皆無的人，他們互相慶賀，認為自己的觀點正確。如來觀察到他們心中的想法，就告訴他們說：『指的是興盛和衰敗的規律，所謂興盛和衰敗，就是興盛之後必然衰敗，聚合之後必然分離，沒有身體就結束了，有了身體又有什麼可以逃避的呢？』這些婆羅門又想：『如果衰敗之後不再產生，那就符合我們的觀點了。』所以世尊又進一步闡述道理：『人一旦出生就必然會死亡，輪迴不止，各種感受、認知、意志和意識相互作用，慧眼觀察才能分辨清楚，就像陽光下的塵埃，流動飛逝，難以計數。』這五種盛陰之身，被各種行為所逼迫，在生死中流轉，沒有停歇，所以說『人一旦出生就必然會死亡』。『這種滅亡才是真正的快樂』，指的是永遠徹底地消滅，沒有慾望和執著，永遠安寧是最快樂的，沒有生滅的念頭才是第一義，沒有慾望的快樂，沒有作為的快樂，沒有煩惱的快樂，盡頭的快樂，滅亡的快樂，所以說『這種滅亡才是真正的快樂』。
English version: 'Ananda! No longer seeing the realms of heaven and earth, no longer receiving this body, this is the end of suffering, hence it is said, 『no remainder of self.』' What is practiced is impermanent, referring to the law of rise and fall. For what is born must die, and this cessation is joy. In the past, various Brahmins each recited their teacher's teachings, dividing into two groups. One group held that all things exist, while the other claimed that all things do not exist. To those who said 『exist,』 the Tathagata would separately guide them, removing their doubts, cutting off their hopes, and then explain to them the principle of 『what is practiced is impermanent.』 Those who said 『exist』 praised themselves, saying: 『With sharp wheel-swords, killing living beings, always knowing this is giving, there is no good or evil. Though the form perishes, the essence does not change. In the midst of the body, sharp swords come and go, yet they do not harm life. The earth element is always present, the wind element is unattached, fire experiences suffering and joy, and so is the life force. Even if sharp swords penetrate the body back and forth, one does not see any karmic retribution of good or evil. Even if one harms parents, there is no karmic retribution of good or evil, let alone others, how could there be any consequences?』 It is like filling a bottle with sparrows, and when someone breaks the bottle, the sparrows fly away; harming living beings, life itself departs, without any damage. The World Honored One, wishing to remove the wrong views of those beings, therefore said, 『what is practiced is impermanent,』 unreliable, changing and not abiding, destined to be extinguished. Life is like morning dew, briefly existing and then vanishing, hence it is said, 『what is practiced is impermanent.』 The other group, who claimed that all things do not exist, congratulated each other, thinking their view was correct. The Tathagata, observing their thoughts, told them, 『referring to the law of rise and fall, what rises must fall, what gathers must disperse, without a body it ends, having a body, what can be avoided?』 These Brahmins then thought, 『If what declines does not arise again, then it aligns with our view.』 Therefore, the World Honored One further explained the principle: 『What is born must die, the cycle continues without stopping, the various aggregates of feeling, perception, volition, and consciousness interact, only with the eye of wisdom can one discern clearly, like the dust in sunlight, flowing and fleeting, difficult to count.』 These five aggregates of the body, compelled by various actions, revolve in birth and death, without rest, hence it is said, 『what is born must die.』 『This cessation is joy,』 refers to the complete and utter extinction, without desire or attachment, eternal peace is the greatest joy, without the thought of birth and death is the ultimate meaning, the joy without desire, the joy without action, the joy without outflows, the joy of ending, the joy of cessation, hence it is said, 『this cessation is joy.』
。
何喜何笑， 念常熾然， 深蔽幽冥， 而不求錠？
昔佛在舍衛國祇樹給孤獨園。食後日晡，有眾比丘及天帝臣民四輩弟子，欲聽如來說甘露法。有異方道士異學婆羅門七人，頭須晧白拄杖呻吟來至佛所，稽首作禮叉手白佛言：「吾等遠人伏承聖化，久應歸命道術有簡，今乃得來覲睹聖顏，愿為弟子得滅眾苦。」佛即聽受，悉為沙門，敕七比丘共止一房。然此七人睹見世尊，尋得為道，不計無常變易之法，共坐房中思惟世事，小語大笑不念成敗，命日促盡不與人期，但共戲笑恣意放逸不念無常。爾時世尊起至房中，而告之曰：「卿等為道，當求度世無為之道，何為大笑？一切眾生自憑五事。何謂為五？一者恃怙年少，二者恃怙端正，三者恃怙力勢，四者恃怙才器，五者恃怙貴族。卿等七人小語大笑，恃怙何等？」於是世尊即說頌曰：
「何喜何笑， 念常熾然， 深蔽幽冥， 而不求錠？」
何喜何笑者？爾時世尊告七人曰：「汝等七人來在道境，亦復不在須陀洹、斯陀含、阿那含、阿羅漢。」復告比丘：「我先有教，未能盡漏不可有所恃怙，汝等受形未脫結縛，蛇蚖共居成五盛陰，云何于中小語大笑？當念此苦永劫不除，方興戲笑以成塵垢，苦哉難悟，卿等是也。」故曰，何喜何笑，是世尊教敕之言。念常熾然者，云何為熾然？以無常火而為熾然，亦以苦火而為熾然，愁憂苦惱而為熾然。又以何等而見熾然？愛慾瞋恚愚癡憍慢，嫉妒恚疑所見熾然，故曰念常熾然
現代漢語譯本 有什麼值得高興和嘲笑的呢？你們的念頭像火焰一樣燃燒，深深地被黑暗所籠罩，為什麼不尋求安定呢？ 過去，佛陀在舍衛國的祇樹給孤獨園。飯後日暮時分，有眾多比丘以及天帝的臣民四類弟子，想要聽佛陀宣說甘露妙法。有來自其他地方的道士和婆羅門七人，他們頭髮花白，拄著枴杖來到佛陀所在的地方，叩頭作禮，合掌對佛陀說：『我們是遠方來的人，仰慕聖人的教化，早就應該歸順，只是修道的方法有些簡陋，今天才得以拜見聖顏，希望成為弟子，得以滅除眾苦。』佛陀立即允許了他們，讓他們都做了沙門，並命令七位比丘和他們同住一間房。然而，這七人雖然見到了世尊，很快就入了道，卻不考慮無常變化的道理，他們一起坐在房間里思索世俗的事情，小聲說話，大聲嬉笑，不考慮成敗，生命一天天縮短，卻不與人約定，只是嬉戲嘲笑，恣意放縱，不考慮無常。這時，世尊起身來到房間里，對他們說：『你們修道，應當尋求度脫世間的無為之道，為什麼大笑呢？一切眾生都依賴五種事物。哪五種呢？一是依賴年輕，二是依賴容貌端正，三是依賴權勢，四是依賴才能，五是依賴高貴的出身。你們七人小聲說話，大聲嬉笑，是依賴哪一種呢？』於是，世尊就說了偈語： 『有什麼值得高興和嘲笑的呢？你們的念頭像火焰一樣燃燒，深深地被黑暗所籠罩，為什麼不尋求安定呢？』 『有什麼值得高興和嘲笑的呢？』這時，世尊告訴七人說：『你們七人來到修道的境界，卻還沒有達到須陀洹、斯陀含、阿那含、阿羅漢的果位。』又告訴比丘們：『我之前教導過你們，沒有完全斷除煩惱，就不可有所依賴，你們受形之後還沒有脫離束縛，像蛇一樣與五蘊共處，為什麼在其中小聲說話，大聲嬉笑呢？應當想到這痛苦永遠不會消除，卻還嬉戲嘲笑，自染塵垢，真是難以醒悟，你們就是這樣。』所以說，『有什麼值得高興和嘲笑的呢？』這是世尊教誨的話。『念常熾然』是什麼意思呢？什麼是熾然？就是被無常的火焰所燃燒，也被痛苦的火焰所燃燒，憂愁苦惱也是一種燃燒。又被什麼所燃燒呢？被愛慾、嗔恚、愚癡、驕慢、嫉妒、怨恨、疑惑所燃燒，所以說『念常熾然』。
English version What is there to be happy and laugh about? Your thoughts are constantly burning like a flame, deeply shrouded in darkness, why not seek stability? Once, the Buddha was at the Jeta Grove in Sravasti, in the garden of Anathapindika. After the meal, at dusk, there were many monks and four categories of disciples, including the subjects of the heavenly emperor, who wanted to hear the Buddha preach the nectar of Dharma. There were seven ascetics and Brahmins from other places, their hair white, leaning on their staffs, who came to where the Buddha was, bowed their heads, and with their palms together, said to the Buddha: 'We are people from afar, admiring the teachings of the sage, we should have submitted long ago, but the methods of cultivation were somewhat simple, and today we have come to see your holy face, hoping to become disciples and be able to eliminate all suffering.' The Buddha immediately allowed them, made them all monks, and ordered seven monks to live with them in one room. However, although these seven people had seen the World Honored One and quickly entered the path, they did not consider the principle of impermanence and change. They sat together in the room thinking about worldly matters, speaking softly, laughing loudly, not considering success or failure, their lives shortening day by day, yet not making any appointments with others, just playing and laughing, indulging themselves, and not considering impermanence. At this time, the World Honored One got up and came to the room, and said to them: 'You are cultivating the path, you should seek the unconditioned path of liberation from the world, why are you laughing so loudly? All sentient beings rely on five things. What are the five? One is relying on youth, two is relying on a handsome appearance, three is relying on power, four is relying on talent, and five is relying on noble birth. You seven are speaking softly and laughing loudly, which of these are you relying on?' Then, the World Honored One spoke a verse: 'What is there to be happy and laugh about? Your thoughts are constantly burning like a flame, deeply shrouded in darkness, why not seek stability?' 'What is there to be happy and laugh about?' At this time, the World Honored One told the seven people: 'You seven have come to the realm of cultivation, but you have not yet reached the stages of Srotapanna, Sakadagami, Anagami, or Arhat.' He also told the monks: 'I have taught you before, if you have not completely eliminated your afflictions, you should not rely on anything. After you have taken form, you have not yet escaped the bonds, living with the five aggregates like snakes, why are you speaking softly and laughing loudly in this situation? You should think that this suffering will never be eliminated, yet you are still playing and laughing, staining yourselves with dust, it is truly difficult to awaken, you are like this.' Therefore, it is said, 'What is there to be happy and laugh about?' These are the words of the World Honored One's teachings. What does 'thoughts are constantly burning' mean? What is burning? It is being burned by the fire of impermanence, and also being burned by the fire of suffering, sorrow, worry, and distress are also a kind of burning. And what else is burning? It is being burned by desire, anger, ignorance, arrogance, jealousy, resentment, and doubt, therefore it is said 'thoughts are constantly burning.'
。深蔽幽冥者，猶人夜行不睹顏色，生盲無目不見玄黃，如此幽冥蓋不足言。所謂大幽冥者，無明纏絡遍人形體無空缺處，是謂大冥覆蔽眾生，不別善惡趣要之本，不別白黑縛解之要道俗之法，亦復不知善趣惡趣出要滅盡，故曰深蔽幽冥。而不求錠者，云何為錠？所謂智慧之錠，以智慧錠為照何等？答曰：知結所興以道滅之，分別善趣惡趣出要之本，能別白黑縛解之要道俗之法，善能分別善趣惡趣出要滅盡，普曜諸法無不明照，而更舍之乃趣冥道故，曰而不求錠。
諸有形器， 散在諸方， 骨色如鴿， 斯有何樂？
昔佛在舍衛國祇樹給孤獨園。爾時有異比丘，日至城外曠野塳間，路由他田乃得達過，其主見已便興瞋恚：「此何道士日此往來不修道德？」即問道人：「汝何乞士，在吾田中縱橫往來，乃成人蹤？」道人對曰：「吾有斗訟來求證人。」時彼田主宿緣鉤連應蒙得度，便逐道人私匿從行，見曠塳間屍骸狼籍膀脹臭爛，鳥狩食啖散落異處，或有食啖盡不盡者，有似炙鴿蛆蟲𠯗𠲿臭穢難近，烏鵲狐狗老鷲鴟鵂啖死人尸。比丘舉手語彼人曰：「此諸鳥獸是我證人。」其人問曰：「此諸鳥獸可為證人，汝今比丘與誰共諍？」比丘報曰：「心之為病多諸漏患，我觀此骸分別惡露，便還房室還自觀身，從頭至足與彼無異，然此心意流馳萬端，追逐幻偽色聲香味細滑之法。我今欲誡心之原本，汝心當知，興起是念，無令將吾入地獄餓鬼之中
現代漢語譯本：深陷於幽暗矇昧之中，就像人在夜晚行走看不見顏色，天生的盲人沒有眼睛看不見黑色和黃色，這樣的幽暗矇昧實在不值得一提。所謂的大幽暗矇昧，是指無明煩惱纏繞遍佈人的身體，沒有一絲空隙，這就是說大矇昧覆蓋著眾生，使他們不能分辨善惡的根本，不能分辨黑白、束縛和解脫的根本道理和世俗的法則，也不知道善道、惡道以及出離生死、滅盡煩惱的方法，所以說深陷於幽暗矇昧之中。而不尋求明燈的人，什麼是明燈呢？就是智慧的明燈。用智慧的明燈來照亮什麼呢？回答說：知道煩惱的產生，用道來滅除它，分辨善道、惡道以及出離生死的根本，能夠分辨黑白、束縛和解脫的根本道理和世俗的法則，能夠清楚地分辨善道、惡道以及出離生死、滅盡煩惱的方法，普遍照耀一切法，沒有不明白照見的，卻反而捨棄它而走向黑暗的道路，所以說不尋求明燈。 現代漢語譯本：各種有形的器物，散落在各個地方，骨頭的顏色像鴿子一樣，這有什麼快樂可言呢？ 現代漢語譯本：過去佛陀在舍衛國的祇樹給孤獨園。當時有一位比丘，每天到城外荒野的墳地，因為要經過別人的田地才能到達，田地的主人看見后就生氣地說：『這個道士每天在這裡來來往往，不修道德！』就問這位道人：『你是什麼乞丐，在我的田里橫衝直撞，都踩出腳印了？』道人回答說：『我有一場官司要來找證人。』當時那位田地的主人因為宿世的因緣，應該得到度化，就偷偷地跟著道人走，看見荒野墳地裡屍骸狼藉，腫脹腐爛，鳥獸啃食，散落在各處，有的被吃得乾乾淨淨，有的沒有吃完，有的像烤過的鴿子，蛆蟲爬來爬去，臭穢難聞，烏鴉、喜鵲、狐貍、狗、老鷹、貓頭鷹等都在吃死人的屍體。比丘舉起手對那個人說：『這些鳥獸就是我的證人。』那個人問：『這些鳥獸可以做證人，你現在這位比丘和誰爭論呢？』比丘回答說：『心這個病有很多漏洞和煩惱，我觀察這些屍骸，分辨它們污穢的本質，然後回到房間再觀察自己的身體，從頭到腳和它們沒有什麼不同，然而我的心意卻像流水一樣奔騰，追逐虛幻的色、聲、香、味、細滑的感受。我現在要告誡心的根本，你的心應該知道，興起這樣的念頭，不要讓我墮入地獄和餓鬼道中。』
English version: Those deeply shrouded in darkness are like people walking at night who cannot see colors, or like the congenitally blind who cannot see black and yellow. Such darkness is not worth mentioning. The so-called great darkness refers to ignorance that entangles and pervades the human body without any gaps. This means that great ignorance covers sentient beings, preventing them from distinguishing the root of good and evil, from distinguishing the fundamental principles of black and white, bondage and liberation, and from knowing the paths of good and evil, as well as the methods of transcending birth and death and extinguishing afflictions. Therefore, it is said that they are deeply shrouded in darkness. As for those who do not seek a lamp, what is a lamp? It is the lamp of wisdom. What does the lamp of wisdom illuminate? The answer is: it knows the arising of afflictions and uses the path to extinguish them, distinguishes the roots of good and evil paths and the path of liberation, and is able to clearly distinguish the methods of good and evil paths, transcending birth and death, and extinguishing afflictions. It universally illuminates all dharmas, leaving nothing unilluminated, yet they abandon it and go towards the path of darkness. Therefore, it is said that they do not seek a lamp. English version: Various shaped objects, scattered in all directions, with bones the color of pigeons, what joy is there in this? English version: Once, the Buddha was at the Jeta Grove in Sravasti. At that time, there was a certain monk who went to the wilderness cemetery outside the city every day. He had to pass through someone else's field to get there. The owner of the field saw him and became angry, saying, 'This monk comes and goes here every day without cultivating virtue!' He then asked the monk, 'What kind of beggar are you, trampling through my field and making footprints?' The monk replied, 'I have a lawsuit and am seeking witnesses.' At that time, the owner of the field, due to past karmic connections, was destined to be saved. He secretly followed the monk and saw the corpses scattered in the wilderness cemetery, swollen and rotting, eaten by birds and beasts, scattered in various places. Some were completely devoured, while others were not. Some looked like roasted pigeons, with maggots crawling around, foul and unbearable. Crows, magpies, foxes, dogs, vultures, and owls were all eating the corpses. The monk raised his hand and said to the man, 'These birds and beasts are my witnesses.' The man asked, 'These birds and beasts can be witnesses, but who are you, a monk, arguing with?' The monk replied, 'The mind is a disease with many flaws and afflictions. I observe these corpses, discerning their filthy nature, and then return to my room to observe my own body. From head to toe, it is no different from them. Yet, my mind flows like a stream, chasing after the illusory forms, sounds, smells, tastes, and tactile sensations. I now want to warn the root of the mind. Your mind should know that when such thoughts arise, do not let me fall into hell or the realm of hungry ghosts.'
。我今凡夫未脫諸縛，然此心賊不見從命，以是之故日住曠野，為說惡露不凈之想，復與心說，心為卒暴亂錯不定，心今當改無造惡緣。」時彼田主聞道人教，以手揮淚哽咽嘆言。然彼田主于迦葉佛十千歲中，修不凈想，尋時分別三十六物惡露不凈。爾時比丘及彼田主，即往曠野大畏塳間，得須陀洹道。
爾時世尊天眼清凈無瑕穢，觀見二人成其果證，因宿本緣，亦欲示現後學之徒，使將來世現其大明，正法久存無能中滅，便自稱慶而說此偈。諸有形器者，或有手腳臂肘腰臗髀膊、膝踝足跟髑髏支節，各在異處，是故說曰諸有形器。散在諸方者，猶木無識，本所愛樂不去心懷，莊嚴文飾香花脂粉芬熏其身，今皆散落，各在異處。骨色如鴿者，本所眾生億百千數，而見愛念觀無厭足，如今億百千眾所見薄賤，睹皆怖懅身毛為豎，是故說曰骨色如鴿。斯謂何樂者，世言有樂則是凡夫愚惑之人，智者所棄，愚人所樂，智者懷愧但有醜陋，愚者玩習甘樂不捨，藏匿懷抱。
若如初夜， 識降母胎， 日涉遷變， 逝而不還。
如佛世尊敷演言教有三有為，有為之相興衰變易。問曰：「故當萬物恒有常者，死屍骸骨不久存乎？百二十時謂之一日一夜，若當形骸久存世者，一人形體遍滿世界。」答曰：「以其眾生與根共生、與根共滅，以是之故骸不久存。設當衆生與根共滅與根共生者，骸骨便當久存於世
現代漢語譯本：我如今還是一個沒有擺脫各種束縛的凡夫俗子，然而這顆心卻不聽我的使喚。因此，我每天都待在這荒野之中，為自己講述身體污穢不凈的道理，又對自己的心說，『你的心總是如此急躁、混亂、錯誤不定，現在應當改正，不要再製造惡的因緣。』當時，那位田主聽了道人的教誨，用手擦著眼淚，哽咽著嘆息。這位田主在迦葉佛時期，用了十千年的時間修習不凈觀，很快就能夠分辨身體的三十六種不凈之物。當時，這位比丘和田主就一起前往荒野中令人恐懼的墳地，證得了須陀洹果位。 那時，世尊以清凈無瑕的天眼，看到這二人成就了果位，因為他們過去世的因緣，也想向後來的學人展示，使未來世能夠顯現光明，正法能夠長久存在而不會被消滅，於是就自慶並說了這首偈語：『凡是有形體的，或者有手、腳、臂、肘、腰、臀、腿、膊、膝、踝、足跟、頭骨、支節，都各自在不同的地方，所以說凡是有形體的。散落在各處的，就像沒有知覺的木頭一樣，原本所喜愛的東西已經不在心中，用來裝飾的文飾、香花、脂粉，用來薰香身體的東西，現在都散落了，各自在不同的地方。骨頭的顏色像鴿子一樣，原本被眾生億萬次地愛戀、觀賞，永不厭足，如今卻被億萬眾生所輕賤，看到的人都感到恐懼，汗毛豎立，所以說骨頭的顏色像鴿子。這所謂的快樂是什麼呢？世俗所說的快樂，是凡夫愚昧迷惑的人所追求的，有智慧的人所拋棄的，愚人所喜歡的，智者感到羞愧，只有醜陋，愚人卻玩弄習以為常，甘願不捨，藏匿在懷抱之中。 如果像初夜一樣，意識降臨到母胎，每天都在變化，逝去而不再回來。 如佛世尊所闡述的教義，有三種有為法，有為法的相狀是興盛、衰敗、變化。有人問：『如果說萬物都是恒常存在的，那麼死屍骸骨難道不會長久存在嗎？一百二十個時辰稱為一日一夜，如果形骸能夠長久存在於世，那麼一個人的形體就會遍滿整個世界。』回答說：『因為眾生與根一起產生，也與根一起滅亡，因此骸骨不會長久存在。如果眾生與根一起滅亡，又與根一起產生，那麼骸骨就應該長久存在於世了。』
English version: I am now still a mortal who has not escaped all bonds, yet this mind does not obey my commands. Therefore, I dwell in this wilderness daily, telling myself about the foul and impure nature of the body, and saying to my mind, 'Your mind is always so impatient, chaotic, and erratic. Now you should correct yourself and not create any more evil causes.' At that time, the landowner, upon hearing the Taoist's teachings, wiped away his tears with his hand and sighed with sobs. This landowner, during the time of Kashyapa Buddha, spent ten thousand years practicing the contemplation of impurity, and soon he was able to distinguish the thirty-six impure substances of the body. At that time, this monk and the landowner went together to the terrifying graveyard in the wilderness and attained the state of Srotapanna. Then, the World Honored One, with his pure and flawless heavenly eye, saw that these two had achieved the fruit of enlightenment. Because of their past karmic connections, he also wanted to demonstrate to future learners, so that the future world could manifest its light, and the true Dharma could exist for a long time without being destroyed. Therefore, he rejoiced and spoke this verse: 'Those who have forms, whether they have hands, feet, arms, elbows, waists, hips, thighs, shoulders, knees, ankles, heels, skulls, or joints, are each in different places. Therefore, it is said that those who have forms. Scattered in all directions, like wood without consciousness, the things that were originally loved are no longer in the heart. The decorations, flowers, perfumes, and powders used to adorn and scent the body are now scattered, each in different places. The color of the bones is like that of a pigeon. Originally, they were loved and admired by countless beings, never tiring of looking at them. Now, they are despised by countless beings. Those who see them are terrified, and their hair stands on end. Therefore, it is said that the color of the bones is like that of a pigeon. What is this so-called pleasure? The pleasure that the world speaks of is what foolish and deluded mortals pursue, what the wise reject, what the foolish like, what the wise feel ashamed of, only ugliness. The foolish play with it habitually, willingly not letting go, hiding it in their embrace.' If, like the first night, consciousness descends into the womb, it changes daily, passing away and not returning. As the Buddha, the World Honored One, expounded the teachings, there are three conditioned dharmas, and the characteristics of conditioned dharmas are prosperity, decline, and change. Someone asked: 'If it is said that all things are permanent, then wouldn't the corpses and bones exist for a long time? One hundred and twenty hours are called one day and one night. If the form could exist in the world for a long time, then one person's form would fill the entire world.' The answer is: 'Because beings are born with their roots and also perish with their roots, therefore the bones will not exist for long. If beings perished with their roots and were also born with their roots, then the bones should exist in the world for a long time.'
。複次與識共生與識共滅，是時形骸不久在世，若當衆生與識共滅與識共生，爾時形骸久存於世。」問曰：「若當老耄久存世者，人初出胎頭髮恒不白乎？」答曰：「所謂頭髮晧然白者非衰老義。」「此義云何乎？」答曰：「依彼受形分時，便有衰色之變，有白髮生猶酒酥麻油必有濁滓，受形分時亦復如是，便有衰色白髮生焉。」是故說曰若如初夜。識降母胎者，猶如男識女識降在母胎，據在一時之內，或生或滅，經百千變起滅不息猶如輪轉，不可稱計，唯有天眼乃得見耳。時識過去及還來者，亦非神咒技術能制，去自永逝來亦無跡，識處母胎生滅不停亦復如是，猶河東流終不西顧，胎識去過終不還反，唯有天眼，見胎識還見胎識去。
晨所睹見， 夜則不現， 昨所瞻者， 今夕則無。 我今少壯， 無所恃怙， 少者亦死， 男女無數。
昔佛在舍衛國祇樹給孤獨園。爾時尊者阿難，到時著衣持缽入舍衛城分衛，遙見門外有眾男子作倡伎樂而自娛樂。尊者阿難入城乞食訖欲還出城，見此伎人忽已命終，眾人舁舉號哭相向。時尊者阿難便生此念：「奇哉變怪無常對至，何其速乎？我向晨朝入城乞食，見此男子五樂自娛，像如天子，如今受對取無常耶？」時尊者阿難出舍衛城祇洹精舍，收攝衣服凈洗手足，至世尊所，頭面禮足在一面立
現代漢語譯本：再者，意識與身體一同產生，也一同消滅。當意識與身體一同消滅時，身體不會在世上停留太久；如果眾生的意識與身體一同消滅又一同產生，那麼身體就能長久存在於世上。有人問：『如果年老體衰的人能長久在世，那麼人剛出生時頭髮就不會變白嗎？』回答說：『所謂頭髮呈現白色，並非是衰老的象徵。』『這是什麼意思呢？』回答說：『依據身體受形的時間，就會有衰老的顏色變化，有白頭髮就像酒、酥油、麻油必然會有雜質一樣。身體受形的時候也是這樣，就會有衰老的顏色和白頭髮產生。』所以說，如果像初夜時，意識降臨母胎，就像男性的意識或女性的意識降臨在母胎中，在同一時間內，或生或滅，經歷成百上千的變化，生滅不停，就像車輪轉動一樣，無法計算，只有天眼才能看見。意識過去和返回，也不是神咒或技術能夠控制的，過去就永遠逝去，來也沒有軌跡。意識在母胎中生滅不停也是這樣，就像河流向東流去，永遠不會向西看。胎兒的意識過去就永遠不會返回，只有天眼才能看見胎兒的意識返回，也能看見胎兒的意識離去。 早上所見到的，晚上就不再出現；昨天所看到的，今天晚上就沒有了。我現在年輕力壯，沒有什麼可以依賴的，年輕的人也會死去，男女的數目是無數的。 過去佛在舍衛國祇樹給孤獨園。當時，尊者阿難到了吃飯的時候，穿上衣服，拿著缽進入舍衛城乞食。遠遠地看見城門外有許多男子在表演歌舞，自娛自樂。尊者阿難進城乞食完畢，想要出城時，看見這些表演的人忽然已經死去，眾人抬著屍體，互相哭泣。當時，尊者阿難就產生了這樣的想法：『真是奇怪，無常的變化竟然如此迅速！我早上進城乞食，看見這些男子五樂自娛，像天子一樣，如今卻遭受無常的報應了嗎？』當時，尊者阿難走出舍衛城祇洹精舍，整理好衣服，洗凈手腳，來到世尊那裡，頭面禮足，站在一旁。
English version: Furthermore, consciousness arises and ceases together with the body. When consciousness ceases with the body, the body does not remain in the world for long. If the consciousness of beings arises and ceases together with the body, then the body can exist in the world for a long time. Someone asked: 'If the elderly can live long in the world, then would a person's hair not turn white when they are first born?' The answer is: 'The so-called white hair is not a sign of aging.' 'What does this mean?' The answer is: 'According to the time when the body takes form, there will be changes in the color of aging. Having white hair is like how wine, ghee, and sesame oil will inevitably have impurities. It is the same when the body takes form, there will be the color of aging and white hair.' Therefore, it is said that if, like in the first night, consciousness descends into the womb, like the consciousness of a male or female descending into the womb, within the same moment, it either arises or ceases, undergoing hundreds and thousands of changes, arising and ceasing without stopping, like a wheel turning, it cannot be calculated, only the heavenly eye can see it. The past and return of consciousness cannot be controlled by spells or techniques. Once it is gone, it is gone forever, and there is no trace of its return. The arising and ceasing of consciousness in the womb is also like this, like a river flowing eastward, never looking westward. The consciousness of the fetus, once gone, will never return. Only the heavenly eye can see the consciousness of the fetus returning, and can also see the consciousness of the fetus leaving. What is seen in the morning, is no longer present at night; what was seen yesterday, is gone this evening. I am now young and strong, with nothing to rely on. The young also die, and the number of men and women is countless. In the past, the Buddha was in the Jeta Grove of Anathapindika's Garden in Sravasti. At that time, the Venerable Ananda, when it was time for a meal, put on his robes, took his bowl, and entered the city of Sravasti to beg for food. From afar, he saw many men outside the city gate performing songs and dances, entertaining themselves. After the Venerable Ananda finished begging for food in the city and was about to leave, he saw that these performers had suddenly died. The crowd was carrying the corpses, crying to each other. At that time, the Venerable Ananda had this thought: 'How strange, the changes of impermanence are so swift! This morning I entered the city to beg for food, and saw these men enjoying themselves with the five pleasures, like princes, but now they have suffered the retribution of impermanence?' At that time, the Venerable Ananda left the Jeta Grove Monastery in Sravasti, tidied his robes, washed his hands and feet, and went to the World Honored One, bowed his head to his feet, and stood to one side.
。爾時尊者阿難長跪叉手前白佛言：「唯然世尊！我向晨朝著衣持缽入城乞食，見有男子作倡伎樂五欲自娛，便入城乞，還出在外，見此男子忽已命終，眾人舁舉號哭相向。時我，世尊！便生此念：『奇哉變怪無常對至，何期速乎？我向晨朝入城乞食，見此男子五樂自娛，像如天子，如今受對，取無常耶？』我今所見甚為奇特，未曾所睹。」世尊告曰：「汝今，阿難！有何奇特？我曾所睹乃為奇特，出過汝今所見者上。我曾昔日到時著衣持缽，入舍衛城分衛乞食。時我，阿難！見有男子在祇洹門外作倡伎樂五欲自娛，時我入城乞食訖還出城外，見此男子作倡伎樂如本不誤。我見奇特出汝者上。」爾時阿難即白佛言：「此是常儀，有何奇特？」佛告阿難：「命速于風，逝難制御，汝今方言，有何奇耶？」爾時世尊觀察此義尋究本末，欲使比丘明鑑此法，為將來眾生現大光明，亦使正法久存於世，爾時世尊便說出曜之偈：
「晨所睹見， 夜則不現， 昨所瞻者， 少者亦死， 男女無數。」
前所睹者夜則不見者，晨朝所見眾生之類數千百眾，暮則不見，諸有眾生思惟校計善根具足，意不錯亂，則自覺知命如琢石閃現已滅，誰當興意貪著此乎？唯有無聞凡夫愚人，乃興此心生貪著意。昨所瞻者今夕則無，如昨所見進止行來，設彼有念思惟善本殖眾功德，心便勇猛能自改悔，內自興發不可樂想，是故說曰，晨所睹見夜則不現，昨所瞻者今夕則無也
現代漢語譯本：當時，尊者阿難長跪合掌，向佛稟告說：『世尊，我今天早上穿好衣服，拿著缽進城乞食，看見一個男子在享樂歌舞，沉溺於五欲之中。我進城乞食完畢，出來時，看見這個男子突然已經去世，眾人抬著他的遺體，哭號相對。當時，世尊，我心中便生起這樣的念頭：『真是奇怪啊，無常的變化竟然如此迅速，誰能料到呢？我今天早上進城乞食，看見這個男子享樂五欲，如同天子一般，如今卻遭受無常的侵襲。』我今天所見之事非常奇特，前所未見。』世尊告訴阿難說：『你今天所見有什麼奇特的呢？我曾經所見的事情才真正奇特，遠超過你今天所見。我曾經在過去的時候，穿好衣服，拿著缽，進入舍衛城分衛乞食。當時，阿難，我看見一個男子在祇洹門外享樂歌舞，沉溺於五欲之中。我進城乞食完畢，出來時，看見這個男子仍然在享樂歌舞，和之前一樣沒有變化。我所見到的奇特之處，遠超過你所見。』當時，阿難就問佛說：『這是常有的事情，有什麼奇特的呢？』佛告訴阿難說：『生命比風還快，逝去難以控制，你現在才說有什麼奇怪的嗎？』當時，世尊觀察這個道理，探究其根本，想要讓比丘們明鑑這個道理，為未來的眾生展現大光明，也讓正法長久存於世，當時世尊就說出了出曜之偈： 『早上所見，晚上就不見了，昨天所見，今天就沒了，年少者也會死去，男女無數。』 前面所見，晚上就看不見了，早上所見的眾生，成千上百，到了晚上就看不見了。所有眾生，如果能思考計算，善根具足，意念不散亂，就能自覺地知道生命如同敲擊石頭時閃現的光芒一樣，瞬間就消失了，誰還會生起貪戀執著的心呢？只有那些沒有聞法的凡夫愚人，才會生起這樣的心，產生貪戀執著。昨天所見，今天晚上就沒有了，如同昨天所見到的行走坐臥，如果他們能思考善的根本，種植各種功德，內心就會勇猛，能夠自我悔改，內心生起不可貪戀的想法。所以說，早上所見，晚上就不見了，昨天所見，今天晚上就沒有了。
English version: At that time, the Venerable Ananda knelt down, placed his palms together, and said to the Buddha, 'World Honored One, this morning I put on my robes, took my bowl, and went into the city to beg for food. I saw a man indulging in singing, dancing, and the pleasures of the five senses. After I finished begging for food in the city and came out, I saw that this man had suddenly died. People were carrying his body and wailing. At that time, World Honored One, I had this thought: 『How strange and how quickly impermanence arrives! Who could have expected it? This morning I went into the city to beg for food and saw this man enjoying the five pleasures, like a king, but now he has met with impermanence.』 What I have seen today is very strange, something I have never seen before.' The World Honored One told Ananda, 'What is so strange about what you have seen today, Ananda? What I have seen is truly strange, far surpassing what you have seen today. In the past, I put on my robes, took my bowl, and went into the city of Shravasti to beg for food. At that time, Ananda, I saw a man outside the gate of Jeta Grove indulging in singing, dancing, and the pleasures of the five senses. After I finished begging for food in the city and came out, I saw that this man was still indulging in singing and dancing, just as before. What I saw was far more strange than what you have seen.' At that time, Ananda asked the Buddha, 'This is a common occurrence, what is so strange about it?' The Buddha told Ananda, 'Life is faster than the wind, and its passing is difficult to control. How can you say that there is anything strange about it?' At that time, the World Honored One observed this principle, investigated its root, and wanted to enable the monks to clearly understand this principle, to reveal great light for future beings, and to allow the true Dharma to remain in the world for a long time. At that time, the World Honored One spoke the verses of the Udana: 'What is seen in the morning, is not seen at night; what was seen yesterday, is gone today; the young also die, countless men and women.' What is seen in the morning is not seen at night. The beings seen in the morning, numbering in the thousands and hundreds, are not seen in the evening. If all beings can contemplate and calculate, have complete roots of goodness, and their minds are not confused, they will realize that life is like a flash of light when a stone is struck, disappearing in an instant. Who would then give rise to the intention of greed and attachment? Only those ignorant ordinary people who have not heard the Dharma would give rise to such thoughts, generating greed and attachment. What was seen yesterday is gone tonight. Like the walking, standing, sitting, and lying down seen yesterday, if they can contemplate the root of goodness, cultivate various merits, their hearts will become courageous, able to repent, and generate the thought of not being attached. Therefore, it is said, 'What is seen in the morning is not seen at night; what was seen yesterday is gone tonight.'
。我今少壯無所恃怙，如有愚人無所聞知，自怙強壯氣力熾盛，茍得自縱隨其所如不顧後慮。自稱端正顏貌殊特，餘者卑賤非我等友，色力財富出衆人表，既自盛壯獨步無侶，所愿者得無能拒逆，所欲自恣不避豪強，亦復不思無常對至，不睹生死苦惱之患，是故說曰，我今少壯無所恃怙。少壯亦死男女無數，正使無數眾生之類，男女大小受形分者，氣力殊特財富無數，所欲自恣年皆盛壯，於人世間壯者命終多於老者皆為無常，所見蹈藉，然彼終者先在世時不修功德，諸善之本無所恃怙，從今世至後世流馳五趣無有懈息，是故說曰，少者亦死男女無數。在胎自敗初出亦殤，既生子壞孩抱而喪，諸老少壯及中間人，漸漸以次如果待熟。
六十千生六十百生，于生藏壞斯由害人，所謂人者國王一億則害導師商人父母，須陀洹、斯陀含、阿那含、阿羅漢。興心起意害此輩人，或入阿鼻地獄，或熱、大熱、啼哭、大啼哭、等活、黑繩、等會地獄。畢此罪已，生六畜中，經歷劫數往來周旋，乃復人身，于其中間在生藏中不卒其命，是故說曰，在胎自敗也。初出胎亦壞者，或有眾生始出胎門而命終者，或有眾生，始欲造福功業未果，便於胎門中夭命者，斯由前身興心傷害彼造福人，是故說曰，初出亦殤。既生子壞者，或有眾生施功立德，在諸塔寺施設園果浴池橋樑圊廁，功業未就為人所害，斯由先世害福德人，死入地獄畜生餓鬼，經歷久遠乃還復人，既生離胎于中逝殤，是故說曰，既生子壞也
現代漢語譯本：我如今正值年輕力壯，沒有什麼可以依賴的，就像愚人一樣，沒有見識，自恃強壯，氣力旺盛，放縱自己，隨心所欲，不顧及後果。自認為容貌端正，與衆不同，其他人都是卑賤的，不配做我的朋友。我的容貌、力量和財富都超越常人，既自恃強大，又獨一無二，想要什麼就能得到，沒有人能違抗我，想做什麼就做什麼，不避諱權貴。也不想想無常隨時會到來，看不到生老病死的痛苦。所以說，『我如今正值年輕力壯，沒有什麼可以依賴的』。年輕人也會死亡，男女無數。即使有無數眾生，無論男女老少，受形體限制，氣力非凡，財富無數，想做什麼就做什麼，年富力強，在人世間，年輕人死亡的比例比老年人還多，這都是無常的表現，是大家親眼所見的。然而那些死去的人，在世時沒有修功德，沒有善的根本，沒有可以依賴的，從今生到後世，在五道中流轉，沒有停歇。所以說，『年輕人也會死亡，男女無數』。在胎中就夭折，剛出生就夭亡，剛生下來就夭折，抱著就死了。所有老少壯年以及中間年齡的人，都漸漸地，依次地，像果實成熟一樣等待死亡。 六十千生，六十百生，在生命中遭受破壞，這是因為傷害他人。所謂的人，包括國王、導師、商人、父母，以及須陀洹、斯陀含、阿那含、阿羅漢。如果有人起心動念要傷害這些人，就會墮入阿鼻地獄，或者熱地獄、大熱地獄、啼哭地獄、大啼哭地獄、等活地獄、黑繩地獄、等會地獄。受完這些罪之後，會轉生為畜生，經歷無數劫的輪迴，才能再次獲得人身。在這期間，在胎中就不能順利出生。所以說，『在胎中就夭折』。剛出生就夭亡，有的眾生剛出胎門就死亡，有的眾生剛想造福，功業還沒完成，就在胎門中夭折。這是因為前世起心傷害那些造福的人。所以說，『剛出生就夭亡』。剛生下來就夭折，有的眾生施功立德，在寺廟塔中設定園林、果樹、浴池、橋樑、廁所，功業還沒完成就被他人所害。這是因為前世傷害了有福德的人，死後墮入地獄、畜生、餓鬼道，經歷很久才能再次獲得人身，剛出生就夭折。所以說，『剛生下來就夭折』。
English version: I am now young and strong, with nothing to rely on, like a fool who is ignorant, relying on my strength and vigor, indulging myself, doing as I please, and disregarding the consequences. I consider myself to have a handsome appearance, different from others, and that others are lowly and not worthy of being my friends. My appearance, strength, and wealth surpass ordinary people. Since I am strong and unique, I can get whatever I want, and no one can resist me. I can do whatever I want, without fear of the powerful. I don't think about the impermanence that will come at any time, and I don't see the suffering of birth, old age, sickness, and death. Therefore, it is said, 'I am now young and strong, with nothing to rely on.' Young people also die, countless men and women. Even if there are countless sentient beings, regardless of gender or age, who are limited by their physical forms, with extraordinary strength and countless wealth, doing as they please, and in their prime, in the human world, the proportion of young people who die is higher than that of the elderly. This is all a manifestation of impermanence, which everyone has seen with their own eyes. However, those who die did not cultivate merit in their lifetime, did not have the root of goodness, and had nothing to rely on. From this life to the next, they will drift in the five realms without rest. Therefore, it is said, 'Young people also die, countless men and women.' They die in the womb, die immediately after birth, die soon after being born, or die while being held. All the old, young, and middle-aged people gradually, in order, wait for death like ripe fruit. Sixty thousand births, sixty hundred births, in life, they suffer destruction because they harm others. The so-called people include kings, teachers, merchants, parents, as well as Srotapannas, Sakrdagamins, Anagamins, and Arhats. If someone has the intention to harm these people, they will fall into Avici Hell, or the Hot Hell, the Great Hot Hell, the Crying Hell, the Great Crying Hell, the Reviving Hell, the Black Rope Hell, or the Gathering Hell. After suffering these punishments, they will be reborn as animals, going through countless kalpas of reincarnation before they can regain human form. During this time, they cannot be born smoothly in the womb. Therefore, it is said, 'They die in the womb.' They die immediately after birth. Some beings die as soon as they leave the womb, and some beings who just want to do good deeds die in the womb before they can complete their work. This is because in their previous lives, they had the intention to harm those who were doing good deeds. Therefore, it is said, 'They die immediately after birth.' They die soon after being born. Some beings do good deeds and establish virtue, setting up gardens, fruit trees, bathing pools, bridges, and toilets in temples and pagodas. Before their work is completed, they are harmed by others. This is because in their previous lives, they harmed those who had merit. After death, they fall into hell, the animal realm, or the hungry ghost realm, and it takes a long time before they can regain human form. They die soon after being born. Therefore, it is said, 'They die soon after being born.'
。孩抱而喪者，或有眾生於塔寺中施功立德，施設園果浴池橋樑圊廁，功業已就余功未幾，便為人所害，斯由前身興心殤害彼造福人，身壞命終入地獄中，于中畢罪生畜生中，雖得為人未別白黑，便於孩抱夭其命也。
諸老少壯， 及中間人， 漸漸以次， 如果待熟。
昔日尊者馬聲說偈曰：
「或有在胎喪， 已生在外𣧩， 盛壯不免死， 老耄甘心受。 猶樹生狂花， 結實時希有， 志故必欲舍， 伺命召不忍。」
猶彼果樹隨時繁茂，狂華生長遇風凋落結實者鮮，或已結實遇雹墮落，或有未花而凋落者，或有已華而凋落者，其中成實待熟落者，少少耳。此眾生類亦復如是，于百千生其中身，若一若二處胎出胎少壯老疾，悉歸斯道無免此患，于百千生老壽命終若一若二，少壯死者不可稱計，是故說曰，諸老少壯及中間人，漸漸以次如果待熟。
命如果待熟， 常恐會零落， 已生皆有苦， 孰能致不死？
昔惡生明王嚴駕翼從詣後園遊觀，眾果樹木行列相當，彼國常禮，果熟乃食終不啖生。時王有教敕守園者，若有果蓏墮落地者不應獻上，有犯此制當梟其首。時守園人內自思惟：「此惡生明王暴虐無道，殺害生類無慈愍心，若當我今犯制者，死在旦夕不免其困。然今此園樹果眾多，在樹既少墮落者眾，設責我果更無于出。且自逃走求出家學。」即逾墻出至世尊所，五體投地愿為沙門
現代漢語譯本：有嬰兒被抱著就夭折的，或者有些眾生在佛塔寺廟中行善積德，建造園林果樹、浴池橋樑、廁所等，功德快要完成時，卻被人所害。這是因為前世曾起心傷害那些造福之人，身死命終后墮入地獄，在地獄受罪完畢後轉生為畜生，即使轉生為人，也無法分辨是非善惡，所以還在襁褓中就夭折了。 現代漢語譯本：無論是年老的、年輕的、還是壯年的，以及介於中間年齡的人，都漸漸地按照次序，如同果實等待成熟一樣。 現代漢語譯本：過去，尊者馬聲說偈語道： 現代漢語譯本：『有的在胎中就夭折，有的剛出生就死去，正值壯年也難免一死，年老體衰則甘心接受死亡。就像樹木開出虛妄的花朵，結出果實的時候很少，即使結了果實也必定會捨棄，等待死亡的召喚，令人不忍。』 現代漢語譯本：就像那果樹，隨著時節繁茂生長，開出虛妄的花朵，遇到風就凋落，結成果實的很少，或者已經結了果實，卻遇到冰雹墜落，或者有的還沒開花就凋落了，或者有的已經開花卻凋落了，其中能夠成熟等待落下的，很少很少。這些眾生也是如此，在百千次生命中，無論是一次還是兩次，在胎中、出生、少壯、衰老、疾病，最終都歸於死亡，無法避免這種災禍。在百千次生命中，能夠老死而終的，只有一兩次，而少壯就死去的人，數不勝數。所以說，無論是年老的、年輕的、還是壯年的，以及介於中間年齡的人，都漸漸地按照次序，如同果實等待成熟一樣。 現代漢語譯本：生命如同等待成熟的果實，常常擔心會零落，已經出生的都有苦難，誰能做到不死呢？ 現代漢語譯本：過去，惡生明王盛裝出行，帶著隨從到後花園遊玩觀賞，各種果樹排列整齊。他們國家有這樣的習俗，果實成熟后才吃，從不吃生的。當時，國王曾下令給看守園林的人，如果果實掉在地上，就不能獻上來，違犯這條命令的，就要被砍頭。當時，看守園林的人心裡想：『這個惡生明王暴虐無道，殺害生靈，沒有慈悲之心，如果我今天違犯了命令，就會立刻被處死，無法逃脫困境。然而，現在園中的果樹眾多，樹上的果實很少，掉在地上的卻很多，如果責問我果實，我將無從應對。不如自己逃走，去出家修行。』於是，他翻墻而出，來到世尊面前，五體投地，請求出家為沙門。
English version: There are infants who die while being held, or some beings who perform meritorious deeds in pagodas and temples, building gardens, fruit trees, bathing pools, bridges, and toilets. When their merits are about to be completed, they are harmed by others. This is because in their previous lives, they had the intention to harm those who were creating blessings. After their bodies die, they fall into hell. After completing their punishment in hell, they are reborn as animals. Even if they are reborn as humans, they cannot distinguish between right and wrong, so they die in infancy. English version: Whether old, young, or middle-aged, people gradually follow the order, like fruits waiting to ripen. English version: In the past, the Venerable Ma Sheng spoke a verse, saying: English version: 'Some die in the womb, some die soon after birth, the strong cannot avoid death, and the old accept it willingly. Like trees that produce false flowers, the time of bearing fruit is rare. Even if they bear fruit, they will surely be discarded, waiting for the call of death, which is unbearable.' English version: Just like those fruit trees, which grow luxuriantly with the seasons, produce false flowers that wither in the wind, and rarely bear fruit. Or, having borne fruit, they are struck by hail and fall. Or, some wither before flowering, or some wither after flowering. Among them, those that ripen and wait to fall are very few. These sentient beings are also like this. In hundreds and thousands of lives, whether once or twice, in the womb, at birth, in youth, in old age, and in sickness, they all eventually return to death, unable to avoid this calamity. In hundreds and thousands of lives, only one or two may die of old age, while those who die young are countless. Therefore, it is said that whether old, young, or middle-aged, people gradually follow the order, like fruits waiting to ripen. English version: Life is like a fruit waiting to ripen, often fearing it will fall. Those who are born all have suffering, who can achieve immortality? English version: In the past, King E Sheng, in full regalia, went with his entourage to the back garden to stroll and admire the various fruit trees arranged in rows. It was the custom of their country to eat fruit only after it was ripe, never eating it raw. At that time, the king had ordered the garden keepers that if any fruit fell to the ground, it should not be presented to him. Those who violated this order would be beheaded. At that time, the garden keeper thought to himself: 'This King E Sheng is tyrannical and cruel, killing living beings without compassion. If I violate the order today, I will be executed immediately and cannot escape my predicament. However, there are many fruit trees in the garden now, and there are few fruits on the trees, but many have fallen to the ground. If I am questioned about the fruit, I will have no way to respond. I might as well run away and seek to become a monk.' So, he climbed over the wall and went to the World Honored One, prostrated himself, and requested to become a monk.
。佛即然可，得在道次，靜寂無為，不興巧便坐禪誦經，亦復不習戒律阿毗曇，謂為行道齊是而已，亦復不惟空閑曠野經行諷誦十二難得勤勞之要，自憑三事不慮後緣，內自喜慶：「我今已脫形急之患，今且自安焉知餘者。」爾時世尊觀其人心，欲使免苦濟眾厄難，欲使安處善法妙堂，欲拔根本離生死原，將入解脫無退轉道。爾時在眾便說此出曜偈曰：
「命如果待熟， 常恐會零落， 已生皆有苦， 孰能致不死？」
爾時比丘聞佛所說，內自怨責，懷慚愧心，在閑靜處思惟惡露止觀之道，即于彼處成阿羅漢。
譬如陶家， 埏埴作器， 一切要壞， 人命亦然。
昔佛在舍衛國祇樹給孤獨園。爾時有一陶師造作瓦器，觸物不卻隨其形狀亦無疑難。時拘薩羅國波斯匿王，敕諸瓦師使造器皿，彼人事猥竟不成辦。時波斯匿王內懷恚怒，敕語傍臣：「至瓦師家毀壞其器。」時彼瓦師懼失命根，竊自逃走至迦尸國界，復于彼土造作瓦器。波斯匿王聞彼造器，復遣臣佐至彼國界，悉使壞破所造瓦器。時彼瓦師復自逃走至拘薩羅國，復于彼土造立瓦器。波斯匿王聞彼造器，復遣臣佐使壞其器。時彼瓦師財產竭盡無復生理，食不充口衣不蓋形，恒懼波斯匿王當取殺之，便復逃走入深山中，往至世尊所求為道人。時佛默然聽在道次
現代漢語譯本：如果有人認為自己已經得道，便會安於現狀，追求清靜無為，不積極地坐禪誦經，也不學習戒律和阿毗曇。他們認為修行到此就足夠了，也不去思考在空曠的野外經行、諷誦佛經的必要性，認為這些都是難以忍受的勤勞。他們只依賴三件事，不考慮未來的因果，內心自喜：『我已經擺脫了身體的束縛，現在可以安逸了，哪裡還管其他的事情呢？』這時，世尊觀察到他們的內心，想要讓他們脫離痛苦，救濟眾生的苦難，讓他們安住在美好的佛法殿堂，拔除他們生死輪迴的根本，引導他們進入解脫的無退轉之道。於是，世尊在眾人中說了這首出曜偈： 『生命如同待熟的果實，常常擔心會凋零墜落。已經出生的都必然有苦，誰能達到不死呢？』 當時，比丘們聽了佛陀所說，內心自責，感到慚愧，在安靜的地方思考不凈觀的道理，就在那裡證得了阿羅漢果。 譬如陶工，用泥土製作器皿，一切最終都會損壞，人的生命也是如此。 過去，佛陀在舍衛國的祇樹給孤獨園。當時，有一位陶工製作瓦器，他能隨心所欲地塑造各種形狀，毫無困難。拘薩羅國的波斯匿王命令瓦工們製作器皿，但因為事務繁雜，始終無法完成。波斯匿王內心憤怒，命令手下：『去瓦工家，毀壞他所有的器皿。』瓦工害怕被殺，偷偷逃到了迦尸國，在那裡又開始製作瓦器。波斯匿王聽說他在那裡製作瓦器，又派人到迦尸國，毀壞了他所有的器皿。瓦工又逃回拘薩羅國，在那裡再次製作瓦器。波斯匿王聽說他又在製作瓦器，再次派人毀壞他的器皿。這時，瓦工已經家財散盡，無法維持生計，食不果腹，衣不蔽體，總是擔心波斯匿王會殺了他，於是逃到深山中，去到世尊那裡請求出家。當時，佛陀默然允許他留在僧團中。
English version: If someone thinks they have attained the Way, they will settle for the status quo, seeking quietude and inaction, not diligently engaging in seated meditation and chanting scriptures, nor studying the precepts and Abhidhamma. They believe that their practice is sufficient, and they do not consider the necessity of walking and reciting scriptures in the open wilderness, deeming such efforts as unbearable toil. They rely on three things, not considering future consequences, and are inwardly pleased: 『I have escaped the constraints of the body, now I can be at ease, why should I care about anything else?』 At this time, the World Honored One observed their minds, wanting to free them from suffering, to save the suffering of all beings, to settle them in the beautiful hall of the Dharma, to uproot the source of their cycle of birth and death, and to guide them onto the path of liberation without regression. Therefore, the World Honored One spoke this verse of Udana among the assembly: 『Life is like a fruit waiting to ripen, always fearing it will wither and fall. All that is born is bound to suffer, who can attain immortality?』 At that time, the monks, upon hearing what the Buddha said, blamed themselves inwardly, felt ashamed, and in a quiet place contemplated the path of the foulness meditation, and right there attained the state of Arhat. It is like a potter, who shapes clay into vessels, all of which will eventually break, so is the life of a human being. In the past, the Buddha was at the Jeta Grove in Sravasti. At that time, there was a potter who made earthenware, and he could shape them into various forms at will, without any difficulty. King Pasenadi of Kosala ordered the potters to make vessels, but because of the complexity of the tasks, they could not complete them. King Pasenadi was angry and ordered his men: 『Go to the potter's house and destroy all his vessels.』 The potter, fearing for his life, secretly fled to the country of Kasi, where he began making earthenware again. King Pasenadi heard that he was making earthenware there, and sent people to Kasi to destroy all his vessels. The potter fled back to Kosala, where he made earthenware again. King Pasenadi heard that he was making earthenware again, and sent people to destroy his vessels. At this time, the potter had exhausted his wealth, could not make a living, had no food to eat, no clothes to wear, and was always afraid that King Pasenadi would kill him, so he fled into the deep mountains and went to the World Honored One to request to become a monk. At that time, the Buddha silently allowed him to stay in the Sangha.
。然彼人內不思惟，謂為永離困厄之難，不復懼彼為王所害，在閑靜處不思道德，亦不習契經戒律阿毗曇，亦復不分別義理，諸度世道亦復不習，坐禪誦經佐助眾事，永離三事不勤采習，謂為行道齊是而已，不增翹勇進求上人法，然未得證不勤求證，然未得果不勤求果。如來世尊以三達智觀察其心，以漸化彼無疑網意，便告彼人以免瓦器之功，更不懼喪身之惱，唯有五盛陰為瓦之形，此為大畏無免其患。瓦器雖壞，不懼當墮地獄餓鬼畜生之道，五盛陰為形瓦器，先不造諸功德福業修諸善本，無所恃怙亦無歸趣，恒畏地獄餓鬼畜生。爾時世尊觀察此義尋究本末觀了此義已，欲使諸比丘永離嫌疑，使將來眾生睹其大明正法久存，爾時在眾便說此偈：
「猶如陶家， 埏埴作器， 一切要壞， 人命亦然。」
諸有生熟之器要當歸壞，漸成糞聚無可貪者，諸有生類受五盛陰為壞之器，及剎利、婆羅門、栴陀羅種受形分者，短壽長壽、饒財貧匱、端正醜陋、豪族卑賤、有顏無顏、智慧愚闇，盡歸於死，無常變易皆當捐棄在曠塳間。時彼比丘聞如來所說教訓之道，知無常之要，達罪福之源，解興衰之變，遵滅度之行，即于佛前得阿羅漢道。
猶如張綜， 以杼投織， 漸盡其縷， 人命如是。
昔日有人善能織𦋺，兼有一息意常惰懶，數勸語公：「作應舒遲何必速疾？此功適訖后更無作。」父告其子：「此功雖訖更有餘務。」如是語公往來數十，兒神識錯，尋于父前肝裂命終
現代漢語譯本：然而那個人內心不思考，認為自己永遠脫離了困厄的艱難，不再害怕被國王所殺害。他在清靜的地方不思考道德，也不學習佛經戒律和阿毗曇，也不分別義理，那些度脫世俗的道理也不學習。坐禪、誦經、幫助大眾的事情，這三件事他都永遠不勤奮地去學習，認為修行到這個程度就足夠了，不再增加努力，不求上進，不追求更高深的佛法。他沒有證得果位，也不勤奮地去求證；沒有得到結果，也不勤奮地去追求結果。如來世尊用三達智觀察他的內心，逐漸化解他心中的疑惑，便告訴他，不要以為自己像瓦器一樣可以免除災禍，不再害怕喪失生命的煩惱。要知道，只有五蘊聚合的身體才像瓦器一樣，這是最大的恐懼，無法避免其患。瓦器雖然會壞，但不用害怕墮入地獄、餓鬼、畜生道。而五蘊聚合的身體，就像瓦器一樣，如果之前不造作功德福業，不修習善的根本，沒有可以依靠的，也沒有可以歸宿的，就會永遠害怕墮入地獄、餓鬼、畜生道。那時，世尊觀察了這個道理，探究了事情的本末，瞭解了這個道理之後，爲了讓眾比丘永遠消除疑惑，使未來的眾生能夠看到佛法的大光明，使正法長久存在，當時在眾人面前說了這首偈語： 『就像陶工，用泥土製作器皿，一切最終都要壞滅，人的生命也是如此。』 所有生熟的器皿最終都要歸於壞滅，漸漸變成糞土，沒有什麼值得貪戀的。所有有生命的眾生，承受著五蘊聚合的身體，就像是會壞的器皿。無論是剎帝利、婆羅門、旃陀羅種姓，只要有形體，無論是短壽還是長壽，富有還是貧窮，端正還是醜陋，豪門貴族還是卑微下賤，有容貌還是沒有容貌，智慧還是愚昧，最終都要歸於死亡，無常變化，都將被拋棄在荒野墳地。當時，那些比丘聽了如來所說的教誨，知道了無常的道理，明白了罪福的根源，理解了興衰的變化，遵循了滅度的修行，當即在佛前證得了阿羅漢道。 『就像張開織布機，用梭子投擲織線，漸漸用盡絲縷，人的生命也是如此。』 從前有一個人擅長織布，但他生性懶惰，常常勸說他的父親：『工作應該慢慢來，何必那麼快？這項工作做完之後，就沒有其他事情可做了。』他的父親告訴他：『這項工作雖然做完了，還有其他事情要做。』這樣來來回回說了幾十次，他的兒子神識錯亂，隨即在他父親面前肝臟破裂而死。
English version: However, that person did not contemplate within, thinking that he had forever escaped the difficulties of distress and no longer feared being harmed by the king. In a quiet place, he did not reflect on morality, nor did he study the scriptures, precepts, and Abhidhamma. He also did not discern the meanings, nor did he learn the ways to transcend the world. He did not diligently practice meditation, chanting, or assisting in communal affairs, thinking that practicing to this extent was sufficient. He did not increase his efforts, did not seek to advance, and did not strive for higher Dharma. He had not attained enlightenment, yet he did not diligently seek it; he had not achieved the result, yet he did not diligently pursue it. The Tathagata, the World Honored One, observed his mind with the three knowledges, gradually dissolving his doubts. He then told him not to think that he was like a clay pot that could avoid disaster and no longer fear the distress of losing his life. He should know that only the body composed of the five aggregates is like a clay pot, and this is the greatest fear, from which there is no escape. Although a clay pot may break, there is no fear of falling into the hell, hungry ghost, or animal realms. However, the body composed of the five aggregates, like a clay pot, if one does not create meritorious deeds and cultivate the roots of goodness, has nothing to rely on and nowhere to return, and will always fear falling into the hell, hungry ghost, and animal realms. At that time, the World Honored One observed this principle, investigated the beginning and end of the matter, and understood this principle. In order to dispel the doubts of all the monks and to allow future beings to see the great light of the Dharma and for the true Dharma to endure, he then spoke this verse in the assembly: 'Like a potter, who shapes clay into vessels, all must eventually break; so is human life.' All vessels, whether raw or cooked, must eventually return to destruction, gradually becoming dung, and there is nothing to be greedy for. All living beings who bear the body of the five aggregates are like vessels that will break. Whether they are Kshatriyas, Brahmins, or Chandala by caste, those who have a form, whether they are short-lived or long-lived, rich or poor, beautiful or ugly, noble or lowly, with or without appearance, wise or foolish, all will eventually return to death. They are impermanent and changing, and all will be abandoned in the desolate graveyard. At that time, the monks, having heard the teachings of the Tathagata, understood the necessity of impermanence, comprehended the source of sin and merit, understood the changes of rise and fall, and followed the path of extinction. They immediately attained the Arhat path before the Buddha. 'Like a loom that is set up, with the shuttle throwing the thread, gradually exhausting the strands, so is human life.' In the past, there was a person who was skilled at weaving, but he was naturally lazy. He often advised his father, 'Work should be done slowly, why be so fast? Once this work is finished, there will be nothing else to do.' His father told him, 'Although this work is finished, there are other things to do.' After saying this back and forth dozens of times, his son's mind became confused, and he immediately died of a ruptured liver in front of his father.
。時父見子命根已斷，即舍居業出家學道，雖為沙門念子在心不能捨離，亦復不思惟道德專定坐禪求增上法，亦復不思惟契經戒律阿毗曇，亦復不坐禪誦經佐助眾事，唯心存在念彼亡子。爾時世尊以三達智觀察彼人心意所向，尋究本末觀了此義已，欲使諸比丘永離嫌疑，使將來眾生睹其大明正法久存，在於眾中便說出曜之偈：
「猶如張綜， 以杼投織， 漸盡其縷， 人命如是。」
一切萬物皆當歸死，無常變易皆當捐棄在於曠野塳間。時彼比丘聞如來所說教訓之道，知無常之要，達罪福之原，解興衰之變，遵滅度之行，即于佛前得阿羅漢道。
猶如死囚， 將詣都市， 動向死道，
昔佛在舍衛國祇樹給孤獨園。時拘薩羅國波斯匿王敕典獄者，諸有盜賊罪應入律詣市殺之，時有一賊在大眾中逃竊得脫，外假法服私為沙門。然彼人內不思惟，謂為永離困厄之難，不復懼彼為王所害，在閑靜處不思道德，亦不習契經戒律阿毗曇，亦復不分別義理諸度世道，亦復不習坐禪誦經佐助眾事，永離三事不勤采習，謂為行道齊是而已，不增翹勇進求上人法，然未得證不勤求證，然未得果不勤求果。如來世尊以三達智觀察其心，以漸化彼無疑網意，便告彼人以免生死賊寇之難故有餘怨，五盛陰身輪轉五趣無有解已，為諸結使所見殘害，便當墮于餓鬼畜生之道
當時，父親看到兒子的命根已經斷絕，就捨棄家業出家學道。雖然身為沙門，但心中仍然思念兒子，無法舍離。他也不去思考道德，不專心坐禪以求更高的境界，也不去思考佛經、戒律和阿毗曇，也不坐禪誦經，幫助大眾做事，只是心中想著他死去的兒子。這時，世尊以三達智觀察到他內心的想法，探究事情的來龍去脈，瞭解了其中的含義。爲了使眾比丘永遠消除疑慮，使未來的眾生看到佛法的大光明能夠長久存在，就在大眾中說出了出曜偈： 『猶如張開織布的綜框，用梭子投擲織線，逐漸用盡絲縷，人的生命也是如此。』 一切萬物都將歸於死亡，無常變化，都將被拋棄在荒野墳地之間。當時，那位比丘聽了如來所說的教誨，明白了無常的道理，通達了罪福的根源，瞭解了興衰的變化，遵循了滅度的修行，就在佛前證得了阿羅漢道。 『猶如死囚，將被押往都市，走向死亡之路。』 過去，佛陀在舍衛國的祇樹給孤獨園。當時，拘薩羅國的波斯匿王命令典獄官，凡是犯了盜竊罪，應該依法處死的，就押到市集處決。當時，有一個盜賊在大眾中逃脫了，他假裝穿上僧服，私下裡做了沙門。然而，這個人內心沒有思考，以為這樣就能永遠擺脫困境，不再害怕被國王殺害。他在清靜的地方不思考道德，也不學習佛經、戒律和阿毗曇，也不分別義理和各種度世之道，也不學習坐禪誦經，幫助大眾做事。他永遠遠離這三件事，不勤奮地學習，以為修行就是這樣了，不再奮發向上，追求更高的境界。他沒有證得果位，也不勤奮地去求證；沒有得到結果，也不勤奮地去求得結果。如來世尊以三達智觀察他的內心，逐漸開導他，消除他的疑惑。於是告訴他，爲了免除生死賊寇的災難，還有餘怨，五蘊之身在五道中輪迴，沒有解脫的時候，被各種煩惱所殘害，就會墮入餓鬼畜生道。
At that time, the father, seeing that his son's life was cut off, abandoned his household and became a monk to study the Way. Although he was a monk, he still missed his son in his heart and could not let go. He did not contemplate morality, nor did he concentrate on meditation to seek higher realms. He also did not contemplate the sutras, precepts, and Abhidhamma. He did not meditate, chant scriptures, or help with community affairs. He only kept his deceased son in his mind. At this time, the World Honored One, with his three kinds of wisdom, observed the direction of his mind, investigated the beginning and end of the matter, and understood its meaning. In order to make all the monks forever free from suspicion and to allow future beings to see the great light of the Dharma endure, he spoke the verses of the Udana in the assembly: 'Like stretching the warp, throwing the shuttle to weave, gradually exhausting the threads, so is human life.' All things will return to death, impermanent and changing, and will be abandoned in the wilderness among the graves. At that time, that monk, hearing the teachings of the Tathagata, understood the essence of impermanence, comprehended the origin of sin and merit, understood the changes of rise and fall, and followed the path of extinction. He attained the Arhat path before the Buddha. 'Like a condemned prisoner, being led to the city, moving towards the path of death.' In the past, the Buddha was in the Jeta Grove of Anathapindika's Garden in Shravasti. At that time, King Pasenadi of Kosala ordered the prison warden that all thieves who had committed crimes punishable by law should be taken to the market for execution. At that time, a thief escaped from the crowd and secretly became a monk by pretending to wear monastic robes. However, this person did not contemplate inwardly, thinking that he would be free from hardship forever and no longer fear being killed by the king. In a quiet place, he did not contemplate morality, nor did he study the sutras, precepts, and Abhidhamma. He also did not distinguish the meanings and various ways to transcend the world. He also did not practice meditation, chant scriptures, or help with community affairs. He forever avoided these three things, not diligently learning, thinking that this was all there was to practice, and did not strive upwards to seek higher realms. He had not attained enlightenment, nor did he diligently seek to attain it; he had not obtained the result, nor did he diligently seek to obtain it. The World Honored One, with his three kinds of wisdom, observed his mind and gradually guided him, dispelling his doubts. He then told him that in order to avoid the calamity of the thieves of birth and death, there was still residual resentment. The five aggregates of the body would revolve in the five realms without liberation, and being harmed by various afflictions, he would fall into the paths of hungry ghosts and animals.
。爾時世尊觀察此義尋究本末，欲使諸比丘永離嫌疑，使將來眾生睹其大明正法久存，于大眾前便說此偈：
「猶如死囚， 將詣都市， 動向死地，
時彼比丘在閑靜處，思惟挍計內自懇責，解知萬物皆悉無常，生不久存盡歸於滅，興衰之變斯來久矣，非適今也，即于佛前悔責自改，成阿羅漢道。
如河駛流， 往而不反， 人命如是， 逝者不還。
昔有眾人在江水側坐，而觀看瞻水成敗傷害人民無復齊限，或有父母妻子男女墮水死者亦無有量，其中得解脫者萬中有一。于深水得解脫者，往至佛所求為沙門。佛便然可，聽在道末。內不思惟，謂為永離困厄之難，不復懼彼為水所溺，在閑靜處不思道德，亦不習契經戒律阿毗曇，亦復不分別義理諸度世要，亦復不習坐禪誦經佐助眾事，永離三事不勤采習，謂為行道齊是而已，不增翹勇進求上人法，然未得證不勤求證，然未得果不勤求果。如來世尊以三達智觀察其心，以漸化彼無疑網意，便告彼人以免生死賊寇之難，故有餘怨五盛陰身，輪轉五趣無有解已，為諸結使所見殘害，便當墮于餓鬼畜生之道。爾時世尊觀察此義尋究本末，欲使諸比丘永離嫌疑，使將來眾生睹其大明正法久存，于大眾前便說此偈：
◎出曜經卷第一 大正藏第 04 冊 No. 0212 出曜經
出曜經卷第二
姚秦涼州沙門竺佛念譯◎無常品之二
「如河駛流， 往而不返， 人命如是， 逝者不還
現代漢語譯本：當時，世尊觀察這個道理，探究事情的來龍去脈，想要使各位比丘永遠消除疑慮，使未來的眾生能夠看到他偉大的光明正法長久流傳，於是在大眾面前說了這首偈語： 『就像死囚，被押往都市，走向死亡之地，當時那位比丘在安靜的地方，思考衡量，內心自我責備，明白萬物都是無常的，生命不會長久存在，最終都會歸於滅亡，興盛衰敗的變化由來已久，並非只是現在才這樣。』於是他在佛前懺悔自責，改過自新，成就了阿羅漢的道果。 『就像河流奔流，一去不復返，人的生命也是如此，逝去的不會再回來。』 過去，有眾人在江邊坐著，觀看江水，看到江水造成災害，傷害人民，沒有止境，有的父母妻子兒女落水而死，數量也無法計算，其中能夠得到解脫的人，一萬個人中才有一個。在深水中得到解脫的人，來到佛陀那裡，請求出家為沙門。佛陀便允許了他，讓他加入僧團。他內心不思索，認為自己永遠脫離了困厄的災難，不再害怕被水淹沒，在安靜的地方不思考道德，也不學習契經、戒律和阿毗曇，也不分別義理、各種度世的方法，也不學習坐禪、誦經、幫助大眾做事，永遠不勤奮地學習這三件事，認為修行到這裡就足夠了，不再更加努力，追求更高深的佛法，沒有證得道果也不勤奮地去求證，沒有得到果位也不勤奮地去求得。如來世尊用三明智觀察他的內心，逐漸開導他，消除他的疑惑，便告訴他，爲了免除生死賊寇的災難，所以還有殘餘的五蘊之身，在五道中輪轉，沒有解脫，被各種煩惱所殘害，就會墮入餓鬼畜生道。當時，世尊觀察這個道理，探究事情的來龍去脈，想要使各位比丘永遠消除疑慮，使未來的眾生能夠看到他偉大的光明正法長久流傳，於是在大眾面前說了這首偈語： 《出曜經》卷第一 大正藏第04冊 No. 0212 《出曜經》 《出曜經》卷第二 姚秦涼州沙門竺佛念譯《無常品之二》 『就像河流奔流，一去不復返，人的生命也是如此，逝去的不會再回來。』
English version: At that time, the World Honored One, observing this meaning and investigating the beginning and end of the matter, desired to make all the monks forever free from suspicion, and to enable future sentient beings to witness his great and bright Dharma enduring for a long time. Therefore, in front of the assembly, he spoke this verse: 'Like a condemned prisoner, being taken to the city, moving towards the place of death, at that time, that monk, in a quiet place, pondered and measured, internally self-reproaching, understanding that all things are impermanent, life does not last long, and will eventually return to extinction. The changes of rise and fall have been long-standing, not just now.' Then, in front of the Buddha, he repented and blamed himself, reformed, and achieved the path of an Arhat. 'Like a river flowing swiftly, going and not returning, human life is like this, those who have passed away do not return.' In the past, there were people sitting by the riverbank, watching the river, seeing the river causing disasters, harming people without limit. Some parents, wives, children, and daughters fell into the water and died, and their numbers were countless. Among them, those who could attain liberation were one in ten thousand. Those who attained liberation in the deep water went to the Buddha, requesting to become a Shramana. The Buddha then allowed them, letting them join the Sangha. They did not contemplate internally, thinking that they had forever escaped the calamity of hardship, no longer fearing being drowned by the water. In quiet places, they did not contemplate morality, nor did they study the Sutras, precepts, and Abhidhamma. They also did not distinguish the meaning of the principles, various methods of crossing the world, nor did they study meditation, chanting scriptures, or assisting in the affairs of the assembly. They never diligently studied these three things, thinking that practicing the path was enough, no longer striving harder, seeking higher Dharma. They did not diligently seek to attain the fruit of the path, nor did they diligently seek to obtain the fruit of the path. The Tathagata, the World Honored One, observed their minds with the three wisdoms, gradually enlightened them, and eliminated their doubts. He then told them that in order to avoid the calamity of the thieves of birth and death, there was still the remaining body of the five aggregates, revolving in the five realms, without liberation, being harmed by various afflictions, and they would fall into the paths of hungry ghosts and animals. At that time, the World Honored One, observing this meaning and investigating the beginning and end of the matter, desired to make all the monks forever free from suspicion, and to enable future sentient beings to witness his great and bright Dharma enduring for a long time. Therefore, in front of the assembly, he spoke this verse: ◎The Sutra of the Collection of the Light, Volume One Taisho Tripitaka Volume 04 No. 0212 The Sutra of the Collection of the Light The Sutra of the Collection of the Light, Volume Two Translated by the Shramana Zhu Fonian of Liangzhou in the Yao Qin Dynasty ◎The Second Chapter on Impermanence 'Like a river flowing swiftly, going and not returning, human life is like this, those who have passed away do not return.'
。」
是時，彼比丘聞此語已，內自慚愧，解知一切萬物皆當歸死，無常變易不可久居，恩愛別離怨憎會苦，思惟無我無人無命，心意專正趣泥洹門，江水所漂蓋不足言，死河所溺永劫不解，當求方便去離駛流。爾時比丘聞佛切教，心開意解淡然無想，即于佛前離生死難成阿羅漢，三自稱善，快哉福報所愿者得。爾時坐上無數眾生，聞此比丘成道果證，皆發無慾清凈之行，皆得須陀洹果。
所造功勞， 永世乃獲， 如杖擊水， 離則還合。
昔佛在毗耶離城甘梨園中。爾時眾多比丘觀見土界，國豐民盛所居平正，穀食豐賤縱情恣意，不隨法禁上下相慢各謂真正。爾時世尊愍彼愚惑，以種種方便導引法味，即集大眾告諸比丘：「夫為智者以譬喻自解，猶如地界水滿其中，東西南北地無空缺處，有一瞎鱉無數千劫不可稱計生長於水，有一薄板縱廣一肘唯有一孔，為風所吹，然彼瞎鱉經歷百歲一舉東看，風吹板在南方，云何比丘！彼瞎鱉者為值孔不？」對曰：「不也。世尊！」「復經百歲復得南看，風吹板覆在西方。云何比丘！彼瞎鱉者為值孔不？」對曰：「不也。世尊！」「如是四方隅角亦復如是，云何比丘！彼瞎鱉者會當值孔不乎？」對曰：「不也。世尊！」時諸比丘白世尊曰：「此瞎鱉身會當與孔相值不耶？」世尊告曰：「此事極難，時乃有相值期耳。受畜生身復難，於此畜生求人復甚難。於此如是，比丘！人身難得，雖得為人值命促短，不類古人壽命無量
現代漢語譯本：當時，那位比丘聽了這話，內心感到慚愧，明白一切萬物終將歸於死亡，無常變易不能長久存在，恩愛終將別離，怨恨終將相遇，充滿痛苦。他思索著無我、無人、無命的道理，心意專注，走向涅槃之門。江水所能漂流的，還不足以形容生死之苦，死河所能淹沒的，將永劫不得解脫。應當尋求方法，脫離這湍急的生死之流。這時，比丘聽了佛陀懇切的教誨，心開意解，淡然無慾，立刻在佛前脫離生死之苦，成就阿羅漢果位，三次自稱『善哉』，感嘆福報所愿皆得。當時，座上無數眾生，聽聞這位比丘證得道果，都發起了無慾清凈的修行，都證得了須陀洹果。 所造的功勞，要經過漫長的歲月才能獲得，就像用棍子擊打水面，分開后又會合在一起。 過去，佛陀在毗耶離城的甘梨園中。當時，許多比丘看到當地土地肥沃，國家富強，人民生活安定，穀物豐收且價格低廉，便放縱自己的慾望，不遵守佛法戒律，上下互相輕慢，都認為自己才是正確的。這時，世尊憐憫他們的愚昧迷惑，用各種方便法門引導他們領悟佛法真味，於是召集大眾，告訴眾比丘：『有智慧的人應該用譬喻來開解自己。比如，大地充滿水，東西南北沒有空缺的地方。有一隻瞎眼的海龜，經歷了無數千劫，無法計算，生長在水中。有一塊薄板，縱橫一肘大小，只有一個孔。被風吹動。這隻瞎眼的海龜，每過一百年才抬頭向東看一次，風把薄板吹到了南方。各位比丘，這隻瞎眼的海龜能遇到那個孔嗎？』比丘們回答說：『不能，世尊！』『又過一百年，它又抬頭向南看，風把薄板吹到了西方。各位比丘，這隻瞎眼的海龜能遇到那個孔嗎？』比丘們回答說：『不能，世尊！』『像這樣，四方四隅都是如此。各位比丘，這隻瞎眼的海龜能遇到那個孔嗎？』比丘們回答說：『不能，世尊！』當時，比丘們問世尊說：『這隻瞎眼的海龜最終能遇到那個孔嗎？』世尊說：『這件事極其困難，偶爾才會有相遇的機會。得到畜生之身已經很難，從畜生身轉為人身就更難了。像這樣，各位比丘，人身難得，即使得到了人身，壽命也很短暫，不像古人那樣壽命無量。』
English version: At that time, the bhikkhu, having heard these words, felt ashamed within himself, understanding that all things must return to death, are impermanent and changeable, and cannot remain for long. Love and affection will be separated, hatred and resentment will meet, and suffering will be present. He contemplated the principles of no-self, no person, and no life, focusing his mind and heading towards the gate of Nirvana. What the river can carry away is not enough to describe the suffering of birth and death, and what the river of death can drown will never be freed. One should seek a way to escape this swift current of birth and death. At this time, the bhikkhu, having heard the Buddha's earnest teachings, had his mind opened and understood, becoming detached and without desire. Immediately before the Buddha, he escaped the suffering of birth and death, achieving the state of Arhat, and exclaimed 'Well done' three times, marveling at the blessings he had received. At that time, countless beings in the assembly, having heard this bhikkhu attain the fruit of the path, all initiated the practice of desirelessness and purity, and all attained the fruit of Srotapanna. The merits one creates are obtained after a long time, like striking water with a stick, which separates and then rejoins. In the past, the Buddha was in the Gamlī Garden in the city of Vaishali. At that time, many bhikkhus saw that the land was fertile, the country was prosperous, the people lived in peace, and the grains were abundant and cheap. They indulged their desires, did not follow the Buddhist precepts, and looked down on each other, each thinking that they were right. At this time, the World Honored One, pitying their ignorance and confusion, used various skillful means to guide them to the true taste of the Dharma. He then gathered the assembly and told the bhikkhus: 'Wise people should use parables to understand themselves. For example, the earth is filled with water, and there is no empty space in the east, west, south, or north. There is a blind turtle that has lived in the water for countless kalpas, which cannot be counted. There is a thin board, one cubit in length and width, with only one hole. It is blown by the wind. This blind turtle, every hundred years, raises its head to look east once, and the wind blows the board to the south. Bhikkhus, will this blind turtle encounter that hole?' The bhikkhus replied: 'No, World Honored One!' 'After another hundred years, it raises its head to look south, and the wind blows the board to the west. Bhikkhus, will this blind turtle encounter that hole?' The bhikkhus replied: 'No, World Honored One!' 'Likewise, in all four directions and corners, it is the same. Bhikkhus, will this blind turtle ever encounter that hole?' The bhikkhus replied: 'No, World Honored One!' At that time, the bhikkhus asked the World Honored One: 'Will this blind turtle ever encounter that hole?' The World Honored One said: 'This matter is extremely difficult, and there is only an occasional chance of encountering it. It is already difficult to obtain the body of an animal, and it is even more difficult to transform from an animal body into a human body. Like this, bhikkhus, it is difficult to obtain a human body, and even if one obtains a human body, life is very short, unlike the ancients who had immeasurable lifespans.'
。毗婆尸世尊出現於世，如來、至真、等正覺，自佛去世人壽七萬歲，復有佛出，名曰式棄如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊。彼佛去世後人壽六萬歲，爾時有佛，名曰毗舍浮如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊，出現於世。彼佛去世後人壽五萬歲，爾時有佛，名曰迦鳩留如來、至真、等正覺，十號句義出現於世。彼佛去世後人壽四萬歲，爾時有佛，名曰迦那迦牟尼如來、至真、等正覺，十號句義。彼佛去世後人壽二萬歲，有佛出世，名曰迦葉如來、至真、等正覺，十號句義。彼佛去世後人壽百歲，我今出世，名釋迦文如來、至真、等正覺，十號句義。比丘當知，極壽百歲出者無幾，壽百歲者時時乃有，是故說曰，所造功勞永世乃獲。古人積德，壽命無量眾行備具，亦無疾病兇疫惡氣，人壽八萬四千歲，時有三疾患：一曰所欲，二曰飢渴，三曰衰老。如今，比丘！五濁鼎沸，世人壽極短，四百四病纏裹人體。尊者馬聲亦作是說：
「『諸患集為體， 為老死所伺， 毒劍熾火逼， 萬患守營衛。』
「是故說曰：『所造功勞，永世乃獲；如杖擊水，離則還合。』如今，比丘！人命危脆不可久保，誰當貪慕愿受此生？唯有凡夫無知之人愿生三有。」時諸人民聞佛所說，皆發清凈不退轉行。
譬人操杖， 行牧食牛， 老死猶然， 亦養命蟲
現代漢語譯本：毗婆尸世尊出現於世，是如來、至真、等正覺。這位佛陀去世后，人們的壽命是七萬歲。之後，又有一位佛陀出現，名為式棄如來、至真、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊。這位佛陀去世后，人們的壽命是六萬歲。那時，有一位佛陀出現，名為毗舍浮如來、至真、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊。這位佛陀去世后，人們的壽命是五萬歲。那時，有一位佛陀出現，名為迦鳩留如來、至真、等正覺，具足十種稱號的意義。這位佛陀去世后，人們的壽命是四萬歲。那時，有一位佛陀出現，名為迦那迦牟尼如來、至真、等正覺，具足十種稱號的意義。這位佛陀去世后，人們的壽命是二萬歲。那時，有一位佛陀出現，名為迦葉如來、至真、等正覺，具足十種稱號的意義。這位佛陀去世后，人們的壽命是一百歲。現在，我出世，名為釋迦文如來、至真、等正覺，具足十種稱號的意義。比丘們應當知道，壽命達到一百歲的人很少出現，即使有，也是偶爾出現。所以說，所做的功德，將永遠獲得。古人積累功德，壽命無量，各種修行都圓滿，也沒有疾病、瘟疫和惡氣。那時人們的壽命是八萬四千歲，只有三種疾病：一是慾望，二是飢渴，三是衰老。現在，比丘們！五濁惡世沸騰，世人的壽命極其短暫，四百零四種疾病纏繞著身體。尊者馬勝也這樣說： 『諸患集為體，為老死所伺，毒劍熾火逼，萬患守營衛。』 所以說：『所做的功德，將永遠獲得；就像用棍子擊打水面，分開后又會合攏。』現在，比丘們！人的生命脆弱，不能長久保持，誰會貪戀羨慕，願意接受這樣的生命呢？只有無知的凡夫才會希望在三界中輪迴。』當時，人們聽了佛陀所說，都發起了清凈不退轉的修行。 譬如有人拿著棍子，趕著牛去吃草，老死也是這樣，也在養育著生命之蟲。
English version: Vipasyin, the World Honored One, appeared in the world as a Tathagata, Arhat, Samyaksambuddha. After that Buddha passed away, the human lifespan was seventy thousand years. Then, another Buddha appeared, named Sikhi Tathagata, Arhat, Samyaksambuddha, perfect in knowledge and conduct, Sugata, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, called Buddha, World Honored One. After that Buddha passed away, the human lifespan was sixty thousand years. At that time, a Buddha appeared, named Visvabhu Tathagata, Arhat, Samyaksambuddha, perfect in knowledge and conduct, Sugata, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, called Buddha, World Honored One. After that Buddha passed away, the human lifespan was fifty thousand years. At that time, a Buddha appeared, named Krakucchanda Tathagata, Arhat, Samyaksambuddha, possessing the meaning of the ten epithets. After that Buddha passed away, the human lifespan was forty thousand years. At that time, a Buddha appeared, named Kanakamuni Tathagata, Arhat, Samyaksambuddha, possessing the meaning of the ten epithets. After that Buddha passed away, the human lifespan was twenty thousand years. Then, a Buddha appeared, named Kasyapa Tathagata, Arhat, Samyaksambuddha, possessing the meaning of the ten epithets. After that Buddha passed away, the human lifespan was one hundred years. Now, I have appeared in the world, named Sakyamuni Tathagata, Arhat, Samyaksambuddha, possessing the meaning of the ten epithets. Monks, you should know that those who live to be a hundred years old are rare, and even then, it is only occasional. Therefore, it is said that the merit one has made will be obtained forever. The ancients accumulated merit, their lifespans were immeasurable, all their practices were complete, and they had no diseases, plagues, or evil influences. At that time, the human lifespan was eighty-four thousand years, and there were only three diseases: desire, hunger and thirst, and old age. Now, monks! The five turbidities are rampant, the lifespan of people is extremely short, and four hundred and four diseases entangle the body. Venerable Asvajit also said: 'The body is a collection of diseases, watched by old age and death, pressed by poisonous swords and blazing fire, guarded by ten thousand afflictions.' Therefore, it is said: 'The merit one has made will be obtained forever; like striking water with a stick, it separates and then rejoins.' Now, monks! Human life is fragile and cannot be preserved for long. Who would be greedy and envious, willing to accept such a life? Only ignorant ordinary people would wish to be reborn in the three realms.' At that time, the people who heard what the Buddha said all developed pure and irreversible practice. It is like a person holding a stick, herding cattle to graze, old age and death are also like this, also nurturing the insects of life.
。
昔佛在摩竭國界羅閱城中，佛將阿難著衣持缽，道見有人驅牛千頭，就其美草放煙瞻候。佛問阿難：「汝見有人驅放群牛不乎？」對曰：「唯然見之。」佛語阿難：「此群牛本有千頭，在外瞻守掌不牢固，為虎惡獸所見啖食死者過半，余不覺知方相牴觸跳踉喚吼，傷其無智何乃甚哉？」佛語阿難：「眾生處世亦復如是，計于吾我不知非常，貪著五欲養育其軀，快心極意共相殘害。無常宿對卒至無期，曚曚不覺，何異於彼群牛者乎？雖好水草長養其膚，但促其命無益於己。」佛還精舍，以此因緣誡勵眾會四輩弟子，中有二百餘人聞法意悟，得六神通成阿羅漢。佛告比丘：「或有眾生應聞切教而得度者，或有眾生應聞妙智思惟分別而得度者，或有譬喻而得度者，或有愚闇趣聞一句便得度脫。應聞喻者，此偈則是。其義隨時料量而得度者，是故說曰，譬人操杖其事如斯。
是日已過， 命則隨減， 如少水魚，
佛告比丘：「夫人處世，所行不同所見亦異，一日過去人命隨減，雖壽百年臥消其半。」便與眾會而說此偈：
「夫人慾立德， 日夜無令空， 日夜速如電， 人命迅如是
現代漢語譯本： 過去，佛陀在摩竭陀國的羅閱城中，佛陀帶著阿難，穿好衣服，拿著缽，在路上看到有人驅趕著上千頭牛，到長著茂盛青草的地方放牧，並在一旁看守。佛陀問阿難：『你看到有人驅趕放牧牛群嗎？』阿難回答說：『是的，我看到了。』佛陀告訴阿難：『這群牛原本有上千頭，在外面放牧，看守的人不牢固，被老虎等兇猛野獸吃掉了一半以上，剩下的牛卻不覺醒，還互相牴觸、跳躍、吼叫，真是愚蠢至極啊！』佛陀告訴阿難：『眾生在世間也是如此，執著于『我』，不知道世事無常，貪戀五欲來養育自己的身體，爲了滿足自己的慾望而互相殘害。無常的因果報應突然降臨，卻還懵懂不知，這和那些牛有什麼區別呢？即使有好的水草來滋養它們的身體，也只是縮短它們的壽命，對它們自己沒有任何好處。』佛陀回到精舍，用這個因緣來告誡和勉勵在場的四眾弟子，其中有二百多人聽聞佛法后領悟，獲得了六神通，成爲了阿羅漢。佛陀告訴比丘們：『有的眾生應該聽聞直接的教誨才能得度，有的眾生應該聽聞精妙的智慧，通過思考和分別才能得度，有的眾生應該通過譬喻才能得度，有的眾生愚昧無知，聽聞一句佛法就能得度。應該聽聞譬喻的，這個偈子就是。其意義隨著時間推移，衡量思量就能得度，所以說，就像人拿著棍棒一樣，事情就是這樣。』 『這一天已經過去，生命也隨之減少，就像少水的魚一樣。』 佛陀告訴比丘們：『人們在世間，所作所為不同，所見所聞也不同，一天過去，人的壽命就隨之減少，即使活到一百歲，也有一半的時間是在睡眠中度過。』於是，佛陀對在場的眾人說了這個偈子： 『人們想要建立功德，日夜都不要讓時間空過，日夜流逝的速度像閃電一樣快，人的生命也像這樣迅速。』
English version: Once, the Buddha was in Rajagriha of Magadha. The Buddha, with Ananda, dressed in robes and carrying a bowl, saw a man driving a thousand head of cattle to graze in a field of lush grass, watching over them. The Buddha asked Ananda, 'Do you see the man driving and grazing the cattle?' Ananda replied, 'Yes, I see him.' The Buddha told Ananda, 'These cattle originally numbered a thousand. They are grazed outside, and the keeper is not vigilant. More than half have been eaten by tigers and other fierce beasts. The remaining cattle are unaware and still clash, jump, and bellow. How foolish they are!' The Buddha told Ananda, 'Sentient beings in the world are also like this. They cling to the notion of 'self,' unaware of impermanence. They are greedy for the five desires to nourish their bodies, and they harm each other to satisfy their desires. The retribution of impermanence suddenly arrives, yet they remain ignorant. How are they different from those cattle? Even if they have good water and grass to nourish their bodies, it only shortens their lives and does not benefit them.' The Buddha returned to the monastery and used this incident to admonish and encourage the fourfold assembly of disciples. Among them, more than two hundred people understood the Dharma, attained the six supernormal powers, and became Arhats. The Buddha told the monks, 'Some sentient beings should hear direct teachings to be liberated, some should hear profound wisdom and be liberated through contemplation and discernment, some should be liberated through parables, and some are ignorant and can be liberated by hearing just one phrase of the Dharma. For those who should hear parables, this verse is it. Its meaning can be understood and liberation attained through contemplation over time. Therefore, it is said, like a person wielding a staff, the matter is like this.' 'This day has passed, and life is diminished, like a fish in little water.' The Buddha told the monks, 'People in the world have different actions and different views. As each day passes, human life diminishes. Even if one lives to be a hundred years old, half of that time is spent sleeping.' Then, the Buddha spoke this verse to the assembly: 'If people wish to establish virtue, they should not let the days and nights pass in vain. The days and nights pass as quickly as lightning, and human life is just as swift.'
。」
時來會者觀察此義分別修行，日夜已過死緣難計，愚人依憑染著受有，當念勤加興勇猛心無失𨈬體，是故說曰：
「是日已過， 命則隨減， 如少水魚， 斯有何樂？」
汝等比丘當明此理，大海江河猶有枯竭，萬刃大魚曝脊在外，況是少水而不然乎？或有時溝澗瀑雨溢滿？流疾趣下聲震四遠，彼岸人喚此不聞聲，此間人喚彼不聞聲。或時溝澗水盡無餘，四趣眾生雖受形分命則隨減，如少水魚斯有何樂。或有眾生壽命極長，諸天壽八萬四千劫，地獄壽一劫，畜生與地獄同壽，餓鬼壽命無有限量。如尊者滿愿至時持缽正服，入弗迦羅國。時有餓鬼倚城門立，比丘滿愿問餓鬼曰：「汝今在此何所求索？」鬼報彼曰：「汝今見我耶？」比丘報曰：「我先見矣。」鬼復語曰：「我夫入城於今未還，故於此立，自待夫主耳。」比丘問曰：「汝夫入城為何所求？」時鬼報言：「今此城中有大長者患癰積久，今日當潰膿血流溢，夫主將來二人共食以濟其命。」比丘復問：「汝夫主入城經幾許時？」然彼城郭逼近江河，舉手指城語比丘曰：「此城于彼，此岸成敗以來今為第七，我夫入城經爾許時。」餓鬼受形壽不可稱亦無齊限，然人受形極壽百歲雖出無幾，是故說曰，如少水魚斯有何樂？故別說人不墮四趣。
不寐夜長， 罷惓道長， 愚生死長， 莫知正法。
昔佛在舍衛國祇樹給孤獨園。佛告諸比丘：「有四夜，睡眠者少覺寤者多
現代漢語譯本：
當有智慧的人觀察到這個道理，就應該各自修行。日子一天天過去，死亡的因緣難以預料。愚笨的人執著于貪戀，承受著輪迴。應當時刻警惕，努力精進，不要失去修行的機會。所以說：
『今天已經過去，生命也隨之減少，就像少水的魚，還有什麼快樂可言呢？』
你們這些比丘應當明白這個道理，大海江河尚且有乾涸的時候，萬丈大魚也會曝曬在岸上，更何況是少水的魚呢？有時候，溝渠里的水會因為暴雨而溢滿，水流湍急，聲音震動四方，對岸的人呼喊這邊聽不見，這邊的人呼喊對岸也聽不見。有時候，溝渠里的水會完全乾涸。四道眾生雖然有不同的形體，但生命都在不斷減少，就像少水的魚，還有什麼快樂可言呢？有些眾生的壽命極其長久，諸天壽命有八萬四千劫，地獄壽命有一劫，畜生和地獄壽命相同，餓鬼的壽命沒有盡頭。就像尊者滿愿到了吃飯的時候，拿著缽，穿著整齊的衣服，進入弗迦羅國。當時有個餓鬼靠在城門邊站著，比丘滿愿問餓鬼說：『你現在在這裡尋求什麼？』餓鬼回答說：『你現在能看見我嗎？』比丘回答說：『我早就看見你了。』餓鬼又說：『我的丈夫進城到現在還沒回來，所以我在這裡等他。』比丘問：『你丈夫進城是去幹什麼？』餓鬼回答說：『現在城裡有個大富長者，患癰病很久了，今天膿血要流出來了，我丈夫要和另一個人一起去吃那些膿血來維持生命。』比丘又問：『你丈夫進城多久了？』那座城靠近江河，餓鬼指著城對滿愿說：『這座城從那邊，從這邊建立以來，到現在已經是第七次了，我丈夫進城已經這麼久了。』餓鬼所受的壽命無法計算，也沒有盡頭，而人所受的壽命最多不過百年，即使能活到一百歲也很快就過去了，所以說，就像少水的魚，還有什麼快樂可言呢？所以說，人不會墮入四惡道。
不眠之夜漫長，疲憊的旅途漫長，愚癡的生死輪迴漫長，卻不知道真正的佛法。
過去佛在舍衛國的祇樹給孤獨園時，佛告訴眾比丘：『有四種夜晚，睡眠的人少，覺醒的人多』。
English version:
When the wise observe this principle, they should each practice accordingly. Days pass, and the causes of death are difficult to predict. Foolish people cling to attachments and endure the cycle of rebirth. They should be constantly vigilant, strive diligently, and not lose the opportunity to practice. Therefore, it is said:
'The day has passed, and life is diminished, like a fish with little water, what joy is there?'
You bhikkhus should understand this principle. Even the great oceans and rivers have times when they dry up, and huge fish are exposed on the shore. How much more so for a fish with little water? Sometimes, the water in ditches overflows due to heavy rain, the current is rapid, and the sound shakes in all directions. People on the other side cannot hear those on this side, and vice versa. Sometimes, the water in the ditches completely dries up. Although beings in the four realms have different forms, their lives are constantly diminishing, like a fish with little water, what joy is there? Some beings have extremely long lifespans. The gods have lifespans of 84,000 kalpas, hell has a lifespan of one kalpa, animals have the same lifespan as hell, and the lifespan of hungry ghosts is endless. Just like the Venerable Purna, when it was time for his meal, he took his bowl, dressed neatly, and entered the country of Phukkara. At that time, there was a hungry ghost standing by the city gate. Bhikkhu Purna asked the hungry ghost, 'What are you seeking here?' The hungry ghost replied, 'Can you see me now?' The bhikkhu replied, 'I saw you a long time ago.' The hungry ghost said again, 'My husband went into the city and has not returned, so I am waiting for him here.' The bhikkhu asked, 'What did your husband go into the city for?' The hungry ghost replied, 'Now there is a wealthy elder in the city who has been suffering from a boil for a long time. Today, the pus and blood will flow out, and my husband will go with another person to eat that pus and blood to sustain their lives.' The bhikkhu asked again, 'How long has your husband been in the city?' That city was close to the river. The hungry ghost pointed to the city and said to Purna, 'This city, from its establishment on that side to this side, is now the seventh time. My husband has been in the city for that long.' The lifespan of a hungry ghost is immeasurable and endless, while the lifespan of a human is at most a hundred years, and even if one lives to a hundred, it passes quickly. Therefore, it is said, like a fish with little water, what joy is there? Therefore, it is said that humans do not fall into the four evil realms.
The sleepless night is long, the weary journey is long, the ignorant cycle of birth and death is long, yet they do not know the true Dharma.
In the past, when the Buddha was in the Jeta Grove in Sravasti, the Buddha told the bhikkhus, 'There are four kinds of nights, those who sleep are few, and those who are awake are many.'
。云何為四？女與男想，睡眠者少覺寤者多；男與女想，睡眠者少覺寤者多；三曰盜賊，睡眠者少覺寤者多；比丘求定勤修正法，睡眠極少覺寤者多。三覺夜長修正法，比丘不覺夜長，罷惓道長，愚生死長，莫知正法。」佛在舍衛國祇洹阿那律邠阿藍，有一梵志緣本宿世造立功業緣至應度，暫聞此偈愚生死長。然彼梵志多饒財寶僕從給使居業成就，所納妻室顏貌殊特與世無雙，女人姿容一以無闕。時，彼梵志內自思惟：「我宜往彼至如來所，當來諸佛為有幾乎？」梵志出城至祇洹精舍到世尊所，共相問訊在一面立，叉手合掌白世尊曰：「愿欲所問，若見聽者敢自陳啟。」世尊告曰：「恣汝所問，如來為汝敷演其義。」梵志白曰：「云何世尊！于當來世，為有幾許等正覺耶？」世尊告曰：「將來世諸佛數如恒沙。」時彼梵志聞佛所說，瞻仰喜踴不能自勝，善心生焉。「當來諸佛數如恒沙，于諸佛所善修梵行，興功立德為福不惓。然吾處世饒財多寶，僕從給使居業成就，所納妻室顏貌殊特與世無雙，我依此業便當分檀佈施，有所求索不逆人意。」爾時梵志聞佛教誡，戢在心懷，繞佛三匝舉手辭讓便退而去。爾時梵志行道未遠，復作是念：「我向所啟問將來佛，然吾退忘不問過去諸佛世尊，我今宜還至世尊所問過去佛。」梵志即還至世尊所，共相問訊在一面立，爾時梵志白世尊曰：「過去諸佛為有幾所？」佛告梵志：「過去諸佛數如恒沙
什麼是四種情況呢？女人想著男人，睡眠少而清醒的時候多；男人想著女人，睡眠少而清醒的時候多；第三種是盜賊，睡眠少而清醒的時候多；比丘爲了入定而勤奮修行正法，睡眠極少而清醒的時候多。三種人覺得夜晚漫長，修行正法的人，比丘不覺得夜晚漫長，疲憊的人覺得道路漫長，愚癡的人覺得生死漫長，不瞭解正法。」佛陀在舍衛國的祇洹精舍，阿那律邠阿藍的地方，有一位婆羅門，因為前世所造的功德因緣，到了應該被度化的時機，他偶然聽到這首偈語，感嘆愚癡的生死漫長。這位婆羅門擁有許多財富和僕人，家業興盛，娶的妻子容貌出衆，世間無雙，女人的姿色沒有一點缺陷。當時，這位婆羅門內心自忖：『我應該去佛陀那裡，未來的佛陀會有多少呢？』婆羅門出城來到祇洹精舍，到了世尊那裡，互相問候後站在一旁，合掌向世尊說道：『我希望請教一些問題，如果允許的話，我敢於陳述。』世尊說：『你儘管問，如來會為你闡述其中的含義。』婆羅門問道：『世尊，在未來的世間，會有多少位等正覺的佛陀呢？』世尊說：『未來世的佛陀數量如同恒河沙數。』當時，這位婆羅門聽到佛陀所說，瞻仰佛陀，歡喜雀躍，無法自持，善心油然而生。『未來的佛陀數量如同恒河沙數，在諸佛那裡好好修行梵行，興建功德，為福不懈。然而我身處世間，擁有許多財富和珍寶，僕人眾多，家業興盛，娶的妻子容貌出衆，世間無雙，我應該依靠這些財富，廣行佈施，對於有所求的人，不違揹他們的意願。』當時，婆羅門聽了佛陀的教誨，銘記在心，繞佛三圈，舉手告辭，然後離去。當時，婆羅門走在路上不遠，又想到：『我剛才請問了未來的佛陀，然而我退出來忘記問過去的佛陀世尊，我現在應該回去問世尊關於過去的佛陀。』婆羅門立即回到世尊那裡，互相問候後站在一旁，當時婆羅門對世尊說：『過去的佛陀有多少位呢？』佛陀告訴婆羅門：『過去的佛陀數量如同恒河沙數。』
What are the four? A woman thinking of a man, sleeps little and is awake much; a man thinking of a woman, sleeps little and is awake much; the third is a thief, sleeps little and is awake much; a bhikkhu seeking samadhi diligently practices the Dharma, sleeps very little and is awake much. Three kinds of people feel the night is long, those who practice the Dharma, a bhikkhu does not feel the night is long, the weary feel the road is long, the foolish feel samsara is long, not knowing the true Dharma.」 The Buddha was in the Jeta Grove in Sravasti, at Anathapindika's place, there was a Brahmin who, due to the merits he had accumulated in previous lives, had reached the time to be converted. He happened to hear this verse and lamented the long cycle of foolish samsara. This Brahmin had much wealth and many servants, his household was prosperous, and the wife he had taken was exceptionally beautiful, unparalleled in the world, a woman whose beauty was without flaw. At that time, this Brahmin thought to himself: 『I should go to the Buddha, how many Buddhas will there be in the future?』 The Brahmin left the city and went to the Jeta Grove, arriving at the World Honored One's place. After exchanging greetings, he stood to one side, folded his hands and said to the World Honored One: 『I wish to ask some questions, if you permit, I dare to state them.』 The World Honored One said: 『Ask whatever you wish, the Tathagata will explain the meaning for you.』 The Brahmin asked: 『World Honored One, in the future world, how many fully enlightened Buddhas will there be?』 The World Honored One said: 『The number of Buddhas in the future will be like the sands of the Ganges.』 At that time, this Brahmin heard what the Buddha said, looked up to the Buddha, rejoiced and could not contain himself, and a good heart arose. 『The number of Buddhas in the future will be like the sands of the Ganges, I will practice the Brahma-faring well at the Buddhas' places, build merits, and not be weary of doing good. However, I am in the world, possessing much wealth and treasures, many servants, and a prosperous household, and the wife I have taken is exceptionally beautiful, unparalleled in the world. I should rely on this wealth to give generously, and not go against the wishes of those who ask.』 At that time, the Brahmin heard the Buddha's teachings, kept them in his heart, circled the Buddha three times, raised his hands in farewell, and then left. At that time, the Brahmin had not gone far on the road when he thought again: 『I just asked about the future Buddhas, but I forgot to ask about the past Buddhas, I should go back now to ask the World Honored One about the past Buddhas.』 The Brahmin immediately returned to the World Honored One's place, after exchanging greetings, he stood to one side. At that time, the Brahmin said to the World Honored One: 『How many past Buddhas were there?』 The Buddha told the Brahmin: 『The number of past Buddhas is like the sands of the Ganges.』
。」梵志復前便自悲泣，並自舉聲而作是說：「愚處生死纏綿積久，恒沙諸佛吾不及睹，斯何苦哉？」復自投地宛轉自責：「斯由放逸，行不從本，使我退在處凡夫地，或在泥梨地獄畜生餓鬼長夜受苦，刀山劍樹火車爐炭，或伏雪山劫敗乃移，或處炙獄受痛無量。雖出為人值生邊地，有佛興世不值不睹。先有比丘教誨我言愚生死長，誠哉斯言！我今宜加精勤用意自歸如來，復待將來諸佛為乎？田業妻婦斯是外役，何必貪慕毀敗聖教？」爾時梵志叉手合掌佛前長跪白世尊曰：「唯然世尊！聽為道次得修梵行。」爾時世尊告諸比丘：「汝等將此梵志，教授威儀度為比丘。」比丘受教即度為沙門。在閑靜處思惟挍計修上人法，所以族姓子出家學道，剃除鬚髮著三法衣，以信堅固於家出家，修無上梵行，潔身受證以自娛樂，生死已盡梵行已立所作已辦，更不復受有，如實知之，已得為道，在無餘境得阿羅漢果。爾時世尊觀察此義思惟本末，亦使諸比丘速取滅度，為后眾生現其大明，然熾正法久存於世，重與梵志而說此偈：「不寐夜長，罷惓道長，愚生死長，莫知正法。」
非有子恃， 亦非父兄， 為死所迫， 無親可怙。
昔佛在摩竭國道場甘梨園北石室精舍中。時，有一男子將從嚴駕隨大導師入海采寶，余小賈人以類相從，飲食[饑-幾+燕]樂施諸貧窮沙門婆羅門。以得入海采致珍寶，還至平岸共相娛樂，飲食歡[饑-幾+燕]日日不斷
現代漢語譯本： 那個婆羅門又走到佛前，悲傷地哭泣起來，並大聲說道：『我這愚癡之人，在生死輪迴中纏繞太久了，像恒河沙數一樣多的佛陀我都無緣得見，這是多麼痛苦啊！』說完，他又撲倒在地，翻滾著自責：『這都是因為我放縱懈怠，修行沒有從根本上下功夫，才使我退回到凡夫俗子的境地，甚至可能墮入泥犁地獄、畜生、餓鬼道中，長夜受苦，經歷刀山劍樹、火車爐炭的折磨，或者在雪山中被凍僵，直到劫數終了才能脫身，或者在炙熱的地獄中遭受無量的痛苦。即使能轉生為人，也只能出生在邊遠地區，即使有佛出世，也無緣得見。以前有比丘教導我說，愚癡的人會在生死中輪迴很久，這話真是太對了！我現在應該更加精進努力，一心皈依如來，難道還要等待未來的諸佛嗎？田地產業、妻子兒女這些都是身外之物，何必貪戀它們而毀壞聖教呢？』 當時，那個婆羅門雙手合十，在佛前長跪，對世尊說：『世尊，我願意在您的教導下出家修行，學習清凈的梵行。』 這時，世尊告訴眾比丘：『你們把這個婆羅門帶去，教他威儀，度他出家為比丘。』比丘們接受了教誨，就度他出家做了沙門。他在清靜的地方思考、計算，修習超凡的法門，明白為什麼族姓子弟要出家學道，剃除鬚髮，穿上三法衣，以堅定的信心離開家庭，出家修行無上的梵行，潔身自好，證得果位，以此為樂。他明白生死已經終結，梵行已經建立，該做的已經做完，不再受後有，如實地知道自己已經得道，在無餘涅槃的境界中證得了阿羅漢果。 當時，世尊觀察了這個道理，思考了事情的來龍去脈，也想讓眾比丘儘快證得涅槃，為後世的眾生展現大光明，使正法長久地流傳於世，於是又為那個婆羅門說了這首偈語：『不眠之夜漫長，疲憊的旅途漫長，愚癡的生死漫長，不知正法。』 沒有兒子可以依靠，也沒有父親兄長可以依靠，被死亡所逼迫，沒有親人可以依靠。 過去，佛陀在摩竭陀國的道場甘梨園北邊的石室精舍中。當時，有一個男子帶著隨從，跟隨大導師入海采寶，其他一些小商人也跟隨著他們，他們用飲食和娛樂來佈施給貧窮的沙門和婆羅門。他們入海採得了珍寶，回到岸邊后，一起娛樂，每天都用飲食和娛樂來慶祝。
English version: The Brahmin then went before the Buddha again, weeping with sorrow, and exclaimed, 'I, a foolish being, have been entangled in the cycle of birth and death for so long. I have not had the chance to see Buddhas as numerous as the sands of the Ganges. What suffering this is!' He then threw himself to the ground, rolling about in self-reproach, saying, 'This is all because of my indulgence and negligence. My practice did not start from the root, which has caused me to fall back to the state of an ordinary person. I might even fall into the hells of Naraka, the animal realm, or the realm of hungry ghosts, suffering for long nights, enduring the torments of knife mountains, sword trees, fiery chariots, and charcoal furnaces. Or I might be frozen on snow mountains until the end of a kalpa, or suffer immeasurable pain in the scorching hells. Even if I am reborn as a human, I would only be born in remote areas, and even if a Buddha appears in the world, I would not have the chance to see him. A Bhikkhu once taught me that a foolish person will wander in the cycle of birth and death for a long time. How true those words are! Now I should be more diligent and earnest, wholeheartedly taking refuge in the Tathagata. Should I wait for the Buddhas of the future? Fields, property, wives, and children are all external things. Why should I be greedy for them and destroy the holy teachings?' At that time, the Brahmin, with his hands folded in reverence, knelt before the Buddha and said, 'Venerable Lord, I wish to be ordained and practice the pure Brahma-faring under your guidance.' Then the Buddha said to the Bhikkhus, 'Take this Brahmin, teach him the proper conduct, and ordain him as a Bhikkhu.' The Bhikkhus accepted the teaching and ordained him as a Samana. In a quiet place, he contemplated and calculated, practicing the superior Dharma. He understood why sons of noble families leave home to learn the Way, shaving their heads and beards, wearing the three robes, and with firm faith, leaving their families to practice the unsurpassed Brahma-faring, purifying themselves, attaining realization, and finding joy in it. He understood that birth and death had ended, the Brahma-faring had been established, what needed to be done had been done, and there would be no more rebirth. He truly knew that he had attained the Way, and in the realm of Nirvana without remainder, he attained the fruit of an Arhat. At that time, the Buddha observed this meaning, pondered the beginning and the end of the matter, and also wished for the Bhikkhus to quickly attain Nirvana. He wanted to reveal the great light to future beings, so that the true Dharma would last long in the world. Therefore, he spoke this verse to the Brahmin again: 'Long is the night for the sleepless, long is the journey for the weary, long is the cycle of birth and death for the foolish, who do not know the true Dharma.' There is no son to rely on, nor father or brother to rely on. When pressed by death, there is no relative to depend on. In the past, the Buddha was in the Gandhamula Garden north of the Stone Chamber Vihara in Magadha. At that time, there was a man who, with his retinue, followed a great guide to the sea to collect treasures. Other small merchants followed them as well. They used food and entertainment to give alms to poor Samanas and Brahmins. Having obtained treasures from the sea, they returned to the shore and celebrated together, feasting and enjoying themselves every day.
。時，彼一人飲食粗惡唯服麨而已，不改常儀，然復多財珍寶所獲無量。時，大導師語其人曰：「汝今處世饒財多寶少有比類，何為自困不肯食啖？夫人處世當行二業：一者廣施，二者自食。」彼人聞已心不納受，乃更懷恨漸生憂悴，語導師曰：「吾設食啖，無以濟彼妻婦男女，后遇疾急，竟不至家，中道無常。」彼大導師說斯偈曰：
「夫人慳貪， 貯聚財產， 念家怨仇， 不覺命終。」
爾時世尊以天眼觀清凈無瑕穢，見彼導師興功采寶中道無常。爾時世尊以此因緣，觀察此義思惟本末，欲使諸比丘示現滅度，為后眾生現其大明，然熾正法久久於世。爾時世尊便說斯偈：
「非有子恃， 亦非父兄， 為死所迫， 無親可怙。」
時諸大眾聞佛所說，心開意悟興功立德，拯濟窮乏持齋修戒，歲三月六未始有闕，四事供養，衣服、飯食、床座臥具、病瘦醫藥，須衣與衣須食與食，財寶七珍，金銀珍寶、車𤦲馬瑙、真珠虎珀，有求索者不逆其意，遠來久住經過人者皆悉供給，華香脂粉亦用給與無所吝惜。無數大眾厭患生死，除貪著意執信堅固，出家修道，修增上法無退轉意，各以次第成阿羅漢道。◎
◎千百非一， 族姓男女， 貯聚財產， 無不衰喪。
眾生居世馳趣四方，貪求財貨興欲無厭，盛夏冒焰冬履嚴霜，飢寒勤苦艱難憂慮，萬失一獲猶用自慶，施心難果意不開悟，既自不食復不施人，雖饒寶貨與無不異
現代漢語譯本：當時，那個人飲食粗劣，只吃麥粉，不改變平時的習慣，然而卻擁有大量的財富珍寶，所得無量。當時，大導師對那個人說：『你現在處世，財富珍寶多得少有能比，為什麼自己困苦，不肯吃喝呢？人活在世上應當做兩件事：一是廣施，二是自己享用。』那人聽了，心裡不接受，反而更加懷恨，漸漸憂愁憔悴，對導師說：『我如果吃喝，就沒法救濟我的妻子兒女，以後遇到急病，最終不能回到家，中途就會無常。』那位大導師說了這首偈語： 『人若慳吝貪婪， 積聚財產， 只念著家裡的怨仇， 卻不覺察生命終結。』 當時，世尊用清凈無瑕的天眼觀察，看到那位導師在興建功業、採集寶物時，中途就無常了。當時，世尊因為這個因緣，觀察這個道理，思考事情的本末，想要讓眾比丘示現滅度，為後世眾生展現光明，使正法長久流傳於世。當時，世尊就說了這首偈語： 『不是有兒子可以依靠， 也不是有父親兄長， 被死亡所逼迫， 沒有親人可以依靠。』 當時，大眾聽了佛所說，心開意解，興建功德，救濟貧困，持齋守戒，每年三個月六齋日從不間斷，用四事供養，衣服、飲食、床座臥具、病瘦醫藥，需要衣服的就給衣服，需要食物的就給食物，財寶七珍，金銀珍寶、車渠瑪瑙、珍珠琥珀，有求索的人不違揹他們的意願，遠道而來久住和路過的人都全部供給，花香脂粉也用來供給，沒有吝惜。無數大眾厭惡生死，去除貪慾執著，信念堅定，出家修道，修習增上法，沒有退轉的意念，各自依次成就阿羅漢道。 千百個不止， 各族姓的男女， 積聚財產， 沒有不衰敗喪失的。 眾生居住在世上，奔波於四方，貪求財物，慾望沒有止境，盛夏冒著酷熱，冬天踩著嚴霜，飢寒交迫，勤勞辛苦，艱難憂慮，即使萬次付出只有一次收穫，仍然用來自我慶幸，佈施的心難以實現，心意不開悟，自己不吃，又不施捨給別人，即使擁有很多寶物，也和沒有一樣。
English version: At that time, that person's diet was coarse and poor, only eating barley flour, not changing his usual habits, yet he possessed a vast amount of wealth and treasures, his gains being immeasurable. At that time, the great teacher said to that person, 'You are now living in the world, your wealth and treasures are so abundant that few can compare, why do you make yourself suffer, unwilling to eat and drink? A person living in the world should do two things: one is to give generously, and the other is to enjoy oneself.' Upon hearing this, that person did not accept it in his heart, but instead harbored resentment, gradually becoming worried and haggard, saying to the teacher, 'If I eat and drink, I will have no way to provide for my wife and children, and if I encounter a sudden illness, I will not be able to return home, and will perish on the way.' The great teacher then spoke this verse: 'A person who is stingy and greedy, Accumulates wealth, Only thinks of family grudges, Unaware of the end of life.' At that time, the World Honored One, with his pure and flawless heavenly eye, observed that the teacher, while engaged in building meritorious works and collecting treasures, would perish on the way. At that time, the World Honored One, because of this cause and condition, observed this principle, pondered the beginning and end of the matter, wanting to have the monks demonstrate their passing away, to show light to future beings, and to make the righteous Dharma last long in the world. At that time, the World Honored One then spoke this verse: 'Not having a son to rely on, Nor a father or elder brother, Being pressed by death, There is no relative to depend on.' At that time, the assembly, upon hearing what the Buddha said, had their minds opened and enlightened, engaged in meritorious deeds, helped the poor, observed fasts and precepts, never missing the three months and six fast days each year, and made offerings of the four necessities: clothing, food, bedding, and medicine for the sick. Those who needed clothing were given clothing, those who needed food were given food, and the seven treasures, gold, silver, carnelian, agate, pearls, and amber, were given to those who asked for them, without going against their wishes. Those who came from afar, stayed long, or passed through were all provided for, and even flowers, incense, and cosmetics were given without any stinginess. Countless people grew weary of birth and death, removed their attachment to greed, and with firm faith, left home to cultivate the Way, practicing the superior Dharma without any intention of turning back, each in turn achieving the path of Arhat. Thousands and hundreds, not just one, Men and women of all clans, Accumulating wealth, None do not decline and perish. Living beings dwell in the world, rushing in all directions, greedily seeking wealth, their desires without end. In the heat of summer, they brave the flames, and in the winter, they tread on the harsh frost, suffering from hunger and cold, working hard, enduring difficulties and worries. Even if they gain only one out of ten thousand attempts, they still congratulate themselves. The heart of giving is difficult to achieve, and their minds are not enlightened. They do not eat themselves, nor do they give to others. Even if they possess many treasures, it is no different from having nothing.
。坐禪之人裝以七寶，雖目視之意不甘樂，以慳貪故流轉生死，從今世至後世。爾時世尊以天眼觀清凈無瑕穢，觀了眾生馳趣四方貪求財貨不顧後慮，皆為愚惑所見迷誤。世尊以此因緣尋究本末，為諸比丘導引法味，亦為將來眾生示現大明，然熾正法久存於世，三世諸佛盡見將護。爾時世尊于大眾中，而說此偈：
「千百非一， 族姓男女， 貯聚財產， 無不衰喪。」
時世坐上數千萬人，聞佛所說，專意聽受，各隨所念成得果證。
常者皆盡， 高者亦墮， 合會有離， 生者有死。
昔佛在舍衛國祇樹給孤獨園。爾時有異梵志至世尊所，共相問訊在一面坐。爾時梵志白世尊曰：「愿欲所問，若見聽者乃敢陳啟。」佛告梵志：「恣汝所問，如來當爲敷演其義。」梵志白佛：「云何世尊！以何因緣，今世眾生轉微轉薄遂成減損，於人間世不見熾盛？」佛告梵志：「有三因緣，使眾生類轉微轉薄遂成減損，於人間世不見熾盛。云何為三？於是梵志！今世眾生貪慾無道、慳嫉堅固、習邪倒見。時彼眾生為此三事所見染污，風雨非時災害毒流，所種穀子各失時節，轉不成熟。若彼眾生所食之物或生或熟，饒諸疾疹疫氣縱橫，死者填路不可稱計，是謂梵志最初因緣，使今世眾生轉微轉薄遂成減損，於人間世不見熾盛。風雨非時災害縱橫，所種穀子失時不收，轉不成熟苗亦不生，人民饑饉餓死者眾，是謂梵志第二因緣，使今世眾生轉微轉薄遂成減損不見熾盛
現代漢語譯本：即使是坐禪之人，用七寶裝飾自己，雖然眼睛看著這些珍寶，心裡並不感到快樂，但因為慳吝貪婪的緣故，仍然在生死輪迴中流轉，從今生到後世。那時，世尊用天眼觀察，看到一切清凈無瑕穢，看到眾生奔波四方，貪求財物，不顧及未來的禍患，都被愚昧迷惑了。世尊因此探究事情的本末，為眾比丘開示佛法，也為未來的眾生展示光明，使正法長久流傳於世，三世諸佛都加以護持。當時，世尊在大眾中說了這首偈語： 『千百種族，無論男女，積聚財產，沒有不衰敗的。』 當時，在座有數千萬人，聽聞佛陀所說，專心聽受，各自根據自己的領悟，成就了果位。 『常住的都會消逝，高貴的也會墮落，相聚的終將分離，出生的終將死亡。』 過去，佛陀在舍衛國的祇樹給孤獨園。當時，有一位外道梵志來到世尊處，互相問候后在一旁坐下。梵志對世尊說：『我有些問題想請教，如果允許，我才敢陳述。』佛陀告訴梵志：『你儘管問，如來會為你詳細解釋。』梵志問佛：『世尊，是什麼原因，導致當今的眾生越來越衰弱，越來越薄弱，以至於在人間看不到興盛的景象？』佛陀告訴梵志：『有三種原因，使得眾生越來越衰弱，越來越薄弱，以至於在人間看不到興盛的景象。是哪三種呢？梵志，當今的眾生貪慾無度，慳吝嫉妒，固執己見，習於邪見。這些眾生被這三件事所污染，導致風雨不調，災害橫行，所種的穀物都錯過了時節，不能成熟。如果這些眾生所吃的食物，無論是生的還是熟的，都會引發各種疾病，瘟疫蔓延，死者遍地，數不勝數。這就是梵志，第一個原因，使得當今的眾生越來越衰弱，越來越薄弱，以至於在人間看不到興盛的景象。風雨不調，災害橫行，所種的穀物錯過了時節，不能收穫，苗也不生長，人民飢餓，餓死的人很多。這就是梵志，第二個原因，使得當今的眾生越來越衰弱，越來越薄弱，看不到興盛的景象。』
English version: Even those who practice meditation, adorning themselves with seven treasures, though their eyes see these jewels without joy in their hearts, still, due to their stinginess and greed, they continue to transmigrate through birth and death, from this life to the next. At that time, the World Honored One, with his divine eye, observed all things pure and without defilement, and saw beings rushing in all directions, greedily seeking wealth, disregarding future consequences, all deluded by ignorance. The World Honored One, therefore, investigated the root and branch of the matter, expounding the Dharma for the monks, and also revealing great light for future beings, so that the true Dharma may long endure in the world, protected by all Buddhas of the three times. At that time, the World Honored One, in the midst of the assembly, spoke this verse: 'Of thousands of clans, both men and women, who accumulate wealth, none will escape decay.' At that time, tens of millions of people in the assembly, hearing what the Buddha said, listened attentively, and each, according to their understanding, attained the fruit of enlightenment. 'What is constant will perish, what is high will fall, what is gathered will scatter, what is born will die.' In the past, the Buddha was at the Jeta Grove in Anathapindika's Park in Shravasti. At that time, a non-Buddhist Brahmin came to the World Honored One, and after exchanging greetings, sat down to one side. The Brahmin said to the World Honored One, 'I wish to ask some questions, and if you permit, I will dare to speak.' The Buddha told the Brahmin, 'Ask whatever you wish, and the Tathagata will explain its meaning.' The Brahmin asked the Buddha, 'World Honored One, what is the reason that beings in this age are becoming weaker and thinner, so that prosperity is not seen in the human world?' The Buddha told the Brahmin, 'There are three reasons why beings become weaker and thinner, so that prosperity is not seen in the human world. What are these three? Brahmin, beings in this age are excessively greedy, stingy and jealous, holding firmly to their own views, and accustomed to wrong views. These beings are defiled by these three things, causing untimely winds and rains, disasters to run rampant, and the planted grains to miss their seasons and fail to ripen. If the food these beings eat, whether raw or cooked, causes various diseases, and plagues spread, the dead fill the roads, beyond counting. This, Brahmin, is the first reason why beings in this age become weaker and thinner, so that prosperity is not seen in the human world. Untimely winds and rains, disasters run rampant, the planted grains miss their seasons and cannot be harvested, the seedlings do not grow, and the people are hungry, with many dying of starvation. This, Brahmin, is the second reason why beings in this age become weaker and thinner, and prosperity is not seen.'
。複次梵志！如今國王貪慾無道、慳嫉堅固、習邪倒見，治化失度托境無厭，越界攻伐共相傷害，刀劍鉾箭共相斫射，殺者無數不可稱量，是謂梵志由三因緣使此生類災害橫起，饑饉餓死攻伐無道。」佛說此已告目連曰：「吾患脊痛還詣靜室，汝今專意與梵志論，兼與來會永除狐疑。」對曰：「如是世尊！」爾時世尊襞郁多羅僧、枕僧伽梨，右脅倚地，腳腳相累繫念在明。時，大目連：「汝今諦聽善思念之。」梵志對曰：「愿樂欲聞。」目連以偈告曰：
「今觀此土境， 及諸眾果樹， 山河流泉源， 江海逝不停。 昔人瞻固守， 今為斯所在？ 寧轉尊法輪， 示現天世人， 不樂取命終， 竟知趣何方？ 欲覓昔舊人， 如今不見一。」
廣說如舊文。梵志聞偈心開意解即履道跡，是故說曰，常者皆盡，高者亦墮，合會有離，生者有死。此是其義。昔佛在舍衛國祇樹給孤獨園。爾時有一孤母而喪一子，得此憂惱愁憒失意恍惚倒錯，譬如狂人意不開悟。出城至祇洹精舍，轉聞人說佛為大聖天人所宗，演說經道忘憂除患，無不照鑒無不通達。於是孤母往至佛所，作禮長跪白世尊言：「素少子息唯有一息，卒得重病舍我喪亡，母子情愍不能自勝。唯愿世尊！垂神開化釋我憂結。」佛告孤母：「汝速入城遍行衢巷，有不死家者求火持還。」孤母聞已歡悟踴躍，入舍衛城至一街巷，家家告曰：「此中頗有不死者乎？吾欲須火還活我息
現代漢語譯本：佛陀又對梵志說：『如今的國王貪婪無道，吝嗇嫉妒心堅固，習慣於邪惡顛倒的見解，治理國家沒有法度，貪求土地沒有厭足，越過邊界互相攻打傷害，刀劍矛箭互相砍殺射擊，被殺的人無數無法計算。』佛陀說，『梵志啊，由於這三種原因，使得眾生遭受災害橫禍，飢餓而死，互相攻伐沒有道義。』佛陀說完這些話，告訴目連說：『我背痛，要回靜室休息，你現在專心和梵志討論，併爲來參加法會的人消除疑惑。』目連回答說：『是這樣的，世尊！』這時，世尊疊好郁多羅僧，枕著僧伽梨，右側臥地，雙腳交疊，心念專注于光明。當時，大目連說：『你們現在仔細聽，好好思考。』梵志回答說：『願意聽。』目連用偈語告訴他們： 『現在觀察這片土地，以及各種果樹，山川河流泉源，江海奔流不停。過去的人們堅守的地方，現在又在哪裡呢？寧願轉動尊貴的法輪，向天人和世人展示真理，也不願就此結束生命，最終知道會去哪裡？想要尋找過去的人，如今一個也見不到。』 （以下內容如舊文所述）。梵志聽了偈語，心開意解，立即走上修道的道路。所以說，常住的都會消逝，高貴的也會墮落，聚合的終會分離，出生的終會死亡。這就是其中的道理。過去佛陀在舍衛國的祇樹給孤獨園時，當時有一位失去兒子的孤單母親，她因此憂愁煩惱，失魂落魄，精神恍惚顛倒，就像一個瘋子一樣，心不開悟。她走出城來到祇洹精舍，聽到人們說佛陀是偉大的聖人，為天人所敬仰，宣講經道，能使人忘卻憂愁，消除煩惱，無所不照，無所不通。於是這位孤單的母親來到佛陀面前，行禮長跪，對世尊說：『我很少有孩子，只有一個兒子，突然得了重病，離我而去。母子情深，我無法自拔。只希望世尊，垂憐開導，解開我的憂愁。』佛陀告訴這位孤單的母親：『你快進城，走遍大街小巷，如果有人家沒有死過人的，就去求火拿回來。』這位孤單的母親聽了，歡喜踴躍，進入舍衛城，到了一條街巷，挨家挨戶地說：『這裡有沒有不死過的人？我想要借火來救活我的兒子。』
English version: Furthermore, O Brahmin, the king of today is greedy and without principle, his stinginess and jealousy are deeply rooted, he is accustomed to evil and perverse views, his governance is without measure, his desire for territory is insatiable, he crosses borders to attack and harm others, swords and spears and arrows are used to cut and shoot each other, the number of those killed is countless and immeasurable.』 The Buddha said, 『O Brahmin, it is due to these three causes that living beings suffer calamities and disasters, die of hunger, and attack each other without righteousness.』 After the Buddha had spoken these words, he said to Maudgalyayana, 『My back is aching, I will return to my quiet chamber. You should now focus on discussing with the Brahmin, and also dispel the doubts of those who have come to the assembly.』 Maudgalyayana replied, 『So it is, O World Honored One!』 At that time, the World Honored One folded his uttarasanga robe, used his sanghati robe as a pillow, lay down on his right side, with his legs crossed, and focused his mind on the light. Then, the great Maudgalyayana said, 『Now listen carefully and contemplate well.』 The Brahmin replied, 『I am willing to listen.』 Maudgalyayana then spoke in verses: 『Now observe this land, and all the fruit trees, the mountains, rivers, and springs, the oceans flowing without cease. Where are those who in the past held fast to their places? Would you rather turn the noble wheel of Dharma, and show the truth to gods and men, than to end your life, and ultimately know where you will go? If you seek those of the past, not one can be found today.』 (The following is as in the old text). Upon hearing the verses, the Brahmin's mind opened and he understood, and he immediately embarked on the path of practice. Therefore, it is said that what is permanent will all perish, what is high will also fall, what is joined will be separated, and what is born will die. This is the meaning of it. In the past, when the Buddha was at the Jeta Grove in Sravasti, there was a lone mother who had lost her only son. She was filled with sorrow and distress, lost her senses, and was confused and disoriented, like a mad person, her mind not enlightened. She left the city and went to the Jeta Grove monastery, where she heard people say that the Buddha was a great sage, revered by gods and men, who expounded the Dharma, could make people forget their sorrows, eliminate their afflictions, and illuminate all things. So this lone mother went to the Buddha, bowed and knelt, and said to the World Honored One, 『I have few children, and only one son, who suddenly fell seriously ill and left me. My love for my son is so deep that I cannot control myself. I only hope that the World Honored One will have compassion and enlighten me, and release me from my sorrow.』 The Buddha told the lone mother, 『You should quickly go into the city, walk through the streets and alleys, and if there is a family that has never experienced death, ask for fire and bring it back.』 Upon hearing this, the lone mother was overjoyed and went into the city of Sravasti. She went to a street and alley, and asked each household, 『Is there anyone here who has never died? I want to borrow fire to revive my son.』
。」諸人報曰：「我等曾祖父母今為所在？汝今荒錯，何須至巷狂有所說？」所至之家皆言死亡。形神疲惓所求不克，便還歸家，抱小小兒至世尊所，頭面禮足白佛言：「受敕入城家家乞火皆言死喪，是故空還。」佛告孤母：「夫人處世有四事因緣不可久保。何謂為四？一者常必無常，二者富貴必貧賤，三者合會必別離，四者強健必當死。趣死向死為死所牽，無免此患。」佛告孤母：「汝今何為不自憂慮？何不廣施持戒修齋？月八日十四日十五日，任力堪能，給施孤窮、沙門婆羅門、遠行久住暫停止者，果獲其福不可計量。」孤母白佛言：「我今愛子入骨徹髓，為彼子故不惜身命。」爾時世尊欲化彼人令得開悟，即化作四大火坑圍繞孤母之身，火氣逼身以兒自障，兒復呼喚不堪火痛。佛語孤母：「汝向自陳愛子情重入骨徹髓，寧自喪身不使子亡；火氣逼己痠痛難堪，但當自受？以子障乎？人間微火蓋不足言，地獄火然痛苦無量。畜生愚惑懷癡為苦，餓鬼福鮮以饑為苦，能自利者乃得行道修諸善本，分檀佈施持戒忍辱，不生地獄畜生餓鬼受諸苦惱，受天人福漸近泥洹。」時彼孤母聞佛所說極深之法，還自思惟，內心懇責，厭患恩愛除去想著，便念世間不可樂想，思惟分別五盛陰苦，即于佛前諸塵垢盡，得法眼凈成須陀洹。爾時世尊觀察此義尋究本末，為后眾生開演法門，便於大眾而說此偈：
「常者皆盡， 高者亦墮， 合會有離， 生者有死
現代漢語譯本：眾人回答說：『我們的曾祖父母現在在哪裡？你現在胡言亂語，何必到街巷裡說這些瘋話？』她所到之處，家家都說人已死亡。她身心疲憊，所求無果，便回到家中，抱著小兒子來到世尊面前，頭面觸地禮拜佛陀，稟告說：『我奉您的命令進城挨家挨戶乞火，但他們都說家裡有人去世了，所以我空手而歸。』佛陀告訴孤母：『夫人，人在世間有四種因緣，不能長久保持。哪四種呢？一是常態必然走向無常，二是富貴必然走向貧賤，三是相聚必然走向離別，四是強健必然走向死亡。趨向死亡，被死亡牽引，無法避免這種災禍。』佛陀告訴孤母：『你現在為什麼不為自己擔憂呢？為什麼不廣行佈施、持戒修齋呢？每月初八、十四、十五日，儘自己的能力，佈施給孤獨貧窮的人、沙門婆羅門、遠行久住暫時停留的人，所獲得的福報是不可計量的。』孤母對佛陀說：『我現在愛子入骨，爲了他，我甚至不惜自己的性命。』這時，世尊想教化她，讓她開悟，就化作四個大火坑圍繞著孤母，火氣逼近她的身體，她用兒子來遮擋，兒子又呼喊著受不了火的痛苦。佛陀對孤母說：『你剛才說愛子情深，入骨徹髓，寧願自己喪命也不讓兒子死去；現在火氣逼近，痠痛難忍，卻只顧自己承受，用兒子來遮擋嗎？人間微小的火尚且不足為道，地獄的火焰燃燒起來，痛苦是無量的。畜生愚昧迷惑，懷著癡心而受苦，餓鬼福報淺薄，因飢餓而受苦，能夠自利的人才能修行正道，修習各種善行，分發財物，佈施，持戒，忍辱，不墮入地獄、畜生、餓鬼道，承受各種苦惱，而是享受天人的福報，逐漸接近涅槃。』當時，這位孤母聽了佛陀所說的深奧佛法，反思自己，內心懇切地責備自己，厭惡恩愛，去除執著，便想到世間沒有什麼值得留戀的，思索分別五蘊盛大的苦惱，就在佛陀面前，一切塵垢都消除了，獲得了法眼清凈，成就了須陀洹果。這時，世尊觀察這個道理，探究事情的本末，為後世眾生開示佛法，就在大眾面前說了這首偈語：『常有的終將消逝，高貴的終將墜落，相聚的終將離別，出生的終將死亡。』 現代漢語譯本：眾人回答說：『我們的曾祖父母現在在哪裡？你現在胡言亂語，何必到街巷裡說這些瘋話？』她所到之處，家家都說人已死亡。她身心疲憊，所求無果，便回到家中，抱著小兒子來到世尊面前，頭面觸地禮拜佛陀，稟告說：『我奉您的命令進城挨家挨戶乞火，但他們都說家裡有人去世了，所以我空手而歸。』佛陀告訴孤母：『夫人，人在世間有四種因緣，不能長久保持。哪四種呢？一是常態必然走向無常，二是富貴必然走向貧賤，三是相聚必然走向離別，四是強健必然走向死亡。趨向死亡，被死亡牽引，無法避免這種災禍。』佛陀告訴孤母：『你現在為什麼不為自己擔憂呢？為什麼不廣行佈施、持戒修齋呢？每月初八、十四、十五日，儘自己的能力，佈施給孤獨貧窮的人、沙門婆羅門、遠行久住暫時停留的人，所獲得的福報是不可計量的。』孤母對佛陀說：『我現在愛子入骨，爲了他，我甚至不惜自己的性命。』這時，世尊想教化她，讓她開悟，就化作四個大火坑圍繞著孤母，火氣逼近她的身體，她用兒子來遮擋，兒子又呼喊著受不了火的痛苦。佛陀對孤母說：『你剛才說愛子情深，入骨徹髓，寧願自己喪命也不讓兒子死去；現在火氣逼近，痠痛難忍，卻只顧自己承受，用兒子來遮擋嗎？人間微小的火尚且不足為道，地獄的火焰燃燒起來，痛苦是無量的。畜生愚昧迷惑，懷著癡心而受苦，餓鬼福報淺薄，因飢餓而受苦，能夠自利的人才能修行正道，修習各種善行，分發財物，佈施，持戒，忍辱，不墮入地獄、畜生、餓鬼道，承受各種苦惱，而是享受天人的福報，逐漸接近涅槃。』當時，這位孤母聽了佛陀所說的深奧佛法，反思自己，內心懇切地責備自己，厭惡恩愛，去除執著，便想到世間沒有什麼值得留戀的，思索分別五蘊盛大的苦惱，就在佛陀面前，一切塵垢都消除了，獲得了法眼清凈，成就了須陀洹果。這時，世尊觀察這個道理，探究事情的本末，為後世眾生開示佛法，就在大眾面前說了這首偈語：『常有的終將消逝，高貴的終將墜落，相聚的終將離別，出生的終將死亡。』
English version: The people replied, 『Where are our great-grandparents now? You are talking nonsense. Why do you come to the streets and say such crazy things?』 Everywhere she went, the people said that someone had died. Exhausted in body and mind, her requests unfulfilled, she returned home. She took her young son to the World Honored One, bowed her head to the ground, and reported to the Buddha, 『I followed your command to go into the city and beg for fire from each house, but they all said that someone in their family had died, so I returned empty-handed.』 The Buddha told the bereaved mother, 『Madam, there are four conditions in life that cannot be maintained for long. What are these four? First, the constant will inevitably become impermanent; second, wealth and honor will inevitably become poverty and lowliness; third, meeting will inevitably lead to separation; and fourth, strength and health will inevitably lead to death. Tending towards death, being pulled by death, there is no escape from this calamity.』 The Buddha told the bereaved mother, 『Why do you not worry about yourself now? Why do you not practice generosity, uphold the precepts, and observe fasts? On the eighth, fourteenth, and fifteenth days of each month, to the best of your ability, give to the lonely and poor, to the monks and Brahmins, to those who have traveled far and are staying temporarily. The merit you gain will be immeasurable.』 The bereaved mother said to the Buddha, 『My love for my son is so deep that it penetrates my bones. For his sake, I would not hesitate to give up my own life.』 At that moment, the World Honored One, wishing to transform her and lead her to enlightenment, conjured four great fire pits surrounding the bereaved mother. The heat of the fire pressed against her body, and she used her son to shield herself. The son cried out, unable to bear the pain of the fire. The Buddha said to the bereaved mother, 『You just said that your love for your son was so deep that it penetrated your bones, that you would rather lose your own life than let your son die. Now, the heat of the fire is pressing in, causing unbearable pain, yet you only care about yourself and use your son as a shield? The small fires of the human world are not worth mentioning. The flames of hell burn with immeasurable suffering. Animals are foolish and deluded, suffering from their ignorance. Hungry ghosts have little merit and suffer from hunger. Only those who can benefit themselves can practice the Way, cultivate all good deeds, share their wealth, give alms, uphold the precepts, and practice patience. They will not fall into hell, the animal realm, or the realm of hungry ghosts, and suffer all kinds of afflictions. Instead, they will enjoy the blessings of gods and humans, and gradually approach Nirvana.』 At that time, the bereaved mother, having heard the profound Dharma spoken by the Buddha, reflected on herself, earnestly reproached herself, grew weary of love and attachment, and thought that there was nothing in the world worth clinging to. She contemplated the great suffering of the five aggregates, and in front of the Buddha, all her defilements were eliminated. She attained the pure Dharma eye and became a Stream-Enterer. At that time, the World Honored One, observing this principle and investigating the beginning and end of the matter, revealed the Dharma to future generations. He then spoke this verse to the assembly: 『That which is constant will all perish, that which is high will also fall, that which meets will separate, and that which is born will die.』 English version: The people replied, 『Where are our great-grandparents now? You are talking nonsense. Why do you come to the streets and say such crazy things?』 Everywhere she went, the people said that someone had died. Exhausted in body and mind, her requests unfulfilled, she returned home. She took her young son to the World Honored One, bowed her head to the ground, and reported to the Buddha, 『I followed your command to go into the city and beg for fire from each house, but they all said that someone in their family had died, so I returned empty-handed.』 The Buddha told the bereaved mother, 『Madam, there are four conditions in life that cannot be maintained for long. What are these four? First, the constant will inevitably become impermanent; second, wealth and honor will inevitably become poverty and lowliness; third, meeting will inevitably lead to separation; and fourth, strength and health will inevitably lead to death. Tending towards death, being pulled by death, there is no escape from this calamity.』 The Buddha told the bereaved mother, 『Why do you not worry about yourself now? Why do you not practice generosity, uphold the precepts, and observe fasts? On the eighth, fourteenth, and fifteenth days of each month, to the best of your ability, give to the lonely and poor, to the monks and Brahmins, to those who have traveled far and are staying temporarily. The merit you gain will be immeasurable.』 The bereaved mother said to the Buddha, 『My love for my son is so deep that it penetrates my bones. For his sake, I would not hesitate to give up my own life.』 At that moment, the World Honored One, wishing to transform her and lead her to enlightenment, conjured four great fire pits surrounding the bereaved mother. The heat of the fire pressed against her body, and she used her son to shield herself. The son cried out, unable to bear the pain of the fire. The Buddha said to the bereaved mother, 『You just said that your love for your son was so deep that it penetrated your bones, that you would rather lose your own life than let your son die. Now, the heat of the fire is pressing in, causing unbearable pain, yet you only care about yourself and use your son as a shield? The small fires of the human world are not worth mentioning. The flames of hell burn with immeasurable suffering. Animals are foolish and deluded, suffering from their ignorance. Hungry ghosts have little merit and suffer from hunger. Only those who can benefit themselves can practice the Way, cultivate all good deeds, share their wealth, give alms, uphold the precepts, and practice patience. They will not fall into hell, the animal realm, or the realm of hungry ghosts, and suffer all kinds of afflictions. Instead, they will enjoy the blessings of gods and humans, and gradually approach Nirvana.』 At that time, the bereaved mother, having heard the profound Dharma spoken by the Buddha, reflected on herself, earnestly reproached herself, grew weary of love and attachment, and thought that there was nothing in the world worth clinging to. She contemplated the great suffering of the five aggregates, and in front of the Buddha, all her defilements were eliminated. She attained the pure Dharma eye and became a Stream-Enterer. At that time, the World Honored One, observing this principle and investigating the beginning and end of the matter, revealed the Dharma to future generations. He then spoke this verse to the assembly: 『That which is constant will all perish, that which is high will also fall, that which meets will separate, and that which is born will die.』
。 眾生相剋， 以喪其命， 隨行所墮， 自受殃福。」
一切眾生蜎飛蠕動蚑行喘息有形之類，皆歸磨滅無免死患，隨行所造而受其報，為善受福惡則禍隨，如影隨形有何可免？以此因緣故說此偈耳：
「惡行入地獄， 修善則生天， 若修善道者， 無漏入泥洹。」
昔佛在羅閱城迦蘭陀竹園所。時，彼城中疫氣災害毒出縱橫，人民死亡不可稱限。世尊以天眼觀清凈無瑕穢，諸行惡者死入地獄。復有比丘厭患生死，觀此四大無可貪慕臭穢難近，便入無餘泥洹而般泥洹。爾時世尊觀察此義尋究本末，為后眾生示現大明，亦使正法久存於世。時，諸大會聞佛所說，皆發無上正真道意。
非空非海中， 非入山石間， 無有地方所， 脫止不受死。
昔者佛在王舍城迦蘭陀竹園所。時，有梵志兄弟四人，各得五通，自知命促近在不遠，卻後七日皆當命終，思共議言：「我等弟兄五通通達，以己神力翻覆天地，現身極大手捫日月，移山住流無所不辦，寧當不能避此難耶？」第一兄曰：「吾入大海，上下平等正處中間，無常殺鬼安知我處？」第二弟言：「吾入須彌山腹中間，還合其表使無際現，無常殺鬼焉知我處？」第三弟言：「吾處虛空隱形無跡，無常殺鬼安知我處？」第四弟言：「吾當隱大市之中，眾人猥鬧各不相識，無常殺鬼趣得一人，何必取吾四人？」議訖相將辭王：「吾等計算余命七日，各欲逃走欲求多福。」王尋告曰：「善進其德
現代漢語譯本 眾生相互克制，導致喪命， 隨著行為的墮落，自己承受災禍和福報。 一切眾生，包括飛行的、蠕動的、爬行的、喘息的、有形體的生物，都將歸於磨滅，無法免除死亡的憂患。他們隨著自己行為的造作而承受果報，行善則得福，作惡則禍隨，如同影子跟隨形體一樣，有什麼可以避免的呢？因為這個因緣，所以說了這首偈語： 『惡行會墮入地獄，修善則會升天， 如果修習善道的人，就能無煩惱地進入涅槃。』 過去，佛陀在羅閱城的迦蘭陀竹園。當時，那個城中發生了瘟疫災害，毒氣四處蔓延，人民死亡的數量無法計算。世尊用天眼觀察，看到清凈無瑕穢，那些行為惡劣的人死後墮入地獄。又有比丘厭倦生死，觀察到這四大皆是無可貪戀的臭穢之物，難以接近，便進入無餘涅槃而般涅槃。當時，世尊觀察到這個道理，探究其根本，為後世眾生展示大光明，也使正法長久存於世。當時，所有在場的大眾聽了佛陀所說，都發起了無上正真道的心意。 不在空中，不在海中，不在山石之間， 沒有哪個地方可以躲藏，能夠停止而不受死亡的侵襲。 過去，佛陀在王舍城的迦蘭陀竹園。當時，有婆羅門兄弟四人，各自獲得了五神通，他們自己知道壽命將盡，不久之後，七天後都將死去。他們一起商議說：『我們兄弟五神通都通達，能夠用自己的神力翻天覆地，現出極大的身形，手摸日月，移山住流，無所不能，難道不能躲避這個災難嗎？』第一個哥哥說：『我進入大海，上下平等，正處中間，無常的殺鬼怎麼會知道我在哪裡？』第二個弟弟說：『我進入須彌山腹中間，還合上它的表面，使它沒有邊際，無常的殺鬼怎麼會知道我在哪裡？』第三個弟弟說：『我處在虛空中，隱形無跡，無常的殺鬼怎麼會知道我在哪裡？』第四個弟弟說：『我應當隱藏在大市之中，眾人喧鬧，互不相識，無常的殺鬼要抓一個人，何必抓我們四個人呢？』商議完畢，他們一起向國王辭行：『我們計算余命只有七天，各自想要逃走，以求多福。』國王隨即告訴他們：『好好增進你們的德行』
English version Living beings restrain each other, leading to the loss of life, Falling with their actions, they themselves receive misfortune and blessings. All living beings, including those that fly, crawl, creep, breathe, and have form, will all return to annihilation, unable to escape the worry of death. They receive the consequences according to their actions, doing good brings blessings, and doing evil brings misfortune, just like a shadow follows a form, what can be avoided? Because of this cause, this verse is spoken: 'Evil deeds lead to hell, cultivating good leads to heaven, If one cultivates the path of goodness, one can enter Nirvana without defilements.' In the past, the Buddha was at the Kalandaka Bamboo Grove in Rajagriha. At that time, a plague disaster occurred in that city, poisonous air spread everywhere, and the number of people who died was countless. The World Honored One observed with his heavenly eye, seeing purity without defilement, those who acted wickedly fell into hell after death. There were also monks who were weary of life and death, observing that these four elements were all repulsive and foul, difficult to approach, and they entered Nirvana without remainder and passed into Nirvana. At that time, the World Honored One observed this principle, investigated its root, and showed great light to future beings, also causing the righteous Dharma to exist for a long time in the world. At that time, all the great assembly who heard what the Buddha said, all aroused the intention of the unsurpassed, true, and right path. Not in the sky, not in the sea, not among the mountains and rocks, There is no place to hide, that can stop and not be affected by death. In the past, the Buddha was at the Kalandaka Bamboo Grove in Rajagriha. At that time, there were four Brahmin brothers, each of whom had obtained five supernatural powers. They knew that their lives were coming to an end, and that they would all die in seven days. They discussed together, saying: 'We brothers are all proficient in the five supernatural powers, we can use our divine power to turn the world upside down, manifest extremely large forms, touch the sun and moon with our hands, move mountains and stop rivers, there is nothing we cannot do, can we not avoid this disaster?' The first brother said: 'I will enter the great sea, where the top and bottom are equal, and I will be right in the middle, how will the impermanent death demon know where I am?' The second brother said: 'I will enter the middle of Mount Sumeru's belly, and close its surface so that it has no boundary, how will the impermanent death demon know where I am?' The third brother said: 'I will be in the void, hidden without a trace, how will the impermanent death demon know where I am?' The fourth brother said: 'I should hide in the great market, where the crowds are noisy and do not know each other, the impermanent death demon wants to catch one person, why must it catch the four of us?' After discussing, they went together to bid farewell to the king: 'We have calculated that we have only seven days left to live, and we each want to escape to seek more blessings.' The king immediately told them: 'Well, increase your virtues.'
。」於是別去各適所至，七日期滿各從其處而皆命終，處虛空者猶如熟果自然凋落。市守白王：「有一梵志卒死市中。」王乃醒悟：「禍災無常，四人避對一人已死，其餘三人豈得免乎？」爾時世尊以天眼觀清凈無瑕穢，知四梵志避無常對，各求度世免濟其難，然其宿命終不可避。以此因緣尋究本末，欲使後世人示其大明，亦使正法久存於世。爾時世尊在大眾中，而說此偈：
「非空非海中， 非入山石間， 無有地方所， 脫止不受死。」
老見苦痛， 死則意去， 樂家縛獄， 貪世不斷。
昔佛在羅閱城迦蘭陀竹園所。眾多比丘白世尊曰：「如來今日為觀何義，有何事故，舍人間之樂極世之美，出家學道？」爾時世尊與諸比丘廣演生經：「汝等諦聽善思念之，戢在心懷，吾今當說極微之法。」諸比丘對曰：「愿樂欲聞。」世尊告曰：「爾時世尊廣與比丘生經。比丘當知！父真凈王敕諸臣佐：『吾今欲出後園觀看，可速嚴駕羽寶之車。』爾時臣佐至真凈王所而白王曰：『太子欲出後園觀看，被敕嚴駕羽寶之車。』時王聞此語，歡喜踴躍不能自勝，告臣佐曰：『聽太子出後園遊觀，或能除去愁憂亂想。』即自嚴駕集諸大眾三十部軍，左右翼從各十五部，除前後導引。比丘！我時至後園觀看，見有老人形衰色變皮緩面皺，拄杖呻吟氣力枯竭，時問御者：『斯是何人，形衰色變乃至於斯？』御者報曰：『此是老人
現代漢語譯本：於是他們各自離開前往自己想去的地方，七天期滿后，都從各自所在之處死去，身處空中的人就像成熟的果實自然凋落。市集管理者稟告國王說：『有一個婆羅門突然死在市集里。』國王這才醒悟：『禍患災難是無常的，四個人躲避無常，其中一人已經死了，其餘三人難道能夠倖免嗎？』當時，世尊用天眼觀察，清凈無瑕，知道這四個婆羅門躲避無常的對境，各自尋求度脫世間，免除災難，然而他們的宿命終究無法避免。因為這個因緣，世尊追究事情的本末，想要讓後世的人明白這個道理，也讓正法長久流傳於世。當時，世尊在大眾中，說了這首偈語： 『不在空中，不在海中，不在山石之間，沒有哪個地方，能夠脫離死亡。』 看見衰老是痛苦的，死亡時意識離去，貪戀家園如同被囚禁在監獄，貪戀世俗永無止境。 過去，佛陀在羅閱城的迦蘭陀竹園。眾多比丘對世尊說：『如來今天觀察到什麼意義，有什麼緣故，捨棄人間快樂和世間美好，出家修道？』當時，世尊為眾比丘廣泛講述了生經：『你們仔細聽，好好思考，牢記在心中，我現在要說最細微的道理。』眾比丘回答說：『我們很樂意聽。』世尊說：『當時，世尊廣泛地為比丘們講述了生經。比丘們應當知道！父王真凈王命令各位大臣：『我今天想去後花園看看，可以快點準備好裝飾華麗的車駕。』當時，大臣們到真凈王那裡稟告說：『太子想去後花園看看，已經命令準備好裝飾華麗的車駕。』當時，國王聽到這話，歡喜雀躍，不能自已，告訴大臣們說：『聽任太子去後花園遊玩，或許能夠消除他的憂愁和煩惱。』於是親自準備車駕，聚集三十部軍隊，左右兩翼各十五部，除去前後引導的隊伍。比丘們！我當時到後花園觀看，看見一個老人，形體衰老，臉色改變，面板鬆弛，面容皺紋，拄著枴杖，氣力枯竭。當時問御者：『這是什麼人，形體衰老，臉色改變竟然到了這種地步？』御者回答說：『這是老人』
English version: Then they each departed to their respective destinations. After seven days, they all died in their respective places. Those in the sky fell like ripe fruit naturally dropping. The market guard reported to the king, 'A Brahmin has suddenly died in the market.' The king then awoke to the realization, 'Calamities are impermanent. Four people were avoiding impermanence, and one has already died. How can the remaining three escape?' At that time, the World Honored One, with his pure and flawless heavenly eye, knew that these four Brahmins were avoiding the confrontation with impermanence, each seeking to transcend the world and escape disaster. However, their past karma was ultimately unavoidable. Because of this cause, the World Honored One investigated the beginning and end of the matter, wanting to show this great truth to future generations and also to ensure that the righteous Dharma would endure in the world. At that time, the World Honored One, in the midst of the assembly, spoke this verse: 'Not in the sky, not in the sea, not in the mountains or rocks, there is no place where one can escape death.' Seeing old age is painful, at death consciousness departs, attachment to home is like being imprisoned, and worldly desires are endless. In the past, the Buddha was at the Kalanda Bamboo Grove in Rajagriha. Many monks asked the World Honored One, 'What meaning does the Tathagata observe today, and for what reason did you abandon the pleasures of the human world and its beauty to leave home and study the Way?' At that time, the World Honored One extensively explained the Sutra of Birth to the monks: 'You should listen carefully, think deeply, and keep it in your hearts. I will now speak of the most subtle principles.' The monks replied, 'We are eager to hear.' The World Honored One said, 'At that time, the World Honored One extensively explained the Sutra of Birth to the monks. Monks, you should know! King Suddhodana ordered his ministers, 'I wish to go to the back garden to look around today. Quickly prepare the ornate carriage.' At that time, the ministers went to King Suddhodana and reported, 'The prince wishes to go to the back garden to look around and has ordered the ornate carriage to be prepared.' When the king heard this, he was overjoyed and could not contain himself. He told the ministers, 'Let the prince go to the back garden to play, perhaps it will dispel his worries and confusion.' He then personally prepared the carriage and gathered thirty divisions of troops, fifteen on each side, excluding the front and rear guides. Monks! I then went to the back garden to look around and saw an old man, his form withered, his complexion changed, his skin loose, his face wrinkled, leaning on a cane, his strength exhausted. I then asked the charioteer, 'Who is this person, whose form is withered and complexion changed to such an extent?' The charioteer replied, 'This is an old man.'
。』太子問曰：『何謂為老？』御者報曰：『所謂老者形衰年邁伺命旦夕，衰耗之法漸近死趣，故謂為老。』我時，比丘！復問御者：『吾亦當復有此衰耶？』御者報曰：『尊及人天皆有斯患，無免此者。』時我自念：『夫人受形皆有此患，貧賤富貴皆當有此。』便敕御者回車歸宮，清凈自守思惟道德。時，真凈王問彼御者：『太子出遊觀看，得遂意乎？』御者曰：『太子出遊竟不至園。』王問御者曰：『以何因緣不至園觀？』御者報王：『太子出遊中道見老人，形變色衰憂思而還。』時真凈王得此惘然。『吾先有教令敕語街巷，諸有不凈穢污之物，無令太子見之，若有犯者左右前後當誅七家。』即遣尋究而無有家。所以然者，以其凈居天所化故也。時我，比丘！復作是念：『衰老年邁非適今有，人出胞胎已受形分則有衰老，及出胞胎行步出入、年盛力壯漸微轉衰，皆有此患。』時我，比丘！竊說偈曰：
「『少時意盛壯， 為老所見逼， 形衰極枯槁， 氣竭憑杖行。』
「是時，比丘！吾出遊觀先見此變，如是數日，復告御者：『吾欲出遊至後園觀，速疾嚴駕羽寶之車。』
「爾時御者至真凈王所而白王曰：『太子欲出後園觀看，被敕嚴駕羽寶之車。』王聞此語歡喜踴躍不能自勝，告臣佐曰：『聽太子出後園遊觀，或能除去愁憂亂想。』即自嚴駕集諸大眾三十部軍，左右翼從各十五部，除前後導引
現代漢語譯本：太子問道：『什麼是老？』御者回答說：『所謂老，就是形體衰弱，年邁體衰，生命旦夕不保，衰敗的規律逐漸逼近死亡，所以稱為老。』當時，比丘！我又問御者：『我也會有這種衰老嗎？』御者回答說：『尊者以及人天都有這種憂患，沒有誰能免除。』當時我心想：『人受形體都有這種憂患，貧賤富貴都不能避免。』於是命令御者調轉車頭回宮，清凈自守，思考道德。當時，凈飯王問那個御者：『太子出去遊玩，高興嗎？』御者說：『太子出去遊玩，最終沒有到園林。』國王問御者：『因為什麼原因沒有到園林遊玩？』御者回答國王：『太子出遊，半路看見老人，形貌改變，臉色衰敗，憂愁而返回。』當時凈飯王聽了這話，感到茫然。『我先前有教令，告誡街巷，所有不乾淨污穢的東西，不要讓太子看見，如果有違犯的，左右前後要誅滅七家。』立即派人去查訪，卻沒有人家被誅滅。之所以這樣，是因為那是凈居天所變化出來的。當時我，比丘！又這樣想：『衰老不是現在才有的，人從出生受形體就有了衰老，從出生到行走，年盛力壯逐漸衰弱，都有這種憂患。』當時我，比丘！偷偷說了偈語： 『年少時意氣風發，卻被衰老所逼迫，形體衰弱極度枯槁，氣息衰竭拄著枴杖行走。』 當時，比丘！我出遊觀看，先看到這種變化，這樣過了幾天，又告訴御者：『我想出游到後園觀看，快點準備好羽寶之車。』 當時御者到凈飯王那裡稟告說：『太子想出游後園觀看，命令準備好羽寶之車。』國王聽到這話，歡喜雀躍，不能自已，告訴臣子們說：『聽任太子出後園遊玩，或許能消除他的憂愁和煩惱。』於是親自準備車駕，集合三十部軍隊，左右兩翼各十五部，除了前後引導的隊伍。
English version: The prince asked: 『What is meant by old age?』 The charioteer replied: 『What is called old age is the decline of form, the frailty of years, life hanging by a thread, the law of decay gradually approaching death, hence it is called old age.』 At that time, monks! I asked the charioteer again: 『Will I also have this decline?』 The charioteer replied: 『Your honor and all beings in heaven and earth have this affliction, none can escape it.』 At that time, I thought to myself: 『All who receive a form have this affliction, whether poor or rich, none can avoid it.』 So I ordered the charioteer to turn the chariot around and return to the palace, to purify myself and contemplate morality. At that time, King Suddhodana asked the charioteer: 『Did the prince enjoy his outing?』 The charioteer said: 『The prince went out but did not reach the garden.』 The king asked the charioteer: 『Why did he not go to the garden?』 The charioteer replied to the king: 『The prince went out and saw an old man on the way, his form changed, his face withered, and he returned in sorrow.』 At that time, King Suddhodana was bewildered by these words. 『I had previously issued an order to the streets and alleys that all unclean and filthy things should not be seen by the prince, and if anyone violated this, the seven families on the left and right, front and back, would be executed.』 He immediately sent people to investigate, but no family was executed. The reason for this was that it was a transformation by the Pure Abode Devas. At that time, I, monks! thought again: 『Old age is not something that has just appeared now, people have had old age since they were born and received a form, from birth to walking, the prime of life gradually weakens, all have this affliction.』 At that time, I, monks! secretly spoke a verse: 『In youth, one's spirit is vigorous, but is oppressed by old age, the form declines to extreme emaciation, the breath is exhausted, and one walks with a cane.』 At that time, monks! I went out to observe and first saw this change. After several days, I told the charioteer again: 『I want to go out to the back garden to observe, quickly prepare the jeweled chariot.』 At that time, the charioteer went to King Suddhodana and reported: 『The prince wants to go out to the back garden to observe, and has ordered the jeweled chariot to be prepared.』 The king, upon hearing this, was overjoyed and could not contain himself, and told his ministers: 『Let the prince go out to the back garden to play, perhaps it can remove his sorrow and confusion.』 He then personally prepared the chariot, gathered thirty divisions of troops, fifteen divisions on each wing, except for the front and rear guides.
。比丘！我時至後園觀看，見有病人，形羸吐逆臥大小便，蠅噆其身，水腹痿黃臭穢難近。時我，比丘！問彼御者：『斯是何人？』御者對曰：『病人也。』『何謂為病？』對曰：『病者風差火錯心無歡樂，眾疹集聚食則不消，惡聞人聲，故謂為病。』時我問彼御者：『吾亦當復有此患耶？』御者報曰：『尊及人天亦有此病。』時我，比丘！復作是念：『夫人受形不免此患，至園觀看竟何求乎？』即敕御者回車歸宮，靜寂自修欲除其患。時真凈王問彼御者：『太子出遊後園觀看，為適意乎？』御者報曰：『太子出遊竟不至園。』王問御者：『以何因緣不至園觀？』御者報王：『太子出遊中道見病人，形羸吐逆臥大小便，蠅噆其身，水腹痿黃臭穢難近。』時真凈王得此惘然。『吾先有教敕語街巷，諸有不凈穢污之物，無令太子見之，若有犯者左右前後當誅七家。』即遣尋究，無有家聚。所以然者，以其凈居天所化故。時我，比丘！復作是念：『夫人受形必有此病，古來有是非適今也。』時，真凈王便作是念：『太子出遊所見瑞應，憂念世間必不樂家，會當出學。吾今當倍彼直衛侍護左側娛樂其志。』
「復經數日敕告御者：『吾欲出遊觀看，速疾嚴駕羽寶之車。』王聞此語歡喜踴躍不能自勝，告臣佐曰：『聽太子出後園遊觀，或能除去愁憂亂想。』即自嚴駕集諸大眾三十部軍，左右翼從各十五部，除前後導引。我時，比丘！至後園看見有死人，宗族五親散發蓬頭，呼天扣地圍繞啼哭
比丘們！我那時去後園觀看，看到一個病人，他身體虛弱，嘔吐，躺在大小便中，蒼蠅叮咬他的身體，腹部腫脹，面板萎黃，散發著惡臭，難以靠近。當時，比丘們！我問那個車伕：『這是什麼人？』車伕回答說：『是病人。』『什麼是病？』他回答說：『病就是風、火失調，心中沒有快樂，各種疾病聚集，吃東西不消化，討厭聽到人聲，所以叫做病。』當時我問那個車伕：『我也會有這種病嗎？』車伕回答說：『尊者和人天都會有這種病。』當時，比丘們！我又這樣想：『人受形體都免不了這種病，去園林觀看又有什麼意義呢？』於是命令車伕調轉車頭回宮，安靜地修習，想要去除這種病。當時，凈飯王問那個車伕：『太子去後園觀看，感到高興嗎？』車伕回答說：『太子出去遊玩，最終沒有到園林。』國王問車伕：『因為什麼原因沒有到園林觀看？』車伕告訴國王：『太子出去遊玩，在路上看到一個病人，他身體虛弱，嘔吐，躺在大小便中，蒼蠅叮咬他的身體，腹部腫脹，面板萎黃，散發著惡臭，難以靠近。』當時，凈飯王聽了這話感到茫然。『我之前有命令告誡街巷，所有不乾淨污穢的東西，都不要讓太子看到，如果有違反的，左右前後都要誅滅七家。』於是派人去調查，沒有發現任何人家。之所以這樣，是因為那是凈居天所變化出來的。當時，比丘們！我又這樣想：『人受形體必定會有這種病，古來如此，現在也是這樣。』當時，凈飯王就想：『太子出去遊玩所看到的瑞兆，憂慮世間，一定不喜歡在家，將會出家修行。我現在應當加倍地安排侍衛保護，在左側娛樂他的心志。』 過了幾天，國王命令車伕：『我想出去遊玩觀看，快點準備好裝飾華麗的車子。』國王聽到這話，歡喜雀躍，不能自已，告訴大臣們說：『允許太子去後園遊玩觀看，或許能夠消除他的憂愁和雜亂的想法。』於是親自準備車駕，聚集了三十部軍隊，左右兩翼各十五部，除了前後引導的人。當時，比丘們！我到了後園，看到一個死人，他的親屬們披頭散髮，捶胸頓足，圍著他哭泣。
Monks! At that time, I went to the back garden to observe, and I saw a sick person, weak and vomiting, lying in his own excrement, with flies buzzing around his body, his abdomen swollen, his skin withered and yellow, emitting a foul odor, and difficult to approach. At that time, monks! I asked the charioteer, 'Who is this person?' The charioteer replied, 'It is a sick person.' 'What is sickness?' He replied, 'Sickness is when the elements of wind and fire are imbalanced, there is no joy in the heart, various ailments gather, food is not digested, and one dislikes hearing human voices, therefore it is called sickness.' At that time, I asked the charioteer, 'Will I also have this sickness?' The charioteer replied, 'The venerable one and all beings in the human and heavenly realms will have this sickness.' At that time, monks! I thought again, 'If a person takes on a form, they cannot avoid this sickness, what is the point of going to the garden to observe?' So I ordered the charioteer to turn the chariot around and return to the palace, to quietly cultivate and remove this sickness. At that time, King Suddhodana asked the charioteer, 'Was the prince pleased with his visit to the back garden?' The charioteer replied, 'The prince went out to play, but ultimately did not reach the garden.' The king asked the charioteer, 'For what reason did he not go to the garden to observe?' The charioteer told the king, 'The prince went out to play and on the way saw a sick person, weak and vomiting, lying in his own excrement, with flies buzzing around his body, his abdomen swollen, his skin withered and yellow, emitting a foul odor, and difficult to approach.' At that time, King Suddhodana was bewildered upon hearing this. 'I had previously ordered and warned the streets and alleys that all unclean and filthy things should not be seen by the prince, and if anyone violated this, the seven families to the left, right, front, and back would be executed.' So he sent people to investigate, but no such families were found. The reason for this was that it was a transformation by the Pure Abode Devas. At that time, monks! I thought again, 'If a person takes on a form, they will surely have this sickness, it has been so since ancient times, and it is so now.' At that time, King Suddhodana thought, 'The auspicious signs the prince saw on his outing, his worry for the world, he surely does not enjoy being at home, and will go forth to practice. I should now double the number of guards to protect him, and entertain his mind on the left side.' After a few days, the king ordered the charioteer, 'I want to go out to play and observe, quickly prepare the ornate chariot.' The king, upon hearing this, was overjoyed and could not contain himself, and told his ministers, 'Allow the prince to go to the back garden to play and observe, perhaps it can remove his worries and confused thoughts.' So he personally prepared the chariot, gathered thirty divisions of troops, fifteen divisions on each of the left and right wings, except for those leading the way in front and behind. At that time, monks! I arrived at the back garden and saw a dead person, his relatives with disheveled hair, beating their chests and stomping their feet, weeping around him.
。時我，比丘！問彼御者：『斯是何人？宗族五親散發蓬頭，呼天扣地圍繞啼哭。』御者報曰：『死人也。』問曰：『何謂為死？』御者報曰：『所謂死人，恩愛已離無覆命根，妻子五親永與世別，風逝火滅水消土散各在異處，魂神遷轉形如干木無所覺知，故曰死也。』我時，比丘！問彼御者：『吾亦當復有此死耶？』御者報曰：『尊及人天皆有此患無有免者。』時我，比丘！復作是念：『夫人處世不免此患，至後園觀竟何求乎？』即敕御者回車歸宮，靜寂自修欲除其患。時，真凈王問彼御者曰：『太子出遊後園觀看為何？適意乎？』御者報曰：『太子出遊竟不至園，中道見死人於是便還。』時真凈王得此惘然。『吾先有教令敕語街巷，諸有不凈穢污之物，無令太子見之，若有犯者左右前後當誅七家。』即遣尋究而無有家。所以然者，以其凈居天所化故也。時我，比丘！便作是念：『咄老病死無免之者！吾今宜可善求巧便出家學道。』時我，比丘！即舍家出，求無上道成最正覺，今得為佛度脫萬民，皆由積行無戀慕心，今我出現自致正覺。」爾時世尊觀察此義尋究本末，為將來眾生示現大明，亦使正法久存於世，爾時世尊在大眾中而說此偈：
「老者苦痛， 死則意去， 樂家縛獄， 貪世不斷。」
諸比丘，聞佛所說踴躍歡喜，即從坐起，禮佛而去。
老則形變， 喻如故車， 法能除苦， 宜以力學。
昔佛在舍衛國祇樹給孤獨園
現代漢語譯本：當時，比丘們！我問那個御者：『這是什麼人？宗族親人披散著頭髮，蓬頭垢面，呼天搶地地圍著他哭泣。』御者回答說：『這是死人。』我問：『什麼是死？』御者回答說：『所謂死人，就是恩愛已經離散，沒有了生命的氣息，妻子親人永遠與世訣別，風散火滅，水消土散，各自分離，靈魂轉移，形體如同枯木，沒有知覺，所以叫做死。』當時，比丘們！我問那個御者：『我也會有這樣的死亡嗎？』御者回答說：『您和人天都逃脫不了這個災禍，沒有誰能倖免。』當時，比丘們！我又這樣想：『人活在世上都免不了這個災禍，到後花園遊玩又有什麼意義呢？』於是就命令御者調轉車頭回宮，靜下心來修行，想要消除這個災禍。當時，真凈王問那個御者說：『太子出遊後花園觀看，感覺如何？高興嗎？』御者回答說：『太子出遊並沒有到花園，半路看見了死人，於是就回去了。』當時真凈王聽了這話感到很茫然。『我之前有命令，告誡街巷，所有不乾淨污穢的東西，都不要讓太子看見，如果有違犯的，左右前後都要誅滅七族。』於是派人去查問，卻沒有人家犯禁。之所以這樣，是因為那是凈居天所變化出來的。當時，比丘們！我就這樣想：『唉，老病死是無法避免的！我現在應該好好尋求方便，出家學道。』當時，比丘們！我就捨棄了家庭，出家尋求無上之道，成就了最正覺，現在成為佛陀，度脫萬民，都是因為積累了修行，沒有貪戀之心，現在我出現，自己成就了正覺。』那時，世尊觀察這個道理，追究本源，為將來的眾生顯示大光明，也使正法長久存在於世，那時世尊在大眾中說了這首偈： 『衰老帶來痛苦，死亡使意識消散，貪戀家庭如同被囚禁，對世俗的貪慾永無止境。』 諸位比丘，聽了佛陀所說，都歡喜踴躍，立刻從座位上站起來，向佛陀行禮后離去。 衰老使形體改變，就像破舊的車輛，佛法能夠消除痛苦，應該努力學習。 過去佛陀在舍衛國的祇樹給孤獨園。
English version: Then, monks! I asked that charioteer: 『Who is this person? Their family members, with disheveled hair and unkempt appearance, are wailing and beating the ground around them.』 The charioteer replied: 『This is a dead person.』 I asked: 『What is death?』 The charioteer replied: 『A dead person is one whose love and affection have departed, who no longer has the breath of life, whose wife and family are forever separated from the world, whose wind has scattered, fire has extinguished, water has evaporated, and earth has dispersed, each going its own way. The soul has transmigrated, and the body is like dry wood, without any awareness. Therefore, it is called death.』 Then, monks! I asked that charioteer: 『Will I also experience this death?』 The charioteer replied: 『You and all beings in the heavens and on earth cannot escape this calamity; no one is exempt.』 Then, monks! I thought: 『If people living in the world cannot avoid this calamity, what is the point of going to the back garden to play?』 So I ordered the charioteer to turn the chariot around and return to the palace, to calm my mind and practice, wanting to eliminate this calamity. At that time, King Suddhodana asked that charioteer: 『How did the prince feel about his visit to the back garden? Was he happy?』 The charioteer replied: 『The prince did not go to the garden; he saw a dead person on the way and then returned.』 At that time, King Suddhodana was very confused. 『I had previously issued an order, warning the streets and alleys that all unclean and filthy things should not be seen by the prince. If anyone violated this, the seven families on the left, right, front, and back would be executed.』 So he sent people to investigate, but no family had violated the order. The reason for this was that it was a transformation by the Pure Abode Heavens. Then, monks! I thought: 『Alas, old age, sickness, and death are unavoidable! I should now seek a convenient way to leave home and study the Way.』 Then, monks! I abandoned my family, left home to seek the supreme path, attained the most perfect enlightenment, and now I am the Buddha, liberating all people. This is all because of accumulated practice and the absence of attachment. Now I have appeared and attained perfect enlightenment myself.』 At that time, the World Honored One observed this principle, traced its origin, and revealed great light to future beings, also ensuring that the true Dharma would endure in the world. Then, the World Honored One spoke this verse in the assembly: 『Old age brings suffering, death causes consciousness to dissipate, attachment to family is like imprisonment, and worldly desires are endless.』 All the monks, hearing what the Buddha said, were overjoyed and immediately stood up from their seats, bowed to the Buddha, and departed. Old age changes the form, like an old vehicle, the Dharma can eliminate suffering, one should strive to learn. In the past, the Buddha was at the Jeta Grove in Anathapindika's Park in Sravasti.
。爾時眾多比丘白世尊曰：「如來今日年已耆老，肌膚舒緩不與常同。」佛告比丘：「如是如是，如汝所言，我年已老。設當持戒梵行比丘，以如來身安處高床周行四海，雖與恭敬以報重恩。然我本修無憍慢心自證成佛，吾不說是。老則形變喻如故車。所謂故車者。王家所造，或以金銀刻鏤作車，或水精琉璃雜廁其間，經年積歲猶有朽敗，況四大身筋纏血澆，眾事合集乃成此形？父母所造。十月懷抱推溫去濕，隨時瞻視乃名為人。唯有明智慧除此苦，以法自將訓誨未悟，加以權化應適無方，宜以力學，稱佛世尊誘導之言，以無諭諂蠲除妄見，不犯身口意行，以第一義充飽一切，將育眾生，行不漏失無懼畏者，謂佛世尊如來弟子，教訓弟子以禁防非。」爾時世尊知彼內心有所趣向，尋究本末，亦與後世眾生示現大明，使正法久存於世，在大眾中便說此偈：
「老則形變， 喻如故車， 法能除苦， 宜以力學。」
諸比丘聞佛所說，歡喜作禮而去。
咄嗟老至， 色變作耄， 少時如意， 老見蹈藉。
昔佛在羅閱城迦蘭陀竹園所。爾時尊者阿難著衣正服，偏露右臂長跪叉手白佛言：「世尊！今觀如來形變色微，諸根舒緩形狀轉朽，眼根耳鼻舌身諸根不與常同。」佛告阿難：「如是如是，如汝所言
現代漢語譯本：當時，許多比丘對世尊說：『如來今日年事已高，肌膚鬆弛，與往常不同。』佛告訴比丘們：『是的，是的，正如你們所說，我已年老。即使持戒修行的比丘，讓如來安坐在高床上，周遊四海，以恭敬之心報答深恩，然而我本是修習無驕慢之心，自證成佛，我不說這些。年老則形體衰變，如同破舊的車輛。所謂破舊的車輛，是王家所造，或者用金銀雕刻裝飾，或者用水晶琉璃鑲嵌其中，經過多年累月，仍然會有朽壞的時候，何況這由四大元素組成的身體，筋脈纏繞，血液澆灌，各種物質聚合而成的形體呢？這是父母所生，十月懷胎，呵護溫暖，去除濕氣，隨時照看才成為人。只有明智才能消除這種痛苦，用佛法引導自己，教誨那些尚未覺悟的人，加以權宜之法，隨機應變，應該努力學習，遵循佛世尊的教誨，以無諂媚之心消除妄見，不犯身口意三業，以第一義理充實一切，養育眾生，行為不漏失，無所畏懼，這才是佛世尊如來的弟子，教訓弟子以戒律防止過失。』當時，世尊知道他們內心有所傾向，於是追溯本源，也為後世眾生展示大光明，使正法長久流傳於世，在大眾中說了這首偈語：『年老則形體衰變，如同破舊的車輛，佛法能消除痛苦，應該努力學習。』眾比丘聽了佛所說，歡喜作禮而去。 現代漢語譯本：唉，衰老轉眼就到，容顏變得衰老，年輕時如意，年老時卻被踐踏。過去佛在羅閱城迦蘭陀竹園時。當時，尊者阿難穿著整齊的衣服，袒露右臂，長跪合掌對佛說：『世尊！現在觀察如來形體衰變，容顏憔悴，諸根鬆弛，形狀逐漸朽壞，眼耳鼻舌身等諸根與往常不同。』佛告訴阿難：『是的，是的，正如你所說。』
English version: At that time, many monks said to the World Honored One, 'The Tathagata is now old, his skin is loose, and he is not the same as before.' The Buddha told the monks, 'Yes, yes, as you say, I am old. Even if a monk who upholds the precepts and practices the Brahma conduct were to place the Tathagata on a high bed and travel around the four seas, showing respect to repay the deep kindness, I originally cultivated a mind without arrogance and attained Buddhahood through self-realization, I do not speak of these things. Old age causes the body to change, like an old cart. The so-called old cart is made by the royal family, or decorated with gold and silver carvings, or inlaid with crystal and glass, and after many years, it will still decay. How much more so this body composed of the four great elements, with sinews entwined and blood flowing, a collection of various substances that form this shape? It is created by parents, carried in the womb for ten months, kept warm, and protected from moisture, and cared for at all times to become a person. Only wisdom can eliminate this suffering, using the Dharma to guide oneself, teaching those who are not yet enlightened, adding expedient means, adapting to circumstances, one should strive to learn, follow the teachings of the Buddha, eliminate false views with a non-flattering mind, not violate the three karmas of body, speech, and mind, fill everything with the first principle, nurture sentient beings, act without omissions, and be fearless. This is what it means to be a disciple of the Buddha, the Tathagata, teaching disciples to prevent errors with precepts.' At that time, the World Honored One knew that their minds had a certain inclination, so he traced the origin and also showed great light to future generations, so that the true Dharma would last long in the world. Among the assembly, he spoke this verse: 'Old age causes the body to change, like an old cart, the Dharma can eliminate suffering, one should strive to learn.' The monks, having heard what the Buddha said, rejoiced, bowed, and departed. English version: Alas, old age arrives in an instant, the complexion becomes senile, youth is as one wishes, but old age is trampled upon. In the past, the Buddha was in the Kalanda Bamboo Grove in Rajagriha. At that time, the Venerable Ananda, wearing proper attire, baring his right arm, knelt down with his palms together and said to the Buddha, 'World Honored One! Now observing the Tathagata's body changing, his complexion fading, his faculties loosening, his form gradually decaying, the faculties of eyes, ears, nose, tongue, and body are not the same as before.' The Buddha told Ananda, 'Yes, yes, as you say.'
。所謂老者，能使極妙殊特之容變為異色，諸根具滿能使缺漏，與病結伴與死並流；色力豪貴財富盈溢能使闕減，身體平正內理充滿，能使僂步憑杖而行；發如紺青亦如蜜王猶如純黑，能使變白髮落不住；眼如牛眴白黑分明，能使目中生膚睆翳；額如油光晃昱照曜，能使面皺狀如皮燋；齒如白珂亦如白雪新𤚲牛乳，如烏賊魚絕白胞滿，上下齊平觀無厭足，能使凋落蟲齲疼痛。取要言之，于揵沓和、阿須倫、迦留羅、甄陀羅、摩休勒、人及非人，能使衰耗無少壯心，痛中之苦莫甚於老。是故說曰，咄嗟老至，色變作耄，少時如意，老見蹈藉。如來世尊以三十二相而自纏絡，八十種好莊嚴其身，圓光七尺無冥不照，八種音聲遠震十方，猶為老病所見蹈藉，況處凡夫得免此乎？」以此因緣尋究本末，為后眾生示現大明，亦使正法久存於世，于大眾中故說斯偈。
◎出曜經卷第二
出曜經卷第三
姚秦涼州沙門竺佛念譯◎無常品下
雖壽百歲， 亦死過去， 為老所壓， 病條至際。
昔佛在舍衛國祇樹給孤獨園，為天人龍鬼眾生之類廣演法教。時，國王波斯匿母年過百二十，卒得重病，非醫藥所療，神祇不能救，不經日夜遂便命終。王及大臣如法葬送，油酥華香事事供養，安措神廟給人瞻守。葬送已訖，還過佛所，如故王法除去五飾前禮佛足，佛命令坐而問之曰：「王所從來，衣服塵土、形變色異，何所施設乃至於斯？」王白佛言：「國大夫人年過百二十，間得重病奄忽無常
現代漢語譯本：所謂的老者，能使極其美妙特殊的容貌變得黯淡失色，使原本健全的器官變得殘缺，與疾病相伴，與死亡同行；使原本擁有的強大力量、顯赫的地位、充盈的財富變得衰減，使原本身體端正、內在充實的人，變得彎腰駝背、拄著枴杖行走；使原本像紺青色、像蜜蠟、像純黑色的頭髮，變得花白脫落；使原本像牛眼一樣黑白分明的眼睛，變得長出翳膜；使原本像油一樣光亮照耀的額頭，變得皺紋滿面，像燒焦的皮革；使原本像白色美玉、像新擠出的牛奶一樣潔白的牙齒，像烏賊魚的白色內膜一樣飽滿，上下整齊，令人百看不厭，變得凋落、蟲蛀、疼痛。總而言之，對於乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人類以及非人類，都能使他們衰老，失去年輕時的活力，痛苦之中沒有比衰老更甚的了。所以說，唉，衰老突然降臨，容顏變得衰老，年輕時如意自在，年老時卻被人踐踏。如來世尊以三十二相莊嚴自身，八十種好裝飾其身，週身的光芒七尺，沒有黑暗不能照亮，八種音聲遠震十方，尚且被衰老疾病所困擾，何況是凡夫俗子能夠避免呢？因此，我探究其根本原因，為後世眾生揭示真理，也使正法長久流傳於世，所以在眾人之中宣說了這個偈子。 現代漢語譯本：雖然壽命能活到一百歲，最終也會死去，被衰老所壓迫，疾病纏身直至死亡。 現代漢語譯本：過去，佛陀在舍衛國的祇樹給孤獨園，為天人、龍、鬼等眾生廣泛宣講佛法。當時，波斯匿王的母親年過一百二十歲，突然得了重病，無法用藥物治療，神祇也無法救助，沒過幾天就去世了。國王和大臣們按照禮儀安葬了她，用酥油、鮮花、香等物品供奉，安置在神廟中，派人看守。安葬完畢后，國王回到佛陀那裡，像往常一樣按照王法除去五種裝飾，向前禮拜佛足。佛陀命令他坐下，問道：『你從哪裡來，衣服沾滿塵土，臉色也變了，發生了什麼事？』國王告訴佛陀：『我的母親，國大夫人，年過一百二十歲，突然得了重病，無常去世了。』
English version: The so-called old age can cause the most exquisite and unique appearance to change into a different color, make the complete organs become deficient, accompany illness, and flow with death; it can diminish the strength, power, wealth, and abundance that one possesses; it can make a person with a straight body and a full inner self become hunched over and walk with a cane; it can make hair that was once dark blue, like honey, or pure black, turn white and fall out; it can make eyes that were once clear with distinct black and white, like a cow's eyes, develop cataracts; it can make a forehead that was once shiny and radiant, like oil, become wrinkled like burnt leather; it can make teeth that were once white like jade, like freshly squeezed milk, like the white membrane of a cuttlefish, full, even, and pleasing to the eye, decay, become worm-eaten, and painful. In short, for Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, humans, and non-humans, it can cause them to age, lose their youthful vigor, and among all sufferings, none is greater than old age. Therefore, it is said, 'Alas, old age suddenly arrives, the complexion changes to senility, youth is carefree, but old age is trampled upon.' The Tathagata, the World Honored One, adorns himself with the thirty-two marks, decorates his body with the eighty minor marks, his aura extends seven feet, illuminating all darkness, his eight kinds of sounds resonate in all directions, yet he is still troubled by old age and sickness, how much more so can ordinary people avoid this? English version: Although one may live to be a hundred years old, one will eventually die, oppressed by old age, and afflicted by illness until death. English version: In the past, the Buddha was at the Jetavana Monastery in Sravasti, widely teaching the Dharma to beings such as gods, humans, dragons, and ghosts. At that time, King Prasenajit's mother, who was over one hundred and twenty years old, suddenly fell seriously ill, which could not be cured by medicine, nor could the gods save her, and she passed away in a few days. The king and his ministers buried her according to the rites, offering ghee, flowers, and incense, and placed her in a shrine, assigning people to guard it. After the burial, the king returned to the Buddha, as usual, removed his five ornaments according to the royal custom, and bowed at the Buddha's feet. The Buddha ordered him to sit down and asked, 'Where have you come from? Your clothes are covered in dust, and your face has changed. What has happened?' The king told the Buddha, 'My mother, the queen, who was over one hundred and twenty years old, suddenly fell seriously ill and passed away due to impermanence.'
。向送靈柩殯葬始訖，今還城池過覲世尊。」佛三達智知而問曰：「云何大王！夫人生世有不死者乎？」王白佛言：「人生於世無有不死。」佛告王曰：「自古迄今，大畏有五不可得避：應老之法欲使不老者，此不可得；應病之法欲使不病，此不可得；應死之法欲使不死，此不可得；應磨滅之法欲使不磨滅，此不可得；應盡之法欲使不盡，此不可得。是謂大王！此五不可得法，不與人期，萬物無常難得久居，一日過去，人命亦然，如五江流晝夜不息，人命駛疾亦復如是。」
爾時世尊漸與波斯匿王說微妙法，論講不退轉要，所謂論者，施論戒論生天之論，欲不凈想，漏為大患。大王當知：「生則老至，病無光澤，合會必離，是世常法，如電歷目擊石現火，人命劇是，有何可樂？衰變之法，欲使久存者，此事不然。」爾時世尊以此因緣尋究本末，為后眾生示現大明，亦使正法久存於世。爾時世尊在大眾中，與波斯匿王而說斯偈：
「雖壽百歲， 亦死過去， 為老所壓， 病條至際。」
佛告大王：「世皆有是，無長存者，皆當歸死無有脫者。古者國王、諸佛真人、五通仙士，亦皆過去無能住者；空為悲戀亡者，為福不惓，福追魂靈如餉田夫。王由此緣廣設福業，福祜助人如憑強杖。」佛說此已，王及四輩諸來會者，莫不歡喜，忘憂除患㸌然啟悟，尋從坐起繞佛三匝，作禮而去。
昔佛在舍衛國祇樹給孤獨園
現代漢語譯本：『送葬的儀式已經結束，現在返回城池，想去拜見世尊。』佛陀以其三達智知曉此事，便問道：『大王，人活在世上有不死的嗎？』國王回答佛陀說：『人生在世沒有不死的。』佛陀告訴國王說：『自古至今，有五種巨大的恐懼是無法避免的：應該衰老的規律，想要不衰老，這是不可能的；應該生病的規律，想要不生病，這是不可能的；應該死亡的規律，想要不死，這是不可能的；應該磨滅的規律，想要不磨滅，這是不可能的；應該消盡的規律，想要不消盡，這是不可能的。』佛陀說：『大王，這五種不可避免的規律，不會與人約定時間，萬物無常難以長久存在，一天過去，人的生命也是如此，如同五條江河晝夜不停地流淌，人的生命流逝也像這樣迅速。』 當時，世尊逐漸為波斯匿王講述微妙的佛法，論述不退轉的要義，所論述的內容包括佈施的功德、持戒的功德、往生天界的道理，以及慾望是不清凈的，煩惱是巨大的禍患。大王應當知道：『出生就會衰老，生病就會失去光澤，相聚必然會分離，這是世間的常理，如同閃電劃過眼睛，擊石出現火花一樣，人的生命也是如此短暫，有什麼值得留戀的呢？』衰敗變化的規律，想要讓它長久存在，這是不可能的。』當時，世尊以此因緣追溯本源，為後世眾生展示大光明，也使正法長久流傳於世。當時，世尊在大眾之中，對波斯匿王說了這首偈語： 『即使活到一百歲，也終將死去，被衰老所壓迫，病痛纏身。』 佛陀告訴國王說：『世間都是如此，沒有長存不滅的，都將歸於死亡，沒有誰能逃脫。古代的國王、諸佛真人、五通仙人，也都已經過去，沒有誰能長久存在；空為逝者悲傷，不如為他們不懈地積福，福報追隨亡靈，如同給田夫送飯一樣。大王應該由此廣行福業，福報會幫助人，如同依靠強壯的枴杖。』佛陀說完這些話，國王和四眾弟子都非常歡喜，忘卻憂愁，消除煩惱，豁然開悟，隨即從座位上起身，繞佛三圈，行禮后離去。 過去，佛陀在舍衛國的祇樹給孤獨園。
English version: 'The funeral procession is over, and now we are returning to the city, intending to pay respects to the World Honored One.' The Buddha, with his three kinds of wisdom, knew this and asked, 'O King, is there anyone in this world who does not die?' The king replied to the Buddha, 'There is no one in this world who does not die.' The Buddha told the king, 'From ancient times until now, there are five great fears that cannot be avoided: the law of aging, wanting not to age, this is impossible; the law of sickness, wanting not to be sick, this is impossible; the law of death, wanting not to die, this is impossible; the law of decay, wanting not to decay, this is impossible; the law of exhaustion, wanting not to exhaust, this is impossible.' The Buddha said, 'O King, these five unavoidable laws do not make appointments with people, all things are impermanent and difficult to exist for long. One day passes, and human life is also like this, like five rivers flowing day and night without ceasing, the passing of human life is also as swift as this.' At that time, the World Honored One gradually explained the subtle Dharma to King Pasenadi, discussing the essentials of non-retrogression. The topics discussed included the merits of giving, the merits of keeping precepts, the principles of being reborn in heaven, and that desires are impure and afflictions are great calamities. O King, you should know: 'Birth leads to old age, sickness leads to loss of luster, and gatherings must lead to separations. This is the constant law of the world, like lightning flashing before the eyes, or sparks appearing when striking a stone, human life is just as fleeting, what is there to be attached to?' The law of decay and change, wanting it to exist for a long time, this is not possible.' At that time, the World Honored One, based on this cause and condition, traced back to the origin, showing great light to future sentient beings, and also ensuring that the true Dharma would last long in the world. At that time, the World Honored One, in the midst of the assembly, spoke this verse to King Pasenadi: 'Even if one lives to be a hundred years old, one will still die, oppressed by old age, and afflicted by illness.' The Buddha told the king, 'The world is all like this, there is nothing that lasts forever, all will return to death, and no one can escape it. Ancient kings, Buddhas, real people, and five-powered immortals have all passed away, and none could remain; it is futile to grieve for the deceased, it is better to tirelessly accumulate merit for them, merit follows the souls of the deceased, like sending food to a farmer in the field. O King, you should therefore widely engage in meritorious deeds, merit will help people, like relying on a strong staff.' After the Buddha finished speaking, the king and the fourfold assembly were all very happy, forgetting their worries, eliminating their afflictions, and suddenly awakening. They immediately rose from their seats, circumambulated the Buddha three times, paid their respects, and departed. In the past, the Buddha was at the Jetavana Grove in Sravasti, in the garden of Anathapindika.
。時，南大海卒涌大洮，越海境界有三大魚，隨上流處在淺水，自相謂言：「我等三魚處在厄地漫水未減，宜可逆上還歸大海。」有礙水舟不得越過，第一魚者盡其力勢跳舟越過，第二魚者復得憑草越度，第三魚者氣力消竭為獵者所得。時獵者便說此偈：
「第一慮未然， 必當被傷害， 憑草計現在， 彼命得脫死。 二魚俱得免， 以濟危脆命， 愚守少水池， 受困于獵者。」
爾時世尊以天眼觀清凈無瑕穢，見彼三魚逐洮波，二魚得濟、一魚受困，復見獵者而作斯頌。因此緣本尋究根原，為后眾生示現大明，亦使正法久存於世，即集大眾說斯頌曰：
所謂是日已過者，或剎利婆羅門長者居士，若復少壯盛年老邁，俱同此日共有損減之逝，晝夜不停，命變形羸氣衰力竭，速迅于彼。如少水魚者，或為虛空飛鳥𪇘河白鶻鸛雀青鶴水烏黑雞，亦為世人男女獵師，羅網捕取鉤餌懸弶，處在淺水一命萬慮，受形於水喪命在水，眾苦難尋有何可樂？是故說曰，如少水魚，斯有何樂？
逝者不還， 晝夜勤力， 魚被熾然， 生苦死厄。
昔佛在摩竭國界善勝道場，集諸修行之士。處高山者，或在深窟隱形不出，然彼行人隨時行道瞻相時氣，春節以至觀諸樹木悉皆蓓蕾，色如水精漸轉敷花，復見溝澗水流澄清靜無聲響。時彼行人心則念言：「時不假借，萬物並生
現代漢語譯本：當時，南海的海水洶涌地涌入大洮河，越過海的邊界出現了三條大魚，它們隨著上游的水流處在淺水區，互相說道：『我們三條魚處在困境，漫水還沒有退去，應該逆流而上回到大海。』因為有礙水的船隻無法越過，第一條魚用盡全力跳過船隻，第二條魚又憑藉水草越過，第三條魚因為氣力耗盡被獵人抓住了。當時獵人就說了這首偈語： 『第一條魚考慮到了未發生的事情，必然不會受到傷害，憑藉水草考慮到了現在的情況，它的生命得以脫離死亡。兩條魚都得以倖免，從而保全了危在旦夕的生命，愚蠢地守在少水的池塘里，被獵人所困。』 那時，世尊用天眼觀察，清凈無瑕穢，看到那三條魚隨著洮河的波浪，兩條魚得以逃脫，一條魚被困住，又看到獵人作了這首偈語。因此追溯這個緣由的根本，為後世眾生展示大光明，也使正法長久存於世，就召集大眾說了這首偈語： 所謂時光流逝，無論是剎帝利、婆羅門、長者、居士，還是少壯、盛年、老邁，都同樣隨著時光的流逝而衰減，晝夜不停，生命變形衰弱，氣力耗盡，比那還快。就像少水的魚一樣，或者被天空飛鳥如𪇘河、白鶻、鸛雀、青鶴、水烏、黑雞所捕食，或者被世間男女獵人，用羅網、鉤餌、陷阱所捕獲，處在淺水，生命面臨萬般憂慮，在水中受形，在水中喪命，眾苦難尋，有什麼可快樂的呢？所以說，就像少水的魚，這有什麼快樂呢？ 逝去的時光不會再來，晝夜勤勉，魚被熾熱的慾望所煎熬，生有苦難，死有厄運。 過去佛在摩竭國界的善勝道場，聚集了各位修行之人。住在高山上的，或者在深洞里隱形不出的，那些修行人隨時修行，觀察時節氣候，春節到來，看到各種樹木都長出花苞，顏色像水晶一樣，逐漸綻放花朵，又看到溝渠里的水流清澈平靜，沒有聲響。當時那些修行人心中就想：『時間不等人，萬物都在生長。』
English version: At that time, the sea water of the South Sea surged into the Daotao River, and three large fish appeared beyond the sea boundary. They were in shallow water following the upstream current, and they said to each other: 'We three fish are in distress, and the flood has not receded. We should go upstream and return to the sea.' Because there were boats obstructing the water, they could not pass. The first fish used all its strength to jump over the boat, the second fish also managed to cross by relying on the grass, and the third fish, because its strength was exhausted, was caught by a hunter. At that time, the hunter spoke this verse: 'The first fish considered what had not yet happened, and was certainly not harmed. By relying on the grass, it considered the present situation, and its life was able to escape death. Both fish were spared, thus preserving their precarious lives. The foolish one stayed in the shallow pond and was trapped by the hunter.' At that time, the World Honored One, with his heavenly eye, observed with pure and flawless vision, and saw the three fish following the waves of the Daotao River. Two fish escaped, and one fish was trapped. He also saw the hunter who spoke this verse. Therefore, tracing the root of this cause, to show great light to future sentient beings, and also to make the righteous Dharma last long in the world, he gathered the assembly and spoke this verse: The so-called passing of time, whether it be Kshatriyas, Brahmins, elders, or lay people, whether young, middle-aged, or old, all alike diminish with the passage of time. Day and night without ceasing, life changes and weakens, strength is exhausted, and it is faster than that. Like a fish in shallow water, it is either preyed upon by birds in the sky, such as the 𪇘 river, white falcons, storks, sparrows, blue cranes, water crows, and black chickens, or it is captured by worldly men and women hunters, using nets, hooks, bait, and traps. Being in shallow water, life faces all kinds of worries. Taking form in water, losing life in water, the suffering is hard to find, what is there to be happy about? Therefore, it is said, like a fish in shallow water, what happiness is there? The time that has passed will not return. Day and night, diligently, the fish is tormented by burning desires. There is suffering in life, and calamity in death. In the past, the Buddha was at the Good Victory Bodhimanda in the Magadha kingdom, gathering all those who practiced. Those who lived on high mountains, or those who hid in deep caves, those practitioners practiced at all times, observing the seasons and climate. When spring arrived, they saw all kinds of trees growing buds, the color like crystal, gradually blooming into flowers. They also saw the water flowing in the ditches, clear and calm, without sound. At that time, those practitioners thought in their hearts: 'Time waits for no one, and all things are growing.'
。」爾時行人下山詣村家家乞食，見諸男女飲食歡宴共相娛樂，行人問曰：「斯是何人？」前人對曰：「某村某家姓號如是，某家子者某父所生。」時修行人復自唸曰：「今此內物悉皆孚乳。」知其萬物日滋日長，還入深山靜默自修。復至秋節，下山詣村人間乞食，見諸樹木漸皆凋落，霜雪加被葉落凝凍，復見溝澗水竭枯涸指刺不䎡。時，修行人內自忖度：「今外萬物皆悉凋落，時不再鮮華不重茂，誠哉斯言！」復見人間村落城郭，男女大小共相攜抱，散頭垂髮椎胸自摑，高聲啼哭不能自止。時修行人問彼人曰：「此是何人，哀號啼哭乃至於斯？」「某村某家，兒亡女死或父母終，是故村落號悲如是。」行人聞已而自思惟：「今此內物亦復凋落。」已知內外衰耗法至，即還深山，內自校計結跏趺坐，或坐繩床或坐樹下，專心定意不興亂想，觀內外性實皆無常，便興日轉不停住想。云何為日轉？計春至秋至歲，計歲至月，計月至半月，計半月至日數，計日數至時，計時至晝夜，計晝夜至動轉，計動轉至出入息，計出入息至盡無餘，以至於盡，方知盡空萬物無有。已知無有則知何起本、滅亦無跡。或時行人行起有蹤、滅無有跡，方自覺悟，憶如來一切無常亦無窠窟。有時行人觀察前行，積時累日乃得消滅，復憶佛語，如來亦說無常者苦也。時，修行人內自忖度：「生死如是，誰肯樂者？」心已厭患不染四流，愿于泥洹速取滅度，或於中間得須陀洹、斯陀含、阿那含果、阿羅漢果
現代漢語譯本：當時，修行人下山到村莊挨家挨戶乞食，看到許多男女正在飲食歡宴，一同娛樂。修行人問道：『這些人是誰？』前面的人回答說：『這是某村某家，姓氏名號是這樣，某家的兒子是某父親所生。』當時，修行人又自己思量：『現在這些內在的生命都依靠乳汁哺育。』知道萬物每天都在生長，就又回到深山中靜默地自我修行。又到了秋季，下山到村莊人間乞食，看到各種樹木漸漸都凋零了，霜雪覆蓋，樹葉落下凝結成冰，又看到溝渠里的水乾涸枯竭，指甲都刺不進去。當時，修行人內心自忖：『現在外在的萬物都凋零了，時節不再鮮艷，不會再次茂盛，這話真是真實不虛啊！』又看到人間村落城郭，男女老少互相擁抱，披散著頭髮，捶胸頓足，高聲啼哭不能停止。當時，修行人問那些人說：『這些人是誰，哀號啼哭竟然到了這種地步？』回答說：『這是某村某家，兒子死了，女兒死了，或者父母去世了，所以村落里悲號成這樣。』修行人聽了之後就自己思量：『現在這些內在的生命也同樣會凋零。』已經知道內外衰敗的規律到了，就回到深山，內心自我衡量，結跏趺坐，或者坐在繩床上，或者坐在樹下，專心致志，不生雜念，觀察內外之性，實際上都是無常的，於是就生起日月運轉不停留的想法。什麼是日月運轉呢？計算從春到秋到年，計算從年到月，計算從月到半月，計算從半月到日數，計算從日數到時辰，計算從時辰到晝夜，計算從晝夜到動轉，計算從動轉到出入息，計算從出入息到完全消失，以至於完全消失，才知道一切都空無所有。已經知道空無所有，就知道它的起源是什麼，滅亡也沒有軌跡。有時修行人行走時有軌跡，滅亡時沒有軌跡，才自覺醒悟，回憶起如來說的一切都是無常的，也沒有固定的處所。有時修行人觀察之前的行為，經過長時間的積累才得以消滅，又回憶起佛說的話，如來說無常就是苦。當時，修行人內心自忖：『生死就是這樣，誰會喜歡呢？』內心已經厭惡，不被四種煩惱所污染，希望在涅槃中迅速獲得解脫，或者在中間獲得須陀洹果、斯陀含果、阿那含果、阿羅漢果。 現代漢語譯本：當時，修行人下山到村莊挨家挨戶乞食，看到許多男女正在飲食歡宴，一同娛樂。修行人問道：『這些人是誰？』前面的人回答說：『這是某村某家，姓氏名號是這樣，某家的兒子是某父親所生。』當時，修行人又自己思量：『現在這些內在的生命都依靠乳汁哺育。』知道萬物每天都在生長，就又回到深山中靜默地自我修行。又到了秋季，下山到村莊人間乞食，看到各種樹木漸漸都凋零了，霜雪覆蓋，樹葉落下凝結成冰，又看到溝渠里的水乾涸枯竭，指甲都刺不進去。當時，修行人內心自忖：『現在外在的萬物都凋零了，時節不再鮮艷，不會再次茂盛，這話真是真實不虛啊！』又看到人間村落城郭，男女老少互相擁抱，披散著頭髮，捶胸頓足，高聲啼哭不能停止。當時，修行人問那些人說：『這些人是誰，哀號啼哭竟然到了這種地步？』回答說：『這是某村某家，兒子死了，女兒死了，或者父母去世了，所以村落里悲號成這樣。』修行人聽了之後就自己思量：『現在這些內在的生命也同樣會凋零。』已經知道內外衰敗的規律到了，就回到深山，內心自我衡量，結跏趺坐，或者坐在繩床上，或者坐在樹下，專心致志，不生雜念，觀察內外之性，實際上都是無常的，於是就生起日月運轉不停留的想法。什麼是日月運轉呢？計算從春到秋到年，計算從年到月，計算從月到半月，計算從半月到日數，計算從日數到時辰，計算從時辰到晝夜，計算從晝夜到動轉，計算從動轉到出入息，計算從出入息到完全消失，以至於完全消失，才知道一切都空無所有。已經知道空無所有，就知道它的起源是什麼，滅亡也沒有軌跡。有時修行人行走時有軌跡，滅亡時沒有軌跡，才自覺醒悟，回憶起如來說的一切都是無常的，也沒有固定的處所。有時修行人觀察之前的行為，經過長時間的積累才得以消滅，又回憶起佛說的話，如來說無常就是苦。當時，修行人內心自忖：『生死就是這樣，誰會喜歡呢？』內心已經厭惡，不被四種煩惱所污染，希望在涅槃中迅速獲得解脫，或者在中間獲得須陀洹果、斯陀含果、阿那含果、阿羅漢果。
English version: At that time, the practitioner went down the mountain to beg for food from house to house in the village. He saw many men and women feasting and enjoying themselves. The practitioner asked, 'Who are these people?' The person in front replied, 'This is so-and-so from such-and-such village, with such-and-such a surname and name. This son is born of such-and-such a father.' At that time, the practitioner thought to himself, 'Now these inner beings are all nourished by milk.' Knowing that all things grow and develop daily, he returned to the deep mountains to quietly cultivate himself. Again, when autumn came, he went down the mountain to beg for food in the villages. He saw that the trees were gradually withering, covered with frost and snow, the leaves falling and freezing. He also saw that the water in the ditches was dried up and withered, and his fingernails could not penetrate it. At that time, the practitioner pondered within himself, 'Now the external things are all withering, the seasons are no longer vibrant, and they will not flourish again. This is truly true!' He also saw the villages and towns, where men and women, young and old, were embracing each other, with their hair disheveled, beating their chests, and crying loudly without stopping. At that time, the practitioner asked those people, 'Who are these people, wailing and crying to such an extent?' They replied, 'This is so-and-so from such-and-such village, whose son has died, whose daughter has died, or whose parents have passed away. That is why the village is wailing like this.' Upon hearing this, the practitioner thought to himself, 'Now these inner beings will also wither.' Having realized that the law of inner and outer decay had arrived, he returned to the deep mountains, measured himself internally, sat in the lotus position, or sat on a rope bed, or sat under a tree, focusing his mind and not giving rise to random thoughts. He observed that the nature of both inner and outer things is impermanent, and thus he conceived the idea that the sun and moon revolve without stopping. What is the revolution of the sun and moon? It is counting from spring to autumn to year, from year to month, from month to half-month, from half-month to days, from days to hours, from hours to day and night, from day and night to movement, from movement to inhalation and exhalation, from inhalation and exhalation to complete cessation. Until complete cessation, one realizes that all is empty and non-existent. Having realized that all is empty and non-existent, one knows what its origin is, and that its extinction leaves no trace. Sometimes, when a practitioner walks, there are traces, but when he ceases, there are no traces. Only then does he awaken, recalling that the Tathagata said that all is impermanent and has no fixed abode. Sometimes, a practitioner observes his previous actions, which are extinguished after a long period of accumulation. He also recalls the Buddha's words, that the Tathagata said that impermanence is suffering. At that time, the practitioner pondered within himself, 'Such is the nature of birth and death, who would desire it?' His heart was already weary, not defiled by the four streams of suffering, and he wished to quickly attain liberation in Nirvana, or in the meantime, to attain the fruits of Srotapanna, Sakadagami, Anagami, and Arhat. English version: At that time, the practitioner went down the mountain to beg for food from house to house in the village. He saw many men and women feasting and enjoying themselves. The practitioner asked, 'Who are these people?' The person in front replied, 'This is so-and-so from such-and-such village, with such-and-such a surname and name. This son is born of such-and-such a father.' At that time, the practitioner thought to himself, 'Now these inner beings are all nourished by milk.' Knowing that all things grow and develop daily, he returned to the deep mountains to quietly cultivate himself. Again, when autumn came, he went down the mountain to beg for food in the villages. He saw that the trees were gradually withering, covered with frost and snow, the leaves falling and freezing. He also saw that the water in the ditches was dried up and withered, and his fingernails could not penetrate it. At that time, the practitioner pondered within himself, 'Now the external things are all withering, the seasons are no longer vibrant, and they will not flourish again. This is truly true!' He also saw the villages and towns, where men and women, young and old, were embracing each other, with their hair disheveled, beating their chests, and crying loudly without stopping. At that time, the practitioner asked those people, 'Who are these people, wailing and crying to such an extent?' They replied, 'This is so-and-so from such-and-such village, whose son has died, whose daughter has died, or whose parents have passed away. That is why the village is wailing like this.' Upon hearing this, the practitioner thought to himself, 'Now these inner beings will also wither.' Having realized that the law of inner and outer decay had arrived, he returned to the deep mountains, measured himself internally, sat in the lotus position, or sat on a rope bed, or sat under a tree, focusing his mind and not giving rise to random thoughts. He observed that the nature of both inner and outer things is impermanent, and thus he conceived the idea that the sun and moon revolve without stopping. What is the revolution of the sun and moon? It is counting from spring to autumn to year, from year to month, from month to half-month, from half-month to days, from days to hours, from hours to day and night, from day and night to movement, from movement to inhalation and exhalation, from inhalation and exhalation to complete cessation. Until complete cessation, one realizes that all is empty and non-existent. Having realized that all is empty and non-existent, one knows what its origin is, and that its extinction leaves no trace. Sometimes, when a practitioner walks, there are traces, but when he ceases, there are no traces. Only then does he awaken, recalling that the Tathagata said that all is impermanent and has no fixed abode. Sometimes, a practitioner observes his previous actions, which are extinguished after a long period of accumulation. He also recalls the Buddha's words, that the Tathagata said that impermanence is suffering. At that time, the practitioner pondered within himself, 'Such is the nature of birth and death, who would desire it?' His heart was already weary, not defiled by the four streams of suffering, and he wished to quickly attain liberation in Nirvana, or in the meantime, to attain the fruits of Srotapanna, Sakadagami, Anagami, and Arhat.
。爾時世尊以天眼觀清凈無瑕穢，見彼行人處在深山，精勤學道不斷聖族，因此緣本尋究根源，為后眾生示現大明，亦使正法久存於世，即集大眾而說斯偈：
「逝者不還， 盡欲勤力， 魚被熾然， 生苦死厄。」
人命如日夜， 或住或周行， 猶如駛流河， 往而不復反。
昔佛在舍衛國祇樹給孤獨園。諸佛世尊凡常說法，相時相宜觀察人意，或有眾生計身是常，昨五陰身今日不異，愚者意迷，謂陰不衰猶河逝駛，前非后流、后非前流，去者永逝來者不停。人亦如是，前行非後行、後行非前行，造功德人，比丘、比丘尼、優婆塞、優婆夷，觀四大身以譬流河，分別思惟至無漏境，優婆塞優婆夷得須陀洹、斯陀含、阿那含果，比丘比丘尼得阿羅漢。爾時世尊以天眼觀清凈無瑕穢，見彼四部眾分別五陰成敗所趣。爾時世尊尋究本末，為后眾生示現大明，亦使正法久存於世。爾時世尊集於大眾，而說頌曰：
「人命如日夜， 或住或周行， 猶如駛流河， 往而不復反。」
四部之眾聞佛所說，歡喜而去。
老則色衰， 所病自壞， 形敗腐朽， 命終其然。
昔佛在毗舍離城彌猴池側普集講堂所。佛告諸比丘：「或有眾生自怙盛壯力無儔匹，或恃無病自保康寧，或恃財富生業無量，或恃豪貴宗族成就，或有老者集在眾中，為人所毀稱為棄物。」爾時世尊觀察其人心有是非，欲使眾人改往修來故說斯頌
現代漢語譯本：當時，世尊以清凈無瑕的天眼觀察，看到那些修行人在深山中，精勤修道，不絕聖族。因此，世尊追溯根源，為後世眾生展示大光明，也爲了使正法長久住世，便召集大眾說了這首偈子： 『逝去的不會再回來，要盡力勤勉修行，如同魚被烈火炙烤，人生充滿生苦死厄。』 人的生命如同日夜交替，或停留或行走，就像奔流的河流，一去不復返。 過去，佛陀在舍衛國的祇樹給孤獨園。諸佛世尊通常說法時，會根據時機和聽眾的意願，觀察他們的心思。有些人認為身體是永恒的，認為昨天的五蘊之身和今天沒有不同。愚昧的人迷惑不解，認為五蘊不會衰敗，就像河流奔流一樣，前面的水不是後面的水，後面的水也不是前面的水，逝去的水永遠逝去，到來的水不會停止。人也是如此，前行的不是後行的，後行的不是前行的。那些修功德的人，無論是比丘、比丘尼、優婆塞還是優婆夷，都將四大身體比作河流，分別思惟，達到無漏的境界。優婆塞和優婆夷證得須陀洹、斯陀含、阿那含果，比丘和比丘尼證得阿羅漢果。當時，世尊以清凈無瑕的天眼觀察，看到四部大眾分別觀察五蘊的成敗和去向。於是，世尊追溯本末，為後世眾生展示大光明，也爲了使正法長久住世。當時，世尊召集大眾，說了這首偈子： 『人的生命如同日夜交替，或停留或行走，就像奔流的河流，一去不復返。』 四部大眾聽了佛陀所說，歡喜而去。 年老時容顏衰退，疾病纏身，身體敗壞腐朽，生命終結也是如此。 過去，佛陀在毗舍離城彌猴池旁的普集講堂。佛陀告訴眾比丘：『有些人自恃身強力壯，無人能比；有些人自恃無病，身體康健；有些人自恃財富，產業無數；有些人自恃豪門貴族，家族顯赫。還有一些老人聚集在人群中，被人嫌棄，稱為廢物。』當時，世尊觀察到他們心中有是非之念，爲了使眾人改過自新，所以說了這首偈子。
English version: At that time, the World Honored One, with his pure and flawless heavenly eye, saw those practitioners in the deep mountains, diligently cultivating the Way, continuing the lineage of the sages. Therefore, the World Honored One traced the origins, to reveal great light to future beings, and also to ensure that the Right Dharma would long endure in the world. He then gathered the assembly and spoke this verse: 'Those who have passed away do not return, one should strive diligently in practice, like a fish being scorched by fire, life is full of the suffering of birth and the peril of death.' Human life is like the alternation of day and night, sometimes staying, sometimes moving, like a rushing river, once gone, it never returns. In the past, the Buddha was at the Jeta Grove in Anathapindika's Park in Shravasti. When the Buddhas, the World Honored Ones, usually taught, they would observe the timing and the intentions of the listeners, and discern their thoughts. Some beings considered the body to be eternal, thinking that the five aggregates of yesterday were no different from today. The foolish were confused, thinking that the aggregates would not decay, just like a flowing river, the water in front is not the water behind, and the water behind is not the water in front, the water that has passed is gone forever, and the water that arrives does not stop. People are also like this, those who go before are not those who go after, and those who go after are not those who go before. Those who cultivate merit, whether they are monks, nuns, laymen, or laywomen, compare the four great elements of the body to a river, contemplating them separately, reaching the state of no outflows. Laymen and laywomen attain the fruits of Srotapanna, Sakadagami, and Anagami, while monks and nuns attain the fruit of Arhat. At that time, the World Honored One, with his pure and flawless heavenly eye, saw the four assemblies separately observing the success and failure and the destinations of the five aggregates. Therefore, the World Honored One traced the origins, to reveal great light to future beings, and also to ensure that the Right Dharma would long endure in the world. At that time, the World Honored One gathered the assembly and spoke this verse: 'Human life is like the alternation of day and night, sometimes staying, sometimes moving, like a rushing river, once gone, it never returns.' The four assemblies, having heard what the Buddha said, departed with joy. In old age, the complexion fades, sicknesses arise, the body decays and rots, and life ends in this way. In the past, the Buddha was at the Universal Gathering Hall by the Monkey Pond in the city of Vaishali. The Buddha told the monks, 'Some beings rely on their strength and vigor, thinking they are unmatched; some rely on their health, thinking they are free from illness; some rely on their wealth, thinking they have countless possessions; some rely on their noble lineage, thinking their family is prominent. There are also some old people gathered in the crowd, who are despised and called useless.' At that time, the World Honored One observed that there were right and wrong thoughts in their minds, and in order to make everyone change their ways and cultivate, he spoke this verse.
。時，毗舍離諸童子等聞此教誡，或起無常無我之想，或起不凈止觀之心，或念安般守意、頂法暖法忍法世間第一法，或得須陀洹果、斯陀含果，或有興發求無上道，或有求辟支佛、阿羅漢道。爾時世尊以此一偈，化毗舍離無數童子，以此因緣尋究本末，為後世人現其大明，亦使正法久存於世，即于大眾而說頌曰：
「老則色衰， 所病自壞， 形敗腐朽， 命終其然。」
時諸童子聞佛所說，作禮而去。
是身不久， 還歸於地， 神識已離， 骨幹獨存。
昔佛在毗舍離甘梨園中。爾時阿梵和利自怙色貌與世無雙，進過人貌退及天形，形范端嚴視無厭足，然家裡財富不可稱限，饒財多寶七珍備足。時，阿梵和利嚴飾羽寶之車，自嚴莊校飾沐浴澡洗香華芬薰，往至佛所，頭面禮足在一面住。是時，眾多比丘欲愛未斷在凡夫地，見阿梵和利來至佛所，皆興愛慾起不凈想，佛知其意即告之曰：「云何，比丘！阿梵和利者受四大形，臭處穢污無一可貪。比丘當知！此阿梵和利如是不久，當臥好高廣床上，衣裳芬薰價直一億，于彼床上忽然命終，舁詣冢壙取耶旬之。」時諸比丘聞之愕然。「無常迅急不避老少，此人形貌世之希有，受如是形便當棄捐在於冢間。」爾時世尊以此因緣尋究本末，為後世人示現大明，亦使正法久存於世，即于眾中而說頌曰
現代漢語譯本：當時，毗舍離的那些童子們聽了這些教誨，有的生起了無常無我的想法，有的生起了不凈的止觀之心，有的唸誦安般守意、頂法、暖法、忍法、世間第一法，有的證得了須陀洹果、斯陀含果，有的發起了求無上道的願望，有的則求辟支佛、阿羅漢道。那時，世尊用這一偈語，教化了毗舍離無數的童子。因為這個因緣，追溯事情的本末，為後世的人們展現了偉大的光明，也使得正法能夠長久地存在於世間。於是，在眾人面前說了這首偈語： 『年老則容顏衰退，疾病纏身自然敗壞，形體敗壞腐朽，生命終結也是如此。』 當時，那些童子們聽了佛所說的話，行禮后離去。 這個身體不久，終將回歸大地，神識已經離去，只剩下骨骼獨自存在。 過去，佛陀在毗舍離的甘梨園中。當時，阿梵和利自恃容貌舉世無雙，超越常人，甚至勝過天人，容貌端莊美麗，令人百看不厭。而且她家裡的財富不可估量，擁有無數的財寶，七寶俱全。當時，阿梵和利裝飾著羽毛和珠寶的車子，自己也精心打扮，沐浴更衣，用香花薰染，前往佛陀所在的地方，頭面禮足，在一旁站立。當時，許多比丘因為愛慾未斷，還處於凡夫的境界，看到阿梵和利來到佛陀這裡，都生起了愛慾，產生了不凈的想法。佛陀知道他們的心思，就告訴他們說：『比丘們，你們覺得如何？阿梵和利這個身體是由四大組成的，是臭穢不凈的，沒有什麼值得貪戀的。比丘們應當知道，這個阿梵和利不久之後，將會躺在裝飾華麗的高床上，穿著價值一億的芬芳衣裳，在那床上忽然死去，然後被抬到墳墓里，用耶旬的布包裹起來。』當時，比丘們聽了這話，都感到震驚。『無常來得如此迅速，不避老少，這個人容貌世間罕見，擁有這樣的容貌，卻終將拋棄在墳墓之間。』那時，世尊因為這個因緣，追溯事情的本末，為後世的人們展示了偉大的光明，也使得正法能夠長久地存在於世間。於是，在眾人面前說了這首偈語：
English version: At that time, the young men of Vaishali, upon hearing these teachings, some conceived thoughts of impermanence and no-self, some developed minds of contemplation on impurity, some recited mindfulness of breathing, the peak dharma, the warmth dharma, the forbearance dharma, and the foremost dharma of the world, some attained the fruit of Stream-entry, the fruit of Once-returner, some were inspired to seek the unsurpassed path, and some sought the path of Pratyekabuddha or Arhat. Then, the World Honored One, with this one verse, transformed countless young men of Vaishali. Because of this cause and condition, tracing the matter to its origin, he revealed great light for future generations, and also ensured that the true Dharma would long endure in the world. Thus, before the assembly, he spoke this verse: 'When old age comes, beauty fades, sickness destroys itself, the form decays and rots, and life ends in this way.' At that time, the young men, having heard what the Buddha said, bowed and departed. This body will soon return to the earth, the consciousness will have departed, and only the bones will remain. In the past, the Buddha was in the Mango Grove in Vaishali. At that time, Avanti, relying on her unparalleled beauty, surpassing ordinary people and even celestial beings, with a form that was dignified and beautiful, pleasing to the eye, and whose family wealth was immeasurable, possessing countless treasures and all seven precious things. At that time, Avanti, adorned with a chariot of feathers and jewels, herself meticulously adorned, bathed and perfumed with fragrant flowers, went to where the Buddha was, bowed her head to his feet, and stood to one side. At that time, many monks, whose desires had not yet been severed and were still in the state of ordinary beings, seeing Avanti come to the Buddha, all aroused desire and impure thoughts. The Buddha, knowing their thoughts, told them: 'Monks, what do you think? Avanti's body is composed of the four great elements, is foul and impure, and there is nothing to be greedy for. Monks should know that this Avanti, before long, will lie on a beautifully decorated high bed, wearing fragrant clothes worth a hundred million, and on that bed will suddenly die, and then be carried to the tomb, wrapped in a shroud of Yejun.' At that time, the monks, upon hearing this, were shocked. 'Impermanence is so swift, not avoiding the old or the young. This person's appearance is rare in the world, possessing such a form, yet will be abandoned in the tomb.' Then, the World Honored One, because of this cause and condition, tracing the matter to its origin, revealed great light for future generations, and also ensured that the true Dharma would long endure in the world. Thus, before the assembly, he spoke this verse:
。其中四部眾聞此教誡，或起無常無我之想，或起不凈止觀之心，或念安般守意、頂法暖法忍法世間第一法，或得須陀洹果、斯陀含果，或有興發求無上道，或有求辟支佛、阿羅漢道。爾時世尊以此一偈，化毗舍離無數童子。以此因緣而說頌曰：
「是身不久， 還歸於地， 神識已離， 骨幹獨存。」
時諸大眾聞佛所說，歡喜而去。
是身何用？ 恒漏臭處， 為病所困， 有老死患。
昔佛在迦惟羅國尼拘類園中。彼國人民，恒自恃怙豪族富貴軀力強壯，所行自由夸無儔匹。彼有一人，族姓最強，身生瘡痍膿血流溢，晝夜不息臭穢不凈，見皆掩鼻，疼痛苦惱，眾人見者無不厭患。佛知其心而告之曰：「夫人受身四大一類，六門流溢與彼不異，一切人身患苦之室，安止苦惱憂畏萬端。」時諸釋種聞佛教戒，或起無常無我之想，或起不凈止觀之心，或念安般守意、頂法暖法忍法世間第一法，或得須陀洹果、斯陀含果，或有興發求無上道，或求辟支佛道、阿羅漢道。爾時世尊以此一偈，化彼釋種。
昔佛在舍衛國祇樹給孤獨園。有一長者請佛及比丘僧。時比丘僧往彼家，如來不往遣信迎食。所以如來遣信迎食，有二因緣。云何為二？一者欲與諸天說法，二者瞻視病人。是時，世尊遍觀比丘皆悉受請，即取鑰母開一房門，見一比丘抱患頓篤，臥大小便不能轉側
現代漢語譯本：當時，四部大眾聽聞這些教誨，有的生起無常無我的想法，有的生起不凈觀的止觀之心，有的修習安般守意、頂法、暖法、忍法、世間第一法，有的證得須陀洹果、斯陀含果，有的發心追求無上道，有的追求辟支佛道、阿羅漢道。那時，世尊用這一偈語，教化了毗舍離無數的童子。因此因緣而說了這首偈：『這身體不久，終將歸於塵土，神識已經離去，只剩下骨骼。』當時，大眾聽聞佛陀所說，歡喜而去。 這身體有什麼用呢？它總是泄露污穢，被疾病所困擾，有衰老和死亡的憂患。 過去，佛陀在迦毗羅國的尼拘類園中。那個國家的人民，總是仗恃自己是豪門貴族，富有，身體強壯，行為自由，自誇無人能比。其中有一個人，家族勢力最強，身上生了瘡，膿血流淌不止，日夜不停，臭穢不凈，見到的人都摀住鼻子，疼痛苦惱，眾人見到沒有不厭惡的。佛陀知道他的心意，就告訴他說：『人所受的身體，四大和合而成，六根流出的東西和那瘡沒有什麼不同，一切人的身體都是充滿痛苦的房間，安放著苦惱、憂愁、恐懼等各種煩惱。』當時，釋迦族的人聽聞佛陀的教誨，有的生起無常無我的想法，有的生起不凈觀的止觀之心，有的修習安般守意、頂法、暖法、忍法、世間第一法，有的證得須陀洹果、斯陀含果，有的發心追求無上道，有的追求辟支佛道、阿羅漢道。那時，世尊用這一偈語，教化了那些釋迦族人。 過去，佛陀在舍衛國的祇樹給孤獨園。有一位長者邀請佛陀和比丘僧。當時，比丘僧前往他家，如來沒有去，而是派人去接受供養。如來派人接受供養，有兩個原因。哪兩個呢？一是想為諸天說法，二是想看望病人。當時，世尊觀察到比丘們都接受了邀請，就拿起鑰匙打開一間房門，看到一位比丘身患重病，臥床不起，大小便失禁，不能翻身。
English version: At that time, the four assemblies, upon hearing these teachings, some conceived thoughts of impermanence and no-self, some developed the practice of contemplation on impurity, some practiced mindfulness of breathing, the 'top' dharma, the 'warmth' dharma, the 'patience' dharma, and the 'highest worldly' dharma, some attained the fruit of Stream-entry, some the fruit of Once-returner, some were inspired to seek the unsurpassed path, and some sought the path of Pratyekabuddha or Arhat. At that time, the World Honored One used this verse to transform countless youths in Vaishali. Because of this cause, he spoke this verse: 'This body will not last long, it will return to the earth, the consciousness has departed, only the bones remain.' At that time, the assembly, upon hearing what the Buddha said, rejoiced and departed. What use is this body? It constantly leaks foulness, is afflicted by disease, and suffers from old age and death. In the past, the Buddha was in the Nigrodha Park in Kapilavastu. The people of that country always relied on their noble lineage, wealth, strong bodies, and freedom of action, boasting that they were unmatched. Among them, there was a person from the most powerful family, whose body was covered with sores, with pus and blood flowing incessantly, day and night, foul and unclean. Those who saw him covered their noses, and he was in pain and suffering. Those who saw him were disgusted. The Buddha, knowing his mind, told him: 'The body that a person receives is composed of the four great elements, and the six sense organs leak out things that are no different from those sores. All human bodies are rooms filled with suffering, where worries, anxieties, and fears of all kinds reside.' At that time, the Shakya people, upon hearing the Buddha's teachings, some conceived thoughts of impermanence and no-self, some developed the practice of contemplation on impurity, some practiced mindfulness of breathing, the 'top' dharma, the 'warmth' dharma, the 'patience' dharma, and the 'highest worldly' dharma, some attained the fruit of Stream-entry, some the fruit of Once-returner, some were inspired to seek the unsurpassed path, and some sought the path of Pratyekabuddha or Arhat. At that time, the World Honored One used this verse to transform those Shakya people. In the past, the Buddha was in the Jeta Grove in Sravasti. There was an elder who invited the Buddha and the Sangha of monks. At that time, the Sangha of monks went to his house, but the Tathagata did not go, instead sending a messenger to receive the offerings. The Tathagata sent a messenger to receive the offerings for two reasons. What were the two? One was to preach the Dharma to the devas, and the other was to visit the sick. At that time, the World Honored One observed that all the monks had accepted the invitation, so he took a key and opened a room, where he saw a monk who was seriously ill, lying in bed, unable to move, and incontinent.
。爾時世尊知而問曰：「汝有何患，臥著床褥大小便利，不能轉側？」時彼比丘受性質直內無奸宄，報世尊曰：「受性闇鈍恒懷懈慢，初不勸佐瞻視餘人，是故今日無看我者，今實孤窮所怙無處。」爾時世尊躬抱出在門外，除去不凈湔浣坐具，復取凈水用洗其身，便與著衣敷新坐具還臥房中，如來躬自舒手為枕，告比丘曰：「汝不加勤求增上法，未獲者獲、未得者得，未受果證令受果證，設不用意受此法者，便當更受劇是苦惱。」爾時世尊漸與說極妙法，無數方便勸使勇猛思惟道德，即從座起還閉房門，詣普會講堂，敕語侍者：「汝今速集舍衛城中諸現在比丘即詣普會講堂。」比丘已集，世尊告曰：「汝等比丘！無父無母無弟無兄，亦無姊妹，亦復無有宗族五親，不相瞻視各相捐棄，此非其宜，便為外道異學梵志所見嗤笑：『瞿曇沙門乃無毫釐慈心，視人形命如視瓦石，死者孤窮無瞻養者。』我法齊整上下和順，汝設爾者便屈于彼。自今已始，弟子侍師事如父母至死不捨，師看弟子視如己息，隨時將息至死不捨，師徒相慈恩流永劫，所有什物平等分佈，設無什物當詣廣施之家勸令修福。若少知識當詣賈家分衛乞食，好者給病、惡者自食。其瞻病者則瞻我身，所獲功德亦無差降。」
時病比丘，世尊去不久便自思惟：「受此四大眾苦湊集，是身何用？漏諸不凈，為病所困不脫老死？宜可自謹承修佛語。」即舍形壽入無餘泥洹境而般泥洹
當時，世尊明知此事，便問道：『你得了什麼病，躺在床褥上大小便，不能翻身？』那時，那位比丘秉性耿直，內心沒有奸詐，便回答世尊說：『我生性愚鈍，總是懈怠懶散，從不主動幫助照顧別人，所以今天沒有人來照顧我，現在真是孤苦伶仃，沒有依靠。』當時，世尊親自將他抱到門外，清除污穢，洗凈坐具，又取來凈水為他洗身，然後給他穿上衣服，鋪上新的坐具，扶他回到房中。如來親自伸出手為他做枕頭，告誡比丘說：『你如果不努力精進修習增上之法，使未獲得的獲得，未得到的得到，未證果的證果，如果不用心修習此法，就會更加遭受這樣的痛苦。』當時，世尊逐漸為他宣說最微妙的佛法，用無數方便勸勉他勇猛精進地思考道德，然後就從座位上起身，關上房門，前往普會講堂，命令侍者說：『你現在立刻召集舍衛城中所有在家的比丘，立即前往普會講堂。』比丘們聚集后，世尊告訴他們說：『你們這些比丘！沒有父母，沒有兄弟，也沒有姐妹，也沒有宗族親人，不互相照顧，互相拋棄，這不合適，會被外道異學梵志所嘲笑：『喬達摩的沙門竟然沒有絲毫慈悲心，看待人的生命如同看待瓦石，死後孤苦伶仃，沒有人贍養。』我的佛法講究整齊，上下和睦，你們如果這樣做，就會被他們比下去。從今以後，弟子侍奉師父要像侍奉父母一樣，直到去世都不離不棄，師父看待弟子要像看待自己的孩子一樣，隨時照顧，直到去世都不離不棄，師徒之間互相慈愛，恩情流傳永遠，所有的財物要平等分配，如果沒有財物，應當去廣施之家勸他們修福。如果缺少認識的人，應當去商人家分衛乞食，好的給病人，差的自己吃。照顧病人的人，就是照顧我的身體，所獲得的功德也沒有差別。』 當時，生病的比丘，世尊離開不久，就自己思量：『承受這四大苦難聚集的身體，有什麼用呢？泄露各種污穢，被疾病所困，不能脫離衰老和死亡？應該謹慎地奉行佛的教誨。』於是就捨棄了形體壽命，進入無餘涅槃的境界而般涅槃。
At that time, the World Honored One, knowing the situation, asked: 'What is your ailment that you lie on your bedding, unable to turn over, with your bodily functions uncontrolled?' Then, that monk, being of a straightforward nature without deceit, replied to the World Honored One: 'My nature is dull and I am always lazy and negligent. I have never actively helped or cared for others. Therefore, today there is no one to care for me. I am truly alone and have no one to rely on.' At that time, the World Honored One personally carried him outside the door, cleaned away the filth, washed the bedding, and then took clean water to wash his body. He then dressed him, laid out new bedding, and helped him back into the room. The Tathagata himself extended his hand as a pillow, and admonished the monk, saying: 'If you do not diligently strive to cultivate the superior Dharma, to attain what has not been attained, to gain what has not been gained, and to realize what has not been realized, if you do not apply your mind to this Dharma, you will suffer even greater pain.' At that time, the World Honored One gradually expounded the most profound Dharma to him, using countless skillful means to encourage him to bravely and diligently contemplate virtue. Then, he rose from his seat, closed the door, and went to the assembly hall, ordering the attendant: 'You must now quickly gather all the monks in Shravasti who are present, and have them come immediately to the assembly hall.' After the monks had gathered, the World Honored One told them: 'You monks! You have no father, no mother, no brothers, no sisters, nor any relatives or family. You do not care for each other, and you abandon each other. This is not proper, and it will be ridiculed by the non-Buddhist ascetics and Brahmins: 『Gautama』s shramanas have not a shred of compassion, they view human life as if it were tiles or stones, and when they die, they are alone and uncared for.』 My Dharma emphasizes order and harmony between superiors and inferiors. If you act in this way, you will be inferior to them. From this day forward, disciples should serve their teachers as they would their parents, never abandoning them until death. Teachers should regard their disciples as their own children, caring for them at all times, never abandoning them until death. Teachers and disciples should be compassionate towards each other, and their kindness should flow eternally. All possessions should be distributed equally. If there are no possessions, you should go to the homes of generous people and encourage them to cultivate merit. If you lack acquaintances, you should go to the homes of merchants to beg for food, giving the good food to the sick and eating the poor food yourselves. Those who care for the sick are caring for my own body, and the merit they gain is no different.' At that time, the sick monk, not long after the World Honored One had left, thought to himself: 'What is the use of this body, which is a collection of the four great sufferings? It leaks all kinds of impurities, is afflicted by illness, and cannot escape old age and death? I should be careful and follow the Buddha's teachings.' Then, he abandoned his physical form and lifespan, entered the realm of Nirvana without remainder, and attained Parinirvana.
。爾時眾多比丘持鑰母開門，見彼比丘已舍形壽，即白世尊：「抱患比丘今已命終，不審魂神為生何處？在何道種？」佛告比丘：「彼病比丘素積善行，吾與說法意尋開悟，后便意猛向法次法分別深法。此族姓子已取泥洹，汝等宜可供養舍利。」爾時世尊觀察此義已，欲使正法久存於世，為將來眾生示現大明，于大眾中而說頌曰：
「是身何用？ 恒漏臭處， 為病所困， 有老死患。」
眾生聞法，歡喜奉行。
是身漏臭處， 眾疾集普會， 無患第一滅， 安隱永休息。
是身漏臭處者，眾患穢污人所惡見，瘡痍苦漏諸不凈眾刺之首，無常變易法應磨滅，苦中之苦莫甚於陰，當求巧便離四大身，善謀權慧求于出要，一切眾惱永息無餘，故曰盡也。已盡虛者空寂，亦無生滅著斷之二。無患第一滅者，安隱無憂喜想，安隱永休息，第一滅盡無餘泥洹。時諸會者聞說此義，歡喜而受，作禮而去。
暑當止此， 寒雪止此， 愚多豫慮， 莫知來變。
昔有長者造立屋舍，春秋冬夏各立堂室，任情自用不奉禁戒，歲三月六初不防制，財富無數慳貪不施，亦不給與沙門婆羅門；亦不信有今世後世，放逸自恣慳貪難化，不識道德不計無常，更作好室前庌後堂，清涼之臺冬溫之室，東西起舍數十餘間，刀風解形忽然無常。佛以天眼清凈無瑕穢，見此長者卒便命終，存在之日無有慈恩加被眾生，但有勞役於餘人民，意所規郭竟不充愿
現代漢語譯本：當時，許多比丘拿著鑰匙打開門，看見那位比丘已經捨棄了形體和壽命，就稟告世尊說：『那位生病的比丘現在已經去世了，不知道他的靈魂神識投生到哪裡？在哪個道中？』佛告訴比丘們：『那位生病的比丘平時積累了善行，我為他說法，他的心意隨即開悟，之後便心意猛烈地趨向佛法，依次深入地分別理解佛法。這位族姓子已經證得涅槃，你們應該供養他的舍利。』當時，世尊觀察了這個道理后，爲了使正法長久流傳於世，為未來的眾生顯示大光明，在大眾中說了偈頌： 『這個身體有什麼用呢？它總是泄漏污穢，是疾病困擾的地方，有衰老和死亡的憂患。』 眾生聽聞佛法，歡喜地奉行。 『這個身體是泄漏污穢的地方，各種疾病聚集在一起，沒有疾病的最高境界是滅盡，安穩地永遠休息。』 『這個身體是泄漏污穢的地方，各種疾病污穢令人厭惡，瘡痍苦痛，各種不凈之物的首領，無常變易，終將磨滅，痛苦之中沒有比身體更痛苦的了，應當尋求巧妙的方法離開這個四大組成的身體，善於謀劃智慧，尋求出離的要道，一切煩惱永遠止息，沒有剩餘，所以說是盡。』已經盡了虛妄，就是空寂，也沒有生滅和執著斷滅的兩種極端。『沒有疾病的最高境界是滅盡』，就是安穩沒有憂愁喜樂的念頭，安穩地永遠休息，最高境界是滅盡一切煩惱，沒有剩餘的涅槃。當時，在場的人聽聞這個道理，歡喜地接受，行禮后離去。 『夏天應當在這裡停止，寒冷的雪天也在這裡停止，愚蠢的人多有預先的考慮，卻不知道未來的變化。』 過去有一位長者建造房屋，春夏秋冬各建堂室，隨心所欲，不遵守禁戒，每月初三和初六都不加以防範，財富無數，慳吝貪婪，不肯佈施，也不供養沙門婆羅門；也不相信有今世和後世，放縱自己，慳吝貪婪難以教化，不認識道德，不考慮無常，又建造更好的房屋，前面是廳堂，後面是正房，有清涼的臺榭，冬天溫暖的房間，東西兩邊建造了數十間房屋，刀風解體，忽然無常。佛用清凈無瑕疵的天眼，看見這位長者突然就去世了，活著的時候沒有慈悲恩惠加給眾生，只有勞役其餘的人民，心中所計劃的最終沒有實現。
English version: At that time, many monks, holding keys, opened the door and saw that the monk had already relinquished his form and lifespan. They then reported to the World Honored One, saying, 'That sick monk has now passed away. We do not know where his soul and consciousness have been reborn? In which path?' The Buddha told the monks, 'That sick monk had accumulated good deeds in his past life. I preached the Dharma to him, and his mind immediately awakened. Afterward, his mind became vigorous in pursuing the Dharma, and he sequentially and deeply understood the Dharma. This son of a good family has already attained Nirvana. You should make offerings to his relics.' At that time, the World Honored One, having observed this principle, in order to make the Right Dharma last long in the world and to show great light to future sentient beings, spoke a verse among the assembly: 'What use is this body? It is always leaking foulness, a place troubled by illness, with the worries of old age and death.' Sentient beings, upon hearing the Dharma, joyfully practice it. 'This body is a place of leaking foulness, where various diseases gather, the highest state without disease is extinction, peaceful and eternal rest.' 'This body is a place of leaking foulness, various diseases are filthy and disgusting, sores and pains, the head of all impurities, impermanent and changing, destined to perish. Among sufferings, there is no suffering greater than the body. One should seek skillful means to leave this body composed of the four elements, skillfully plan with wisdom, seek the essential path of liberation, all afflictions will be forever extinguished, with nothing remaining, therefore it is called exhaustion.' Having exhausted the illusory, it is emptiness and stillness, without the two extremes of arising and ceasing, or attachment to annihilation. 'The highest state without disease is extinction' means peacefulness without worries or joyful thoughts, peaceful and eternal rest, the highest state is the extinction of all afflictions, the Nirvana without remainder. At that time, those present, upon hearing this principle, joyfully accepted it, paid their respects, and departed. 'Summer should stop here, and the cold snow should stop here. Foolish people have many preconceived worries, yet they do not know the changes to come.' In the past, there was an elder who built houses, constructing halls for each season, spring, summer, autumn, and winter. He indulged himself, not observing the precepts. He did not restrain himself on the third and sixth days of each month. He had countless wealth, was stingy and greedy, unwilling to give alms, nor did he make offerings to the Shramanas and Brahmins. He also did not believe in this life or the next, indulging himself, stingy and greedy, difficult to teach, not recognizing morality, not considering impermanence. He built even better houses, with halls in the front and main rooms in the back, cool terraces, and warm rooms in winter. He built dozens of houses on the east and west sides. The wind of the sword of impermanence suddenly dissolved his form. The Buddha, with his pure and flawless heavenly eye, saw that this elder suddenly passed away. During his life, he had not shown compassion or kindness to sentient beings, but only exploited the rest of the people. The plans in his mind were ultimately not fulfilled.
。爾時世尊在諸大眾中，欲現其義宣暢本原，亦使將來眾生善解無疑，復現過去諸佛世尊神口印封之所封印，亦使正法久存於世，尋集大眾而說頌曰：
「暑當止此， 寒雪止此， 愚多豫慮， 莫知來變。」
時諸會者聞佛所說，歡喜奉行。
生子歡豫， 愛染不離， 醉遇暴河， 溺沒形命。
昔有居士，財富無數，家裡庫藏七寶充滿，金銀珍寶、車𤦲馬瑙、真珠虎珀七珍具足，奴僮僕從、象馬車乘、谷儲倉庫一以無乏，唯闕無息以系後嗣。彼以子故求禱諸神，或跽舍神城神階陌諸神，或跪諸神先祖父母、山神樹神天地神，下至墓堆穢惡之神，盡向跪拜，竟不充愿亦不生子，晝夜愁憂漸以生疾。「今我家裡財寶無數，難得之寶盡在我家，又復無息承繼我后，若我命終，所有財貨盡沒入官，念此傷惋知復如何？」斯人有幸疾漸瘳降，未經旬月便生一息，端正無雙世之希有，面如桃華眾相具足。父母見已，歡喜踴躍不能自勝，復請比居諸村落人，飲食歡宴作倡伎樂終日自娛，或耽醉睡眠無所覺知。時有大水暴漲駛流，盡漂沒死無存活者。爾時世尊以天眼觀清凈無瑕穢，見此長者成敗所趣，因此緣本尋究根原，欲使後世眾生善解無疑，復現過去諸佛世尊神口印封之所封印，亦使正法久存於世，尋集大眾而說頌曰：
「生子歡豫， 愛染不離， 醉遇暴河， 溺沒形命。」
爾時諸比丘，聞佛所說，歡喜奉行
現代漢語譯本：當時，世尊在大眾之中，爲了闡明佛法的真義，宣揚其根本起源，也爲了使未來的眾生能夠正確理解而不再疑惑，再次展現過去諸佛世尊以神口印封的印記，也爲了使正法能夠長久流傳於世，於是召集大眾，說了以下偈頌： 『暑熱應當停止在這裡，寒冷的冰雪也應當停止在這裡，愚昧的人總是過分擔憂，卻不知道未來的變化。』 當時在場的大眾聽聞佛陀所說，都歡喜地接受並遵行。 『生了兒子就歡喜快樂，沉溺於愛慾而不能自拔，如同醉酒之人遇到暴漲的河流，最終溺水身亡。』 從前有一位居士，擁有無數的財富，家裡的倉庫里裝滿了七寶，金銀珍寶、硨磲瑪瑙、珍珠琥珀等七種珍寶應有盡有，奴僕眾多，像馬車乘、穀物倉庫也一應俱全，唯獨缺少子嗣來繼承家業。他爲了求子，向各種神靈祈禱，或跪拜神城的臺階、街道上的諸神，或跪拜祖先父母、山神樹神、天地神，甚至跪拜墓地裡的污穢之神，但最終都沒有如願，也沒有生下兒子，因此日夜憂愁，漸漸生病。「現在我家裡有無數的財寶，難得的珍寶都在我家，卻又沒有子嗣來繼承我的家業，如果我死了，所有的財產都會被沒收充公，想到這裡就感到悲傷惋惜，不知該如何是好？」這個人很幸運，疾病漸漸好轉，不到一個月就生了一個兒子，相貌端正，世間罕見，面如桃花，各種美好的相貌都具備。父母看到后，歡喜雀躍，無法控制自己的喜悅，又邀請鄰居、村裡的人，大擺宴席，唱歌跳舞，整日娛樂，或者沉醉於睡眠，什麼都不知道。當時，突然發生大水，水勢暴漲，洶涌奔流，所有人都被淹死，沒有一個倖存者。當時，世尊以清凈無瑕的天眼，看到這位長者所經歷的成敗，以及他所遭遇的因緣，爲了使後世的眾生能夠正確理解而不再疑惑，再次展現過去諸佛世尊以神口印封的印記，也爲了使正法能夠長久流傳於世，於是召集大眾，說了以下偈頌： 『生了兒子就歡喜快樂，沉溺於愛慾而不能自拔，如同醉酒之人遇到暴漲的河流，最終溺水身亡。』 當時，各位比丘聽聞佛陀所說，都歡喜地接受並遵行。
English version: At that time, the World Honored One, in the midst of the great assembly, wishing to reveal the meaning of the Dharma, to proclaim its fundamental origin, and also to enable future sentient beings to understand correctly without doubt, once again manifested the seal of the divine mouth of the past Buddhas, World Honored Ones, and also to ensure that the true Dharma would long endure in the world, gathered the assembly and spoke the following verses: 'The heat should stop here, the cold snow should stop here, the foolish are overly anxious, not knowing the changes to come.' At that time, those in the assembly, hearing what the Buddha had said, joyfully accepted and practiced it. 'Having a son brings joy and delight, being attached to love and unable to break free, like a drunkard encountering a raging river, they drown and lose their lives.' In the past, there was a householder who possessed countless riches, his storehouses filled with the seven treasures, gold, silver, precious gems, tridacna, agate, pearls, and amber, all seven treasures were complete. He had many servants, elephants, horses, carriages, and granaries full of grain, lacking only an heir to continue his lineage. Because of his desire for a son, he prayed to various deities, prostrating before the gods of the city, the gods of the streets, or kneeling before his ancestral parents, mountain gods, tree gods, gods of heaven and earth, even kneeling before the filthy gods of the graveyards, but ultimately his wishes were not fulfilled, and he did not have a son. Therefore, he was worried day and night, and gradually became ill. 'Now, my house is filled with countless treasures, rare jewels are all in my home, yet I have no heir to continue my lineage. If I die, all my wealth will be confiscated by the government. Thinking of this, I feel sad and regretful, and I don't know what to do?' This person was fortunate, and his illness gradually subsided. In less than a month, he had a son, who was handsome and unparalleled in the world, with a face like a peach blossom, possessing all the auspicious marks. When the parents saw him, they were overjoyed and could not contain their happiness. They invited neighbors and villagers, held feasts, sang and danced, and entertained themselves all day long, or indulged in sleep, unaware of anything. At that time, a great flood suddenly occurred, the water surged and flowed rapidly, and everyone was drowned, with no survivors. At that time, the World Honored One, with his pure and flawless heavenly eye, saw the successes and failures of this elder, and the causes and conditions he had encountered. In order to enable future sentient beings to understand correctly without doubt, he once again manifested the seal of the divine mouth of the past Buddhas, World Honored Ones, and also to ensure that the true Dharma would long endure in the world, gathered the assembly and spoke the following verses: 'Having a son brings joy and delight, being attached to love and unable to break free, like a drunkard encountering a raging river, they drown and lose their lives.' At that time, the Bhikkhus, hearing what the Buddha had said, joyfully accepted and practiced it.
。
有子有財， 愚惟汲汲， 命非我有， 何有子財？ 愚蒙愚極， 自謂我智， 愚而稱智， 是謂極愚。
昔佛在毗舍離獼猴池側高講堂上。爾時眾多童子等，善知射術筈筈相拄，于射術上彼最為第一，自恃高族與世無雙。「處閻浮利內無及我等，正使有憂慮者，子今與世無雙，豈有奸賊侵欺我等？」兒復自惟：「吾父有伎必勝眾人。」各相憑俟竟不自濟，無常對至迸在異處。是故頌曰：
「在眾疾姓流， 目視兄弟親， 為死使所追， 被害無有退。 死使有數種， 親族所在救， 積財無有數， 為賊所嬈觸。 火熾以水滅， 以蓋除彼明， 恚以毒藥去， 咒術除非邪。 暴象以鉤牽， 牧牛以杖將， 此眾皆有樂， 無常難可保。
「無常力勢， 不可恃怙， 知死命終， 然不久住。 一切皆盡， 無覺知者， 為世所毀， 流轉諸趣。」
時諸迦惟羅越國釋種聞佛所說，知已射術無有掛礙，與流離王共鬥以箭相射，或殘眉毛或殘鬚鬢，無所傷損。流離王尋欲退還，諸臣前諫：「諸釋種等，奉修戒律皆成道果，雖有射術無所損害。」時流離王漸皆前進，諸釋退還固守城門，遣使白佛：「今日窮急，為流離王所攻。」世尊告曰：「若開門者有所傷損，不開門者無所傷損。」時彼信使還至釋所，而語釋言：「如來有教，若開門者為王所害，不開門者不為王所害。」諸釋聞語已，重關閉固瞻守門戶
現代漢語譯本 有了兒子和財富，愚人卻只知汲汲營營，生命並非自己所能掌控，又怎能真正擁有兒子和財富呢？愚昧之人愚笨到了極點，卻自認為聰明，愚蠢卻自詡聰明，這才是真正的愚蠢。 過去佛陀在毗舍離獼猴池旁的高講堂上。當時，許多童子等，都精通射箭之術，箭箭相連，在射箭方面堪稱第一，他們仗恃自己出身高貴，世上無人能比。「在閻浮提內，沒有人能比得上我們，即使有憂慮，現在我們舉世無雙，難道會有奸賊來侵犯我們嗎？」孩子們又各自認為：「我父親的技藝必定勝過眾人。」他們互相依賴，最終不能自救，無常到來時，便四散分離。所以偈頌說： 『在人群中，疾速地像箭一樣流逝，眼看著兄弟親人，被死亡的使者追趕，被傷害而無法逃脫。死亡的使者有多種，親族在哪裡能救助？積攢的財富無數，卻會被盜賊侵擾。火焰可以用水撲滅，可以用遮蓋物擋住光明，憤怒可以用毒藥消除，咒術可以驅除邪惡。暴躁的大象可以用鉤子牽引，牧牛可以用棍杖驅趕，這些都有辦法控制，唯有無常難以防備。』 『無常的力量強大，不可依賴，知道生命終將結束，但卻不長久。一切都會消逝，沒有覺知的人，會被世俗所毀壞，在各個輪迴中流轉。』 當時，迦毗羅衛國的釋迦族人聽到佛陀所說，知道自己精通的射箭之術並無用處，與琉璃王交戰時，用箭互相射擊，有的只是射殘了眉毛或鬍鬚，沒有受到任何傷害。琉璃王正要退兵，大臣們上前勸諫說：「這些釋迦族人，奉行戒律，都已修成道果，即使有射箭之術，也不會造成傷害。」當時，琉璃王逐漸前進，釋迦族人退守城門，派使者稟告佛陀：「今日情況危急，被琉璃王攻打。」世尊說：「如果打開城門，就會有所傷損，如果不打開城門，就不會有所傷損。」當時，信使回到釋迦族人那裡，告訴他們說：「如來教導說，如果打開城門，就會被國王所害，如果不打開城門，就不會被國王所害。」釋迦族人聽了這話，就更加緊閉城門，嚴加防守。
English version Having children and wealth, the foolish only strive anxiously, life is not in their control, how can they truly possess children and wealth? The ignorant are extremely foolish, yet they consider themselves wise, claiming wisdom while being foolish, this is the ultimate foolishness. In the past, the Buddha was at the high lecture hall by the Monkey Pond in Vaishali. At that time, many young boys were skilled in archery, with arrows hitting each other, they were the best in archery, relying on their noble birth, they were unmatched in the world. 'Within Jambudvipa, no one can compare to us, even if there are worries, now we are unparalleled, how could there be treacherous thieves to invade us?' The children also thought: 'My father's skills must surpass everyone.' They relied on each other, ultimately unable to save themselves, when impermanence arrived, they scattered in different directions. Therefore, the verse says: 'In the crowd, they flow swiftly like arrows, watching their brothers and relatives, being chased by the messengers of death, harmed and unable to escape. The messengers of death are of many kinds, where can relatives help? The accumulated wealth is countless, yet it will be disturbed by thieves. Flames can be extinguished with water, light can be blocked with a cover, anger can be eliminated with poison, and spells can dispel evil. A violent elephant can be led with a hook, and cattle can be driven with a stick, these all have ways to control, only impermanence is difficult to guard against.' 'The power of impermanence is strong, it cannot be relied upon, knowing that life will end, but it is not long-lasting. Everything will vanish, those without awareness will be destroyed by the world, and will transmigrate in various realms.' At that time, the Shakya clan of Kapilavastu heard what the Buddha said, knowing that their archery skills were useless, when fighting with King Virudhaka, they shot arrows at each other, some only had their eyebrows or beards shot off, without suffering any harm. King Virudhaka was about to retreat, but his ministers came forward to advise him: 'These Shakya people, who uphold the precepts, have all attained the fruits of the path, even if they have archery skills, they will not cause harm.' At that time, King Virudhaka gradually advanced, the Shakya people retreated to defend the city gates, and sent a messenger to report to the Buddha: 'Today the situation is critical, we are being attacked by King Virudhaka.' The World Honored One said: 'If the city gates are opened, there will be harm, if the city gates are not opened, there will be no harm.' At that time, the messenger returned to the Shakya people and told them: 'The Tathagata taught that if the city gates are opened, you will be harmed by the king, if the city gates are not opened, you will not be harmed by the king.' The Shakya people, upon hearing this, closed the city gates even more tightly and guarded them carefully.
。時流離王屯守城門，語釋種曰：「速開城門，兩家共和無所傷損。」其中釋種宿緣牽者皆稱開門，無宿緣者承如來教不肯開門。舍馬釋種先在城外與流離王戰，殺七萬眾生，拔象牙傷殺無數眾生。舍馬釋種語流離曰：「室婢生子要莫退還，須我入城更備戰具。」是時，城中諸釋，聞舍馬釋傷害人民不可稱計，即遣喚舍馬釋呵止責數：「非釋自稱釋，污染我釋種，汝今已毀名，速出國去，不須住此城，速去不須住。」
時舍馬釋即出城去。時流離王復開門，宿緣釋種語諸釋言：「但速開門，此婢生子何所堪辦？」無緣釋種等語諸釋言：「如來有教，若開門者有所殺，不開門者無所殺。」時流離王復逼城門。時摩訶男釋語流離王曰：「聽我一愿，若見許者便當自陳。」王報釋言：「恣汝所說，吾不相違。」
時摩訶男釋前白王言：「聽我入水經時，令諸釋種各得免脫。」時摩訶男釋即入水，以發系樹根沒死水底，時諸釋皆得逃走。時流離王遣人入水看，舅男釋入水何乃稽遲？尋入水云：「摩訶男釋已死於水。」時流離王取七萬釋種成須陀洹果者，生埋在地暴象踐殺，宿緣對至無所恃怙。爾時世尊語毗舍離諸童子等：「空可為地，地可為空，宿對因緣，不可逃避。」以此因緣尋究本末，為後世眾生現示大明，亦使正法久存於世，在大眾中而說頌曰：
時諸四輩之眾，聞佛所說，歡喜而去。
為是當行是， 行是事成是， 眾人自勞役， 不覺老死至
現代漢語譯本：當時，流離王率軍圍困迦毗羅衛城，駐守城門。他告訴釋迦族人說：『快打開城門，我們兩家和平相處，不會有任何損傷。』其中，與流離王有宿世因緣的釋迦族人紛紛主張開門，而沒有宿世因緣的則謹遵如來教誨，不肯開門。舍馬釋迦族人先前在城外與流離王交戰，殺死了七萬眾生，拔掉象牙，傷殺無數生靈。舍馬釋迦族人對流離王說：『我需要回城準備戰具，請你暫時退兵。』當時，城中的釋迦族人聽到舍馬釋迦族人傷害了無數百姓，便派人呵斥他：『你並非真正的釋迦族人，玷污了我們釋迦族的聲譽。你現在已經毀壞了自己的名聲，快離開這裡，不要再待在這裡。』 舍馬釋迦族人隨即出城離去。流離王再次逼近城門。有宿世因緣的釋迦族人對其他釋迦族人說：『快打開城門吧，這個婢女生的孩子能有什麼作為呢？』沒有宿世因緣的釋迦族人則說：『如來教導我們，如果打開城門就會被殺，不打開城門就不會被殺。』流離王再次逼近城門。這時，摩訶男釋迦族人對流離王說：『請允許我提一個請求，如果可以答應，我便會說出來。』流離王回答說：『你儘管說，我不會違揹你的意願。』 摩訶男釋迦族人上前對流離王說：『請允許我入水一段時間，讓所有的釋迦族人都能逃脫。』摩訶男釋迦族人隨即入水，用頭髮繫在樹根上，沉入水底而死，這時，所有的釋迦族人都得以逃走。流離王派人入水檢視，問摩訶男釋迦族人為何遲遲不歸？入水的人回報說：『摩訶男釋迦族人已經死在水裡了。』流離王抓住了七萬已經證得須陀洹果的釋迦族人，將他們活埋在地，並用大象踐踏而死，有宿世因緣的人最終也無法逃脫。當時，世尊告訴毗舍離的童子們：『空可以變成地，地可以變成空，宿世的因緣，是無法逃避的。』 因此，要追究事情的本末，為後世眾生揭示真理，也爲了讓正法長久流傳於世，世尊在大眾中說了這首偈語： 當時，四眾弟子聽聞佛陀所說，歡喜而去。 爲了什麼而做，做了什麼就會成就什麼， 人們自己勞苦奔波， 卻不覺衰老和死亡的到來。
English version: At that time, King Virudhaka besieged Kapilavastu, stationing his troops at the city gate. He said to the Sakyas, 'Quickly open the city gate, and we can live in peace without any harm.' Among them, those Sakyas who had past karmic connections with Virudhaka advocated opening the gate, while those without such connections adhered to the Tathagata's teachings and refused to open it. The Sakya named Shema had previously fought against Virudhaka outside the city, killing seventy thousand beings, pulling out elephant tusks, and injuring countless others. Shema said to Virudhaka, 'I need to return to the city to prepare for battle. Please retreat for now.' At that time, the Sakyas in the city, hearing that Shema had harmed countless people, sent someone to rebuke him, saying, 'You are not a true Sakya, you have tarnished our reputation. You have ruined your name, leave this place immediately, do not stay here.' Shema then left the city. Virudhaka again approached the city gate. The Sakyas with past karmic connections said to the others, 'Quickly open the gate, what can this child born of a maid do?' The Sakyas without such connections said, 'The Tathagata taught us that if we open the gate, we will be killed, but if we do not open it, we will not be killed.' Virudhaka again pressed against the city gate. At this time, the Sakya named Mahanama said to Virudhaka, 'Please grant me one request, and if you agree, I will tell you.' Virudhaka replied, 'Speak freely, I will not go against your wishes.' Mahanama then said to Virudhaka, 'Please allow me to enter the water for a while, so that all the Sakyas can escape.' Mahanama then entered the water, tied his hair to a tree root, and drowned, allowing all the Sakyas to escape. Virudhaka sent people into the water to check, asking why Mahanama was so late in returning. The people who went into the water reported, 'Mahanama has died in the water.' Virudhaka captured seventy thousand Sakyas who had already attained the Srotapanna fruit, buried them alive, and had elephants trample them to death. Those with past karmic connections could not escape their fate. At that time, the World Honored One told the youths of Vaishali, 'Emptiness can become earth, and earth can become emptiness. Past karmic connections cannot be avoided.' Therefore, to investigate the beginning and end of things, to reveal the truth to future generations, and to ensure that the Dharma endures in the world, the World Honored One spoke this verse among the assembly: At that time, the fourfold assembly, hearing what the Buddha had said, rejoiced and departed. What one does, one will achieve, People toil and labor, Yet do not realize that old age and death are approaching.
。 飢餓乏漿水， 如窮鹿奔馳， 為獵者所射， 不念斷欲愛。 如是求方便， 分別此形體， 老死忽然至， 不至究竟界。
眾多眾生志行不同所作各異，所修善本亦不足言，意著外役不念內法，不念死命意恒計常。昔罽賓國兄弟二人，一人出家得阿羅漢道，一人在家修治居業。爾時兄數至弟家教誨弟言：「佈施持戒修諸善本，生有名譽死墮善處。」弟報兄曰：「舍家作道，不慮官私、不念父兄妻子，亦復不念居業財寶。若被毀辱不懷憂戚，若遇歡樂不孚用喜。」數數諫誨不從兄教。弟后遇患忽便無常，生受牛形，為人所驅馱鹽入城。時兄羅漢從城中出，即向彼牛而說偈曰：
「脊負為重擔， 涉道無懈息， 為人所驅使， 今日為閑劇。 穿鼻為靷系， 破脊癰疽瘡， 為蠅所噆𠲿， 今日為閑劇。 食以芻惡草， 飲以雨潦汁， 杖捶不離身， 今日為閑劇。 以受畜生形， 為行何權計？ 為可專意念， 三耶三佛德。」
時牛聞已悲哽不樂。牛主語道人曰：「汝何道說，使我牛不樂？」道人報曰：「此牛本是我弟。」牛主聞已語道人曰：「君弟昔日與我親親。」羅漢說曰：「我弟昔日負君一錢鹽價。」是時，牛主即語牛曰：「吾今放汝，不復役使。」時牛自投深澗，至心念佛，即便命終得生天上。或有眾生深慕世累戀著財貨，不修善行，身壞命終生餓鬼中；或復有人出家學道，捐棄恩愛舍世八法修清凈志
現代漢語譯本 飢餓口渴，就像奔跑的窮鹿，被獵人射中，不考慮斷絕慾望和愛戀。 像這樣尋求方便，分別觀察這個身體，衰老和死亡突然到來，無法到達最終的境界。 眾多眾生的志向和行為各不相同，所做的也各異，所修的善根也不值得一提，心思專注于外在的勞役而不考慮內在的佛法，不考慮死亡，心中總是想著永恒。 從前罽賓國有兄弟二人，一人出家證得阿羅漢道，一人在家經營家業。當時哥哥多次到弟弟家教導弟弟說：『佈施、持戒、修習各種善行，活著有名譽，死後會投生到好的地方。』 弟弟回答哥哥說：『捨棄家庭修行，不考慮官府私事，不考慮父母兄弟妻子，也不考慮家業財產。如果被侮辱也不懷憂愁，如果遇到歡樂也不輕易高興。』 哥哥多次勸誡，弟弟都不聽從。弟弟後來生病突然去世，轉生為牛，被人驅趕馱鹽進城。 當時哥哥羅漢從城中出來，就對著那頭牛說了偈語： 『揹負著沉重的負擔，行走在路上沒有休息，被人驅使，今天真是辛苦。』 『鼻子被繩子穿過繫著，背上長著癰疽瘡，被蒼蠅叮咬，今天真是辛苦。』 『吃的是粗劣的草，喝的是雨水積成的污水，棍棒捶打不離身，今天真是辛苦。』 『因為受了畜生的身體，要用什麼方法呢？應該專心念誦三耶三佛的功德。』 當時牛聽到后悲傷哽咽，不高興。牛的主人對道人說：『你說了什麼，讓我的牛不高興？』 道人回答說：『這牛本來是我的弟弟。』牛的主人聽后對道人說：『你弟弟以前和我關係很好。』 羅漢說：『我弟弟以前欠你一錢鹽的價錢。』當時，牛的主人就對牛說：『我現在放了你，不再役使你。』 當時牛自己跳入深澗，至心念佛，就此命終，得生天上。有的眾生深深貪戀世俗的牽累，執著于財物，不修善行，身壞命終后墮入餓鬼道； 還有的人出家學道，拋棄恩愛，捨棄世間的八法，修持清凈的志向。
English version Hungry and thirsty, like a poor deer running, shot by a hunter, not considering cutting off desires and love. Seeking convenience in this way, observing this body separately, old age and death suddenly arrive, unable to reach the ultimate realm. The aspirations and actions of many beings are different, what they do is also different, and the good roots they cultivate are not worth mentioning. Their minds are focused on external labor and not on internal Dharma, not thinking about death, always thinking about eternity. In the past, there were two brothers in the country of Kipin. One became a monk and attained the path of Arhat, and the other managed the family business at home. At that time, the elder brother repeatedly went to the younger brother's house to teach him, saying: 'Give alms, observe precepts, cultivate all kinds of good deeds, and you will have a good reputation when you are alive and be reborn in a good place after death.' The younger brother replied to the elder brother: 'Giving up the family to practice the path, not considering official or private matters, not considering parents, brothers, or wives, nor considering family property. If insulted, do not feel sad, and if you encounter joy, do not be easily happy.' The elder brother repeatedly advised, but the younger brother did not listen. Later, the younger brother fell ill and suddenly died, and was reborn as an ox, driven by people to carry salt into the city. At that time, the elder brother, an Arhat, came out of the city and spoke a verse to the ox: 'Carrying a heavy burden on its back, walking on the road without rest, being driven by people, today is really hard.' 'Its nose is pierced with a rope, its back has carbuncles and sores, bitten by flies, today is really hard.' 'Eating coarse grass, drinking rainwater, beaten with sticks, today is really hard.' 'Having received the form of an animal, what method should be used? One should focus on reciting the merits of Samyaksambuddha.' At that time, the ox heard this and was sad and choked, and was not happy. The owner of the ox said to the Taoist: 'What did you say that made my ox unhappy?' The Taoist replied: 'This ox was originally my younger brother.' The owner of the ox said to the Taoist after hearing this: 'Your younger brother used to be very close to me.' The Arhat said: 'My younger brother used to owe you the price of one coin of salt.' At that time, the owner of the ox said to the ox: 'I will release you now and no longer use you.' At that time, the ox jumped into a deep ravine, sincerely reciting the Buddha, and thus died and was reborn in heaven. Some beings deeply covet worldly entanglements, cling to wealth, do not cultivate good deeds, and after their bodies are destroyed, they fall into the realm of hungry ghosts; There are also people who become monks to learn the path, abandon love and affection, give up the eight worldly dharmas, and cultivate pure aspirations.
。猶王太子栴陀羅女，身珮香瓔顏貌端正，像如天女意欲納娶，其王報曰：「夫王者法不娶外類，不與細民為婚，常與長者居士共婚。」太子白王：「設不與婚此女者，今當自殺，不堪生世。」王聞此語如食遇噎，既不入腹又不得吐。王遣出適到旃陀羅家，語女父母曰：「汝當嫁女與我太子。」女母報曰：「隨我種類習殺法者，當嫁女與王太子。」王還語太子曰：「汝今要習殺生法，舍王種類習凡細事，何為要殺女為婚？」太子白王：「意所貪樂，要習殺法不以為難。」即舍王宮出詣殺家計婚姻。如是積久，擔負薪草持筐掃，第一大臣出行見之，問王子曰：「竟得女不？」王子報曰：「吾役使煩多，早忘失女不復憶之。」臣復問曰：「香瓔貫珠今為所在？」太子報曰：「吾亦忘不復憶也。」臣語王子：「既不得女，亦不得珠，復失王位，無所果獲欲何方宜？」王子墮淚悲感不樂。此譬在眾有所長益。或有王子長者居士出家學道，建功立德求為阿羅漢，離世縛著于欲離欲，彼此解脫分別無明，智慧解脫無疑解脫成珍寶義。父母兄弟呵制，語出家者言：「人中薄賤莫過於道，家家乞求以此為常，為人嗤笑何可堪樂？人相咒詛使汝作乞兒，不如在家五欲自娛。分檀佈施作福不惓，供給當來過去現在，給施孤窮裸賤之人沙門婆羅門僑客遠行，四事供養衣被飲食床臥醫藥，須衣與衣須食與食，香薰華鬘手巾六器在家可辦此物，出家極辛苦。」時諸學人語五親曰：「我等志趣必欲學道，不樂在家理俗因緣
從前，有位國王的太子名叫旃陀羅，他看到一位旃陀羅女，身上佩戴著香瓔珞，容貌端莊美麗，如同天女一般，便想娶她為妻。國王對他說：『按照王者的規矩，不能娶外族女子，也不能與平民結婚，通常都是與長者或居士聯姻。』太子對國王說：『如果不能娶到這個女子，我寧願自殺，也不想活在世上。』國王聽到這話，如同吃飯時被噎住，既嚥不下去又吐不出來。國王只好派人去旃陀羅家，對女子的父母說：『我要把你們的女兒嫁給我的太子。』女子的母親回答說：『如果有人願意學習我們家族的殺生之法，我就把女兒嫁給王太子。』國王回去告訴太子：『你現在要學習殺生之法，放棄王族的身份去學習低賤的事情，為什麼要爲了娶一個女子而殺生呢？』太子對國王說：『只要是我喜歡的事情，即使要學習殺生之法，我也不會覺得困難。』於是，他離開了王宮，去殺生人家裡求婚。這樣過了很久，他開始挑柴、揹筐、掃地。有一天，第一大臣出行時看到了他，便問王子：『你娶到那個女子了嗎？』王子回答說：『我每天忙於勞作，早就忘記那個女子了，也不再想她了。』大臣又問：『你身上佩戴的香瓔珞和貫珠現在在哪裡？』太子回答說：『我也忘記了，不再記得了。』大臣對王子說：『你既沒有娶到女子，也沒有得到珠寶，還失去了王位，一無所獲，你打算怎麼辦呢？』王子聽后，悲傷地流下了眼淚，感到非常不快樂。這個比喻說明，在眾人中有所長進的人，就像有些王子、長者或居士出家學道，建立功德，追求成為阿羅漢，他們脫離世俗的束縛，從慾望中解脫出來，辨別無明，以智慧獲得解脫，達到無疑解脫的珍寶之義。他們的父母兄弟會責備他們，對出家的人說：『人世間最卑賤的事情莫過於出家，每天挨家挨戶乞討，以此為生，被人嘲笑，有什麼可快樂的？人們會詛咒你，讓你成為乞丐，還不如在家享受五欲之樂。你可以分發財物，佈施做善事，供養過去、現在和未來的佛，施捨給孤獨、貧窮、卑賤的人，以及沙門、婆羅門、旅客和遠行的人，用衣服、飲食、床鋪和醫藥四種物品供養他們。需要衣服就給衣服，需要食物就給食物，香、花、手巾和六種器具，在家都可以辦到這些，出家卻非常辛苦。』這時，那些學道的人對他們的父母親人說：『我們立志一定要學道，不樂意在家處理世俗的因緣。』
Once, there was a crown prince named Chandala in a kingdom. He saw a Chandala woman adorned with fragrant necklaces, her appearance dignified and beautiful, like a celestial maiden. He desired to marry her. The king told him, 'According to the laws of kings, one cannot marry a woman from an outside clan, nor can one marry a commoner. Usually, marriages are arranged with elders or householders.' The prince said to the king, 'If I cannot marry this woman, I would rather kill myself than live in this world.' Upon hearing this, the king felt as if he had choked while eating, unable to swallow or spit it out. The king had no choice but to send someone to the Chandala family, saying to the woman's parents, 'I want to marry your daughter to my prince.' The woman's mother replied, 'If someone is willing to learn our family's practice of killing, I will marry my daughter to the crown prince.' The king returned and told the prince, 'Now you must learn the practice of killing, abandoning your royal status to learn lowly things. Why would you kill for the sake of marrying a woman?' The prince said to the king, 'As long as it is something I desire, even if it means learning the practice of killing, I will not find it difficult.' Thus, he left the palace and went to the house of the killers to seek marriage. After a long time, he began carrying firewood, baskets, and sweeping the ground. One day, the chief minister saw him and asked, 'Did you marry that woman?' The prince replied, 'I have been busy with labor every day, I have long forgotten that woman, and I no longer think of her.' The minister asked again, 'Where are the fragrant necklaces and beads you used to wear?' The prince replied, 'I have also forgotten, I no longer remember.' The minister said to the prince, 'You have neither married the woman, nor obtained the jewels, and you have also lost your throne. You have gained nothing. What do you plan to do?' Upon hearing this, the prince wept with sadness and felt very unhappy. This parable illustrates that those who make progress among the people are like some princes, elders, or householders who leave home to study the Way, establish merit, and seek to become Arhats. They break free from worldly attachments, liberate themselves from desires, discern ignorance, and attain liberation through wisdom, achieving the precious meaning of liberation without doubt. Their parents and siblings will rebuke them, saying to those who have left home, 'There is nothing more lowly in the world than leaving home. Begging from door to door every day, living by this means, being ridiculed by others, what is there to be happy about? People will curse you, making you a beggar. It is better to stay at home and enjoy the five desires. You can distribute wealth, give alms, and do good deeds, making offerings to the Buddhas of the past, present, and future, giving to the lonely, poor, and lowly, as well as to the Shramanas, Brahmins, travelers, and those who have traveled far. You can provide them with the four necessities: clothing, food, bedding, and medicine. If they need clothes, give them clothes; if they need food, give them food. Incense, flowers, hand towels, and the six utensils can all be provided at home. Leaving home is extremely difficult.' At this time, those who are studying the Way say to their parents and relatives, 'We are determined to study the Way, and we are not happy to deal with worldly affairs at home.'
。」五親報曰：「不樂俗者隨意出家。」即舍家為道，所習非要，不修正業經歷數時，五親往見語諸道士：「汝等得羅漢道耶？」道人報曰：「自學道以來，今乃聞阿羅漢名。」五親復問：「于欲無慾，彼此解脫，除去無明，智慧解脫無疑成就珍寶，具足如此眾法為得不乎？」道人報曰：「如此眾法我等悉失，不識其名況理行耶？」五親問道人：「汝等何為舍家財業捐棄五親與恩愛別？所習非法，與世人不異。」爾時世尊以天眼觀清凈無瑕穢，見彼五親與道人論，知習非法不順正要，佛欲往化因現道力。因此因緣尋究本末，為後世眾生示現大明，亦使正法久在於世，在大眾中而說頌曰：
「為是當行是， 行是事成是， 眾人自勞役， 不覺老死至。」
爾時尊者馬聲，復說頌曰：
「沐浴莊嚴身， 愚弊不習善， 無常忽然至， 如母抱死女。」
眾生相剋互相是非，所習非要不順正法，猶昔夫婦二人，姿貌端正威顏具足，眾相備悉諸根寂靜，共相待敬終日無厭。如是經日，夫婦二人忽然失明目無所睹，夫婦相戀恐為人所欺，夫恐失婦、婦恐失夫，坐共相守不遠斯須。時諸五親遠方求醫，將至失明夫婦所，拊藥治目尋得開明
『五親』回答說：『不樂於世俗的人可以隨意出家。』於是他們就捨棄家庭去修道，但他們所學習的並非要義，不修正當的行業，經過一段時間后，『五親』前去拜訪並對那些道士說：『你們已經證得羅漢道了嗎？』道人回答說：『自從學道以來，我們今天才第一次聽到阿羅漢這個名字。』『五親』又問：『對於有欲和無慾，彼此都得到解脫，去除無明，智慧解脫無疑，成就珍寶，具備如此眾多的法，你們得到了嗎？』道人回答說：『如此眾多的法我們都失去了，連名字都不認識，更何況是理解和修行呢？』『五親』問那些道人：『你們為何要捨棄家財產業，拋棄父母親人，與恩愛的人分別？你們所學習的並非正法，與世俗之人沒有區別。』當時，世尊以天眼觀察，清凈無瑕疵，看到『五親』與道人辯論，知道他們所學非法，不順應正道要義，佛陀想要去教化他們，於是顯現道力。因此因緣，追究事情的本末，為後世眾生展示大光明，也使正法長久流傳於世，在大眾中說了偈頌： 『爲了是而應當行， 行是事才能成就， 眾人自己勞苦奔波， 不覺衰老死亡將至。』 當時，尊者馬聲，又說了偈頌： 『沐浴打扮身體， 愚昧的人不學習善法， 無常忽然降臨， 如同母親抱著死去的女兒。』 眾生互相爭鬥，互相指責是非，所學習的並非要義，不順應正法，就像從前的夫婦二人，容貌端正，威儀具足，各種相貌都具備，諸根寂靜，互相尊敬，整天都不會厭倦。這樣經過一段時間，夫婦二人忽然失明，眼睛什麼都看不見，夫婦互相依戀，害怕被人欺騙，丈夫害怕失去妻子，妻子害怕失去丈夫，坐在一起互相守護，片刻都不敢離開。當時，『五親』從遠方請來醫生，帶到失明的夫婦那裡，敷藥治療眼睛，很快就恢復了光明。
The five relatives replied, 'Those who do not enjoy worldly life may leave home at will.' So they abandoned their homes to pursue the path, but what they learned was not essential, and they did not cultivate proper practices. After some time, the five relatives went to visit and said to the Taoists, 'Have you attained the path of Arhat?' The Taoists replied, 'Since we began learning the path, today is the first time we have heard the name Arhat.' The five relatives further asked, 'Regarding desire and non-desire, have you both attained liberation, removed ignorance, achieved wisdom liberation without doubt, attained treasures, and possessed all these numerous dharmas?' The Taoists replied, 'We have lost all these numerous dharmas, we do not even know their names, let alone understand and practice them.' The five relatives asked the Taoists, 'Why did you abandon your family wealth and property, forsake your parents and relatives, and separate from your loved ones? What you are learning is not the true Dharma, and you are no different from worldly people.' At that time, the World Honored One, with his heavenly eye, observed with pure and flawless vision, and saw the five relatives arguing with the Taoists. He knew that what they were learning was not the true Dharma and did not accord with the essential meaning of the right path. The Buddha wanted to teach them, so he manifested his spiritual power. Because of this cause and condition, he investigated the beginning and end of the matter, to show great light to future generations, and also to make the true Dharma last long in the world. Among the assembly, he spoke a verse: 'For what is right, one should act, acting right, things will be accomplished, People toil and labor themselves, not realizing old age and death are approaching.' At that time, the Venerable Asvajit, also spoke a verse: 'Having bathed and adorned the body, the foolish do not learn good, Impermanence suddenly arrives, like a mother holding her dead daughter.' Beings fight and blame each other, what they learn is not essential, and does not accord with the true Dharma, just like a couple in the past, with handsome appearances and dignified bearing, possessing all the characteristics, their senses were calm, they respected each other, and were never tired of each other all day long. After some time, the couple suddenly went blind, and their eyes could not see anything. The couple were attached to each other, afraid of being deceived by others. The husband was afraid of losing his wife, and the wife was afraid of losing her husband. They sat together and guarded each other, not daring to leave for even a moment. At that time, the five relatives sought a doctor from afar, and brought him to the blind couple. The doctor applied medicine to treat their eyes, and they quickly regained their sight.
。夫見婦顏變易非故，舉聲而言：「誰易我婦去？」婦見夫顏狀變易非故，舉聲而言：「誰易我夫？」五親曉曰：「少壯之容隨日遷轉，氣羸力竭皮緩面皺日異日變，以老朽顏望比少壯，鉆冰求火不亦謬乎？何為啼哭自不相識？」以鏡自照容顏變易，咄嗟老至色不久停，威容挺特一朝色異，愁思憂慮遂增苦惱。尊者曇摩也世利，因此而說頌曰：
「如人眠寐睡， 賊竊開墻盜， 失財不覺知， 覺乃周旋覓。 愚少習放恣， 自陷沒冥池， 不見賊失財， 為老賊無勢。」
是故說曰：「習不真要違道失法，不覺老死至。」時諸人民聞說斯語，歡喜而去。
是故習禪定， 生盡無熱惱， 比丘厭魔兵， 從生死得度。
如來宣昔無常遷轉，諸比丘聞皆興患厭，去離陰持諸入之本，世尊教誡指授正業教習正法，或在冢間樹下，或露處經行坐禪念定，勿懷懈慢，今不精勤後悔無益，是謂比丘我之禁戒。是故說曰，是故習禪定，生盡無熱惱。清旦日中向暮、初夜中夜后夜，佛告比丘：「若行若坐若來若去若睡若覺，當念行此三昧使無漏失，生盡無熱惱者，身口意不惱，不為結火所惱，勇猛精勤。」佛告比丘：「然頭然衣以何防之？」比丘白佛：「救頭護衣乃可防之。」佛告比丘：「不如來言觀頭觀衣，更求方便以善法消滅惡法，用意堅固，于諸善法永不越緒，生盡無熱惱，生者猶生有，老病死猶生有，憂惱苦患周旋往來皆由有生
現代漢語譯本：丈夫看到妻子的容顏和以前不一樣了，就大聲說：『是誰把我的妻子換走了？』妻子看到丈夫的容貌和以前不一樣了，也大聲說：『是誰把我的丈夫換走了？』親戚朋友們開導他們說：『年輕時的容貌是隨著時間變化的，精力衰退，面板鬆弛，面容皺紋，每天都在變化。用衰老的容顏去和年輕時相比，就像鉆冰取火一樣，不是很荒謬嗎？為什麼哭泣，以至於互相都不認識了呢？』他們用鏡子照自己，看到容顏已經改變，感嘆衰老這麼快就來了，容顏不會長久停留，曾經威嚴挺拔的容貌，一旦改變就和以前不一樣了，愁思憂慮也隨之增加，更加苦惱。尊者曇摩也世利，因此說了這首偈語： 『就像人在睡覺時，小偷破墻而入偷東西，失去了財物卻不知道，醒來后才四處尋找。愚蠢的人年輕時放縱自己，自己陷入黑暗的深淵，看不到小偷偷走了財物，因為衰老而無能為力。』 所以說：『習慣於不真實的事物，就會違背正道，失去正法，不知不覺衰老和死亡就到來了。』當時，人們聽了這些話，都歡喜地離開了。 所以要修習禪定，才能使生命終結時沒有煩惱，比丘們厭惡魔的軍隊，才能從生死中解脫。 如來宣講了世事無常，遷流變化的道理，眾比丘聽了都感到憂愁厭倦，想要離開五陰，執持諸入的根本。世尊教導他們，指引他們正確的修行方法，教導他們修習正法，或在墳墓間，或在樹下，或在露天處經行坐禪，保持正念，不要懈怠。現在不精進，將來後悔也沒有用，這就是我給比丘們的戒律。所以說，所以要修習禪定，才能使生命終結時沒有煩惱。清晨、中午、傍晚、初夜、中夜、后夜，佛告訴比丘們：『無論是行走、坐著、來、去、睡覺、醒來，都要想著修行這種三昧，使之沒有遺漏，生命終結時沒有煩惱，身口意不煩惱，不被煩惱之火所困擾，勇猛精進。』佛告訴比丘們：『如果頭和衣服著火了，用什麼來防禦呢？』比丘回答佛說：『救頭護衣才可以防禦。』佛告訴比丘們：『不如我所說，觀察頭和衣服，更要尋求方便，用善法消滅惡法，用意志堅定，對於各種善法永遠不越界，生命終結時沒有煩惱。生，就像有生命一樣，老、病、死就像有生命一樣，憂愁、煩惱、痛苦的循環往復，都是因為有生命。』
English version: The husband saw that his wife's face was different from before, and said loudly, 'Who has changed my wife?' The wife saw that her husband's appearance was different from before, and also said loudly, 'Who has changed my husband?' Relatives and friends advised them, saying, 'The appearance of youth changes with time. Energy declines, skin loosens, and wrinkles appear on the face, changing day by day. Comparing an aging face with a youthful one is like trying to get fire by drilling ice, isn't that absurd? Why are you crying to the point that you don't recognize each other?' They looked at themselves in the mirror and saw that their faces had changed. They lamented that old age had come so quickly, and that their appearance would not remain the same for long. The once dignified and upright appearance, once changed, was different from before. Worries and anxieties increased, and they became more distressed. The Venerable Dhammayasa also spoke this verse: 'Like a person sleeping, a thief breaks through the wall and steals, losing their wealth without knowing it. Only when they wake up do they look around. Foolish people indulge themselves in their youth, falling into a dark abyss, unable to see the thief stealing their wealth, powerless because of old age.' Therefore, it is said, 'Habitual engagement with untruthful things will lead to deviation from the right path and loss of the true Dharma. Unknowingly, old age and death will arrive.' At that time, the people who heard these words were happy and left. Therefore, one should practice meditation to ensure that there is no distress at the end of life. Monks who despise the army of Mara can be liberated from birth and death. The Tathagata proclaimed the principle of impermanence and change. The monks, upon hearing this, felt sorrow and weariness, desiring to leave the five aggregates and hold onto the root of the senses. The World Honored One taught them, guiding them in the correct practice, teaching them to cultivate the true Dharma, whether in the graveyard, under a tree, or in an open space, walking, sitting in meditation, maintaining mindfulness, and not being lazy. If one does not strive now, there will be no benefit in regretting it later. This is the precept I give to the monks. Therefore, it is said, one should practice meditation to ensure that there is no distress at the end of life. In the morning, at noon, in the evening, in the early night, in the middle of the night, and in the late night, the Buddha told the monks, 'Whether walking, sitting, coming, going, sleeping, or waking, one should think of practicing this samadhi, so that there is no loss, and there is no distress at the end of life. The body, speech, and mind are not distressed, and are not troubled by the fire of affliction. Be courageous and diligent.' The Buddha told the monks, 'If the head and clothes are on fire, what will you use to defend against it?' The monks replied to the Buddha, 'Saving the head and protecting the clothes can defend against it.' The Buddha told the monks, 'It is not as I say, observing the head and clothes, but rather seeking a way to eliminate evil with good, with a firm will, never transgressing the boundaries of good, so that there is no distress at the end of life. Birth is like having life, old age, sickness, and death are like having life. The cycle of sorrow, affliction, and suffering is all due to having life.'
。」當說無常品時，時阿難便說頌曰：
「吾聞一時事， 如來說出曜， 眾生懷愚闇， 以慈往拔濟。」
說無常者，名身味身句身義身充足，口說無瑕。
聞是一時，吾者陰持入相盡能分別人士，夫眾生壽命生形禍身。吾從佛聞一時，事如是，專意不亂亦不他念，求諸善本，為愚闇眾生開示徑路，眾生處世生盲無目，便與開目使得視瞻，以大慈哀拔濟其苦，視彼眾生如父如母，敷演其義。
以解深句義， 善修其道德， 便得盡諸苦， 得逮無餘處。
或以義除結，不以味身句身，佛經亦說不施無漏等見順正，無結去漏勿生便說生，非余是佛經，或誦佛經不盡結使，是故世尊說當深解句義。時，尊者羅云往至佛所，頭面禮足在一面坐，時尊者羅云白世尊曰：「唯愿如來！與我說法，使有漏心疾得解脫。」爾時世尊告羅云曰：「汝當思惟因緣雜誦，已誦訖，來至如來所。」是時，羅云便誦因緣雜誦流利上口，至世尊所，白世尊曰：「唯然世尊！已誦因緣雜誦，有漏不得解脫。」世尊告羅云：「汝諷誦五盛陰雜誦。」爾時羅云即受教誡便誦五盛陰，復于余時至世尊所白世尊曰：「已誦五盛陰已，有漏心不得解脫。」爾時世尊告羅云曰：「汝當誦六更樂雜誦。」時羅云受佛教已複誦六更樂，復余時到世尊所白世尊曰：「已誦六更樂已，有漏心不得解脫。」是時，世尊告羅云曰：「汝當思惟觀察其義。」爾時羅云承受佛教，即自思惟分別其義，漸盡結使，得阿羅漢果
現代漢語譯本：當講到無常品時，阿難尊者便說了這首偈頌： 『我曾聽聞一時之事，如來顯現智慧之光，眾生身處愚昧黑暗，以慈悲之心前往救拔。』 宣說無常的，稱為身味、身句、身義都圓滿，口中所說沒有瑕疵。 『聽聞』是指一時，『我』是指能完全分辨陰、持、入、相的人，眾生的壽命、形態、禍患都與身體有關。我從佛陀那裡聽聞一時之事，就是這樣，專心致志，不散亂，也不想其他，尋求各種善的根本，為愚昧黑暗的眾生開闢道路，眾生處在世間，如同盲人沒有眼睛，就為他們開眼，使他們能夠看見，以大慈悲心救拔他們的痛苦，看待眾生如同父母，詳細地闡述其中的道理。 通過理解深奧的句義，好好地修習道德，便能徹底消除各種痛苦，到達無餘涅槃的境界。 或者通過理解義理來去除煩惱，而不是通過執著于文字、語句。佛經也說，不應施與無漏等見，順應正道，沒有煩惱和漏失，不要說有生，而不是其他，這才是佛經的真義。或者誦讀佛經卻不能完全消除煩惱，所以世尊說應當深入理解句義。當時，尊者羅云來到佛陀那裡，頂禮佛足后在一旁坐下，尊者羅云對世尊說：『唯愿如來！為我說法，使我的有漏之心能夠迅速解脫。』這時，世尊告訴羅云：『你應當思維因緣雜誦，誦完之後，再來我這裡。』當時，羅云便誦讀因緣雜誦，流利順暢，來到世尊那裡，對世尊說：『世尊！我已經誦完因緣雜誦，但有漏之心仍然沒有解脫。』世尊告訴羅云：『你誦讀五盛陰雜誦。』當時，羅云接受教誨，便誦讀五盛陰，過了一段時間，又來到世尊那裡，對世尊說：『我已經誦完五盛陰，但有漏之心仍然沒有解脫。』這時，世尊告訴羅云：『你應當誦讀六更樂雜誦。』羅云接受佛陀的教誨后，又誦讀六更樂，過了一段時間，又來到世尊那裡，對世尊說：『我已經誦完六更樂，但有漏之心仍然沒有解脫。』這時，世尊告訴羅云：『你應當思維觀察其中的義理。』當時，羅云接受佛陀的教誨，便自己思維分別其中的義理，逐漸消除煩惱，證得阿羅漢果。
English version: When speaking about the impermanence chapter, Venerable Ananda then spoke this verse: 'I have heard of an event at one time, the Tathagata revealed the light of wisdom, sentient beings are in ignorant darkness, and with compassion, he went to rescue them.' Those who speak of impermanence are said to be complete in body, taste, words, and meaning, and their words are without flaw. 'Hearing' refers to a specific time, 'I' refers to a person who can fully distinguish the aggregates, the bases, the entrances, and the characteristics. The lifespan, form, and calamities of sentient beings are all related to the body. I heard from the Buddha about an event at one time, and it was like this: with focused attention, without distraction or other thoughts, seeking the roots of all good, opening the path for ignorant and dark sentient beings. Sentient beings in the world are like blind people without eyes, so we open their eyes so they can see, and with great compassion, we rescue them from their suffering, viewing sentient beings as parents, and elaborating on the meaning. By understanding the profound meaning of the sentences, and cultivating virtue well, one can completely eliminate all suffering and reach the state of Nirvana without remainder. Or, one can remove afflictions by understanding the meaning, rather than by clinging to words and sentences. The Buddhist scriptures also say that one should not give rise to views of non-outflow, follow the right path, and without afflictions and outflows, do not say there is birth, and not other things, this is the true meaning of the Buddhist scriptures. Or, one may recite the Buddhist scriptures but not completely eliminate afflictions, therefore the World Honored One said that one should deeply understand the meaning of the sentences. At that time, Venerable Rahula went to the Buddha, bowed at his feet, and sat to one side. Venerable Rahula said to the World Honored One: 'May the Tathagata! Teach me the Dharma, so that my mind with outflows can quickly be liberated.' At this time, the World Honored One told Rahula: 'You should contemplate the miscellaneous discourses on dependent origination, and after reciting them, come to me.' At that time, Rahula recited the miscellaneous discourses on dependent origination, fluently and smoothly, and came to the World Honored One, saying to the World Honored One: 'World Honored One! I have recited the miscellaneous discourses on dependent origination, but my mind with outflows is still not liberated.' The World Honored One told Rahula: 'You should recite the miscellaneous discourses on the five aggregates.' At that time, Rahula accepted the teaching and recited the five aggregates. After some time, he came to the World Honored One again, saying to the World Honored One: 'I have recited the five aggregates, but my mind with outflows is still not liberated.' At this time, the World Honored One told Rahula: 'You should recite the miscellaneous discourses on the six sense pleasures.' After Rahula accepted the Buddha's teaching, he recited the six sense pleasures. After some time, he came to the World Honored One again, saying to the World Honored One: 'I have recited the six sense pleasures, but my mind with outflows is still not liberated.' At this time, the World Honored One told Rahula: 'You should contemplate and observe the meaning within them.' At that time, Rahula accepted the Buddha's teaching, and contemplated and distinguished the meaning within them, gradually eliminating afflictions, and attained the fruit of Arhat.
。皆由分別義，故越次取證，盡有漏成無漏。是故阿難說曰：「以解深句義，善修道德，以道斷結，去諸七使纏縛，永盡無餘。」道者謂泥洹，滅盡無生滅著斷安隱快樂，是故說曰，善修其道德。便得盡諸苦者，所謂苦者，生苦、老苦、病苦、死苦、恩愛別離苦、怨憎會苦。得逮無餘處，無餘者，第一義，無上無有過者。
出曜經卷第四
欲品第二
欲我知汝本， 意以思想生； 我不思想汝， 則汝而不有。
昔佛在舍衛國祇樹給孤獨園。爾時世尊並將侍者阿難，著衣持缽入舍衛城中，乞食已周還出城外。有一婦人抱兒持瓶詣井汲水，有一男子顏貌端正，座井右邊彈瑟自娛。時彼女人慾意偏多耽著彼人，彼人亦復欲意熾盛耽著女人，女人慾意迷荒，以索系小兒頸懸于井中，尋還挽出小兒即死，愁憂傷結呼天墮淚，而說頌曰：
「欲我知汝本， 意以思想生； 我不思想汝， 則汝而不有。」
爾時世尊告阿難曰：「向所聞偈，過去恒沙諸佛所說，汝善誦習。日晡集眾，在眾人中宣暢此偈。」爾時世尊食后收攝三衣，即集大眾詣普會講堂，在眾人中坐。爾時世尊告諸比丘：「我向清旦將阿難入城乞食，已復周遍還出城外，見有婦人抱兒持瓶詣井汲水，去井不遠復有一人彈瑟自娛。二人相見各興欲意，熟視相看目不移轉，錯系兒頸懸于井中，尋還挽齣兒已命終。愁憂號悲，尋說頌曰：
「『欲我知汝本， 意以思想生； 我不思想汝， 則汝而不有
現代漢語譯本：這些都是由於分別的意義，所以可以超越次第地取證，最終使有漏的煩惱轉化為無漏的智慧。因此，阿難說：『通過理解深奧的意義，善於修習道德，用道來斷除煩惱，去除七種使人纏縛的習氣，永遠徹底地消除它們。』道指的是涅槃，即滅盡生滅，斷除執著，達到安穩快樂的境界，所以說要善於修習道德。這樣就能消除一切痛苦，所謂的痛苦，包括生苦、老苦、病苦、死苦、愛別離苦、怨憎會苦。能夠到達無餘的境界，無餘指的是第一義，是無上無過的境界。 現代漢語譯本：昔日佛陀在舍衛國的祇樹給孤獨園。當時，世尊帶著侍者阿難，穿著袈裟，拿著缽，進入舍衛城中乞食，乞食完畢后返回城外。有一位婦人抱著孩子，拿著水瓶到井邊汲水，有一位男子容貌端正，坐在井的右邊彈瑟自娛。當時，那位婦人情慾偏多，沉迷於那個男子，那個男子也情慾熾盛，沉迷於那個婦人。婦人情慾迷亂，用繩子繫住小兒的脖子，懸在井中，隨即又把小兒拉上來，小兒已經死了。婦人愁憂傷心，呼天號哭，流著眼淚，並說偈語： 現代漢語譯本：『慾望啊，我知道你的根源，是由於心中的思想而產生；如果我不去想你，那麼你就不會存在。』 現代漢語譯本：當時，世尊告訴阿難說：『剛才所聽到的偈語，是過去恒河沙數諸佛所說的，你要好好誦習。傍晚時分，召集大眾，在眾人中宣講這首偈語。』當時，世尊用過齋飯後，收拾好三衣，就召集大眾前往普會講堂，在眾人中坐下。當時，世尊告訴眾比丘：『我今天早上帶著阿難入城乞食，乞食完畢后返回城外，看到一位婦人抱著孩子，拿著水瓶到井邊汲水，離井不遠的地方，有一位男子彈瑟自娛。兩人相見，各自產生情慾，互相注視，眼睛不肯移開，錯把孩子的脖子繫住，懸在井中，隨即又把孩子拉上來，孩子已經死了。婦人愁憂號哭，隨即說了偈語：』 現代漢語譯本：『慾望啊，我知道你的根源，是由於心中的思想而產生；如果我不去想你，那麼你就不會存在。』
English version: These are all due to the meaning of differentiation, so one can transcend the order of attainment, ultimately transforming defiled afflictions into undefiled wisdom. Therefore, Ananda said: 'Through understanding profound meanings, diligently cultivating morality, using the path to sever afflictions, removing the seven fetters that bind people, and completely eliminating them forever.' The path refers to Nirvana, which is the extinction of birth and death, the cessation of attachment, and the attainment of a state of peace and happiness. Therefore, it is said that one should diligently cultivate morality. In this way, one can eliminate all suffering, which includes the suffering of birth, old age, sickness, death, separation from loved ones, and encountering those one hates. One can reach the state of no remainder, which refers to the ultimate truth, the unsurpassed and flawless state. English version: Once, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, the World Honored One, along with his attendant Ananda, wearing robes and carrying bowls, entered the city of Sravasti to beg for alms. After begging, they returned outside the city. There was a woman holding a child and carrying a water jar to a well to draw water. There was a man with a handsome face sitting on the right side of the well, playing a lute for his own enjoyment. At that time, the woman's desire was excessive, and she was infatuated with the man. The man's desire was also intense, and he was infatuated with the woman. The woman's desire was so overwhelming that she tied a rope around her child's neck and suspended him in the well. She then pulled the child back up, but the child was already dead. The woman was sorrowful and grieved, crying out to the heavens and shedding tears, and she spoke a verse: English version: 'Desire, I know your origin, it arises from thoughts in the mind; if I do not think of you, then you will not exist.' English version: At that time, the World Honored One said to Ananda: 'The verse you just heard was spoken by the Buddhas of the past, as numerous as the sands of the Ganges. You should recite it well. In the evening, gather the assembly and proclaim this verse among the people.' At that time, after the World Honored One had eaten, he put away his three robes and gathered the assembly at the Universal Gathering Hall, where he sat among the people. At that time, the World Honored One said to the monks: 'This morning, I went with Ananda into the city to beg for alms. After begging, we returned outside the city. I saw a woman holding a child and carrying a water jar to a well to draw water. Not far from the well, there was a man playing a lute for his own enjoyment. When the two saw each other, they each generated desire, staring at each other without moving their eyes. They mistakenly tied the child's neck and suspended him in the well. They then pulled the child back up, but the child was already dead. The woman was sorrowful and cried out, and then spoke a verse:' English version: 'Desire, I know your origin, it arises from thoughts in the mind; if I do not think of you, then you will not exist.'
。』」
佛告比丘：「淫火熾盛，便能燔燒諸善之本，淫荒之士不識善惡，亦復不別清白之行，不知縛解出要之道。如斯輩人遂無慚愧，寧喪親族分受形辱，不闕淫性以違其志。或因淫慾，殺害父母兄弟姊妹，斯受其殃。或因淫逸罪及五逆，王者所戮死受惡報，猶野火行傍樹為燋，既罪自深復及宗親。人由淫慾違佛慢法、謗毀聖眾，為諸聖賢之所嗤笑。我今當說犯淫之本，汝等善聽！昔有一人姦淫不止，父母所生唯此一子，夜非人時天陰雷電，帶刀持箭至他淫女村中。時母覺知，即捉曉諭：『今夜冥闇陰曀雷電，設不果者便為人所害，吾宿鮮德唯有一子，會遇惡者吾無所恃。』子報母曰：『子要當去，不得覆住。』母知意正便向兒拜。『今暮且住，須明日乃往。』兒語母曰：『速放我去，若違我情當取母殺。』母報兒言：『寧取我殺，不忍見汝為他所害。』兒復語母：『可時放我，及闇至彼，若不見聽正爾殺母。』母語兒曰：『死死不放汝。』兒即拔刀取母刺殺，不慮後世殃罪深重，即至彼家打門微喚，女人應曰：『汝是何人？』其人以頌報曰：
「『淫恚諸根羸， 為想所謬誤， 不慮眾事業， 為愚闇覆蓋。 念汝取母害， 折伏猶汝奴， 翹立在門外， 如客附使役。』
「爾時女人復遙見問曰：『審殺母耶？』報曰：『審殺。』女人問曰：『何故殺母？』男子報曰：『母不見放來至此間。』女人報曰：『不須入家裡
現代漢語譯本：佛陀告訴比丘們：『淫慾之火一旦熾盛，便能焚燒一切善行的根本。沉溺於淫慾的人不辨善惡，也不懂得清白的行為，更不知道解脫束縛、脫離苦海的道理。這樣的人毫無羞恥之心，寧願喪失親族，遭受形體上的侮辱，也不願放棄淫慾來違背自己的慾望。有些人因為淫慾，甚至殺害父母兄弟姐妹，從而遭受惡報。有些人因為淫亂放蕩，犯下五逆重罪，被君王處死，死後還要承受惡報，就像野火蔓延，燒焦旁邊的樹木一樣，既使自己罪孽深重，又連累了宗族親人。人們因為淫慾而違背佛陀的教誨，輕慢佛法，誹謗聖賢僧眾，被聖賢們所嘲笑。我現在要講述犯淫的根源，你們要好好聽！』 從前有一個人，姦淫無度。他的父母只生了他這一個兒子。一天夜裡，天色陰暗，雷電交加，他帶著刀箭，前往其他村莊。他的母親察覺后，立即抓住他勸誡道：『今晚天色昏暗，陰雲密佈，雷電交加，如果事情不成，你就會被人所害。我一生沒有積德，只有你這一個兒子，如果遇到壞人，我就無所依靠了。』兒子回答母親說：『我一定要去，不能再留在這裡。』母親知道兒子的心意已決，便向兒子跪拜，說：『今晚先住下吧，等到明天再去。』兒子對母親說：『快放我走，如果違揹我的意願，我就殺了你。』母親對兒子說：『寧願你殺了我，也不忍心看到你被別人所害。』兒子又對母親說：『現在就放我走，等天黑到那裡，如果見不到她，我就殺了你。』母親對兒子說：『死也不放你走。』兒子隨即拔刀刺殺了母親，不考慮來世的罪孽深重，然後就到了那家，敲門小聲呼喚。女人應聲問道：『你是誰？』那人以偈頌回答說： 『淫慾和嗔恚使我諸根衰弱，被妄想所迷惑，不考慮所作所為的後果，被愚癡的黑暗所覆蓋。爲了你，我殺害了母親，我像你的奴隸一樣被你折服，我像客人一樣站在門外，等待你的使喚。』 這時，女人又遠遠地問道：『你真的殺了你的母親嗎？』他回答說：『真的殺了。』女人問道：『為什麼殺害母親？』男子回答說：『母親不讓我來這裡。』女人回答說：『你不用進來了。』
English version: The Buddha told the monks, 'The fire of lust, once ignited, can burn the very roots of all good deeds. Those who indulge in lust do not discern good from evil, nor do they understand the purity of conduct, nor do they know the path to liberation from bondage and suffering. Such people are without shame, willing to lose their kin and suffer physical humiliation, rather than abandon their lustful desires. Some, because of lust, even kill their parents, siblings, and thus suffer retribution. Others, due to their licentiousness, commit the five heinous crimes, are executed by the king, and suffer evil consequences after death, like a wildfire that scorches the trees nearby, deepening their own sins and harming their families. People, because of lust, disobey the Buddha's teachings, disrespect the Dharma, and slander the Sangha, and are ridiculed by the wise and virtuous. I will now tell you the root of committing adultery, listen carefully!' Once, there was a man who was unrestrained in his adultery. His parents had only this one son. One night, the sky was dark, with thunder and lightning, he took his sword and arrows and went to another village. His mother, noticing this, immediately grabbed him and advised him, 'Tonight is dark, cloudy, and thundering, if you don't succeed, you will be harmed by others. I have not accumulated much merit in my life, and you are my only son, if you encounter bad people, I will have no one to rely on.' The son replied to his mother, 'I must go, I cannot stay here any longer.' The mother, knowing her son's mind was made up, knelt before him and said, 'Stay tonight, and go tomorrow.' The son said to his mother, 'Let me go quickly, if you disobey my will, I will kill you.' The mother said to her son, 'I would rather you kill me than see you harmed by others.' The son said to his mother again, 'Let me go now, and when it gets dark, if I don't see her, I will kill you.' The mother said to her son, 'I will not let you go, even if it means death.' The son then drew his sword and stabbed his mother to death, not considering the heavy sins of the next life, and then went to that house, knocked on the door and called out softly. The woman answered, 'Who are you?' The man replied in verse: 'Lust and anger weaken my senses, I am misled by delusion, I do not consider the consequences of my actions, I am covered by the darkness of ignorance. For you, I killed my mother, I am subdued by you like your slave, I stand outside the door like a guest, waiting for your command.' At this time, the woman asked from afar, 'Did you really kill your mother?' He replied, 'I really killed her.' The woman asked, 'Why did you kill your mother?' The man replied, 'My mother would not let me come here.' The woman replied, 'You don't need to come in.'
。』是時，女人以頌報曰：
「『咄嗟背恩養， 害母種罪災， 何忍見汝顏？ 宜速遠吾家。 父母抱育養， 為子歷眾苦， 害母行地上， 地不陷汝殺。 立身無慈仁， 加害諸親族， 我是外種類， 豈能恩德將？』
「爾時彼男子復報曰：『由汝害母造無邊罪，小見寬恕見為開門，暫得言談便復還家。』女人報曰：『聽我偈言：
「『「寧入投炭爐， 從山投幽谷， 生把七步蛇， 不與愚從事。」』
「是時，二人各各共相別離。男子還家，道逢惡寇為賊所害，死入阿鼻地獄，受罪無數劫。淫之為病受殃無量，以微積大漸致燒身，自陷於道亦及他人，不至究竟，猶自飲毒復飲他人。是故說曰，淫不可從。」
愛慾生憂， 愛慾生畏， 無所愛慾， 何憂何畏？
愛慾生憂，或遭婦喪為人所奪，或抱久患，夫或遠行積久不歸，是故說曰，愛慾生憂。愛慾生畏者，為豪貴見奪其婦，或抱久患命在旦夕，或適他方。是故說曰，愛慾生畏。無所愛慾者，云何無所愛慾？阿那含、阿羅漢者，別二人者無憂無畏。何以故？已離諸憂無所畏難。有憂畏者，欲界色界，阿那含者欲界憂畏盡，阿羅漢者三界結使盡，于中不生憂畏想，是故說曰，無所愛慾，何憂何畏？
好樂生憂， 好樂生畏， 無所好樂，
好樂生憂者，作倡伎樂五欲自娛，為王所嫌，欲奪樂器，緣此起憂。或為王所使遠適他方，于中生憂
現代漢語譯本：當時，女人用歌頌迴應說： 『唉，你這背恩負義的傢伙，竟然做出傷害母親、種下罪惡的災禍！ 我怎麼能忍心再看你的臉？你最好趕緊遠離我的家。 父母辛辛苦苦地把你養大，爲了你這個兒子經歷了無數的苦難。 你竟然做出傷害母親的事情，行走在地上，大地都沒有塌陷把你殺死！ 你立身處世沒有慈悲仁愛之心，還加害於自己的親族。 我本來就是外族人，怎麼可能對你施以恩德呢？』 當時，那個男子又迴應說：『因為你傷害母親犯下了無邊的罪過，我稍微寬恕你，給你開個門，讓你暫時說幾句話，你卻又要回到孃家。』女人回答說：『聽我說這首偈語：』 『寧願跳入燃燒的炭爐，從山上跳入幽深的山谷， 寧願抓住七步蛇，也不要和愚蠢的人共事。』 當時，兩個人各自互相告別。男子回到家，在路上遇到強盜被殺害，死後墮入阿鼻地獄，遭受無數劫的罪罰。淫慾的禍害導致無量的災殃，由小積大，逐漸燒燬自身，自己陷入歧途也連累他人，不能達到究竟的解脫，就像自己喝了毒藥又給別人喝一樣。所以說，淫慾是不可沾染的。 愛慾產生憂愁，愛慾產生恐懼，沒有愛慾，哪裡會有憂愁和恐懼呢？ 愛慾產生憂愁，可能會遭遇妻子去世，或者被別人奪走，或者長期生病，丈夫可能遠行很久不歸，所以說，愛慾產生憂愁。愛慾產生恐懼，可能是因為豪門貴族搶奪他的妻子，或者長期生病，生命垂危，或者被流放到其他地方。所以說，愛慾產生恐懼。沒有愛慾，怎麼會沒有愛慾呢？阿那含和阿羅漢這兩種人，他們沒有憂愁和恐懼。為什麼呢？因為他們已經脫離了所有的憂愁，沒有什麼可以讓他們感到恐懼。有憂愁和恐懼的人，是欲界眾生，阿那含已經斷盡了欲界的憂愁和恐懼，阿羅漢已經斷盡了三界的煩惱，心中不會產生憂愁和恐懼的想法，所以說，沒有愛慾，哪裡會有憂愁和恐懼呢？ 喜好享樂產生憂愁，喜好享樂產生恐懼，沒有喜好享樂， 喜好享樂產生憂愁，是指那些以歌舞伎樂等五欲來娛樂自己的人，被國王所厭惡，想要奪走他們的樂器，因此產生憂愁。或者被國王派遣到遙遠的地方，因此產生憂愁。
English version: At that time, the woman responded with a verse: 'Alas, you ungrateful wretch, you have committed the sin of harming your mother and sowing the seeds of disaster! How can I bear to look at your face again? You had better leave my house immediately. Your parents raised you with great difficulty, enduring countless hardships for you, their son. Yet you have committed the act of harming your mother, walking on the earth, and the earth has not collapsed to kill you! You have no compassion or kindness in your conduct, and you even harm your own relatives. I am originally from a different clan, how can I possibly bestow kindness upon you?' At that time, the man replied again: 'Because you harmed your mother and committed boundless sins, I showed you a little forgiveness, opened a door for you, and let you speak for a while, but you want to return to your family home.' The woman replied: 'Listen to my verse:' 'I would rather jump into a burning charcoal furnace, jump from a mountain into a deep valley, I would rather grab a seven-step snake than associate with a fool.' At that time, the two of them bid each other farewell. The man returned home, and on the way, he encountered robbers and was killed. After death, he fell into the Avici hell, suffering countless eons of punishment. The calamity of lust leads to immeasurable disasters, accumulating from small to large, gradually burning oneself, leading oneself astray and harming others, unable to reach ultimate liberation, like drinking poison and then giving it to others. Therefore, it is said that lust should not be indulged in. Desire gives rise to sorrow, desire gives rise to fear, without desire, where would sorrow and fear come from? Desire gives rise to sorrow, one may encounter the death of a wife, or be robbed by others, or suffer from a long illness, or the husband may travel far away and not return for a long time. Therefore, it is said that desire gives rise to sorrow. Desire gives rise to fear, it may be because a wealthy noble robs his wife, or he suffers from a long illness and is on the verge of death, or he is exiled to another place. Therefore, it is said that desire gives rise to fear. Without desire, how can there be no desire? The Anagami and Arhat, these two types of people, have no sorrow or fear. Why? Because they have already detached from all sorrows, and there is nothing that can make them feel fear. Those who have sorrow and fear are beings in the desire realm. The Anagami has exhausted the sorrows and fears of the desire realm, and the Arhat has exhausted the afflictions of the three realms, and no thoughts of sorrow or fear arise in their minds. Therefore, it is said that without desire, where would sorrow and fear come from? The love of pleasure gives rise to sorrow, the love of pleasure gives rise to fear, without the love of pleasure, The love of pleasure gives rise to sorrow, referring to those who entertain themselves with singing, dancing, music, and other five desires, who are disliked by the king, who wants to take away their instruments, and thus sorrow arises. Or they are sent by the king to a distant place, and thus sorrow arises.
。或抱久病，纏綿著褥于中失明，恐喪命根便生畏懼，緣此樂器以致喪身。或有王者種亡國失位，事不由己，憶本豪貴所遊戲處，便生愁憂遂致篤疾。或為宿仇欲害其命，晝夜伺捕，復于其中生憂惱想，是故說曰，好樂生憂，好樂生畏也。云何無所好樂者？阿那含、阿羅漢舍諸五樂，以法樂自娛。猶如難陀前白佛言：「不睹我孫陀利，意終不樂。」世尊告難陀曰：
「無厭有何足？ 不足有何樂？ 無樂有何愛？ 無愛有何樂？ 汝今放意， 無有厭足， 志常熾盛， 何時當息？
「是故汝今思惟內觀不凈之想，便當自悟意中得解。汝今所以不得解者，斯由不思惟想故。」以不思惟淫怒癡熾盛，是故難陀忍精勤一意，思惟惡露不凈。何以故？求人身難，與賢聖相值亦復難，得諸根不缺亦復難，遇諸佛興出亦不可遇。如優曇缽華時時乃現，欲聞正法亦不可值。休息無為常樂安寧，皆由正法得至彼岸。是故難陀念自謹慎，思惟正法興不凈想，便當得至處無為境。是故說曰，好樂生憂，好樂生畏，無所好樂，何憂何畏？佛復頌曰：
「果先甜后苦， 淫怒亦如斯， 后受苦痛報， 經歷無數劫。 愚者受燒煮， 恒在盛火焰， 為獄伺所執， 如鉤制伏象。」
昔佛與諸弟子說苦陰。契經云：「著欲之人自共嘆說：『沙門瞿曇婆羅門，恒自談說豫防未然，慮將來欲穢污不凈
現代漢語譯本：或者有人久病纏身，臥床不起，以致失明，擔心性命不保而心生恐懼，因為貪戀享樂而導致喪命。或者有曾經的君王，因為亡國失位，身不由己，回憶起曾經豪奢享樂的場所，便心生憂愁，最終導致重病。或者有人因為宿仇想要加害於他，日夜伺機捕殺，又因此心生憂惱，所以說，愛好享樂會產生憂愁，愛好享樂會產生恐懼。那麼，什麼叫做沒有愛好享樂呢？阿那含和阿羅漢捨棄了五種世俗的享樂，以佛法之樂來使自己快樂。就像難陀之前對佛陀說：『如果看不到我的孫陀利，我的內心就無法快樂。』世尊告訴難陀： 『沒有滿足，哪裡會有足夠？不足夠，哪裡會有快樂？沒有快樂，哪裡會有愛戀？沒有愛戀，哪裡會有快樂？你現在放縱自己的慾望，沒有滿足的時候，慾望總是熾盛，什麼時候才能停止？』 『所以你現在應當思考內觀不凈的景象，就會自己領悟，內心得到解脫。你現在之所以不能解脫，就是因為沒有這樣思考。』因為不思考，淫慾、嗔怒、愚癡就會熾盛，所以難陀忍耐精勤，一心一意地思考污穢不凈的景象。為什麼呢？因為求得人身很難，與賢聖相遇也很難，得到諸根不缺也很難，遇到佛陀出世更是難以遇到。就像優曇缽花，時時才出現一次，想要聽聞正法也是難以遇到的。休息無為，常樂安寧，都是因為正法才能到達彼岸。所以難陀要時刻謹慎，思考正法，生起不凈的觀想，就能夠到達無為的境界。所以說，愛好享樂會產生憂愁，愛好享樂會產生恐懼，沒有愛好享樂，哪裡會有憂愁和恐懼呢？佛陀又說偈語： 『果實先甜后苦，淫慾和嗔怒也是這樣，之後會遭受痛苦的報應，經歷無數劫。愚笨的人會遭受燒煮，永遠處在熊熊的火焰中，被獄卒所抓捕，就像用鉤子制服大象一樣。』 過去佛陀和弟子們講述苦陰。契經中說：『貪戀慾望的人自己感嘆說：『沙門瞿曇和婆羅門，總是談論預先防備，擔心將來被慾望的污穢所污染。』
English version: Or someone may suffer from a prolonged illness, be bedridden, and become blind. Fearing for their life, they develop fear, and because of their attachment to pleasure, they may lose their life. Or a former king, having lost his kingdom and position, being unable to control his circumstances, recalls the places where he once indulged in luxury and pleasure, and becomes sorrowful, eventually leading to serious illness. Or someone may have an old enemy who seeks to harm them, lying in wait day and night, and they develop worry and distress. Therefore, it is said that attachment to pleasure gives rise to sorrow, and attachment to pleasure gives rise to fear. What then is meant by having no attachment to pleasure? Anagami and Arhats abandon the five worldly pleasures and find joy in the Dharma. Just as Nanda once said to the Buddha, 'If I do not see my Sundari, my heart will not be happy.' The World Honored One told Nanda: 'Where is satisfaction in having no satiety? Where is joy in having no satisfaction? Where is love in having no joy? Where is joy in having no love? You now indulge your desires, there is no end to them, your desires are always burning, when will they cease?' 'Therefore, you should now contemplate the impure aspects of the body, and you will awaken yourself and find liberation in your heart. The reason you cannot find liberation now is because you do not contemplate in this way.' Because of not contemplating, lust, anger, and delusion become rampant. Therefore, Nanda endured with diligence and focused his mind on contemplating the foul and impure aspects of the body. Why is this so? Because it is difficult to obtain a human body, it is difficult to meet with the wise and virtuous, it is difficult to have all faculties intact, and it is even more difficult to encounter the appearance of a Buddha. Like the Udumbara flower, which appears only rarely, it is also difficult to hear the true Dharma. Rest, non-action, constant joy, and peace are all attained through the true Dharma, which leads to the other shore. Therefore, Nanda should be mindful and cautious, contemplate the true Dharma, and cultivate the contemplation of impurity, and then he will reach the state of non-action. Therefore, it is said that attachment to pleasure gives rise to sorrow, and attachment to pleasure gives rise to fear. Where there is no attachment to pleasure, where is there sorrow or fear? The Buddha further said in verse: 'The fruit is sweet at first but bitter later, so are lust and anger. Later, one will suffer painful retribution, going through countless eons. The foolish will suffer burning and boiling, always in the midst of raging flames, seized by the prison guards, like an elephant subdued by a hook.' In the past, the Buddha and his disciples spoke about the aggregates of suffering. The sutra says: 'Those who are attached to desire lament, saying: 'The Shramana Gautama and the Brahmins always talk about preparing for the future, fearing that they will be defiled by the impurities of desire.'
。不如我等意染妙色，五欲自娛細滑更樂，有何可失？』若有眾生固猗此法造不善行，身壞命終入地獄中，已生地獄方自覺悟共相悔責：『我等為人不信沙門婆羅門語，云欲穢污不凈之行。由此淫穢，受無量苦求出無期，己身自造向誰怨訴？』」是故說曰，果先甜后苦，猶如有果入口甘美，當時悅意后必患生。即說譬喻悅解智者，或有智人由勸勵成就，或有智人呵制禁止，或有智人觀其志趣而得受化，或有智人漸誘勸進而得度者，或有智人遠遊觀俗意自悟者。世尊觀察隨意所染，以何療治，即投其藥，眾生漸漸意得開悟。承如來教羞意𠎝負，漸盡諸結，有漏心得解脫，然後乃知淫慾之為病，先甘而後苦也。
堅材鐵銅錫， 此牢不為固， 好染著彼色， 此牢最為固。
昔有人遇事閉在鐵牢，竊作方宜以自免罪，或依豪強、或用財貨、或依姓族，用免其愆。欲愛牢縛，非凡夫所能解，唯有諸佛出世，以智慧之赫焰，燒燔山野之結藂，以刃利劍割斷七使原本，然後乃得解脫。昔有一人遇事被系，會遇眾僧在講說法，罪人求吏暫詣講聽法，值一比丘夜半寂靜誦經：「為老所縛、為生所縛、為病所縛、為死所縛，今世後世所縛。」時人宗族求王脫過，即得免罪。時諸五親知識朋友，至罪人家共相慶賀：「聞汝得出甚用慶賀。」其人報曰：「汝等何為見誑？如我昨暮聞比丘誦經，我所被系甚過王者
現代漢語譯本：『不如我們盡情享受美好的感官，沉溺於五欲的快樂，感受細滑的愉悅，這有什麼損失呢？』如果眾生執著于這種想法而造作惡行，身死命終后就會墮入地獄。在地獄中，他們才會醒悟，互相責備：『我們做人時不相信沙門和婆羅門的話，認為淫慾是污穢不凈的行為。因為這種淫穢，我們遭受無量的痛苦，求出無期，這是自己造的孽，又能怨誰呢？』所以說，果實是先甜后苦的，就像有的果實入口甘美，當時令人愉悅，之後必定會產生禍患。這就像一個比喻，能讓有智慧的人理解。有的智者通過勸勉而成就，有的智者通過呵斥禁止而成就，有的智者觀察其志向興趣而接受教化，有的智者通過逐漸引導勸勉而得度，有的智者通過遠遊觀察世俗風情而自我覺悟。世尊觀察眾生各自的習性，用什麼方法可以治療，就用什麼藥，眾生漸漸地心意得以開悟。他們接受如來的教誨，感到羞愧和慚愧，逐漸斷除各種煩惱，有漏的心得到解脫，然後才知道淫慾是一種病，是先甜后苦的。堅硬的木材、鐵、銅、錫，這些牢固的東西都不是最牢固的，如果執著於美好的色慾，這種束縛才是最牢固的。從前有個人因為犯事被關在鐵牢里，他想方設法為自己開脫罪責，或者依靠權貴，或者用錢財，或者依靠家族勢力，最終得以免罪。而欲愛的束縛，不是凡夫俗子所能解脫的，只有諸佛出世，用智慧的火焰，燒燬山野的煩惱叢林，用鋒利的智慧之劍，斬斷七種煩惱的根源，然後才能得到解脫。從前有個人因為犯事被關押，正好遇到僧眾在講經說法，罪人請求獄吏允許他暫時去聽法，他聽到一位比丘在半夜寂靜時誦經：『被衰老束縛、被出生束縛、被疾病束縛、被死亡束縛，今生來世都被束縛。』當時，這個人的親族向國王求情，最終得以免罪。他的親戚朋友都來祝賀他：『聽說你被釋放了，真是值得慶賀。』這個人回答說：『你們為什麼如此糊塗？我昨天晚上聽到比丘誦經，我所受的束縛比國王的束縛還要嚴重。』 『不如我等意染妙色，五欲自娛細滑更樂，有何可失？』若有眾生固猗此法造不善行，身壞命終入地獄中，已生地獄方自覺悟共相悔責：『我等為人不信沙門婆羅門語，云欲穢污不凈之行。由此淫穢，受無量苦求出無期，己身自造向誰怨訴？』」是故說曰，果先甜后苦，猶如有果入口甘美，當時悅意后必患生。即說譬喻悅解智者，或有智人由勸勵成就，或有智人呵制禁止，或有智人觀其志趣而得受化，或有智人漸誘勸進而得度者，或有智人遠遊觀俗意自悟者。世尊觀察隨意所染，以何療治，即投其藥，眾生漸漸意得開悟。承如來教羞意𠎝負，漸盡諸結，有漏心得解脫，然後乃知淫慾之為病，先甘而後苦也。
堅材鐵銅錫， 此牢不為固， 好染著彼色， 此牢最為固。
昔有人遇事閉在鐵牢，竊作方宜以自免罪，或依豪強、或用財貨、或依姓族，用免其愆。欲愛牢縛，非凡夫所能解，唯有諸佛出世，以智慧之赫焰，燒燔山野之結藂，以刃利劍割斷七使原本，然後乃得解脫。昔有一人遇事被系，會遇眾僧在講說法，罪人求吏暫詣講聽法，值一比丘夜半寂靜誦經：「為老所縛、為生所縛、為病所縛、為死所縛，今世後世所縛。」時人宗族求王脫過，即得免罪。時諸五親知識朋友，至罪人家共相慶賀：「聞汝得出甚用慶賀。」其人報曰：「汝等何為見誑？如我昨暮聞比丘誦經，我所被系甚過王者」
English version: 'Why not let us indulge in beautiful sensations, enjoy the pleasures of the five desires, and revel in the smoothness and delight? What is there to lose?' If beings cling to this view and commit unwholesome actions, they will fall into hell after death. Only in hell will they awaken and blame each other: 'We, as humans, did not believe the words of the ascetics and Brahmins, who said that desire is defiled and impure. Because of this lust, we suffer immeasurable pain, with no hope of escape. We created this ourselves, so who can we blame?' Therefore, it is said that the fruit is sweet at first but bitter later, just like a fruit that tastes delicious when first eaten, pleasing at the time, but will inevitably cause suffering later. This is like a metaphor that can be understood by the wise. Some wise people achieve enlightenment through encouragement, some through reprimand and prohibition, some through observing their aspirations and interests, some through gradual guidance and persuasion, and some through traveling far and observing worldly customs, thus achieving self-realization. The World Honored One observes the inclinations of beings and applies the appropriate remedy, and gradually, beings' minds become enlightened. They accept the Buddha's teachings, feel shame and remorse, gradually eliminate all fetters, and their defiled minds are liberated. Only then do they realize that lust is a disease, sweet at first but bitter later. Hard wood, iron, copper, and tin, these are not the strongest bonds. If one is attached to beautiful colors, this is the strongest bond. In the past, there was a person who was imprisoned in an iron cage for committing a crime. He tried to find ways to exonerate himself, either by relying on powerful people, using money, or relying on his family's influence, and eventually he was acquitted. The bonds of desire are not something that ordinary people can break free from. Only when the Buddhas appear in the world, with the blazing flame of wisdom, can they burn away the thickets of afflictions in the wilderness, and with the sharp sword of wisdom, cut off the roots of the seven fetters, and then achieve liberation. In the past, there was a person who was imprisoned for committing a crime. He happened to encounter a group of monks giving a Dharma talk. The prisoner asked the jailer for permission to temporarily attend the talk. He heard a monk reciting a sutra in the quiet of midnight: 'Bound by old age, bound by birth, bound by sickness, bound by death, bound in this life and the next.' At that time, the man's family pleaded with the king for his release, and he was eventually acquitted. His relatives and friends came to congratulate him: 'We heard you were released, this is something to celebrate.' The man replied: 'Why are you so deluded? Last night, I heard the monk reciting the sutra, and the bonds that I am bound by are far greater than the king's bonds.' 'Why not let us indulge in beautiful sensations, enjoy the pleasures of the five desires, and revel in the smoothness and delight? What is there to lose?' If beings cling to this view and commit unwholesome actions, they will fall into hell after death. Only in hell will they awaken and blame each other: 'We, as humans, did not believe the words of the ascetics and Brahmins, who said that desire is defiled and impure. Because of this lust, we suffer immeasurable pain, with no hope of escape. We created this ourselves, so who can we blame?' Therefore, it is said that the fruit is sweet at first but bitter later, just like a fruit that tastes delicious when first eaten, pleasing at the time, but will inevitably cause suffering later. This is like a metaphor that can be understood by the wise. Some wise people achieve enlightenment through encouragement, some through reprimand and prohibition, some through observing their aspirations and interests, some through gradual guidance and persuasion, and some through traveling far and observing worldly customs, thus achieving self-realization. The World Honored One observes the inclinations of beings and applies the appropriate remedy, and gradually, beings' minds become enlightened. They accept the Buddha's teachings, feel shame and remorse, gradually eliminate all fetters, and their defiled minds are liberated. Only then do they realize that lust is a disease, sweet at first but bitter later.
Hard wood, iron, copper, and tin, these are not the strongest bonds. If one is attached to beautiful colors, this is the strongest bond.
In the past, there was a person who was imprisoned in an iron cage for committing a crime. He tried to find ways to exonerate himself, either by relying on powerful people, using money, or relying on his family's influence, and eventually he was acquitted. The bonds of desire are not something that ordinary people can break free from. Only when the Buddhas appear in the world, with the blazing flame of wisdom, can they burn away the thickets of afflictions in the wilderness, and with the sharp sword of wisdom, cut off the roots of the seven fetters, and then achieve liberation. In the past, there was a person who was imprisoned for committing a crime. He happened to encounter a group of monks giving a Dharma talk. The prisoner asked the jailer for permission to temporarily attend the talk. He heard a monk reciting a sutra in the quiet of midnight: 'Bound by old age, bound by birth, bound by sickness, bound by death, bound in this life and the next.' At that time, the man's family pleaded with the king for his release, and he was eventually acquitted. His relatives and friends came to congratulate him: 'We heard you were released, this is something to celebrate.' The man replied: 'Why are you so deluded? Last night, I heard the monk reciting the sutra, and the bonds that I am bound by are far greater than the king's bonds.'
。」眾人問曰：「汝雖得出，故復荒錯耶？」其人報曰：「我不荒錯，但諸君自誤耳，我所被縛非王者所解也。汝等諸親設見愛我者，愿聽出家得在道次。」諸親勸諫為說留難：「父母宗親男女成就，何由捐舍茍貪為道？」其人報曰：「我先誓願要出家學。」諸親重求且停住止。復經七日並解疲勞還服氣力，其人出門復遇道人靜寂誦習，而說斯偈：
「堅材鐵銅錫， 此牢不為固， 好染著彼色， 此牢最為固。」
復還入屋語諸五親：「我意志趣不樂在家，愿聽出學修無上梵行。」時諸五親即聽出學。進修其行晝夜不息，得阿羅漢果，永離縛著不復流轉生死。
縛中牢固者， 流室緩難解， 能斷此為要， 不觀斷欲愛。
縛中牢固者，恩愛戀著皆是縛著，唯有諸佛興，出執金剛心，牢固難沮壞，眾德自纓絡，捐棄諸惡不興罪緣能斷諸惡，是故名曰縛中牢固。流室緩難解者，流者流在界中有中生中趣中，今當與汝說譬，智者以譬喻自解。昔有國王，恩惠普潤大赦天下，諸在牢獄重系者皆悉放出。其中生類，厭患縛著不堪牢獄，志常遠離速出離獄，心不願住。復有生類樂在獄中，心意戀慕，樂聞苦惱之音，即住獄中不肯去離，是故說曰，流室緩難解。所以緩者，遭赦被恩而不肯離。昔所積善作諸功德乃能斷之，故言能斷此為要。不顧慕兄弟家業宗親，不觀斷欲愛，欲愛已斷永無遺余。度世八事以二盟誓。何謂為二？一者智誓，二為盡誓。以此二誓，誓度眾生
現代漢語譯本：眾人問他說：『你雖然出來了，怎麼又胡言亂語了呢？』那人回答說：『我沒有胡言亂語，是你們自己誤解了。我被捆綁的繩索不是國王能解開的。你們這些親人如果真的愛我，就應該聽我出家修行。』親人們勸他，用各種理由挽留：『父母、宗親、妻子兒女都已具備，怎麼能捨棄他們，貪圖修行呢？』那人回答說：『我早就發誓要出家修行了。』親人們再三請求他留下來。過了七天，他恢復了疲勞，恢復了力氣。他出門又遇到一位道人，正在安靜地誦讀經文，並說了這首偈語： 『堅硬的木材、鐵、銅、錫，這些牢固的東西不算最牢固，如果被美好的顏色所迷惑，那才是最牢固的。』 他又回到屋裡，對親人們說：『我的心意不在於居家生活，希望你們允許我出家修行無上的梵行。』這時，親人們就允許他出家修行。他精進修行，日夜不懈，最終證得阿羅漢果，永遠脫離了束縛，不再流轉生死。 被束縛中最牢固的，是像在流動的房間里一樣難以解脫，能夠斷除這種束縛才是最重要的，不要執著于慾望和愛戀。 被束縛中最牢固的，是恩愛和戀著，這些都是束縛。只有諸佛興起，發出金剛般堅定的心，牢固不可摧毀，以眾多的功德來莊嚴自己，捨棄一切惡行，不造作罪惡的因緣，才能斷除一切惡行，所以才說這是束縛中最牢固的。像在流動的房間里一樣難以解脫，是指在六道輪迴中，有生、有死、有去處。現在我給你們講個比喻，有智慧的人可以通過比喻來理解。從前有個國王，恩澤普施，大赦天下，所有被關在監獄裡的重犯都被釋放了。其中有些眾生，厭惡被束縛，不堪忍受監獄之苦，一心想要遠離，迅速離開監獄，不願停留。還有些眾生，喜歡待在監獄裡，心裡戀慕，喜歡聽苦惱的聲音，就待在監獄裡不肯離去，所以說，像在流動的房間里一樣難以解脫。之所以難以解脫，是因為他們雖然被赦免，得到恩惠，卻不肯離開。只有過去積累了善行，做了許多功德，才能斷除這種束縛，所以說，能夠斷除這種束縛才是最重要的。不要顧念兄弟、家業、宗親，不要執著于慾望和愛戀，慾望和愛戀一旦斷除，就永遠不會再有遺留。度脫世間的八種事情，要以兩種盟誓為基礎。哪兩種呢？一是智誓，二是盡誓。憑藉這兩種盟誓，發誓要度脫眾生。
English version: The crowd asked, 'Although you've come out, why are you still talking nonsense?' The man replied, 'I'm not talking nonsense; it's you who are mistaken. The bonds that held me were not those that a king could undo. If you, my relatives, truly love me, then listen to me and let me leave home to practice the Way.' His relatives tried to dissuade him, offering various reasons: 'You have parents, relatives, a wife, and children; how can you abandon them and greedily seek the Way?' The man replied, 'I vowed long ago to leave home and practice.' His relatives repeatedly begged him to stay. After seven days, he recovered from his fatigue and regained his strength. He went out and again encountered a monk quietly reciting scriptures, who spoke this verse: 'Hard wood, iron, copper, and tin, these are not the strongest bonds. If one is attached to beautiful colors, that is the strongest bond.' He returned to the house and said to his relatives, 'My heart is not content with household life. I wish you would allow me to leave home and practice the supreme Brahma-faring.' At that time, his relatives allowed him to leave home and practice. He diligently cultivated his practice day and night, and eventually attained the fruit of Arhatship, forever freed from bondage and no longer subject to the cycle of birth and death. The strongest of bonds is like being in a flowing room, difficult to escape. Being able to break these bonds is most important; do not cling to desire and love. The strongest of bonds are love and attachment; these are all bonds. Only when the Buddhas arise, with a diamond-like firm mind, unbreakable and adorned with numerous merits, abandoning all evil deeds, not creating causes for sin, can one break all evil deeds. Therefore, it is said to be the strongest of bonds. Being like in a flowing room, difficult to escape, refers to being in the cycle of the six realms, with birth, death, and destinations. Now I will give you an analogy; the wise can understand through analogies. Once there was a king who bestowed grace and pardoned the entire kingdom, releasing all the heavily imprisoned from jail. Among them, some beings were weary of bondage, unable to endure the suffering of prison, and were determined to leave quickly, not wanting to stay. Others enjoyed being in prison, their hearts attached, enjoying the sounds of suffering, and they stayed in prison, unwilling to leave. Therefore, it is said to be like being in a flowing room, difficult to escape. The reason it is difficult to escape is that even though they were pardoned and received grace, they were unwilling to leave. Only by accumulating good deeds and merits in the past can one break these bonds. Therefore, it is said that being able to break these bonds is most important. Do not be concerned with brothers, family, or relatives; do not cling to desire and love. Once desire and love are broken, there will be no remnants left. To cross the eight worldly matters, one must rely on two vows. What are the two? One is the vow of wisdom, and the other is the vow of completion. With these two vows, one vows to liberate all beings.
。
世容眾妙色， 此不名為欲， 世欲久存世， 唯賢能覺知。
昔佛在世，諸比丘自相謂言：「我等宜可舍眾僧食，在人間乞求。所以然者，諸乞求比丘者遊觀人間，便得睹見極妙之色，耳聞極妙之音，鼻嗅極妙之香，身近極妙細滑。」爾時世尊以天耳清凈寂寞無塵垢，聞諸比丘自相謂言，各生戀慕染著世榮。爾時世尊即遣信喚集普會講堂，諸比丘即集講堂。佛告諸比丘：「云何比丘！我曾與汝說諸乞食，比丘游在人間便得睹極妙之色，耳聞極妙之音，鼻嗅極妙之香，身近極妙細滑？云何比丘！心為輕飄？汝等方念色聲香味細滑之法，猶如熾火焰極隆盛，復以脂酥而益之倍復增益，汝等倍益色聲香味細滑之法。諸有比丘能自禁制，在外乞求心恒懷懼：『受他信施為可易不？令諸檀越奔趣四方，勞情役思乃得財貨，信有後世減割佈施；我今鮮德恐不消化。』觀彼檀越當施之時，意欲受信施如不欲受想，自觀己身如抱重病想，施物如藥想，念空閑處如遭死亡想，意常繫念修諸善本，觀諸婦女如塳墓想，如是比類人間乞求。諸有貪著色聲香味細滑法，依猗道者是謂大賊。」時尊者舍利弗問摩訶拘絺羅曰：「云何拘絺羅！眼為色相色為眼相，耳鼻舌身細滑法，法為意相意為法相？」時摩訶拘絺羅報舍利弗曰：「眼非色相色非眼相，耳鼻舌身意，意非法相法非意相。所謂相者，貪慾自用是謂與相。」復引喻自解：「猶如白牛黑牛同系一處，或同一軛與縛系相應
世間容納萬千美妙的色彩，但這不應被稱作慾望。 世俗的慾望想要長久存在於世，只有賢能的人才能覺察到這一點。 過去佛陀在世時，有比丘們互相說道：『我們應該捨棄僧團的食物，到人間去乞食。』他們這樣說的原因是，『那些乞食的比丘在人間遊歷，便能看到極其美妙的色彩，聽到極其美妙的聲音，聞到極其美妙的香氣，身體接觸到極其美妙的細滑。』當時，世尊以清凈寂靜、沒有塵垢的天耳，聽到了比丘們互相議論，各自生起貪戀和執著於世俗榮華的心。於是，世尊立即派遣使者召集大家到普會講堂。比丘們隨即來到講堂。佛陀告訴比丘們：『比丘們，我曾對你們說過，乞食的比丘在人間遊歷，便能看到極其美妙的色彩，聽到極其美妙的聲音，聞到極其美妙的香氣，身體接觸到極其美妙的細滑嗎？比丘們，你們的心為何如此輕浮？你們竟然想著色、聲、香、味、細滑這些法，它們就像熾盛的火焰一樣，如果再用油脂和酥油去助長，只會更加旺盛。你們對色、聲、香、味、細滑的貪戀也是如此。那些能夠自我約束的比丘，在外乞食時，心中常懷恐懼：『接受他人的佈施是否容易？讓那些施主奔波四方，勞心費力才得到財物，他們相信有來世，才減少自己的用度來佈施；我如今德行淺薄，恐怕難以消化這些供養。』當他們觀察施主佈施時，應該抱著既想接受又不想接受的心態，看待自己如同身患重病，看待施捨的物品如同藥物，看待空閑之處如同遭遇死亡，心中常常繫念修行各種善行，看待婦女如同墳墓。像這樣，在人間乞食。那些貪著色、聲、香、味、細滑之法，依附於道的人，才是真正的大盜。』當時，尊者舍利弗問摩訶拘絺羅說：『拘絺羅，是眼睛為色相，還是色為眼相？是耳朵、鼻子、舌頭、身體、細滑法為意相，還是意為法相？』摩訶拘絺羅回答舍利弗說：『眼睛不是色相，色也不是眼相；耳朵、鼻子、舌頭、身體、意，意不是法相，法也不是意相。所謂的相，是指貪慾自用，這才是相。』他又用比喻來解釋：『就像一頭白牛和一頭黑牛被拴在一起，或者同用一個軛，互相束縛。』
The world accommodates myriad wonderful colors, but this should not be called desire. Worldly desires seek to exist in the world for a long time, and only the wise can perceive this. Once, when the Buddha was alive, the monks said to each other, 'We should abandon the food of the Sangha and go begging in the human world.' The reason they said this was, 'Those monks who beg in the human world can see extremely beautiful colors, hear extremely beautiful sounds, smell extremely beautiful fragrances, and have their bodies come into contact with extremely beautiful smoothness.' At that time, the World Honored One, with his pure and silent heavenly ear, free from dust and defilement, heard the monks discussing among themselves, each giving rise to a heart of attachment and longing for worldly glory. Therefore, the World Honored One immediately sent a messenger to gather everyone at the Universal Assembly Hall. The monks then came to the hall. The Buddha told the monks, 'Monks, did I ever tell you that monks who beg in the human world can see extremely beautiful colors, hear extremely beautiful sounds, smell extremely beautiful fragrances, and have their bodies come into contact with extremely beautiful smoothness? Monks, why is your mind so fickle? You are thinking about the laws of form, sound, smell, taste, and smoothness, which are like a blazing fire. If you add oil and ghee to it, it will only become more intense. Your attachment to form, sound, smell, taste, and smoothness is the same. Those monks who can restrain themselves, when begging outside, should always have fear in their hearts: 'Is it easy to accept the offerings of others? It makes those donors run around, working hard to obtain wealth. They believe in the next life, so they reduce their own expenses to give offerings. I am now of shallow virtue, and I am afraid that I cannot digest these offerings.' When they observe the donors giving, they should have a mindset of both wanting to accept and not wanting to accept, viewing themselves as if they are seriously ill, viewing the offerings as medicine, viewing empty places as if encountering death, and always keeping in mind the practice of various good deeds, viewing women as if they are tombs. Like this, they should beg in the human world. Those who are attached to the laws of form, sound, smell, taste, and smoothness, and who rely on the path, are the true great thieves.' At that time, the Venerable Shariputra asked Maha Kaushtila, 'Kaushtila, is the eye the form of color, or is color the form of the eye? Are the ear, nose, tongue, body, and the law of smoothness the form of the mind, or is the mind the form of the law?' Maha Kaushtila replied to Shariputra, 'The eye is not the form of color, and color is not the form of the eye; the ear, nose, tongue, body, and mind, the mind is not the form of the law, and the law is not the form of the mind. What is called form refers to selfish desire, and this is what is meant by form.' He further explained with an analogy: 'It is like a white cow and a black cow being tied together, or sharing the same yoke, bound to each other.'
。云何舍利弗？頗有人說白牛系黑牛、黑牛系白牛，為平等系不？」對曰：「非也。」「舍利弗！非白牛系黑牛、非黑牛系白牛，所謂縛者，或索或靷或軛，是謂縛也。如是舍利弗！眼非色相色非眼相，耳鼻舌身意，意非法相法非意相，于中生貪慾自用者，是謂為相。」是故說曰，世容眾妙色，此不名為欲也。
人間欲無常， 內欲縛是常， 此滅不受有， 余趣不受生。
人間欲無常者，欲是無常為衰耗法，變易不停不可恃怙，人間欲者不久停住，或亡或失、或為人所奪，是故非常不可久保。內欲深固與神相染，心為禍首殃及身口，是故說曰，內欲縛是常。或為豪強伺命所害，如是欲者難制難禁，不可以己力留住不更趣諸有，亦不願生世後世，是故說曰，世欲久存世，唯賢能覺知。
欲生無漏行， 意願常充滿， 于欲心不縛， 上流一究竟。
欲生無漏行者，欲亦是善亦是不善，欲善者或是有漏、或是無漏。無漏欲者滅一切愛，此中不說有漏。意願常充滿者，一切諸善之法，普充滿體中。于欲心不縛者，心於彼心不染著亦無所污，是故說曰，于欲心不縛。上流一究竟者，即阿那含是。所以然者，因說阿那含果，因說五下分結，因說斷欲愛，此亦復說上流一究竟。
智者不越次， 漸漸以微微， 巧匠漸刈垢， 凈除諸穢污。
智者不越次者，博古明今分別是非，于慧無減損，受性不懈怠，是故說曰，智者不越次也
現代漢語譯本：『舍利弗，如果有人說白牛繫著黑牛，黑牛繫著白牛，這算是平等地繫在一起嗎？』回答說：『不是。』『舍利弗，不是白牛繫著黑牛，也不是黑牛繫著白牛，所謂的束縛，是指繩索、韁繩或軛，這才是束縛。就像這樣，舍利弗，眼睛不是色相，色相不是眼睛，耳朵、鼻子、舌頭、身體、意識，意識不是法相，法相不是意識，在其中產生貪慾並執著于自我的人，這就被稱為執著于相。』所以說，世間容納各種美妙的色彩，但這不叫做慾望。 人間的慾望是無常的，內心的慾望束縛是恒常的，滅除這種束縛就不會再受生，也不會在其他道中受生。 人間的慾望是無常的，慾望是無常的，是衰敗耗損的，變化不停，不可依賴。人間的慾望不會長久停留，或者消亡，或者失去，或者被人奪走，所以不是恒常的，不可長久保持。內心的慾望根深蒂固，與精神相互污染，心是禍患的根源，殃及身口，所以說，內心的慾望束縛是恒常的。或者被強橫的人伺機殺害，這樣的慾望難以控制，難以禁止，不能用自己的力量留住，不會再趨向于各種存在，也不願在今生來世受生，所以說，世間的慾望長久存在，只有賢者才能覺知。 想要生起無漏的修行，意願常常充滿，對於慾望心不被束縛，就能達到上流一究竟的境界。 想要生起無漏的修行，慾望既可以是善的，也可以是不善的，想要善的慾望，或者是有漏的，或者是無漏的。無漏的慾望可以滅除一切愛，這裡不談有漏的慾望。意願常常充滿，一切善法都充滿身體之中。對於慾望心不被束縛，心對於慾望不染著，也沒有被污染，所以說，對於慾望心不被束縛。上流一究竟，指的就是阿那含。之所以這樣說，是因為說了阿那含果，說了五下分結，說了斷除欲愛，這也同樣是說上流一究竟。 智者不會超越次第，漸漸地以微小的力量，像巧匠一樣逐漸去除污垢，清凈地去除各種污穢。 智者不會超越次第，博通古今，分別是非，智慧沒有減損，秉性不懈怠，所以說，智者不會超越次第。
English version: 'Shariputra, if someone were to say that a white ox is tied to a black ox, and a black ox is tied to a white ox, would that be considered an equal tying?' The answer is: 'No.' 'Shariputra, it is not that a white ox is tied to a black ox, nor a black ox to a white ox. What is called a bond is a rope, a rein, or a yoke. That is what is called a bond. Just so, Shariputra, the eye is not the form, the form is not the eye, the ear, nose, tongue, body, mind, the mind is not the dharma, the dharma is not the mind. Those who generate greed and cling to self within them, that is called clinging to form.' Therefore it is said, the world contains all kinds of wonderful colors, but this is not called desire. Human desires are impermanent, the bonds of inner desires are constant. When this is extinguished, one will not be reborn, nor will one be reborn in other realms. Human desires are impermanent, desires are impermanent, they are subject to decay and depletion, constantly changing, and cannot be relied upon. Human desires do not last long, they either perish, are lost, or are taken away by others, therefore they are not constant and cannot be kept for long. Inner desires are deeply rooted and pollute the spirit, the mind is the source of misfortune, affecting the body and mouth. Therefore it is said that the bonds of inner desires are constant. Or one may be killed by powerful people lying in wait. Such desires are difficult to control and restrain, and cannot be kept by one's own power. One will not tend towards various existences, nor wish to be reborn in this life or the next. Therefore it is said that worldly desires endure, only the wise can perceive them. To generate the practice of non-outflow, the intention is always full, and the mind is not bound by desires, then one can reach the ultimate state of the upper stream. To generate the practice of non-outflow, desire can be either good or bad. The desire for good can be either with outflow or without outflow. Desire without outflow can extinguish all love, and here we do not speak of desire with outflow. The intention is always full, all good dharmas fill the body. The mind is not bound by desires, the mind is not attached to desires, nor is it defiled. Therefore it is said that the mind is not bound by desires. The ultimate state of the upper stream refers to the Anagami. The reason for this is that the fruit of Anagami is spoken of, the five lower fetters are spoken of, and the cutting off of desire is spoken of. This also speaks of the ultimate state of the upper stream. The wise do not skip steps, gradually with small efforts, like a skilled craftsman gradually removes dirt, and cleanly removes all impurities. The wise do not skip steps, they are well-versed in the past and present, distinguish right from wrong, their wisdom is not diminished, and their nature is not lazy. Therefore it is said that the wise do not skip steps.
。漸漸以微者，漸漸日進勿懷中息，猶如巧匠除刈重垢積日乃成。人去心垢亦復如是，為諸天、阿須倫、真陀羅、摩休勒等，所見稱譽。
猶如車巧匠， 善能修治樸， 隨欲能滅欲， 后必受永康。
猶如彼巧匠者，觀彼朽車嚴治修飾，遠致過載無所缺損，便成二義。云何為二？一為名譽遠布，二為得其財貨。彼巧比丘亦復如是，唯舍于欲便得二稱，名聲遠布、諸天所譽，于現法中受無量樂。是故說曰：
「猶如車巧匠， 善能修治樸， 隨欲能滅欲， 后必受永康。」
時諸眾會聞佛所說，歡喜而去。
欲受一切樂， 當舍諸愛慾， 已舍諸愛慾， 永受無窮樂。
若有眾生欲受一切樂者，當念四支五支禪樂、行神通樂、道出要樂，彼人當念舍一切欲，已舍諸欲倍獲功德受樂無窮，得遊戲樂，遇諸福業樂，于現法中俗財無乏。昔外道異學各作是說，二二合會者，彼即清凈尋得解脫亦得出要。復有說者，欲妙欲凈，當與欲共相娛樂，欲無厭足，欲除彼狐疑故，是故說曰，隨欲能滅欲，后必受永康。
不念欲有厭， 豈能修禪定？ 變悔尋行本， 智慧療乃止。
若有眾生，念欲不去，心懷遂生塵垢，猶如有人近大火坑，遂近遂熱，欲避其熱，當求巧便求滅彼火。人亦如是，遂不念欲欲自然滅，猶如毒藥，顏色成就香美且甘，若人遇病而服此藥，咽喉通利，入腹未久即喪命根。貪慾亦如是，當時悅意非法行欲，身壞命終入地獄中。今當引喻，智者以譬喻自解
現代漢語譯本：逐漸地去除細微的污垢，每天都要進步，不要有片刻的停歇，就像一個熟練的工匠去除積累已久的厚重污垢一樣。人去除心中的污垢也是如此，會被諸天、阿修羅、真陀羅、摩休勒等所見並稱贊。 就像一個技藝精湛的工匠，善於修理粗糙的木材，能夠隨心所欲地消除慾望，最終必定會獲得永久的安康。 就像那位熟練的工匠，看到破舊的車輛，經過精心修理和裝飾，能夠遠途運載重物而沒有絲毫損壞，這樣就達成了兩個目的。哪兩個呢？一是名聲遠揚，二是獲得財物。那位精進的比丘也是如此，只要捨棄慾望，就能獲得兩種稱讚，名聲遠播、被諸天讚譽，在現世就能享受無量的快樂。所以說： 『就像一個技藝精湛的工匠，善於修理粗糙的木材，能夠隨心所欲地消除慾望，最終必定會獲得永久的安康。』 當時，所有在場的人聽了佛陀所說的話，都歡喜地離開了。 想要享受一切快樂，就應當捨棄各種愛慾，已經捨棄各種愛慾，就能永遠享受無窮的快樂。 如果有眾生想要享受一切快樂，就應當思念四禪五禪的禪樂、神通的快樂、通往解脫的快樂，這個人應當想著捨棄一切慾望，已經捨棄各種慾望就能獲得加倍的功德，享受無窮的快樂，獲得遊戲之樂，遇到各種福業之樂，在現世俗世的財富也不會匱乏。過去外道異學各自這樣說，二二結合的人，他們就清凈了，很快就能解脫，也能出離。還有人說，慾望美妙，慾望清凈，應當與慾望共同娛樂，慾望沒有厭足的時候，爲了消除他們的疑惑，所以說，隨心所欲地消除慾望，最終必定會獲得永久的安康。 不思念慾望的厭惡，怎麼能夠修習禪定呢？改變悔恨，尋找行為的根本，用智慧來治療才能停止。 如果有眾生，思念慾望而不去除，心中就會產生塵垢，就像有人靠近大火坑，越靠近越熱，想要避開熱，就應當尋求巧妙的方法來滅掉那火。人也是如此，如果不思念慾望，慾望自然就會熄滅，就像毒藥，顏色好看，香氣美好而且甘甜，如果有人生病而服用了這種藥，咽喉通暢，進入腹中不久就會喪命。貪慾也是如此，當時感到快樂，做了不合法的行為，身壞命終就會墮入地獄。現在應當引用比喻，智者用比喻來自己理解。
English version: Gradually removing subtle defilements, progressing daily without a moment's pause, is like a skilled craftsman removing thick, accumulated grime over time. Removing defilements from the mind is the same, and one will be seen and praised by gods, asuras, gandharvas, mahoragas, and others. Like a skilled artisan, adept at repairing rough wood, who can eliminate desires at will, will surely attain lasting peace. Just as that skilled craftsman, seeing a dilapidated vehicle, carefully repairs and adorns it, enabling it to carry heavy loads over long distances without any damage, thus achieving two purposes. What are the two? One is to spread fame far and wide, and the other is to obtain wealth. That diligent bhikkhu is also like this; as long as he abandons desires, he will receive two kinds of praise: his fame will spread far and wide, he will be praised by the gods, and in this very life, he will enjoy immeasurable happiness. Therefore, it is said: 'Like a skilled artisan, adept at repairing rough wood, who can eliminate desires at will, will surely attain lasting peace.' At that time, all those present, having heard what the Buddha had said, departed with joy. Those who wish to enjoy all happiness should abandon all desires. Having abandoned all desires, they will forever enjoy endless happiness. If there are beings who wish to enjoy all happiness, they should contemplate the joy of the four and five dhyanas, the joy of supernatural powers, and the joy of the path to liberation. Such a person should think of abandoning all desires. Having abandoned all desires, they will gain double the merit, enjoy endless happiness, obtain the joy of play, encounter the joy of meritorious deeds, and in this very life, they will not lack worldly wealth. In the past, externalist heretics each said that those who unite in pairs become pure, quickly attain liberation, and can also escape. Others said that desires are wonderful, desires are pure, and one should enjoy desires together, as desires have no satiety. To dispel their doubts, it is said, 'One who can eliminate desires at will will surely attain lasting peace.' If one does not contemplate the aversion to desires, how can one cultivate meditation? Change remorse, seek the root of actions, and only stop when wisdom heals. If there are beings who contemplate desires without removing them, their minds will become defiled, like someone approaching a large fire pit, the closer they get, the hotter it becomes. If they want to avoid the heat, they should seek a clever way to extinguish the fire. It is the same with people; if they do not contemplate desires, desires will naturally cease. It is like poison, which has a beautiful color, a pleasant fragrance, and a sweet taste. If someone who is sick takes this medicine, their throat will be clear, but soon after it enters their stomach, they will lose their life. Greed is also like this; at the time, it feels pleasurable, but if one engages in unlawful acts, their body will be destroyed, and they will fall into hell. Now, let us use an analogy; the wise use analogies to understand themselves.
。昔閻浮利地，有頂生王出現於世，壽十四億。時頂生王四方遊觀，至忉利天，三十六釋取命終故住彼天宮。時彼人王經歷久遠心作是念：「我今壽命過於天壽，躬自眼見三十六釋盡取命終，我今宜可殺釋提桓因，即於此治遙王四天下，領人天王，豈不樂也？」以生此念便失神足，還墮世間住閻浮利，患身疼痛受諸苦惱。時王大臣問訊王曰：「王今患重或就後世，若有人民來見問者，頂生王臨欲終時有何言教？」時頂生王告諸大臣：「若有人民來問卿等，當以此語報：『頂生王者，貪著五欲七寶無厭足；頂生王者，生千子無厭足；頂生王者，領四天下無厭足，而取命終；頂生王者，七日七夜于宮殿上雨七寶而無厭足，而取命終；頂生王者，遊觀至忉利天宮，興意欲害釋提桓因，而取命終。』是故說曰：
「不念欲有厭， 豈能修禪定？ 變悔尋行本， 智慧療乃止。」
爾時諸來會者，皆離愛慾無貪著心，皆發無上正真道意。
智慧厭足者， 不復觀欲愛， 人以智慧厭， 不隨愛軌跡。
智慧厭足者，何以故言智慧厭足者？與諸世尊共同法室，與真人羅漢觀不凈行起厭患心，除諸患苦知苦原本。諸佛世尊思惟智慧，是故說曰：「智慧厭足者，不復觀欲愛，欲者知其體，實而不親近。曾所愛著，今已遠離，智者謹慎，不染著欲。」是時眾會聞說此欲興不凈想，即于坐上逮得總持。
人貪著愛慾， 習於非法行， 不觀死命至， 謂命為久長
現代漢語譯本：從前，在閻浮提這個地方，有一位名叫頂生王的國王出現於世，他的壽命長達十四億年。當時，頂生王四處遊歷觀光，到達了忉利天。由於三十六位釋天神相繼去世，他便居住在那裡的天宮。那時，這位人王經歷了漫長的時間，心中產生了一個念頭：『我現在的壽命比天神的壽命還要長，我親眼看到三十六位釋天神都相繼去世了。我應該殺死釋提桓因，然後就在這裡統治四天下，成為人天之王，這豈不是一件快樂的事情嗎？』因為產生了這樣的念頭，他便失去了神足通，重新墮落回人間，住在閻浮提，身體疼痛，遭受各種痛苦。當時，國王的大臣們前來問候國王說：『大王您現在病情嚴重，可能要去世了。如果有百姓前來詢問，頂生王臨終時有什麼教誨？』當時，頂生王告訴各位大臣：『如果有百姓前來詢問你們，你們就用這些話回答：『頂生王貪戀五欲和七寶，沒有滿足的時候；頂生王生了一千個兒子，也沒有滿足的時候；頂生王統治四天下，也沒有滿足的時候，最終還是去世了；頂生王在宮殿上連續七天七夜降下七寶雨，也沒有滿足的時候，最終還是去世了；頂生王遊歷到忉利天宮，產生了想要殺害釋提桓因的念頭，最終還是去世了。』所以說： 『不思念慾望的厭倦，怎麼能夠修習禪定呢？改變悔恨，追尋行為的根本，用智慧來治療才能停止。』 當時，所有來參加集會的人，都離開了愛慾，沒有貪戀之心，都發起了無上正真道的心意。 『智慧滿足的人，不再觀看慾望的愛戀，人們因為智慧而滿足，不再追隨愛戀的軌跡。』 『智慧滿足的人』，為什麼說『智慧滿足的人』呢？他們與諸位世尊共同在法室中，與真人羅漢一起觀察不凈的行為，從而產生厭惡之心，去除各種痛苦，知道痛苦的根源。諸佛世尊思惟智慧，所以說：『智慧滿足的人，不再觀看慾望的愛戀，知道慾望的本質，實際上並不親近。曾經所愛戀的，現在已經遠離，有智慧的人謹慎，不被慾望所染著。』當時，在場的大眾聽聞此言，生起了不凈的觀想，當場就獲得了總持。 人們貪戀愛慾，習慣於不合法的行為，不觀察死亡的到來，認為生命是長久的。
English version: Once upon a time, in the land of Jambudvipa, there appeared a king named King Top-Born, whose lifespan was fourteen billion years. At that time, King Top-Born traveled around and visited the Trayastrimsa Heaven. Because the thirty-six Shakra gods had successively passed away, he resided in the heavenly palace there. Then, this human king, after a long period, had a thought arise in his mind: 『My lifespan now exceeds that of the gods, and I have personally witnessed the thirty-six Shakra gods all passing away. I should kill Shakra Devanam Indra, and then rule the four continents from here, becoming the king of humans and gods. Wouldn't that be a joyful thing?』 Because he had this thought, he lost his supernatural powers and fell back to the human world, residing in Jambudvipa, suffering from bodily pain and various afflictions. At that time, the king's ministers came to inquire about the king, saying: 『Your Majesty, your illness is severe, and you may be passing away soon. If the people come to ask, what teachings did King Top-Born leave behind at the time of his death?』 Then, King Top-Born told his ministers: 『If the people come to ask you, you should answer with these words: 『King Top-Born was greedy for the five desires and the seven treasures, never satisfied; King Top-Born had a thousand sons, never satisfied; King Top-Born ruled the four continents, never satisfied, and yet he passed away; King Top-Born rained down seven treasures from the palace for seven days and seven nights, never satisfied, and yet he passed away; King Top-Born traveled to the Trayastrimsa Heaven and had the intention to kill Shakra Devanam Indra, and yet he passed away.』 Therefore, it is said: 『Without contemplating the weariness of desire, how can one cultivate meditation? Change regret, seek the root of actions, and only with wisdom can the healing stop.』 At that time, all those who came to the assembly, all left behind their desires and had no greed, and all aroused the intention for the unsurpassed true path. 『Those who are satisfied with wisdom no longer look at the love of desire; people are satisfied with wisdom and no longer follow the traces of love.』 『Those who are satisfied with wisdom,』 why is it said 『those who are satisfied with wisdom』? They share the same Dharma chamber with all the World Honored Ones, and together with the Arhats, they observe impure actions, thereby generating a sense of disgust, removing all suffering, and knowing the root of suffering. The Buddhas, the World Honored Ones, contemplate wisdom, therefore it is said: 『Those who are satisfied with wisdom no longer look at the love of desire, knowing the essence of desire, and in reality, they do not draw near. What was once loved is now far away; the wise are cautious and are not tainted by desire.』 At that time, the assembly, upon hearing these words, generated impure thoughts, and immediately attained total retention while still seated. People are greedy for love and desire, accustomed to unlawful actions, not observing the arrival of death, and thinking that life is long.
。
昔佛在舍衛國祇樹給孤獨園。有一男子居業貧匱多乏財貨，躬自困苦勞功役力，周遍四方而乃獲寶。所獲無量從遠歸家，與父母五親共相娛樂，在大眾中而自誇說：「吾今獲寶價直數億，今當娉娶豪族女，人中盛壯不肥不瘦不白不黑，婦女姿態一以備悉。」既自端正面如桃華色，復以香華脂粉莊嚴其身，日共娛樂不能捨離，餚饌飲食日日不同，殺害眾生不可稱計，縱情放恣獨勝無匹，會復遇疾即便命終。見婦去世心迷意亂，遂致狂顛游諸街巷，稱怨而行。「一何酷毒？殺鬼無道害我婦命，亦是諸人宗族五親懷嫉妒心，各興斯意欲奪我婦，恐事彰露竊共陰謀中陷我婦。」如是怨訴日日不止。爾時世尊以天眼觀清凈無瑕穢，見此男子怨訴街巷，心意迷惑不識正真。爾時世尊欲現其義尋究本末，為後世眾生示現大明，亦使正法久存於世，過去如來神口印封而印封之，在大眾中，而說頌曰：
「人貪著愛慾， 習於非法行， 不觀死命至， 謂命為久長。」
爾時眾會聞說此偈，諸塵垢盡得法眼凈。
愚以貪自縛， 不求度彼岸， 貪為財愛故， 害人亦自害。
昔佛在舍衛國祇樹給孤獨園。時有長者名曰難陀，饒財多寶金銀珍寶，車𤦲馬瑙珊瑚虎珀，像馬車乘奴婢僕使，服飾田業不可限量，居一國之富無有過者。雖處榮富無有信心，慳貪妒嫉，門合七重立守門人，有人來者不妄得入于中庭，虛空上安鐵籠疏，恐有飛鳥食啖穀米，四壁墻下以白噤泥，恐鼠穿穴傷缺財物
現代漢語譯本： 過去佛陀在舍衛國的祇樹給孤獨園時，有一個男子，家境貧困，缺乏財物。他親自辛勤勞作，四處奔波，最終獲得珍寶。他帶著無數的寶物從遠方回到家中，與父母和親戚們一同享樂。在大眾面前，他誇耀說：『我如今獲得了價值數億的寶物，現在應當娶一位豪門貴女，她要身材健美，不胖不瘦，不白不黑，各種美好的姿態都具備。』他把自己打扮得端莊俊美，面色如桃花般紅潤，又用香花和脂粉來裝飾自己。他每天都與妻子享樂，不能片刻分離。他們每天的菜餚飲食都不同，殺害的眾生不計其數。他放縱情慾，無人能比。後來，他突然生病，很快就去世了。看到妻子離世，他心神迷亂，以致發狂，在街上游蕩，口中怨恨地說：『這是多麼殘酷啊！殺鬼無道，害死了我的妻子。一定是那些人，我的宗族親戚們，心懷嫉妒，都想奪走我的妻子。他們害怕事情敗露，就暗中合謀陷害我的妻子。』他每天都這樣怨恨訴說，沒有停止。當時，世尊用天眼觀察，看到這個男子在街上怨恨訴說，心意迷惑，不識正理。世尊爲了揭示其中的道理，追究事情的本末，為後世眾生展示光明，也爲了使正法長久流傳於世，就用過去如來的神口印封，在大眾中說了這首偈語： 『人們貪戀愛慾，習慣於做非法的事情，不考慮死亡的到來，認為生命是長久的。』 當時，在場的眾人聽了這首偈語，都清除了心中的塵垢，獲得了清凈的法眼。 愚癡的人被貪慾束縛，不尋求到達彼岸的方法。因為貪戀錢財和愛慾，他們傷害別人，也傷害自己。 過去佛陀在舍衛國的祇樹給孤獨園時，有一位名叫難陀的長者，他擁有大量的財富和珍寶，包括金銀、瑪瑙、珊瑚、琥珀、象馬車乘、奴婢僕人，以及數不清的服飾和田產。他的富有在全國無人能比。雖然他身處榮華富貴之中，卻沒有信仰，慳吝貪婪，嫉妒心強。他家的大門有七重，並設有守門人，外人不能隨意進入他的庭院。他在院子的上空設定了鐵絲網，防止飛鳥啄食穀物。四面墻壁的下方都用白色的泥土封住，防止老鼠打洞破壞財物。
English version: Once, the Buddha was at the Jeta Grove in Sravasti, in the garden of Anathapindika. There was a man who was poor and lacked wealth. He toiled hard and traveled far and wide, eventually acquiring treasures. He returned home with countless riches and enjoyed himself with his parents and relatives. In the assembly, he boasted, 'I have now obtained treasures worth hundreds of millions. I shall marry a noblewoman, one who is strong, neither fat nor thin, neither fair nor dark, and possesses all beautiful qualities.' He adorned himself to be handsome, with a face as rosy as a peach blossom, and used fragrant flowers and cosmetics. He indulged in pleasure with his wife daily, unable to part for even a moment. Their meals were different each day, and they killed countless living beings. He was unrestrained in his desires, unmatched by anyone. Later, he suddenly fell ill and soon died. Seeing his wife's death, his mind became confused, and he went mad, wandering the streets, lamenting, 'How cruel! The evil spirits have killed my wife. It must be those people, my relatives, who are jealous and want to take my wife. Fearing exposure, they secretly conspired to harm her.' He continued to complain like this every day. At that time, the World Honored One, with his pure and flawless heavenly eye, saw this man lamenting in the streets, his mind confused and unable to recognize the truth. The World Honored One, wishing to reveal the meaning of this, to investigate the cause and effect, to show great light to future generations, and to ensure that the true Dharma would endure, used the seal of the past Buddhas and spoke this verse in the assembly: 'People are greedy for love and desire, accustomed to doing unlawful things, not considering the arrival of death, thinking that life is long.' At that time, the assembly, upon hearing this verse, had their defilements removed and obtained the pure Dharma eye. The foolish are bound by their greed, not seeking to cross to the other shore. Because of their greed for wealth and love, they harm others and also harm themselves. Once, the Buddha was at the Jeta Grove in Sravasti, in the garden of Anathapindika. There was an elder named Nanda, who was extremely wealthy and possessed countless treasures, including gold, silver, agate, coral, amber, elephants, horses, carriages, servants, and vast lands. His wealth was unmatched in the entire country. Although he was surrounded by luxury, he had no faith, was stingy, greedy, and jealous. His house had seven gates, each with a gatekeeper, and no one could enter his courtyard without permission. He had installed an iron net above the courtyard to prevent birds from eating the grain. The walls were sealed with white mud to prevent rats from burrowing and damaging his property.
。然彼長者無常對至，唯有一子名栴檀香，即喚子前敕告子曰：「吾今患苦必不濟度，設我無常后所有財寶七珍之具勿妄費耗，亦莫施與沙門婆羅門，有乞丐者莫持一錢施與，此諸財寶足七世父母食啖。」作此教敕已即取命終，即生舍衛城中處盲栴陀婦腹中，經八九月出生在外，生盲無目。左右人問：「為生男女耶？」母報：「生男。」自念：「若生男者，吾今目冥須兒扶侍供養。」左右報曰：「雖遇此兒，生無兩目。」母聞此已，倍增愁憂悲泣說曰：
「子盲吾亦盲， 二俱無兩目， 遇此衰耗物， 益我愁憂苦。」
爾時世尊將侍者阿難，在祇洹精舍門外經行，奮手而說曰：「禍災禍災！」是時，阿難叉手長跪白佛言：「曏者世尊稱言禍災，有何因緣？愿聞其意？」佛告阿難：「汝頗聞舍衛城中有長者難陀不耶？」阿難白佛：「舍衛城裡曾有長者，久以命終。」世尊告曰：「此長者神還處舍衛城裡，為盲旃陀婦作子，生無兩目。昔所居業豪富無量，今故觀者斯為所在？像馬七珍不可稱計，然復慳貪妒嫉禁忌，是故說曰禍災。」阿難白佛而說頌曰：
「生死有畏懼， 幻化非有真， 有成必有敗， 智者誰可樂？」
是時，盲母養兒年八九歲堪能行來，母以杖一枚、食器一具而告子曰：「吾今養汝堪能行來，宜求自活不須住此；吾亦無目，復當乞求以濟余命
然而那位長者無常到來，只有一個兒子名叫栴檀香，便叫到兒子面前告誡他說：『我如今病痛纏身必定無法痊癒，如果我死後，所有的財寶和七珍之物，不要胡亂花費，也不要施捨給沙門和婆羅門，有乞丐來也不要給他們一文錢，這些財寶足夠七世父母食用。』說完這些教誨就去世了，隨即轉生到舍衛城中一個盲人旃陀的妻子腹中，經過八九個月出生在外，天生失明。左右的人問：『生的是男孩還是女孩？』母親回答說：『生的是男孩。』她自己想：『如果生的是男孩，我如今眼睛看不見，需要兒子扶持供養。』左右的人說：『雖然生了這個兒子，但是他天生沒有眼睛。』母親聽到這些，更加愁苦悲傷地哭泣說道： 『兒子是盲人，我也是盲人， 我們兩個都沒有眼睛， 遇到這樣的衰敗之物， 更加增添我的憂愁和痛苦。』 當時，世尊帶著侍者阿難，在祇洹精舍門外散步，舉起手來說道：『禍災啊，禍災！』這時，阿難合掌長跪，對佛說：『剛才世尊說禍災，是什麼原因呢？希望聽聽其中的含義。』佛告訴阿難：『你聽說過舍衛城裡有個長者叫難陀嗎？』阿難對佛說：『舍衛城裡曾經有個長者，很久以前就去世了。』世尊說：『這個長者的神識又回到舍衛城裡，做了盲人旃陀妻子的兒子，天生沒有眼睛。他以前的家業豪富無量，現在看看他身在何處？像馬七珍多得數不清，然而他卻慳貪嫉妒，嚴加禁忌，所以說禍災。』阿難對佛說偈頌道： 『生死有令人畏懼之處， 幻化之物並非真實存在， 有成就必定有敗壞， 有智慧的人誰會貪戀呢？』 這時，盲人母親養育兒子到八九歲，他已經能夠行走，母親給他一根枴杖、一個食器，告訴他說：『我如今養你到你能行走，你應該自己謀生，不必住在這裡；我也沒有眼睛，還要乞討來維持餘生。』
However, that elder's impermanence arrived, and he had only one son named Chandana Xiang. He called his son before him and instructed him, saying, 'I am now suffering from illness and will surely not recover. If I pass away, do not waste all the treasures and seven precious things. Do not give them to the Shramanas or Brahmins. If there are beggars, do not give them even a single coin. These treasures are enough for seven generations of parents to eat.' After giving these instructions, he passed away and was immediately reborn in the city of Shravasti in the womb of a blind Chandala woman. After eight or nine months, he was born outside, blind from birth. The people around asked, 'Was it a boy or a girl?' The mother replied, 'It was a boy.' She thought to herself, 'If it is a boy, I am now blind and need a son to support and care for me.' The people around said, 'Although this child was born, he has no eyes.' Upon hearing this, the mother became even more sorrowful and wept, saying: 'My son is blind, and I am also blind, Both of us have no eyes, Encountering this decaying thing, It increases my sorrow and suffering.' At that time, the World Honored One, with his attendant Ananda, was walking outside the gate of the Jetavana Monastery. He raised his hand and said, 'Calamity, calamity!' At this time, Ananda clasped his hands and knelt down, saying to the Buddha, 'Just now, the World Honored One said calamity, what is the reason? I wish to hear its meaning.' The Buddha told Ananda, 'Have you heard of an elder named Nanda in the city of Shravasti?' Ananda said to the Buddha, 'There was once an elder in the city of Shravasti, who passed away a long time ago.' The World Honored One said, 'This elder's spirit has returned to the city of Shravasti, becoming the son of a blind Chandala woman, born without eyes. His former family was immensely wealthy, but now look where he is? The elephants, horses, and seven treasures were countless, yet he was stingy, jealous, and restrictive. Therefore, I say calamity.' Ananda said to the Buddha in a verse: 'Birth and death are fearful, The illusory is not real, Where there is success, there must be failure, Who among the wise would be attached?' At this time, the blind mother raised her son until he was eight or nine years old and able to walk. The mother gave him a cane and a bowl, and told him, 'I have now raised you until you can walk. You should seek your own livelihood and not stay here. I also have no eyes and must beg to sustain my remaining life.'
。」此盲小兒家家乞求，漸至栴檀香長者家，在門外立而自說曰：
「飢餓切已困， 兼復無兩目， 眾苦無端緒， 誰當愍而施？」
時守門人聞此語已，瞋恚熾盛，即前捉手遠擲深坑，尋傷左臂復打頭破，所乞飯食盡捐在地。其中有人臨坑見者，甚憐愍傷，往語盲母：「汝子為守門人所打，甚見困苦，傷臂破頭痛不可堪。」時母聞已，匍匐拄杖到盲兒所抱著膝上，而說頌曰：
「汝今有何愆？ 子今速說之， 與誰誰與子？ 遭此苦厄難。」
子報母曰：
「母我向者乞， 至此栴檀家， 暫立此門外， 便遇惡人手。」
爾時世尊慈育眾生如母如父，興大慈悲欲有所濟，過食后著衣端嚴，比丘僧前後圍繞，入舍衛城至栴檀長者門外。爾時城裡長者人民，見如來非時入城，必當有緣，或能演說過去當來現在事，盡共翼從隨如來后，普共至栴檀門外，至盲小兒所。栴檀香聞如來至，尋出門外，頭面禮足在一面立。爾時世尊觀大眾已集，復見栴檀長者集在門外，復欲演說慳貪妒嫉受罪無量，加說惠施受報無量，欲使離有不著三界，指授泥洹趣無為道。爾時世尊告小兒曰：「汝是難陀非也？」小兒報曰：「實是難陀。」佛復重問：「是難陀耶？」即報佛言：「實是難陀。」其城中人民聞佛小兒相問字，皆共愕然
『這個盲童挨家挨戶乞討，漸漸來到旃檀香長者的家，在門外站著自言自語道：』 『飢餓已經讓我困頓不堪，加上又沒有雙眼，各種痛苦沒有盡頭，誰會可憐我而施捨呢？』 當時守門人聽到這話后，怒火中燒，立刻上前抓住他的手遠遠地扔進深坑，隨即又打傷了他的左臂，打破了他的頭，乞討來的飯食全都扔在了地上。其中有人在坑邊看見了，非常憐憫他，就去告訴盲童的母親：『你的孩子被守門人打了，非常困苦，傷了胳膊，頭也破了，疼痛難忍。』當時母親聽了，就拄著枴杖爬到盲童身邊，抱著他的膝蓋，說道： 『你現在有什麼過錯？孩子你快說，你和誰發生了什麼？遭遇了這樣的苦難。』 孩子回答母親說： 『母親，我剛才乞討，到了這家旃檀家，只是在這門外站了一會兒，就遇到了惡人的毒手。』 這時，世尊慈愛養育眾生如同母親父親，興起大慈悲心想要救濟他們，用過飯後穿戴整齊，比丘僧眾前後圍繞，進入舍衛城，來到旃檀長者的門外。當時城裡的長者和百姓，看見如來不在平時入城，必定是有什麼因緣，或許能演說過去、未來、現在的事情，都跟隨著如來身後，一同來到旃檀門外，到了盲童所在的地方。旃檀香聽到如來駕到，立刻出門，頭面禮足，在一旁站立。這時，世尊看到大眾已經聚集，又看到旃檀長者也聚集在門外，想要演說慳貪嫉妒會遭受無量的罪報，並宣說佈施會得到無量的福報，想要使他們脫離有為，不執著於三界，指引他們通向涅槃，走向無為之道。這時，世尊問小兒說：『你是難陀嗎？』小兒回答說：『確實是難陀。』佛又重複問：『是難陀嗎？』他回答佛說：『確實是難陀。』城裡的人民聽到佛和小兒互相詢問名字，都感到非常驚訝。
'This blind child begged from door to door, gradually reaching the house of the elder Chandana, standing outside the gate and saying to himself:' 'Hunger has already made me exhausted, and I also have no eyes. All kinds of suffering have no end. Who will pity me and give alms?' At that time, the gatekeeper, hearing these words, became enraged. He immediately grabbed the child's hand and threw him far into a deep pit. Then he injured his left arm and broke his head. All the food he had begged for was thrown on the ground. Among those who saw him by the pit, one felt great pity and went to tell the blind child's mother: 'Your child was beaten by the gatekeeper, he is in great distress, his arm is injured, and his head is broken, causing unbearable pain.' When the mother heard this, she crawled with her cane to the blind child, held his knees, and said in a verse: 'What wrong have you done now? Child, tell me quickly, with whom did you have a conflict? Why have you encountered such suffering?' The child replied to his mother: 'Mother, I was begging just now, and when I reached this Chandana's house, I only stood outside this gate for a moment, and then I encountered the evil man's hand.' At that time, the World Honored One, who nurtured all beings with compassion like a mother and father, arose with great compassion, desiring to help them. After eating, he dressed properly, surrounded by a group of monks, and entered the city of Shravasti, arriving at the gate of the elder Chandana. At that time, the elders and people of the city, seeing the Tathagata entering the city at an unusual time, knew there must be a reason, perhaps to speak about the past, future, and present. They all followed behind the Tathagata, and together they arrived at the gate of Chandana, where the blind child was. Chandana, hearing that the Tathagata had arrived, immediately came out, bowed his head to the ground, and stood to one side. At that time, the World Honored One, seeing that the crowd had gathered, and also seeing that the elder Chandana had gathered outside the gate, wanted to speak about how miserliness and jealousy lead to immeasurable suffering, and how giving leads to immeasurable blessings. He wanted to help them detach from existence, not cling to the three realms, and guide them towards Nirvana, the path of non-action. At that time, the World Honored One asked the child, 'Are you Nanda?' The child replied, 'Indeed, I am Nanda.' The Buddha asked again, 'Is it Nanda?' He replied to the Buddha, 'Indeed, it is Nanda.' The people in the city, hearing the Buddha and the child asking each other's names, were all astonished.
。「云何難陀長者乃受此形？」爾時世尊，欲與栴檀長者拔地獄苦，除慳貪心安立福田，佛告栴檀香而說偈言：
「昔父今難陀， 慳貪意纏裹， 本不造善行， 遭此眾苦惱。 設當從此終， 當入無擇獄， 成惡眾生室， 系以宿緣強。」
爾時栴檀長者，悲泣墮淚不能自止，頭面禮足前白佛言：「唯愿世尊慈愍見憐拔濟罪根，于如來所得蒙遺福，唯愿世尊！今請佛及比丘僧。」爾時世尊為彼長者默然受請。時世尊明清旦著衣持缽，比丘僧前後圍繞，至彼長者家，各次第坐。長者躬自行水清凈飯食，供養飲食已訖，行清凈水取一小床，在如來前坐欲得聞法。爾時世尊以權方便，漸與長者說微妙法，論講如來深奧之藏，所謂論者，施論戒論生天之論，欲不凈行，淫為穢濁，如是說法不可思議。爾時長者即于座上，諸塵垢盡得法眼凈。長者自察得法見法，分別諸法，得無所畏，即從坐起禮世尊足。「我今于如來受三自歸，歸命佛法僧，自今已后聽為優婆塞，盡形壽不復殺生。」爾時世尊欲呵難陀長者，而說此偈：
「愚者喪財貨， 亦非自為己， 愚者貪財貨， 自沒溝為獄。 如是貪無利， 當知從癡生， 愚為此害賢， 首領分于地。」
愚者喪財貨者，所謂喪者已盡已滅更無有餘，是故說曰，喪財貨也。愚者無智無所覺了，或貯聚財產，不能自食，復不施人，愚中之愚不過此人。人有財貨，一者施與，二者自食。然彼長者自既不食，又不施人
現代漢語譯本：『難陀長者為何會受此果報？』當時，世尊爲了幫助栴檀長者拔除地獄之苦，消除他的慳貪之心，建立福田，便對栴檀香說了偈語： 『過去你的父親就是現在的難陀，他被慳貪的意念所束縛，生前不修善行，所以遭受如此眾多的苦惱。如果他從此死去，必定會墮入無擇地獄，成為惡道眾生的居所，被宿世的因緣所牢牢束縛。』 當時，栴檀長者悲傷哭泣，淚流不止，他跪在佛前，頭面觸地，向佛稟告說：『唯愿世尊慈悲憐憫，拔除我的罪根，使我能在如來這裡得到遺留的福報。唯愿世尊！現在請佛陀和比丘僧接受我的供養。』當時，世尊默然接受了長者的邀請。到了第二天清晨，世尊穿好衣服，拿著缽，比丘僧眾前後圍繞著，來到長者家中，各自按次序坐下。長者親自準備清水和乾淨的飯食，供養飲食完畢后，又準備了清水，取來一張小床，坐在如來面前，想要聽聞佛法。當時，世尊以方便之法，逐漸為長者講述微妙的佛法，論述如來深奧的教義，所講的內容包括佈施的道理、持戒的道理、昇天的道理，以及慾望的不凈，淫慾的污穢，如此說法不可思議。當時，長者當即在座位上，所有塵垢都已消除，得到了清凈的法眼。長者自己觀察到自己已經得法見法，能夠分辨諸法，心中無所畏懼，便從座位上站起來，禮拜世尊的腳。『我現在在如來這裡受三皈依，皈依佛、法、僧，從今以後，我將成為優婆塞，終身不再殺生。』當時，世尊爲了呵斥難陀長者，說了這首偈語： 『愚蠢的人喪失了財物，也不是爲了自己，愚蠢的人貪戀財物，自己陷入溝壑如同地獄。像這樣貪婪而無利，應當知道是從愚癡產生的，愚蠢的人因此而傷害賢人，最終身首異處。』 愚蠢的人喪失財物，所謂喪失，就是已經耗盡、已經滅亡，再也沒有剩餘，所以說喪失財物。愚蠢的人沒有智慧，沒有覺悟，或者積聚財產，自己不能享用，又不佈施給別人，愚蠢之中沒有比這更愚蠢的了。人有財物，要麼佈施給別人，要麼自己享用。然而那位長者自己既不享用，又不佈施給別人。
English version: 'Why did the elder Nanda receive this form?' At that time, the World Honored One, wishing to help the elder Chandana escape the suffering of hell, eliminate his miserly heart, and establish a field of merit, spoke a verse to Chandana: 'Your father of the past is now Nanda, bound by the thoughts of miserliness, not performing good deeds in his life, thus suffering such great distress. If he dies from this, he will surely fall into the Avici Hell, becoming a dwelling place for evil beings, bound by the strong karmic connections of his past lives.' At that time, the elder Chandana wept bitterly, tears flowing uncontrollably. He knelt before the Buddha, his head touching the ground, and said to the Buddha: 'May the World Honored One have compassion and pity, remove the root of my sins, so that I may receive the remaining blessings from the Tathagata. May the World Honored One! Now, I invite the Buddha and the Sangha of monks to accept my offerings.' At that time, the World Honored One silently accepted the elder's invitation. The next morning, the World Honored One put on his robes, took his bowl, and surrounded by the Sangha of monks, arrived at the elder's house, where they sat down in order. The elder personally prepared water and clean food, and after the meal was offered, he prepared clean water, took a small bed, and sat before the Tathagata, desiring to hear the Dharma. At that time, the World Honored One, using skillful means, gradually spoke the subtle Dharma to the elder, discussing the profound teachings of the Tathagata, including the principles of giving, the principles of keeping precepts, the principles of being born in heaven, the impurity of desires, and the filth of lust. Such teachings were inconceivable. At that time, the elder immediately, in his seat, had all defilements removed and obtained the pure Dharma eye. The elder observed himself, having attained the Dharma and seen the Dharma, able to distinguish all dharmas, and having no fear in his heart. He then rose from his seat and bowed at the feet of the World Honored One. 'I now take refuge in the Three Jewels with the Tathagata, taking refuge in the Buddha, the Dharma, and the Sangha. From now on, I will be an Upasaka, and I will not kill for the rest of my life.' At that time, the World Honored One, wishing to rebuke the elder Nanda, spoke this verse: 'The foolish lose their wealth, not even for themselves, the foolish are greedy for wealth, falling into ditches like hell. Such greed is without benefit, know that it arises from ignorance, the foolish harm the wise because of this, their heads will be separated from their bodies on the ground.' The foolish lose their wealth, what is meant by losing is that it is already exhausted, already destroyed, with nothing remaining, therefore it is said to lose wealth. The foolish are without wisdom, without awareness, either accumulating wealth, unable to enjoy it themselves, nor giving it to others, there is no greater foolishness than this. People have wealth, either they give it to others, or they enjoy it themselves. However, that elder neither enjoyed it himself, nor gave it to others.
。自不為己者，慳嫉是也，纏裹心本，不能自解不能自為，愚者貪財貨，愛心染著不能捨離，是故智者去欲而守靜，是故說曰：
「如是貪無利， 當知從癡生，
時諸大會聞佛所說，歡喜而去。
天雨七寶， 猶欲無厭， 樂少苦多， 覺之為賢。
昔佛與頂生王而說此偈。是時，頂生王宮天雨七寶七日七夜，時王臨見心無厭足，貪慾者苦多樂少。是時，彼王游在天上，受天五樂，游四方域快樂無窮，臨知欲命終受無量苦，智者觀察恒防未然，是故說曰，覺者為賢也。
雖有天欲， 惠舍不貪， 樂離恩愛， 三佛弟子。
昔佛在摩頭羅國尼拘類園中。爾時有一比丘，靜室坐禪形不移動，復有毒蛇床下蟠臥，比丘為睡所屈，或低或仰。毒蛇自念：「此人見恐必欲害我。」毒蛇即舉身投擲螫坐禪比丘。比丘命終即生忉利天上，諸天玉女各來衛侍，天子告曰：「汝等諸妹莫近我身，設當近者必犯于戒。」諸女自念：「此天前身，必是沙門，故生此間受天之福。」時諸天女，各執鏡前照，天子見鏡，衣天之服頭串天冠，天自念言：「咄嗟形變！云何吾身舍人形今來生天？」即自悲泣從坐而起，行諸天闕，見諸衛從，有端正者有醜陋者，漸從行至園坐一樹下，端坐思惟求定三昧。池水之中有異類奇鳥，相對悲鳴聲哀響響，鳥形若干形色不同，欲求成道不能得辦
現代漢語譯本：那些不為自己著想的人，是吝嗇和嫉妒的表現，他們被內心的執著束縛，既不能自我解脫，也不能自我成就。愚笨的人貪戀財物，愛心被染污而不能捨棄。因此，有智慧的人會捨棄慾望而保持清靜。所以說： 『如果貪婪無益，應當知道這是從愚癡產生的。』 當時，在場的眾人聽了佛陀的教誨，歡喜地離去。 即使天降七寶，貪慾之心仍然沒有滿足，快樂少而痛苦多，能覺悟到這一點的人才是賢明。 過去，佛陀曾對頂生王說過這首偈語。當時，頂生王的宮殿里連續七天七夜降下七寶，但國王看到后內心仍然沒有滿足，貪慾的人總是苦多樂少。當時，這位國王在天上游玩，享受著天上的五種快樂，在四方遊歷，快樂無窮。但當他知道自己即將命終時，卻遭受了無量的痛苦。有智慧的人總是觀察並防範未然，所以說，能覺悟的人才是賢明。 即使擁有天上的慾望，也要懂得施捨而不貪婪，樂於遠離恩愛，這才是三佛的弟子。 過去，佛陀在摩頭羅國的尼拘類園中。當時，有一位比丘在靜室中坐禪，身體一動不動。又有一條毒蛇盤臥在床下。比丘因為睏倦而昏睡，身體時而低垂，時而仰起。毒蛇心想：『這個人如果看到我，一定會想傷害我。』於是毒蛇就起身撲向坐禪的比丘並咬了他。比丘因此喪命，隨即轉生到忉利天上。眾天女紛紛前來侍奉他。天子告誡她們說：『你們這些姐妹不要靠近我的身體，如果靠近，一定會犯戒。』眾天女心想：『這位天人前世一定是沙門，所以才能轉生到這裡享受天福。』當時，眾天女各自拿著鏡子照他，天子看到鏡中的自己，穿著天上的衣服，頭戴天冠。天子自言自語道：『唉，我的形體竟然改變了！我怎麼捨棄了人身而轉生到天上？』他隨即悲傷地哭泣，從座位上起身，在天宮中行走，看到那些侍衛，有的端正，有的醜陋。他漸漸走到一座園林，坐在一棵樹下，端坐思惟，尋求禪定。池水中有各種奇異的鳥，它們相對悲鳴，聲音哀婉淒涼，鳥的形狀和顏色各不相同，它們想要成就道業，卻無法做到。
English version: Those who do not act for themselves are characterized by stinginess and jealousy. They are bound by their inner attachments, unable to liberate themselves or achieve self-realization. Foolish people are greedy for wealth, their love is tainted and they cannot let go. Therefore, wise people abandon desires and maintain tranquility. Thus it is said: 'If greed is unprofitable, know that it arises from ignorance.' At that time, the assembly, having heard the Buddha's teachings, departed with joy. Even if the heavens rain down seven treasures, the desire for them remains insatiable. There is little joy and much suffering. Those who realize this are wise. In the past, the Buddha spoke this verse to King Topknot. At that time, seven treasures rained down on King Topknot's palace for seven days and seven nights, yet the king's heart remained unsatisfied. Those who are greedy experience much suffering and little joy. At that time, the king was playing in the heavens, enjoying the five heavenly pleasures, traveling in all directions, experiencing boundless joy. But when he knew he was about to die, he suffered immeasurable pain. Wise people always observe and prevent the unforeseen. Therefore, it is said that those who are awakened are wise. Even if one has heavenly desires, one should give generously and not be greedy, and be happy to be free from love and affection. This is what it means to be a disciple of the three Buddhas. In the past, the Buddha was in the Nigrodha Garden in the country of Mathura. At that time, there was a monk who was sitting in meditation in a quiet room, his body motionless. There was also a poisonous snake coiled under the bed. The monk, overcome by drowsiness, would sometimes slump and sometimes lean back. The snake thought, 'If this person sees me, he will surely want to harm me.' So the snake rose up and bit the meditating monk. The monk died and was immediately reborn in the Trayastrimsha Heaven. The heavenly maidens came to serve him. The heavenly son warned them, 'You sisters must not come near my body, for if you do, you will surely break the precepts.' The heavenly maidens thought, 'This heavenly being must have been a Shramana in his previous life, so he was reborn here to enjoy heavenly blessings.' At that time, the heavenly maidens each held up a mirror to him. The heavenly son saw himself in the mirror, wearing heavenly clothes and a heavenly crown. The heavenly son said to himself, 'Alas, my form has changed! How did I abandon my human form and come to be reborn in heaven?' He then wept sadly, rose from his seat, and walked through the heavenly palace, seeing the attendants, some handsome and some ugly. He gradually walked to a garden and sat under a tree, sitting in meditation, seeking samadhi. In the pond, there were various strange birds, crying sadly to each other, their voices mournful and desolate. The birds were of various shapes and colors. They wanted to achieve enlightenment, but could not do so.
。是時，天子盡其天壽，從三十三天至閻浮利，到世尊所，頭面禮足叉手向佛，以偈問義：
「天女無數眾， 侍衛有醜陋， 後園名迷惑， 何由而拔濟？
「然我，世尊！竟不見諦而取命終，雖生為天受天之福，福盡還入泰山地獄，如是流轉無有窮已。如今處窮所向無趣，唯憑如來當見愍念。」是時，世尊以偈報曰：
「道名直一向， 彼方名無畏， 車名無曲戾， 觀法所成就。」
爾時天子聞佛所說，即于坐上諸塵垢盡得法眼凈。爾時天子歡喜踴躍不能自勝，繞佛七匝作禮而去。爾時世尊觀察此義尋究本末，示現大明，亦使正法久存於世，在大眾中而說此偈：
「雖有天欲， 惠舍不貪， 樂離恩愛， 三佛弟子。」
爾時眾會聞佛所說，歡喜而去。
眾山盡為金， 猶如鐵圍山， 此猶無厭足， 唯聖能覺知。
爾時世尊亦與頂生而說此偈。未斷欲之人，意所規郭境界方域，得一復念一，意貪無厭足。彼頂生王由貪著故，山中大者莫過此鐵圍，盡化為金彌滿世界，猶無厭足也。
不觀苦原本， 愛生焉能別？ 解知世愛刺， 進意修學戒。
不觀苦原本者，諸有眾生奔趣四方經歷險難，或遇虎狼盜賊、毒虺惡鬼、荊棘深林無人軌跡，或遇刀劍所見屠割，復入大海遭諸眾難，或遇暴風回波曲折傷壞大船，或遇黑山鬼魅墮羅剎界。由此因緣，是故說曰，不觀苦原本也。愛生焉能別者，皆由貪慾展轉相生也
現代漢語譯本：當時，天子壽命將盡，從三十三天降臨到閻浮提，來到世尊所在之處，以頭面禮拜佛足，合掌向佛，用偈語詢問佛法要義： 『無數天女侍奉，其中也有醜陋的，後花園名為迷惑，如何才能從中解脫？』 『世尊！我竟然沒有領悟真諦就將命終，雖然生為天人享受天福，但福報享盡仍將墮入泰山地獄，如此流轉沒有窮盡。如今身處困境，無所適從，唯有仰仗如來慈悲憐憫。』 當時，世尊用偈語回答說： 『道名為直，指向一方，彼方名為無畏，車名為無曲，觀察佛法所成就。』 當時，天子聽聞佛所說，當即在座位上，所有塵垢盡除，獲得清凈法眼。當時，天子歡喜踴躍，不能自已，繞佛七匝，禮拜而去。當時，世尊觀察此義，追究本末，示現大光明，也使正法長久存於世，在大眾中說了這首偈語： 『雖有天界之慾，施捨而不貪戀，樂於遠離恩愛，是三佛弟子。』 當時，在場大眾聽聞佛所說，歡喜而去。 眾山都變成金子，猶如鐵圍山一般，這仍然無法滿足貪慾，只有聖人才能覺知。 當時，世尊也對頂生王說了這首偈語。沒有斷除慾望的人，心中所規劃的境界和地域，得到一個又想著下一個，貪慾沒有滿足的時候。那頂生王因為貪著的緣故，山中最大的莫過於這鐵圍山，全部化為黃金，充滿世界，仍然沒有滿足。 不觀察痛苦的根源，愛慾產生又怎能分辨？瞭解世間愛慾的刺痛，精進修習戒律。 不觀察痛苦的根源，是指所有眾生奔波四方，經歷險難，或者遇到虎狼盜賊、毒蛇惡鬼、荊棘深林無人軌跡，或者遇到刀劍砍殺，又進入大海遭遇各種災難，或者遇到暴風回波，曲折損壞大船，或者遇到黑山鬼魅，墮入羅剎界。因為這些因緣，所以說，不觀察痛苦的根源。愛慾產生又怎能分辨，都是因為貪慾輾轉相生。
English version: At that time, the celestial being's lifespan was coming to an end. He descended from the Thirty-Three Heavens to Jambudvipa and arrived at the place where the World Honored One was. He bowed his head to the Buddha's feet, clasped his hands, and asked the meaning of the Dharma in verse: 'Countless celestial maidens serve, some of whom are ugly. The rear garden is called 'Confusion.' How can one be liberated from it?' 'World Honored One! I am about to die without having realized the truth. Although I was born as a celestial being and enjoyed celestial blessings, when those blessings are exhausted, I will still fall into the Tai Mountain hell. Such is the cycle of endless transmigration. Now I am in a desperate situation, with nowhere to turn. I can only rely on the Tathagata's compassion and pity.' At that time, the World Honored One replied in verse: 'The path is called straight, pointing in one direction. That direction is called fearless. The vehicle is called without crookedness. It is achieved by observing the Dharma.' At that time, the celestial being heard what the Buddha said, and immediately, while still seated, all defilements were removed, and he obtained the pure Dharma eye. At that time, the celestial being was overjoyed and could not contain himself. He circled the Buddha seven times, bowed, and departed. At that time, the World Honored One observed this meaning, investigated its origin and end, manifested great light, and also caused the Right Dharma to endure in the world. Among the assembly, he spoke this verse: 'Though there are celestial desires, give without greed, delight in leaving love and affection, these are the disciples of the Three Buddhas.' At that time, the assembly heard what the Buddha said and departed joyfully. All the mountains turned to gold, like the Iron Ring Mountains. Yet, this still cannot satisfy greed. Only the sages can understand this. At that time, the World Honored One also spoke this verse to King Top-Born. Those who have not severed their desires, the realms and territories they plan in their minds, having obtained one, they think of another. Their greed is never satisfied. Because of his greed, King Top-Born, the largest mountain being the Iron Ring Mountain, turned it all into gold, filling the world, yet he was still not satisfied. If one does not observe the root of suffering, how can one distinguish the arising of love? Understanding the thorns of worldly love, one should diligently cultivate the precepts. Not observing the root of suffering refers to all sentient beings who rush about in all directions, experiencing dangers and difficulties, encountering tigers, wolves, thieves, poisonous snakes, evil ghosts, thorny forests with no human traces, or being cut by swords, or entering the sea and encountering various disasters, or encountering storms and waves, causing ships to be damaged, or encountering black mountain ghosts, falling into the realm of Rakshasas. Because of these causes, it is said, 'not observing the root of suffering.' How can one distinguish the arising of love? It is all because of the mutual arising of greed.
。解知世愛刺者，結使亦名為刺，四大亦名為刺，人有此二刺，不離生死受諸苦惱。刺者亦名愛刺，亦名見刺。進意修學戒者，進名為智，演說幽奧，舍非就是，智慧成就。
◎出曜經卷第四
出曜經卷第五
◎愛品第三
夫人無止觀， 多欲觀清凈， 倍增生愛著， 縛結遂固深。
夫人無止觀者，如有人不善觀，染著身心纏裹不解，于其中間不能思惟善法，是故說曰，夫人無止觀，不得至於道。多欲觀清凈者，或有眾生，染著于欲不染著于結，或有染著于結不染著于欲，或有亦染著于欲亦染著于結，或有不染著于結亦不染著于欲。云何眾生染著于欲不染著于結？於是有人，初習於欲，后更不犯，是謂染著于欲不染著于結。或復有人數數習結而不去離，是謂習結不習欲。云何亦習結亦習欲？或有眾生數數習欲亦習結，是謂習欲亦習結。云何亦不習欲亦不習結？或有眾生，恩愛意斷不著世累，亦不專意數數習近。或復有人從頭至足，觀身萬物，計齒白凈手爪殊妙發紺青色，于中起想不能捨離，遂增愛根，縛結轉復堅固，為諸結所縛。今當引喻，智者以譬喻自解。猶如有人，而被二系：一者革索，二者龍鬚索。將至火邊，以火炙之，革索便急、龍鬚索緩；若將入水，革索便緩、龍鬚索急。未斷欲眾生亦復如是，為二縛所繫。云何為二縛？一者愛縛，二者見結。或時眾生思惟不凈觀，愛結便緩、見結便急。有時眾生思惟安般守意，見結便緩、愛結便急。是故說縛結遂固深
現代漢語譯本：瞭解世間愛慾的根源，『結使』也被稱為『刺』，『四大』也被稱為『刺』。人若有這兩種『刺』，就無法脫離生死，遭受各種苦惱。『刺』也稱為『愛刺』，也稱為『見刺』。精進修習戒律的人，『精進』就是智慧，能闡述深奧的道理，捨棄錯誤的，選擇正確的，從而成就智慧。 現代漢語譯本：夫人如果沒有止觀，卻貪求清凈，就會倍增愛慾執著，束縛的結使就會更加牢固和深入。 現代漢語譯本：夫人如果沒有止觀，就像有些人不善於觀察，執著于身心，被纏繞而無法解脫，不能從中思考善法，所以說，夫人沒有止觀，就不能到達真理。『多欲觀清凈』，有些眾生，執著于慾望而不執著于結使，有些執著于結使而不執著于慾望，有些既執著于慾望也執著于結使，有些既不執著于結使也不執著于慾望。什麼是眾生執著于慾望而不執著于結使？有些人，最初習慣於慾望，後來不再犯，這就是執著于慾望而不執著于結使。有些人屢次習結而不去除，這就是習結而不習欲。什麼是既習結又習欲？有些人屢次習欲也習結，這就是習欲也習結。什麼是不習欲也不習結？有些人，恩愛之意斷絕，不執著於世俗的牽累，也不專心屢次親近。有些人從頭到腳觀察身體，認為牙齒潔白，手爪殊妙，頭髮紺青，從中產生執著而不能捨離，於是增長愛慾的根源，束縛的結使更加堅固，被各種結使所束縛。現在用比喻來說明，智者用比喻來理解自己。就像有人被兩條繩索束縛：一條是皮革繩索，一條是龍鬚繩索。將他帶到火邊，用火烤，皮革繩索就收緊，龍鬚繩索就鬆緩；如果帶到水邊，皮革繩索就鬆緩，龍鬚繩索就收緊。沒有斷除慾望的眾生也是如此，被兩種束縛所繫。什麼是兩種束縛？一是愛慾的束縛，二是見解的束縛。有時眾生思維不凈觀，愛慾的束縛就鬆緩，見解的束縛就收緊。有時眾生思維安般守意，見解的束縛就鬆緩，愛慾的束縛就收緊。所以說，束縛的結使就會更加牢固和深入。
English version: Understanding the origin of worldly desires, 'kleshas' are also called 'thorns,' and the 'four great elements' are also called 'thorns.' If a person has these two 'thorns,' they cannot escape birth and death and suffer various afflictions. 'Thorns' are also called 'desire thorns' and 'view thorns.' Those who diligently practice precepts, 'diligence' is wisdom, which can explain profound principles, abandon the wrong, choose the right, and thus achieve wisdom. English version: If a person lacks cessation and contemplation, yet seeks purity, their attachment to desires will increase, and the bonds of fetters will become more firm and deep. English version: If a person lacks cessation and contemplation, it is like someone who is not good at observing, clinging to their body and mind, being entangled and unable to break free, and unable to contemplate good dharma. Therefore, it is said that a person without cessation and contemplation cannot reach the truth. 'Observing purity with many desires' means that some beings are attached to desires but not to fetters, some are attached to fetters but not to desires, some are attached to both desires and fetters, and some are attached to neither fetters nor desires. What does it mean for a being to be attached to desires but not to fetters? Some people, initially accustomed to desires, later do not commit them again; this is called being attached to desires but not to fetters. Some people repeatedly practice fetters without removing them; this is called practicing fetters but not desires. What does it mean to practice both fetters and desires? Some beings repeatedly practice both desires and fetters; this is called practicing both desires and fetters. What does it mean to practice neither desires nor fetters? Some beings, having severed the intention of love and affection, do not cling to worldly burdens, nor do they focus on repeatedly approaching them. Some people observe their bodies from head to toe, considering their teeth white, their nails beautiful, and their hair dark blue, and from this, they develop attachment and cannot let go, thus increasing the root of desire, and the bonds of fetters become more firm, and they are bound by various fetters. Now, let's use an analogy; the wise understand themselves through analogies. It is like someone being bound by two ropes: one is a leather rope, and the other is a dragon whisker rope. If they are brought near a fire, the leather rope tightens, and the dragon whisker rope loosens; if they are brought near water, the leather rope loosens, and the dragon whisker rope tightens. Beings who have not severed desires are also like this, bound by two fetters. What are the two fetters? One is the fetter of desire, and the other is the fetter of views. Sometimes, when beings contemplate impurity, the fetter of desire loosens, and the fetter of views tightens. Sometimes, when beings contemplate mindfulness of breathing, the fetter of views loosens, and the fetter of desire tightens. Therefore, it is said that the bonds of fetters become more firm and deep.
。
若有樂止觀， 專意念不凈， 愛此便得除， 如是消滅結。
若有樂止觀者，若使有人樂舍觀不善、思惟善觀，恒常親近修學，不離繫念，在前修行不凈念，自校計前所意著，發毛爪齒從頭至足，皆是我所。后復思惟穢污不凈，三十六物無可貪者，一一分別，尋得不凈觀，身觀身意止內外意法也。愛此便得除者，以慧證盡證而除去愛。思惟不凈者，便能去愛著，亦不能縛著，永棄諸結，更不習近，是故說曰，如是消滅結也。
以欲網自弊， 以愛蓋自覆， 自恣縛于獄， 如魚入于獄， 為老死所伺， 若犢求母乳。
以欲網自弊者，網者覆弊人目損智不明，不能出要至無為道，網者不能專意思惟校計，以無明自覆弊。以愛蓋自覆者，以愛自纏裹求出無期，猶如剛火灰覆不現，無智之士，以腳蹈踐燒足乃覺。愛所覆蓋亦復如是，猶如刀劍仰向，無目之士，以手把持即自被傷。諸眾生類亦復如是，以愛結自覆，不觀善不善法，緣是興起憂悲苦惱，輪轉生死不離五道，是故說曰，以愛蓋自覆也。自恣縛于獄者，諸有自恣不順正教，為愛縛所縛；不自恣者，便離於縛。如魚入于獄者，猶如魚獵執羅網捕魚，以入羅網無有出期。此眾生類亦復如是，舍于善法，習於穢濁，不要之道，如來說法，時會眾生大眾之中，有如魚入于獄求出無有期。此眾生類亦復如是，為愛結所纏，不能得至泥洹無為之道，時彼獵人聞佛說頌，各自驚愕：「如來說法，不為餘人正為我等
現代漢語譯本：如果有人喜歡修習止觀，就應該專心致志地觀想不凈。這樣就能去除貪愛，從而消滅煩惱的束縛。 現代漢語譯本：如果有人喜歡修習止觀，如果有人喜歡捨棄不善的觀察，而思考善的觀察，經常親近修學，不離繫念，在前面修行不凈觀，自己校正計算之前所執著的，頭髮、指甲、牙齒，從頭到腳，都認為是『我』的。之後又思考這些都是污穢不凈的，三十六種不凈之物沒有什麼值得貪戀的，一一分別觀察，就能得到不凈觀，這是身觀身，意止內外意法。『愛此便得除』的意思是，用智慧證悟，徹底去除貪愛。思考不凈，就能去除貪著，也不會被束縛，永遠拋棄各種煩惱，不再接近，所以說，『如是消滅結』。 現代漢語譯本：被慾望的網所矇蔽，被貪愛的覆蓋所遮蔽，放縱自己被束縛在牢獄中，就像魚兒進入牢獄一樣，被衰老和死亡所伺機，就像小牛犢尋找母乳一樣。 現代漢語譯本：『以欲網自弊』的意思是，網會矇蔽人的眼睛，損害智慧，使人不明事理，不能出離到達無為之道。網使人不能專心思考計算，被無明所矇蔽。『以愛蓋自覆』的意思是，被愛纏繞，求出無期，就像剛燃的火被灰覆蓋，不顯現出來，沒有智慧的人，用腳踩踏，燒到腳才覺察。被愛覆蓋也是這樣，就像刀劍向上，沒有眼睛的人，用手去抓就會被傷到。眾生也是這樣，被愛結覆蓋，不觀察善與不善的法，因此產生憂愁悲傷苦惱，在生死中輪轉，不能脫離五道，所以說，『以愛蓋自覆』。『自恣縛于獄』的意思是，那些放縱自己不順從正教的人，被愛的束縛所捆綁；不放縱自己的人，就能脫離束縛。『如魚入于獄』的意思是，就像漁夫用網捕魚，魚進入網中就沒有出來的機會。眾生也是這樣，捨棄善法，學習污穢，不要的道路，如來說法時，在會眾中，就像魚進入牢獄，求出無期。眾生也是這樣，被愛結纏繞，不能到達涅槃無為之道。當時，那些獵人聽到佛陀說這首偈頌，各自驚愕：『如來說法，不是爲了其他人，正是爲了我們！』
English version: If one delights in practicing cessation and contemplation, one should focus intently on contemplating impurity. By doing so, one can eliminate craving and thus extinguish the bonds of affliction. English version: If one delights in practicing cessation and contemplation, if one delights in abandoning the observation of unwholesome things and contemplates wholesome observations, constantly drawing near to study and practice, not departing from mindfulness, practicing the contemplation of impurity in the beginning, self-examining and calculating what one was previously attached to, hair, nails, teeth, from head to toe, all considered to be 『mine』. Afterwards, one contemplates that these are all filthy and impure, the thirty-six impure things have nothing worth craving, observing each one separately, one can attain the contemplation of impurity, this is observing the body in the body, the mind stopping the internal and external mental dharmas. 『Eliminating craving by this』 means, using wisdom to realize and completely remove craving. Contemplating impurity, one can remove attachment, and will not be bound, forever abandoning all afflictions, no longer drawing near, therefore it is said, 『Thus extinguishing the bonds of affliction.』 English version: Being blinded by the net of desire, being covered by the veil of craving, indulging oneself and being bound in prison, like a fish entering prison, being watched by old age and death, like a calf seeking its mother's milk. English version: 『Being blinded by the net of desire』 means, the net blinds people's eyes, damages wisdom, making them unclear about things, unable to escape and reach the unconditioned path. The net makes people unable to focus on thinking and calculating, being blinded by ignorance. 『Being covered by the veil of craving』 means, being entangled by craving, seeking escape without end, like a newly lit fire covered by ash, not appearing, a person without wisdom, stepping on it with their foot, only realizing when their foot is burned. Being covered by craving is also like this, like a sword pointing upwards, a person without eyes, grabbing it with their hand will be injured. Sentient beings are also like this, being covered by the bonds of craving, not observing wholesome and unwholesome dharmas, therefore giving rise to sorrow, grief, and suffering, revolving in birth and death, unable to escape the five paths, therefore it is said, 『Being covered by the veil of craving』. 『Indulging oneself and being bound in prison』 means, those who indulge themselves and do not follow the correct teachings, are bound by the bonds of craving; those who do not indulge themselves, can escape the bonds. 『Like a fish entering prison』 means, like a fisherman using a net to catch fish, once the fish enters the net, there is no chance of escape. Sentient beings are also like this, abandoning wholesome dharmas, learning defilements, unnecessary paths, when the Tathagata teaches the Dharma, in the assembly, it is like a fish entering prison, seeking escape without end. Sentient beings are also like this, being entangled by the bonds of craving, unable to reach Nirvana, the unconditioned path. At that time, those hunters, hearing the Buddha speak this verse, were each astonished: 『The Tathagata teaches the Dharma, not for others, but precisely for us!』
。」各自悔責，改所修習更不為惡，是故說曰，猶魚入于獄。諸佛常所說法，接有緣眾生不唐舉義，猶如醫師，審病根原，而後授藥。是時師瞻知病輕重，相顏視色然後授藥，當授藥時，不增不減處中瞻視。所以然者，恐病不除。諸佛世尊為人說法亦復如是，觀察眾人心意所趣，知病輕重然後說法，使得開解，心無減少要處中說，除諸結使。觀眾生心，須一偈者便說一偈，須五句者與說五句，須一句半者與說一句半。爾時世尊觀察獵者意故，說斯偈，其中自恣放逸意者，便與說此，為老死所伺，如犢求母乳也，猶如新生犢子，其心終不離母。此眾生類亦復如是，為老死所追，如影隨形。若利根眾生善察分別，便得離此眾患苦惱，增益善本；若鈍根眾生不作此觀，則無所成。是故說曰，為老死所伺，如犢求母乳。
意如放逸者， 猶如摩樓樹， 在在處處游， 如猿游求果。
意如放逸者，若剎利長者居士、比丘比丘尼優婆塞優婆夷，少壯處中長老，未至於道者，意增于放逸，增愛慾根，如摩樓樹初生，為葛藤所纏，長便枯死。愛慾之意亦如是，使諸眾生根本燋盡，是故說曰，猶如摩樓樹。在在處處游者，地獄餓鬼畜生流轉五趣猶如壞輪，是故說曰，在在處處游。如猿游求果者，猶如獼猴求諸果蓏，從樹至樹，從林至林，是故說曰，如猿游求果。
夫從愛潤澤， 思想為滋蔓， 愛慾深無底， 老死是用增
現代漢語譯本：他們各自責備自己，改正所修習的，不再作惡。所以說，就像魚進入了魚網。諸佛經常說法，接引有緣眾生，不會徒勞無功，就像醫生一樣，先仔細檢查病根，然後才給藥。這時，醫生會觀察病情的輕重，看看病人的臉色，然後才給藥。給藥時，不會多也不會少，而是恰到好處地觀察。之所以這樣做，是爲了防止疾病無法根除。諸佛世尊為人說法也是如此，觀察眾人的心意所向，瞭解病情的輕重，然後才說法，使他們開悟，心中沒有減少，而是恰到好處地說，去除各種煩惱。觀察眾生的心，需要一偈就說一偈，需要五句就說五句，需要一句半就說一句半。當時，世尊觀察獵人的心意，所以說了這首偈。其中，對於那些放縱自己的人，就對他們說，『被老死所追逐，就像小牛尋找母乳一樣』。就像剛出生的小牛，它的心始終不離開母親。這些眾生也是如此，被老死追逐，就像影子跟隨身體一樣。如果根基好的眾生能夠善於觀察分辨，就能脫離這些眾多的憂患苦惱，增長善根；如果根基遲鈍的眾生不這樣觀察，就一無所成。所以說，『被老死所追逐，就像小牛尋找母乳一樣』。 心意放縱的人，就像摩樓樹一樣，到處遊蕩，就像猿猴遊蕩尋找果實。 心意放縱的人，無論是剎帝利、長者、居士、比丘、比丘尼、優婆塞、優婆夷，無論是年輕人、中年人還是老年人，只要沒有達到道，心意就會更加放縱，增長愛慾的根，就像摩樓樹剛生長時，被葛藤纏繞，長大后就會枯死。愛慾的心意也是如此，使眾生的根本枯竭。所以說，『就像摩樓樹一樣』。到處遊蕩，就像在地獄、餓鬼、畜生等五道中輪迴，就像壞了的輪子一樣。所以說，『到處遊蕩』。就像猿猴遊蕩尋找果實，就像獼猴尋找各種果實，從一棵樹到另一棵樹，從一片森林到另一片森林。所以說，『就像猿猴遊蕩尋找果實』。 從愛慾的滋潤開始，思想就會蔓延，愛慾深不見底，老死因此而增長。
English version: They each blamed themselves, corrected what they had practiced, and no longer did evil. Therefore, it is said, 'like fish entering a net.' The Buddhas constantly preach the Dharma, receiving sentient beings with karmic connections, not in vain, just like a doctor who first carefully examines the root of the illness and then gives medicine. At this time, the doctor will observe the severity of the illness, look at the patient's complexion, and then give medicine. When giving medicine, it will not be too much or too little, but just right. The reason for doing so is to prevent the disease from not being eradicated. The Buddhas and World Honored Ones also preach the Dharma in this way, observing the direction of people's minds, understanding the severity of their illnesses, and then preaching the Dharma, enabling them to be enlightened, without diminishing anything in their hearts, but speaking appropriately, removing all kinds of afflictions. Observing the minds of sentient beings, if one verse is needed, then one verse is spoken; if five sentences are needed, then five sentences are spoken; if one and a half sentences are needed, then one and a half sentences are spoken. At that time, the World Honored One observed the hunter's intention, so he spoke this verse. Among them, for those who indulge themselves, he said to them, 'pursued by old age and death, like a calf seeking its mother's milk.' Just like a newborn calf, its heart never leaves its mother. These sentient beings are also like this, pursued by old age and death, like a shadow following the body. If sentient beings with good roots can observe and discern well, they can escape these many worries and sufferings, and increase their good roots; if sentient beings with dull roots do not observe in this way, they will achieve nothing. Therefore, it is said, 'pursued by old age and death, like a calf seeking its mother's milk.' Those whose minds are unrestrained are like the Malou tree, wandering everywhere, like monkeys wandering in search of fruit. Those whose minds are unrestrained, whether they are Kshatriyas, elders, householders, monks, nuns, laymen, or laywomen, whether they are young, middle-aged, or old, as long as they have not attained the Way, their minds will become more unrestrained, increasing the roots of desire, just like when the Malou tree first grows, it is entangled by vines, and when it grows up, it will wither and die. The mind of desire is also like this, causing the roots of sentient beings to wither. Therefore, it is said, 'like the Malou tree.' Wandering everywhere, like being in the cycle of the five realms of hell, hungry ghosts, and animals, like a broken wheel. Therefore, it is said, 'wandering everywhere.' Like monkeys wandering in search of fruit, like monkeys searching for various fruits, from one tree to another, from one forest to another. Therefore, it is said, 'like monkeys wandering in search of fruit.' From the nourishment of desire, thoughts will spread, desire is deep and bottomless, and old age and death will therefore increase.
。
夫從愛潤澤者，此愛流溢，如泉出水漏，諸色聲香味細滑法，憶本所造五樂自娛，是故說曰，夫從愛潤澤。夫為潤澤，酥麻膏油不為潤澤，如此所潤，可以灰土澡盡除去膏油。愛慾潤澤者，唯有諸佛世尊出現於世，以智慧刀乃能割斷，是故說曰，愛為潤澤。思想為滋蔓者，火之熾熱不過於思想，火所燒瘡可以藥療，思想火被燒不可療治。若有殺父殺母、不與取淫逸，作眾罪過，諸佛世尊所不能療治，是故說曰，思想為滋蔓。老死是用增者，生有分身憂，老有四百四病痛，死有刀風惱，是故說曰，老死是用增。
眾生愛纏裹， 猶兔在於罝， 為結使所纏， 數數受苦惱。
眾生愛纏裹者，愛恒在前導，流轉生死不得出三界。猶兔在於罝者，猶如兔在罝網，馳走東西無有出要。此眾生類亦復如是，為愛迷惑流轉生死，周旋五道沉溺四流。為結使所纏者，此眾生類，為愛系所纏，不能離生死，愚者受苦，愚者心口意行皆非真正不別善惡，受于地獄餓鬼畜生形，是故說曰，數數受苦惱也。
眾生為愛使， 染著三有中， 方便求解脫， 須權乃得出。
眾生為愛使者，為使所使，為結所結，為縛所縛，是故說曰，眾生為愛所使。染著三有者，欲有、色有、無色有，是故說曰，染著三有中。方便求解脫者，云何求方便？欲使、有使、無明使、見使，如此眾生染著諸使，云何得免生死苦惱？猶如兩牛共一軛，有人隨後捶，豈得不挽重
現代漢語譯本 『夫從愛潤澤』，這是因為愛像泉水一樣流溢，使人沉溺於各種美好的聲色香味觸法，回憶過去所享受的五種感官之樂，因此說『夫從愛潤澤』。如果說『夫為潤澤』，那麼酥油、麻油等都不能算是潤澤，因為這些潤澤可以用灰土洗凈除去。真正的愛慾潤澤，只有佛陀出現於世，才能用智慧之刀將其斬斷，所以說『愛為潤澤』。『思想為滋蔓』，思想的熾熱勝過火焰，火焰造成的燒傷可以用藥物治療，而思想之火造成的傷害卻無法治癒。如果有人犯下殺父殺母、偷盜、淫亂等罪行，佛陀也無法救治，所以說『思想為滋蔓』。『老死是用增』，出生時有分身之憂，衰老時有四百四種疾病的痛苦，死亡時有刀風的折磨，所以說『老死是用增』。 眾生被愛纏繞，就像兔子被困在網中，被煩惱束縛，不斷遭受痛苦。 『眾生愛纏裹』，是因為愛始終在前引導，使眾生在生死輪迴中無法脫離三界。『猶兔在於罝』，就像兔子被困在網中，無論向哪個方向逃跑都無法脫身。眾生也是如此，被愛迷惑，在生死輪迴中流轉，沉溺於五道，沉淪於四種煩惱之流。『為結使所纏』，眾生被愛的束縛所纏繞，無法脫離生死，愚昧的人遭受痛苦，他們的身口意行為都不真實，不能分辨善惡，因此會墮入地獄、餓鬼、畜生道，所以說『數數受苦惱』。 眾生被愛驅使，執著於三界，想要尋求解脫，必須藉助方便法門才能脫離。 『眾生為愛使』，是被慾望所驅使，被煩惱所束縛，被執著所捆綁，所以說『眾生為愛所使』。『染著三有』，是指欲界、色界、無色界，所以說『染著三有中』。『方便求解脫』，如何尋求方便？慾望的驅使、存在的驅使、無明的驅使、見解的驅使，眾生被這些驅使所束縛，如何才能擺脫生死的痛苦？就像兩頭牛共用一個軛，有人在後面鞭打，它們怎麼能不拉重物呢？
English version 'The husband is nourished by love,' this is because love flows like a spring, causing people to indulge in various beautiful sights, sounds, smells, tastes, and tactile sensations, recalling the five sensory pleasures they have enjoyed in the past. Therefore, it is said, 'The husband is nourished by love.' If it is said that 'the husband is nourished,' then ghee, sesame oil, etc., cannot be considered nourishment, because these nourishments can be washed away with ash and dirt. True nourishment of desire can only be severed by the wisdom-knife of the Buddha when he appears in the world. Therefore, it is said, 'Love is nourishment.' 'Thought is a creeper,' the heat of thought surpasses that of fire. Burns caused by fire can be treated with medicine, but the damage caused by the fire of thought cannot be healed. If someone commits crimes such as killing their father or mother, stealing, or engaging in sexual misconduct, the Buddha cannot save them. Therefore, it is said, 'Thought is a creeper.' 'Old age and death are increased by use,' at birth there is the worry of separation, in old age there are the pains of four hundred and four diseases, and at death there is the torment of the wind of the knife. Therefore, it is said, 'Old age and death are increased by use.' Beings are entangled by love, just like a rabbit caught in a net, bound by afflictions, constantly suffering. 'Beings are entangled by love,' because love always leads the way, causing beings to be unable to escape the three realms in the cycle of birth and death. 'Like a rabbit in a snare,' just like a rabbit caught in a net, unable to escape no matter which way it runs. Beings are also like this, deluded by love, wandering in the cycle of birth and death, sinking into the five paths, and drowning in the four streams of affliction. 'Bound by fetters,' beings are entangled by the bonds of love, unable to escape birth and death. The foolish suffer, their actions of body, speech, and mind are not true, they cannot distinguish between good and evil, and therefore they fall into the realms of hell, hungry ghosts, and animals. Therefore, it is said, 'Constantly suffering.' Beings are driven by love, attached to the three realms of existence, and in order to seek liberation, they must rely on skillful means to escape. 'Beings are driven by love,' they are driven by desires, bound by afflictions, and tied by attachments. Therefore, it is said, 'Beings are driven by love.' 'Attached to the three realms,' refers to the realm of desire, the realm of form, and the formless realm. Therefore, it is said, 'Attached to the three realms.' 'Seeking liberation through skillful means,' how to seek skillful means? The driving force of desire, the driving force of existence, the driving force of ignorance, the driving force of views. Beings are bound by these driving forces, how can they escape the suffering of birth and death? It is like two oxen sharing a yoke, and someone is whipping them from behind, how can they not pull the heavy load?
。此眾生類亦復如是，以四流為重，安處四軛，豈得免生老死病也？須權乃得出者，以求方便與父母兄弟宗親和同，無常對至，各自離別，是故說曰，為生老病死所逼，須權乃得出。諸有眾生欲愛未盡，恒有生老病死追在於后。欲愛已盡者，無復生老病死，是故說曰，生老病死須權乃得出。
若能滅彼愛， 三有無復愛， 比丘已離愛， 寂滅歸泥洹。
若能滅彼愛者，愛之為病眾苦湊集，諸天世人所見嘆譽，是故說曰，若能滅彼愛。三有無復愛者，已除愛、已除熱、已除眾惱、已除去愁憂。三有者，欲有、色有、無色有。是故說曰，三有無復愛。比丘已離愛者，諸有愛所纏所裹所持，比丘破諸結使是名為比丘，著弊衣持缽亦名為比丘，是故說曰，比丘已離愛。寂滅歸泥洹，亦無是意處，是不受是都無想著，是故歸泥洹，亦無結使影，亦無更生影，是故說曰，寂滅歸泥洹。
以為愛忍苦， 貪慾著世間， 憂患日夜長， 莚如蔓草生。
以為愛忍苦者，諸有心趣不能去離，多諸患害，無處不染著，是故說曰，以為愛忍苦。貪慾著世間者，難捨難離懷抱不忘。世間者，五陰亦名世間，受盛亦名世間，是故說曰，貪慾著世間。憂患日夜長者，常有憂患、有熱惱、有疾痛。今引譬喻，智者以譬喻自解。莚如蔓草日，莚如蔓草生。
人為恩愛惑， 不能捨情慾， 如是憂愛多， 潺潺盈于池
現代漢語譯本：這些眾生也是如此，被四種流（欲流、有流、見流、無明流）所束縛，安處於四種軛（欲軛、有軛、見軛、無明軛）之中，怎麼可能免除生老病死呢？必須要有方便法門才能從中解脫，爲了尋求方便法門，與父母兄弟宗親和睦相處，當無常到來時，各自離散，所以說，是被生老病死所逼迫，必須要有方便法門才能從中解脫。那些慾望之愛沒有斷盡的眾生，總是被生老病死追逐在後。慾望之愛已經斷盡的眾生，就不會再有生老病死，所以說，生老病死必須要有方便法門才能從中解脫。 如果能夠滅除那愛慾，就不會再有三有之愛，比丘已經遠離愛慾，寂滅歸於涅槃。 如果能夠滅除那愛慾，愛慾就像疾病一樣，各種痛苦都會聚集而來，即使是天人和世人所讚歎的，也是如此，所以說，如果能夠滅除那愛慾。三有不再有愛慾，是指已經除去了愛慾、除去了熱惱、除去了各種煩惱、除去了憂愁。三有是指欲有、色有、無色有。所以說，三有不再有愛慾。比丘已經遠離愛慾，是指那些被愛慾所纏繞、所包裹、所束縛的，比丘破除了各種結使，這樣才稱為比丘，穿著破舊的衣服，拿著缽，也稱為比丘，所以說，比丘已經遠離愛慾。寂滅歸於涅槃，是指沒有執著，不接受任何事物，沒有任何想法，所以歸於涅槃，也沒有結使的影子，也沒有再次出生的影子，所以說，寂滅歸於涅槃。 因為愛慾而忍受痛苦，貪戀執著於世間，憂愁和患難日夜增長，就像蔓草一樣不斷生長。 因為愛慾而忍受痛苦，是指那些心意執著于愛慾，不能離開，有很多禍患，沒有一處不被染著，所以說，因為愛慾而忍受痛苦。貪戀執著於世間，是指難以捨棄，難以離開，心中無法忘懷。世間是指五陰，也稱為世間，受盛也稱為世間，所以說，貪戀執著於世間。憂愁和患難日夜增長，是指常常有憂愁、有熱惱、有疾病和痛苦。現在用譬喻來說明，智者通過譬喻來理解。就像蔓草一樣，不斷生長。 人們被恩愛所迷惑，不能捨棄情慾，像這樣憂愁和愛慾就會增多，像池塘里的水一樣不斷盈滿。
English version: These sentient beings are also like this, burdened by the four streams (the stream of desire, the stream of becoming, the stream of views, and the stream of ignorance), dwelling in the four yokes (the yoke of desire, the yoke of becoming, the yoke of views, and the yoke of ignorance), how can they escape birth, old age, sickness, and death? It is necessary to have expedient means to be liberated from them. In order to seek expedient means, one should live in harmony with parents, siblings, and relatives. When impermanence arrives, they will be separated from each other. Therefore, it is said that they are compelled by birth, old age, sickness, and death, and must have expedient means to be liberated. Those sentient beings whose desires and love have not been exhausted are always pursued by birth, old age, sickness, and death. Those whose desires and love have been exhausted will no longer experience birth, old age, sickness, and death. Therefore, it is said that birth, old age, sickness, and death require expedient means to be liberated. If one can extinguish that desire, there will be no more love for the three realms of existence. A bhikkhu has already abandoned desire, and attains the stillness of Nirvana. If one can extinguish that desire, desire is like a disease, where all kinds of suffering gather. Even what is praised by gods and humans is like this. Therefore, it is said, 'If one can extinguish that desire.' 'No more love for the three realms of existence' means that one has already removed desire, removed heat, removed all afflictions, and removed sorrow. The three realms of existence refer to the realm of desire, the realm of form, and the formless realm. Therefore, it is said, 'No more love for the three realms of existence.' 'A bhikkhu has already abandoned desire' refers to those who are entangled, wrapped, and bound by desire. A bhikkhu breaks all fetters, and this is called a bhikkhu. Wearing tattered clothes and carrying a bowl is also called a bhikkhu. Therefore, it is said, 'A bhikkhu has already abandoned desire.' 'The stillness of Nirvana' means there is no attachment, no acceptance of anything, and no thoughts. Therefore, one attains Nirvana, where there is no shadow of fetters, and no shadow of rebirth. Therefore, it is said, 'The stillness of Nirvana.' Because of love, one endures suffering, greedily clinging to the world. Worry and distress grow day and night, like vines that constantly grow. Because of love, one endures suffering, which refers to those whose minds are attached to love and cannot leave it. There are many calamities, and there is no place that is not tainted. Therefore, it is said, 'Because of love, one endures suffering.' 'Greedily clinging to the world' refers to what is difficult to abandon, difficult to leave, and cannot be forgotten in the heart. The world refers to the five aggregates, which are also called the world. The accumulation of sensations is also called the world. Therefore, it is said, 'Greedily clinging to the world.' 'Worry and distress grow day and night' refers to the constant presence of worry, heat, sickness, and pain. Now, let's use a metaphor. The wise understand through metaphors. Like vines, they constantly grow. People are deluded by love and affection, unable to abandon their desires. In this way, worry and love will increase, like water constantly filling a pond.
。
人為恩愛惑者，恩愛牢固永劫不朽，戢在心識不能捨懷，以此恩愛不能越次取證，一往不還，不可制持，亦不可滅，是故說曰，人為恩愛惑。如是憂愛多者，由此恩愛增諸苦惱入骨徹髓，猶如流水流入于池，亦如蓮花池水不著。此亦如是，恩愛纏結深固心懷，以解脫水洗其愛心，亦復不著，是故說曰，潺潺盈于池也。
諸賢我今說， 眾會咸共聽。 共拔愛根本， 如擇取細新， 以拔愛根本， 無憂何有懼？
諸賢我今說者，我者如來，一切智、三達六通、眾相具足，分別諸法。諸賢者，大眾之名，成就賢聖諸法，所行眾法仁賢過於三界，所為皆辦，是故說曰，諸賢我今說。眾會咸共聽者，眾會者，剎利婆羅門、比丘比丘尼優婆塞優婆夷，盡集一處思惟法本，志所趣向皆得其愿，是故說曰，眾會咸共聽。共拔愛根本者，何者是無明？是如所說，諸向此五趣，從今世至後世，無明為根本，皆由貪慾生。更有說者，前有癡心后愛染著。是故說曰，拔愛根本者。如選擇細新者，所以稱說擇細新者，有二因緣：一者除病，二者販賣。思惟選擇好者便取，病者得愈，販者得利，彼修行者亦復如是，愛根深固須慧分別，應行眾生尋得受化，便成就大事，已拔愛根便得阿羅漢。是故說曰，如擇細新者。已拔愛根本者，所謂愛根本，根本是無明，枝葉余結使，故曰愛本也。無憂何有懼者，有憂當有懼，無憂何有懼？憂者欲界，非色無色界
現代漢語譯本 被情愛迷惑的人，認為情愛牢固，永恒不朽，它深藏在心中，難以捨棄。因此，被情愛迷惑的人無法超越情愛的束縛去尋求真理，一旦陷入就無法回頭，無法控制，也無法消除。所以說，人會被情愛迷惑。如果憂愁和愛戀過多，就會由此增加痛苦，深入骨髓，就像流水流入池塘，又像蓮花池中的水不會沾染蓮花一樣。情愛纏繞，深深地紮根在心中，即使想用解脫之水洗滌愛心，也無法洗去。所以說，情愛像潺潺流水充滿池塘。 各位賢者，我現在要說，希望大家都能認真聽。我們要一起拔除情愛的根本，就像挑選細嫩的新芽一樣。拔除了情愛的根本，就不會有憂愁和恐懼。 各位賢者，我現在要說，這裡的『我』指的是如來，他擁有無上的智慧，通曉三世，具備六種神通，擁有各種美好的相貌，能夠分辨一切事物。各位賢者，指的是在座的大眾，他們都具備賢聖的品德，所行所為都超越了三界，所做的事情都能圓滿完成。所以說，『各位賢者，我現在要說』。『希望大家都能認真聽』，指的是在座的剎帝利、婆羅門、比丘、比丘尼、優婆塞、優婆夷，他們聚集在一起思考佛法的根本，他們的志向和追求都能實現。所以說，『希望大家都能認真聽』。『一起拔除情愛的根本』，什麼是無明呢？就像之前所說的，眾生輪迴於五道，從今生到後世，無明是根本，一切都由貪慾而生。還有一種說法是，先有愚癡的心，然後產生愛染。所以說，『拔除情愛的根本』。『就像挑選細嫩的新芽一樣』，之所以說挑選細嫩的新芽，有兩個原因：一是去除疾病，二是用於販賣。人們會仔細挑選好的，這樣生病的人可以痊癒，商人可以獲利。修行的人也是如此，情愛的根深蒂固，需要用智慧去分辨，應該引導眾生接受教化，這樣就能成就大事。一旦拔除了情愛的根本，就能證得阿羅漢果。所以說，『就像挑選細嫩的新芽一樣』。『已拔除愛根本』，所謂的愛根本，根本就是無明，枝葉是其他的煩惱。所以說，愛本就是無明。『沒有憂愁，哪裡會有恐懼』，有憂愁就會有恐懼，沒有憂愁，哪裡會有恐懼呢？憂愁屬於欲界，不是色界和無色界。
English version Those who are deluded by love believe that love is firm, eternal, and indestructible. It is deeply rooted in their hearts, making it difficult to let go. Therefore, those who are deluded by love cannot transcend the bonds of love to seek truth. Once they fall into it, they cannot turn back, cannot control it, and cannot eliminate it. Thus, it is said that people are deluded by love. If there is too much sorrow and love, it will increase suffering, penetrating deep into the bone marrow, like water flowing into a pond, or like the water in a lotus pond not sticking to the lotus. Love is entangled, deeply rooted in the heart, and even if one tries to wash away the love with the water of liberation, it cannot be washed away. Therefore, it is said that love is like a murmuring stream filling a pond. Dear wise ones, I will now speak, and I hope everyone will listen carefully. We must together uproot the root of love, just like selecting tender new shoots. If we uproot the root of love, there will be no sorrow or fear. Dear wise ones, I will now speak. The 'I' here refers to the Tathagata, who possesses supreme wisdom, understands the three worlds, has six supernatural powers, possesses all kinds of beautiful appearances, and can distinguish all things. Dear wise ones, refers to the assembly present, who all possess the virtues of the wise and saints, whose actions surpass the three realms, and whose deeds can be completed perfectly. Therefore, it is said, 'Dear wise ones, I will now speak.' 'I hope everyone will listen carefully' refers to the Kshatriyas, Brahmins, Bhikkhus, Bhikkhunis, Upasakas, and Upasikas present, who have gathered together to contemplate the root of the Dharma, and their aspirations and pursuits can be realized. Therefore, it is said, 'I hope everyone will listen carefully.' 'Together uproot the root of love,' what is ignorance? As it was said before, sentient beings revolve in the five paths, from this life to the next, ignorance is the root, and everything arises from greed. There is another saying that first there is a foolish heart, and then love and attachment arise. Therefore, it is said, 'Uproot the root of love.' 'Just like selecting tender new shoots,' the reason for saying selecting tender new shoots is for two reasons: one is to remove disease, and the other is for sale. People will carefully select the good ones, so that the sick can recover, and the merchants can profit. The practitioners are also like this, the root of love is deeply rooted, and it needs to be distinguished with wisdom. They should guide sentient beings to accept teachings, so that they can accomplish great things. Once the root of love is uprooted, one can attain the Arhat fruit. Therefore, it is said, 'Just like selecting tender new shoots.' 'Having uprooted the root of love,' the so-called root of love, the root is ignorance, and the branches are other afflictions. Therefore, the root of love is ignorance. 'Without sorrow, where would there be fear,' if there is sorrow, there will be fear, if there is no sorrow, where would there be fear? Sorrow belongs to the desire realm, not the form realm or the formless realm.
。何以故憂欲界，非色無色界耶？答曰：「以其彼界性無憂故。」所以生憂者，有父有母、國城妻子、僕從奴僮、田宅財谷，此諸居業皆亦為憂。永無此者終無有憂，是故說曰，拔愛根本。
有愛以有死， 為致親屬多， 涉憂之長涂， 愛苦常墮厄。
為道行者， 不與俗會， 先誅愛本， 無所殖根， 勿如刈葦， 令心復生。
有愛以有死者，猶如未斷欲眾生，眾結使具足，愛在其中，說曰：「凡此眾生貪求無厭，皆由愛心。」求三有者，亦是愛心，意所貪著妻息財貨，皆由愛心，是故說曰，有愛以有死，為致親屬多。涉憂之長涂者，前過不可尋，此諸眾生，流轉回趣五道生死，地獄餓鬼畜生死此生彼，緣此四大身愛結所纏，是故說曰，涉憂之長涂。愛苦常墮厄，數數處胎受形無量，處生熟藏間，屎尿所染污，臭穢不凈數數入胎，亦無厭足亦無慚愧，是故說曰，當以巧便修其道。會不與俗會，數數者，生生不息來往不已，於此生在彼沒，此生者此現身份，彼生者彼異趣也，此生者此人身，彼生者彼五道也，是故說曰，先誅愛本，無所殖根。恒處五道生處，五道復有輕重，有福便輕、無福便重，雖有輕重莫若於道。無為道中都無輕重，無生滅著斷，設不求道染污穢者，如刈蘆葦及刈䓸草，生生不息。
無慾無所畏， 恬惔無憂患， 欲除使結解， 是為長出淵。
無慾無所畏者，聖人已離於欲，無畏無憂，志性恬靜，是故說曰，無慾無所畏
現代漢語譯本：為什麼會憂慮欲界，而不是色界和無色界呢？回答說：『因為那兩個界別本身沒有憂慮。』之所以產生憂慮，是因為有父母、國家、城市、妻子、兒女、僕人、奴隸、田地、房屋、財產和穀物，這些生活中的事物都會帶來憂慮。如果永遠沒有這些，那就不會有憂慮，所以說，要拔除愛的根本。有愛就會有死亡，導致親屬眾多，走上憂愁的長路，愛的痛苦常常使人陷入困境。修行的人，不與世俗同流合污，首先要誅滅愛的根本，不讓它生根發芽，不要像割蘆葦一樣，讓它再次生長。有愛就會有死亡，就像沒有斷除慾望的眾生，各種煩惱都具備，愛就在其中，所以說：『這些眾生貪求無厭，都是因為愛心。』追求三界輪迴的，也是因為愛心，心中貪戀妻子、兒女、財產和貨物，都是因為愛心，所以說，有愛就會有死亡，導致親屬眾多。走上憂愁的長路，過去的事情無法追尋，這些眾生，在五道輪迴中流轉，在地獄、餓鬼、畜生道中生死，從這一生到下一生，被這四大身體的愛慾所纏繞，所以說，走上憂愁的長路。愛的痛苦常常使人陷入困境，無數次地投胎受形，在生殖器官和內臟之間，被屎尿所污染，臭穢不凈，無數次地入胎，也沒有厭倦和慚愧，所以說，應當用巧妙的方法來修行。不與世俗同流合污，無數次地輪迴，生生不息，在此生在彼滅，此生是指現在的身體，彼生是指不同的去處，此生是指人身，彼生是指五道，所以說，首先要誅滅愛的根本，不讓它生根發芽。總是處於五道輪迴之中，五道也有輕重之分，有福報就輕，沒有福報就重，雖然有輕重，但都不如修行。無為之道中沒有輕重，沒有生滅執著，如果不是爲了求道，被污染的就像割蘆葦和割草一樣，生生不息。沒有慾望就沒有恐懼，安寧淡泊沒有憂患，慾望消除煩惱解脫，這就是永遠脫離苦海。沒有慾望就沒有恐懼，聖人已經脫離了慾望，沒有恐懼沒有憂慮，心性安寧平靜，所以說，沒有慾望就沒有恐懼。 有愛就會有死亡，導致親屬眾多，走上憂愁的長路，愛的痛苦常常使人陷入困境。修行的人，不與世俗同流合污，首先要誅滅愛的根本，不讓它生根發芽，不要像割蘆葦一樣，讓它再次生長。有愛就會有死亡，就像沒有斷除慾望的眾生，各種煩惱都具備，愛就在其中，所以說：『這些眾生貪求無厭，都是因為愛心。』追求三界輪迴的，也是因為愛心，心中貪戀妻子、兒女、財產和貨物，都是因為愛心，所以說，有愛就會有死亡，導致親屬眾多。走上憂愁的長路，過去的事情無法追尋，這些眾生，在五道輪迴中流轉，在地獄、餓鬼、畜生道中生死，從這一生到下一生，被這四大身體的愛慾所纏繞，所以說，走上憂愁的長路。愛的痛苦常常使人陷入困境，無數次地投胎受形，在生殖器官和內臟之間，被屎尿所污染，臭穢不凈，無數次地入胎，也沒有厭倦和慚愧，所以說，應當用巧妙的方法來修行。不與世俗同流合污，無數次地輪迴，生生不息，在此生在彼滅，此生是指現在的身體，彼生是指不同的去處，此生是指人身，彼生是指五道，所以說，首先要誅滅愛的根本，不讓它生根發芽。總是處於五道輪迴之中，五道也有輕重之分，有福報就輕，沒有福報就重，雖然有輕重，但都不如修行。無為之道中沒有輕重，沒有生滅執著，如果不是爲了求道，被污染的就像割蘆葦和割草一樣，生生不息。沒有慾望就沒有恐懼，安寧淡泊沒有憂患，慾望消除煩惱解脫，這就是永遠脫離苦海。沒有慾望就沒有恐懼，聖人已經脫離了慾望，沒有恐懼沒有憂慮，心性安寧平靜，所以說，沒有慾望就沒有恐懼。
English version: Why is there worry in the desire realm, but not in the formless realm? The answer is: 'Because those realms are inherently free from worry.' The reason for worry is the presence of parents, country, city, wife, children, servants, slaves, fields, houses, property, and grains. These worldly possessions all cause worry. If one is forever without these, then there will be no worry. Therefore, it is said, 'Uproot the root of love.' With love, there is death, leading to many relatives, traversing the long path of sorrow, and the suffering of love often leads to hardship. Those who practice the path do not associate with the mundane world. They must first eradicate the root of love, not allowing it to take root, and not be like cutting reeds, allowing it to grow again. With love, there is death, like beings who have not severed their desires, possessing all the fetters, with love among them. It is said: 'All these beings are insatiable in their desires, all due to love.' Those who seek the three realms also do so out of love. The mind's attachment to wife, children, property, and goods is all due to love. Therefore, it is said, 'With love, there is death, leading to many relatives.' Traversing the long path of sorrow means that the past cannot be traced. These beings, in the cycle of the five paths of rebirth, in hell, hungry ghosts, and animals, from this life to the next, are entangled by the love of this four-element body. Therefore, it is said, 'Traversing the long path of sorrow.' The suffering of love often leads to hardship, countless times being conceived and taking form, between the reproductive organs and internal organs, defiled by feces and urine, foul and impure, countless times entering the womb, without weariness or shame. Therefore, it is said, 'One should skillfully cultivate the path.' Not associating with the mundane world, countless times in the cycle of rebirth, without ceasing, in this life dying and in another being born. This life refers to the present body, and the other life refers to a different destination. This life refers to the human body, and the other life refers to the five paths. Therefore, it is said, 'First eradicate the root of love, not allowing it to take root.' Always being in the cycle of the five paths, the five paths also have degrees of lightness and heaviness. With blessings, it is light; without blessings, it is heavy. Although there are degrees of lightness and heaviness, none are like the path. In the path of non-action, there is no lightness or heaviness, no birth, no death, no attachment. If one does not seek the path, being defiled is like cutting reeds and grass, without ceasing. Without desire, there is no fear, peaceful and tranquil without worry, when desire is removed, fetters are released, this is to forever escape the abyss. Without desire, there is no fear, the sage has already abandoned desire, without fear or worry, the mind is peaceful and tranquil. Therefore, it is said, 'Without desire, there is no fear.' With love, there is death, leading to many relatives, traversing the long path of sorrow, and the suffering of love often leads to hardship. Those who practice the path do not associate with the mundane world. They must first eradicate the root of love, not allowing it to take root, and not be like cutting reeds, allowing it to grow again. With love, there is death, like beings who have not severed their desires, possessing all the fetters, with love among them. It is said: 'All these beings are insatiable in their desires, all due to love.' Those who seek the three realms also do so out of love. The mind's attachment to wife, children, property, and goods is all due to love. Therefore, it is said, 'With love, there is death, leading to many relatives.' Traversing the long path of sorrow means that the past cannot be traced. These beings, in the cycle of the five paths of rebirth, in hell, hungry ghosts, and animals, from this life to the next, are entangled by the love of this four-element body. Therefore, it is said, 'Traversing the long path of sorrow.' The suffering of love often leads to hardship, countless times being conceived and taking form, between the reproductive organs and internal organs, defiled by feces and urine, foul and impure, countless times entering the womb, without weariness or shame. Therefore, it is said, 'One should skillfully cultivate the path.' Not associating with the mundane world, countless times in the cycle of rebirth, without ceasing, in this life dying and in another being born. This life refers to the present body, and the other life refers to a different destination. This life refers to the human body, and the other life refers to the five paths. Therefore, it is said, 'First eradicate the root of love, not allowing it to take root.' Always being in the cycle of the five paths, the five paths also have degrees of lightness and heaviness. With blessings, it is light; without blessings, it is heavy. Although there are degrees of lightness and heaviness, none are like the path. In the path of non-action, there is no lightness or heaviness, no birth, no death, no attachment. If one does not seek the path, being defiled is like cutting reeds and grass, without ceasing. Without desire, there is no fear, peaceful and tranquil without worry, when desire is removed, fetters are released, this is to forever escape the abyss. Without desire, there is no fear, the sage has already abandoned desire, without fear or worry, the mind is peaceful and tranquil. Therefore, it is said, 'Without desire, there is no fear.'
。恬惔無憂患者，已離諸欲永盡無餘，若有眾生不能離愛，猶河趣海晝夜不息，是故說曰，恬惔無憂患。以能盡愛，名滅體盡，無復根本，欲除使結解。是為長出淵，不復處有累，亦不作行非作不行，是故說曰，長出于淵。
諸天世人民， 依愛而住止， 愛往眾結隨， 時流亦不停， 時過復生憂， 入獄乃自覺。
諸天世人民者，何以故說天及人民乎？以其為愛所使，若生為天，玉女營從共相娛樂，視東忘西；若生為人多所染著，養妻育子心不捨離；若入地獄受諸苦惱無復愛心；餓鬼畜生雖有愛心，微少不足言。諸天及人愛心最多，是故說曰，諸天及人民。依愛而住止者，眾生之類依愛住染污，與愛共俱，是故說曰，依愛而住止。愛往眾結隨者，猶如有人渡江河海，導正從亦正。愛亦如是，趣三惡道眾結亦隨，是故說曰，愛往眾結隨。時流不停者，一時中間生處人中，處在中國平正之土得種善本，無有山河石壁，饒出珍奇異物，得信堅固，于佛法眾有反覆心，慈愍一切殖眾德本，諸佛出生皆與此國，雖處中國亦是過去不得久住，是故說曰，時流亦不停。時過復生憂者，邊地佛后在八無閑處，追本尋末，自恥不及於中，便生愁憂苦惱，椎胸喚呼念過去事，是故說曰，時過復生憂。入獄乃自覺，咄嗟老苦！我等在世間時，聞諸學道之人修善得福，為惡入獄，習愛心者殖三界病，沙門亦說，奉持五戒修行十善，得生天上人中
現代漢語譯本：
那些恬淡安樂、沒有憂慮的患者，已經遠離了各種慾望，永遠徹底地消除了它們。如果還有眾生不能捨離愛慾，就像河流奔向大海一樣晝夜不停。所以說，他們是恬淡安樂、沒有憂慮的。因為能夠徹底消除愛慾，就叫做滅盡，身體也隨之消亡，不再有根本，慾望的束縛也得以解除。這就是永遠脫離深淵，不再受存在的拖累，也不會再做出該做或不該做的事情。所以說，他們是永遠脫離深淵的。
諸天、世間的人民，都依賴愛慾而安住停留。愛慾去往哪裡，各種束縛就跟隨到哪裡，就像時間流逝一樣不會停止。時間過去後又會產生憂愁，進入地獄后才會有所覺悟。
為什麼說諸天和世間的人民呢？因為他們都被愛慾所驅使。如果生為天人，有玉女圍繞，共同享樂，只顧眼前而忘記其他；如果生為人，則會執著于各種事物，養妻育子，心中難以舍離。如果墮入地獄，遭受各種苦惱，就不會再有愛心；餓鬼和畜生雖然也有愛心，但微弱不足以論。諸天和人愛心最為強烈，所以說諸天和世間的人民。眾生依賴愛慾而安住停留，被愛慾所污染，與愛慾同在，所以說依賴愛慾而安住停留。愛慾去往哪裡，各種束縛就跟隨到哪裡，就像有人渡江過海，引導者走正路，跟隨者也會走正路。愛慾也是如此，如果趨向三惡道，各種束縛也會跟隨。所以說，愛慾去往哪裡，各種束縛就跟隨到哪裡。時間流逝不會停止，有時會出生在人道，處於中國平坦的土地，能夠種下善根，沒有山河石壁的阻礙，盛產珍奇異物，能夠堅定信仰，對佛法僧三寶有反覆思索的心，慈悲憐憫一切眾生，種植各種功德根本。諸佛出生都與這個國家有關。雖然身處中國，但也是過去的事情，不能長久停留。所以說，時間流逝不會停止。時間過去後又會產生憂愁，在邊地佛法衰微的地方，或者在八無暇處，追溯根本，反思自己不如他人，便會產生愁苦憂惱，捶胸頓足，呼喚過去的事情。所以說，時間過去後又會產生憂愁。進入地獄后才會有所覺悟，感嘆衰老之苦！我們身處世間時，聽到那些學道之人修善得福，作惡入獄，執著愛心的人會種下三界之病。沙門也說，奉持五戒，修行十善，可以往生天上人間。 現代漢語譯本：
那些恬淡安樂、沒有憂慮的患者，已經遠離了各種慾望，永遠徹底地消除了它們。如果還有眾生不能捨離愛慾，就像河流奔向大海一樣晝夜不停。所以說，他們是恬淡安樂、沒有憂慮的。因為能夠徹底消除愛慾，就叫做滅盡，身體也隨之消亡，不再有根本，慾望的束縛也得以解除。這就是永遠脫離深淵，不再受存在的拖累，也不會再做出該做或不該做的事情。所以說，他們是永遠脫離深淵的。
諸天、世間的人民，都依賴愛慾而安住停留。愛慾去往哪裡，各種束縛就跟隨到哪裡，就像時間流逝一樣不會停止。時間過去後又會產生憂愁，進入地獄后才會有所覺悟。
為什麼說諸天和世間的人民呢？因為他們都被愛慾所驅使。如果生為天人，有玉女圍繞，共同享樂，只顧眼前而忘記其他；如果生為人，則會執著于各種事物，養妻育子，心中難以舍離。如果墮入地獄，遭受各種苦惱，就不會再有愛心；餓鬼和畜生雖然也有愛心，但微弱不足以論。諸天和人愛心最為強烈，所以說諸天和世間的人民。眾生依賴愛慾而安住停留，被愛慾所污染，與愛慾同在，所以說依賴愛慾而安住停留。愛慾去往哪裡，各種束縛就跟隨到哪裡，就像有人渡江過海，引導者走正路，跟隨者也會走正路。愛慾也是如此，如果趨向三惡道，各種束縛也會跟隨。所以說，愛慾去往哪裡，各種束縛就跟隨到哪裡。時間流逝不會停止，有時會出生在人道，處於中國平坦的土地，能夠種下善根，沒有山河石壁的阻礙，盛產珍奇異物，能夠堅定信仰，對佛法僧三寶有反覆思索的心，慈悲憐憫一切眾生，種植各種功德根本。諸佛出生都與這個國家有關。雖然身處中國，但也是過去的事情，不能長久停留。所以說，時間流逝不會停止。時間過去後又會產生憂愁，在邊地佛法衰微的地方，或者在八無暇處，追溯根本，反思自己不如他人，便會產生愁苦憂惱，捶胸頓足，呼喚過去的事情。所以說，時間過去後又會產生憂愁。進入地獄后才會有所覺悟，感嘆衰老之苦！我們身處世間時，聽到那些學道之人修善得福，作惡入獄，執著愛心的人會種下三界之病。沙門也說，奉持五戒，修行十善，可以往生天上人間。
English version:
Those patients who are tranquil and free from worry have already departed from all desires, having completely and permanently eliminated them. If there are still sentient beings who cannot relinquish their attachments, they are like rivers flowing ceaselessly towards the sea, day and night. Therefore, it is said that they are tranquil and free from worry. Because they are able to completely eliminate desire, it is called extinction, and the body also perishes, with no root remaining, and the bonds of desire are released. This is to forever escape the abyss, no longer burdened by existence, and no longer doing what should or should not be done. Therefore, it is said that they have forever escaped the abyss.
The gods and people of the world all dwell and abide by their attachments. Wherever attachment goes, various bonds follow, just like the passage of time that never stops. After time passes, sorrow arises again, and only upon entering hell do they become aware.
Why are the gods and people of the world mentioned? Because they are driven by attachment. If born as a god, surrounded by celestial maidens, they indulge in pleasure, focusing on the present and forgetting everything else. If born as a human, they become attached to various things, raising wives and children, unable to let go in their hearts. If they fall into hell, suffering various torments, they will no longer have attachment. Although hungry ghosts and animals also have attachment, it is too weak to be considered. The gods and humans have the strongest attachment, therefore it is said, the gods and people of the world. Sentient beings dwell and abide by their attachments, being defiled by them, and coexisting with them, therefore it is said that they dwell and abide by their attachments. Wherever attachment goes, various bonds follow, just as when someone crosses a river or sea, if the guide takes the right path, the followers will also take the right path. Attachment is the same; if it leads to the three evil paths, various bonds will also follow. Therefore, it is said that wherever attachment goes, various bonds follow. The passage of time does not stop; sometimes one is born in the human realm, in the flat lands of China, where one can plant good roots, without the obstruction of mountains and cliffs, where rare and precious things abound, where one can have firm faith, and where one can repeatedly contemplate the Buddha, Dharma, and Sangha, with compassion for all beings, planting the roots of various merits. The birth of all Buddhas is related to this country. Although one is in China, it is also a thing of the past, and one cannot stay for long. Therefore, it is said that the passage of time does not stop. After time passes, sorrow arises again. In remote areas where the Dharma is weak, or in the eight unfavorable conditions, reflecting on the past, realizing one's inferiority to others, one will feel sorrow and distress, beating one's chest and lamenting the past. Therefore, it is said that after time passes, sorrow arises again. Only upon entering hell do they become aware, lamenting the suffering of old age! When we were in the world, we heard that those who practiced the Way would gain blessings, while those who did evil would enter hell, and those who clung to attachment would plant the seeds of the three realms' illnesses. The monks also say that by upholding the five precepts and practicing the ten good deeds, one can be reborn in the heavens or the human realm. English version:
Those patients who are tranquil and free from worry have already departed from all desires, having completely and permanently eliminated them. If there are still sentient beings who cannot relinquish their attachments, they are like rivers flowing ceaselessly towards the sea, day and night. Therefore, it is said that they are tranquil and free from worry. Because they are able to completely eliminate desire, it is called extinction, and the body also perishes, with no root remaining, and the bonds of desire are released. This is to forever escape the abyss, no longer burdened by existence, and no longer doing what should or should not be done. Therefore, it is said that they have forever escaped the abyss.
The gods and people of the world all dwell and abide by their attachments. Wherever attachment goes, various bonds follow, just like the passage of time that never stops. After time passes, sorrow arises again, and only upon entering hell do they become aware.
Why are the gods and people of the world mentioned? Because they are driven by attachment. If born as a god, surrounded by celestial maidens, they indulge in pleasure, focusing on the present and forgetting everything else. If born as a human, they become attached to various things, raising wives and children, unable to let go in their hearts. If they fall into hell, suffering various torments, they will no longer have attachment. Although hungry ghosts and animals also have attachment, it is too weak to be considered. The gods and humans have the strongest attachment, therefore it is said, the gods and people of the world. Sentient beings dwell and abide by their attachments, being defiled by them, and coexisting with them, therefore it is said that they dwell and abide by their attachments. Wherever attachment goes, various bonds follow, just as when someone crosses a river or sea, if the guide takes the right path, the followers will also take the right path. Attachment is the same; if it leads to the three evil paths, various bonds will also follow. Therefore, it is said that wherever attachment goes, various bonds follow. The passage of time does not stop; sometimes one is born in the human realm, in the flat lands of China, where one can plant good roots, without the obstruction of mountains and cliffs, where rare and precious things abound, where one can have firm faith, and where one can repeatedly contemplate the Buddha, Dharma, and Sangha, with compassion for all beings, planting the roots of various merits. The birth of all Buddhas is related to this country. Although one is in China, it is also a thing of the past, and one cannot stay for long. Therefore, it is said that the passage of time does not stop. After time passes, sorrow arises again. In remote areas where the Dharma is weak, or in the eight unfavorable conditions, reflecting on the past, realizing one's inferiority to others, one will feel sorrow and distress, beating one's chest and lamenting the past. Therefore, it is said that after time passes, sorrow arises again. Only upon entering hell do they become aware, lamenting the suffering of old age! When we were in the world, we heard that those who practiced the Way would gain blessings, while those who did evil would enter hell, and those who clung to attachment would plant the seeds of the three realms' illnesses. The monks also say that by upholding the five precepts and practicing the ten good deeds, one can be reborn in the heavens or the human realm.
。我等愚癡不從教誡，今反入獄受諸苦惱，刀山劍樹火車爐炭，皆由愛心種此諸根。是故說曰，入獄乃自覺。
緣愛流不住， 陰根欲網覆， 枝葉增飢渴， 愛苦數數增。
緣愛流不住者，為緣何等？緣者，地獄餓鬼人及諸天緣愛，未來有陰持入諸愛，亦緣境界出法所由，是故說曰緣也。愛流者，猶如駛河流逝于海，此愛流者亦復如是，漏出諸色聲香味細滑法，是故說曰愛流也。不住者，猶如谷種子，入地即變易，隨時溉灌萌芽得長。愛谷種子亦復如是，遍滿人身隨氣迴轉增諸不善根，不住三界流轉四生奔趣五道，是故說不住也。陰根者，五盛陰身，是謂五盛陰深固難動，如說陰根癡刺苦無常苦空無我亦復如是，是故說陰根也。欲者，有二事欲，上至空際下遍十方境界，地獄餓鬼畜生緣欲不斷，故曰欲也。網覆者，猶如世人以羅網捕鳥，以罝弶捕鹿，以深阱捕虎，其有鳥獸遭此難者無有出期。此眾生類亦復如是，以欲網所覆，不見善惡，意常甘樂妙色香味細滑法，為愛所纏不能去離，其有眾生墮于愛網者，必敗正道不至究竟，是故說愛網覆也。猶如葛藤纏樹至末，遍則樹枯。愛亦如是，遍滿人身從頭至足，無空缺處，猶如人墮廁，盡污人身體。有智之士欲濟彼命，遍觀其人頗有凈處挽而出之，彼無凈處可挽出之。然此人身，愛心遍滿不可療治，是故說曰，枝葉增愛也。飢渴者，世人飢渴，可以水漿以濟其命，或食草根果蓏，或以訊息服氣，或以藥草神咒，可得延壽
現代漢語譯本：我們這些愚癡的人不聽從教誨，現在反而入獄遭受各種苦惱，刀山、劍樹、火車、爐炭，這些都是因為愛心種下了這些禍根。所以說，入獄是自己造成的。 因為愛慾的流動不會停止，五蘊之根被慾望之網覆蓋，枝葉滋長了飢渴，愛帶來的痛苦不斷增加。 『因為愛慾的流動不會停止』，是因為什麼呢？是因為地獄、餓鬼、人和諸天都因愛而生，未來有五蘊執著于各種愛慾，也是因為境界產生法的原因，所以說『緣』。『愛流』，就像奔騰的河流流向大海，這愛慾的流動也是如此，泄露出各種色、聲、香、味、觸、法，所以說『愛流』。『不住』，就像穀子的種子，入地后就會變化，隨著澆灌而發芽生長。愛慾的種子也是如此，遍佈全身，隨著氣息運轉而增長各種不善的根源，不停留在三界，在四生中流轉，奔向五道，所以說『不住』。『陰根』，是指五蘊之身，這五蘊之身深固難以動搖，就像說五蘊之根是癡、刺、苦、無常、苦、空、無我一樣，所以說『陰根』。『欲』，有兩種慾望，上至天空，下遍十方境界，地獄、餓鬼、畜生因慾望而不斷，所以說『欲』。『網覆』，就像世人用羅網捕鳥，用陷阱捕鹿，用深坑捕虎，那些遭遇這些災難的鳥獸沒有脫身之日。這些眾生也是如此，被慾望之網覆蓋，看不到善惡，心中常常貪戀美好的色、香、味、觸、法，被愛慾纏繞而不能離開，那些墮入愛慾之網的眾生，必定會敗壞正道，不能達到究竟，所以說『愛網覆』。就像葛藤纏繞樹木直到末梢，遍佈全身則樹木枯萎。愛慾也是如此，遍佈全身，從頭到腳，沒有空缺之處，就像人掉進廁所，全身都被污染。有智慧的人想要救他的命，遍觀其人是否有乾淨的地方可以拉他出來，但他沒有乾淨的地方可以拉他出來。然而，這人的身體，愛心遍佈，無法醫治，所以說『枝葉增愛』。『飢渴』，世人的飢渴，可以用水漿來維持生命，或者吃草根果實，或者通過呼吸吐納，或者用藥草神咒，可以延長壽命。
English version: We, foolish beings, do not heed the teachings, and now we are imprisoned, suffering all kinds of torments. The mountains of knives, the trees of swords, the fiery chariots, and the burning coals—all these arise from the seeds of love. Therefore, it is said that entering prison is self-inflicted. Because the flow of love does not cease, the roots of the five aggregates are covered by the net of desire, the branches and leaves increase hunger and thirst, and the suffering caused by love constantly grows. 『Because the flow of love does not cease,』 what is the reason for this? It is because hell beings, hungry ghosts, humans, and gods all arise from love. In the future, the five aggregates will cling to various desires, and it is also because of the arising of phenomena from the realm of experience. Therefore, it is said 『cause.』 『The flow of love』 is like a rushing river flowing into the sea. This flow of love is also like that, leaking out various forms, sounds, smells, tastes, textures, and mental objects. Therefore, it is said 『the flow of love.』 『Does not cease』 is like a seed of grain that, once in the ground, changes and sprouts with watering. The seed of love is also like that, spreading throughout the body, increasing all unwholesome roots as it circulates with the breath. It does not remain in the three realms, but flows through the four births, rushing towards the five paths. Therefore, it is said 『does not cease.』 『The roots of the aggregates』 refers to the body of the five aggregates. This body of the five aggregates is deep and difficult to move, just as it is said that the roots of the aggregates are ignorance, thorns, suffering, impermanence, emptiness, and no-self. Therefore, it is said 『the roots of the aggregates.』 『Desire』 refers to two kinds of desires, reaching up to the sky and down to the ten directions. Hell beings, hungry ghosts, and animals are constantly driven by desire. Therefore, it is said 『desire.』 『Covered by the net』 is like how people use nets to catch birds, traps to catch deer, and deep pits to catch tigers. Those birds and beasts that encounter these difficulties have no hope of escape. These sentient beings are also like that, covered by the net of desire, unable to see good and evil, their minds constantly craving beautiful forms, sounds, smells, tastes, textures, and mental objects. They are entangled by love and cannot leave. Those sentient beings who fall into the net of love will surely ruin the right path and not reach the ultimate goal. Therefore, it is said 『covered by the net of love.』 Just as a vine wraps around a tree until the end, causing the tree to wither, love is also like that, spreading throughout the body from head to toe, with no empty space. It is like a person falling into a toilet, their whole body becoming soiled. A wise person who wants to save their life would look all over their body for a clean place to pull them out, but there is no clean place to pull them out. However, this person』s body is filled with love, and it cannot be cured. Therefore, it is said 『the branches and leaves increase love.』 『Hunger and thirst』—the hunger and thirst of worldly people can be relieved with water, or by eating roots and fruits, or by breathing exercises, or by using medicinal herbs and mantras, which can prolong life.
。此愛心飢渴者，飲四海水，猶不漬愛一尺之地，是故說愛渴而難濟也。愛苦者，愛未除盡，數數增多，長諸苦原，是故說曰，愛苦數數增。
伐樹不盡根， 雖伐猶復生； 伐愛不盡本， 數數復生苦。
昔佛在舍衛國祇樹給孤獨園。時，有守園人瞻守官園，當園中間生一毒樹，諸有男女入園遊觀停息此樹下者，或頭痛欲裂，或腰脊疼痛，或即于樹下便命終者。時，守園人知為毒樹，復見眾人遭諸苦難，即施𨨞柯，柯長一丈餘，遙斫毒樹，未經旬日即生如故。然彼毒樹枝葉團足樹中之妙，眾人見者，無不歡喜。其中眾生，不知忌諱未遭此難，共往奔彼自蔭其身，影未移間復遭苦厄。時，守園人復于異日以𨨞往斫，樹生如故，倍復殊妙，如是數斫生生如舊。彼守園人宗族五親妻息僕使，貪樂樹蔭盡取命終。其人單孑一己，晝夜愁憂號悲，而行路遇智者，自陳酸苦其痛萬端。是時智者告園人曰：「此眾苦惱，卿自為耳。夫欲止流，莫若高隱，欲伐樹者，當盡根原。卿所施功，但種生栽，何言伐樹？汝今速往掘出根本。」其人意迷復慮死至：「設我往彼掘出樹根，定死無疑。若我死後，官當更立守此園者，我族正爾滅盡無餘，亦無繼嗣續我後者，宜自逃走出家學道。」至舍衛國祇洹精舍，詣諸道人得作沙門。然彼園人昔種善福根栽，垂熟應入律行，是時，世尊還顧視彼比丘，在大眾中而說此偈：
「伐樹不盡根， 雖伐猶復生； 伐愛不盡本， 數數復生苦
現代漢語譯本：這種愛慾的飢渴者，即使喝盡四海之水，也無法滋潤其一寸愛慾之地，所以說愛慾的渴求難以滿足。愛慾帶來的痛苦，是因為愛慾沒有徹底消除，反而不斷增長，成為各種痛苦的根源，所以說，愛慾的痛苦會不斷增加。 砍伐樹木如果不徹底斷根，即使砍伐了還會再生；消除愛慾如果不徹底斷絕根本，就會不斷地產生痛苦。 過去佛陀在舍衛國的祇樹給孤獨園時，有一個看守園林的人，負責看管官家的園林。園林中間長了一棵毒樹，凡是有男女進入園林遊玩，在這棵樹下休息的，有的會頭痛欲裂，有的會腰背疼痛，有的甚至直接在樹下喪命。當時，看守園林的人知道這是一棵毒樹，又看到眾人遭受各種苦難，就用斧頭砍樹枝，樹枝長達一丈多，遠遠地砍伐毒樹，不到十天，毒樹又長得和原來一樣。而且這棵毒樹的枝葉茂盛，在樹木中顯得格外美好，人們看到后，沒有不喜歡的。其中有些眾生，不知道這棵樹的忌諱，沒有遭受過這種苦難，就一起跑到樹下乘涼，還沒等影子移動，就又遭受了痛苦。當時，看守園林的人又在其他日子用斧頭去砍，樹又長得和原來一樣，而且更加美好，像這樣多次砍伐，樹都像原來一樣生長。看守園林的人的宗族、親戚、妻子、兒女、僕人，都貪圖樹蔭，最終都喪了命。這個人孤身一人，日夜愁苦悲傷，在路上遇到了智者，向他訴說自己的痛苦，痛苦萬分。當時，智者告訴看守園林的人說：『這些痛苦煩惱，都是你自己造成的。想要止住水流，不如筑高堤壩；想要砍伐樹木，應當徹底斷絕樹根。你所做的，只是種下新的樹苗，怎麼能說是砍伐樹木呢？你現在趕快去把樹根挖出來。』這個人迷惑不解，又擔心自己會死：『如果我到那裡挖出樹根，肯定會死。如果我死後，官府會另立看守園林的人，我的家族就會徹底滅絕，也沒有後代來繼承我，不如自己逃走，出家學道。』於是他來到舍衛國的祇洹精舍，拜見各位道人，得以出家為沙門。然而，這個看守園林的人過去種下了善的福德根基，即將成熟，應該進入修行。當時，世尊回頭看到這位比丘，在大眾中說了這首偈語： 砍伐樹木如果不徹底斷根，即使砍伐了還會再生；消除愛慾如果不徹底斷絕根本，就會不斷地產生痛苦。
English version: This kind of love-craving person, even if they drink the water of the four seas, cannot moisten an inch of their love-craving land. Therefore, it is said that the thirst for love is difficult to satisfy. The suffering caused by love is because love has not been completely eliminated, but rather continues to increase, becoming the source of all kinds of suffering. Therefore, it is said that the suffering of love will continue to increase. If you cut down a tree without completely removing its roots, it will grow back even if it is cut down; if you eliminate love without completely cutting off its roots, it will repeatedly produce suffering. In the past, when the Buddha was in the Jeta Grove of Anathapindika in Sravasti, there was a garden keeper who was in charge of the official garden. In the middle of the garden grew a poisonous tree. Whenever men and women entered the garden to play and rest under this tree, some would have splitting headaches, some would have back pain, and some would even die directly under the tree. At that time, the garden keeper knew that it was a poisonous tree, and seeing the suffering of the people, he used an axe to cut the branches of the tree. The branches were more than ten feet long, and he cut the poisonous tree from a distance. In less than ten days, the poisonous tree grew back as before. Moreover, the branches and leaves of this poisonous tree were lush and beautiful among the trees, and people who saw it could not help but like it. Some of the beings, not knowing the taboo of this tree and not having suffered this hardship, would go together to take shelter under the tree, and before the shadow moved, they would suffer again. At that time, the garden keeper went to cut the tree with an axe again on another day, and the tree grew back as before, and even more beautiful. After cutting it many times, the tree grew back as before. The garden keeper's clan, relatives, wife, children, and servants, all greedy for the shade of the tree, eventually lost their lives. This person was alone, grieving day and night. On the road, he met a wise man and told him about his suffering, which was immense. At that time, the wise man told the garden keeper: 'These sufferings and troubles are all caused by yourself. If you want to stop the flow of water, it is better to build a high dam; if you want to cut down a tree, you should completely cut off its roots. What you have done is just planting new seedlings, how can you say you are cutting down a tree? You should go and dig out the roots now.' This person was confused and worried that he would die: 'If I go there to dig out the roots, I will surely die. If I die, the government will appoint another garden keeper, and my family will be completely destroyed, and there will be no descendants to inherit me. It is better to escape and become a monk to learn the Way.' So he came to the Jeta Grove of Sravasti, visited the monks, and was able to become a monk. However, this garden keeper had planted good roots of merit in the past, which were about to mature, and he should enter into practice. At that time, the World Honored One looked back at this monk and said this verse in the assembly: If you cut down a tree without completely removing its roots, it will grow back even if it is cut down; if you eliminate love without completely cutting off its roots, it will repeatedly produce suffering.
。」
時彼比丘聞說斯偈，便自追本自所經歷，即自心悟，內自克責，思惟四大穢漏之患，念彼毒樹數數往伐生生不息。今四大身與彼無異，愛根深固不伐根者，枝流不斷，便當就於生老病死，沒彼生此沒此生彼，如是流轉永無休息。猶如毒樹自伐其根復害眾人，此愛結使亦復如是，自毀其命，復能外損智慧之性。爾時比丘，反覆重疊觀此五陰，從頭至足無一可貪，即于座上，得須陀洹果，斯陀含、阿那含、阿羅漢果，六通清徹。在大眾中，心自感激，三自稱善：「快哉！大道不距微細，今蒙聖恩，得盡諸漏。」即從座起，繞佛三匝，還複本座，現十八變，于無餘泥洹界而取泥洹。
猶如自造箭， 還自傷其身； 內箭亦如是， 愛箭傷眾生。
昔佛在摩竭國甘梨園中城北石室窟中。有眾多獵師，入山遊獵，廣施羅網，殺鹿無數，復還上山。時有一鹿，墮彼弶中，大聲喚呼，獵師聞已，各各馳奔，自還墮弶，傷害人民不可稱數。雖復不死被瘡極重，痛不可言，各相扶持劣得到舍，求諸膏藥以傅其瘡。室家五親各迎尸喪，歸還耶旬之。其中被瘡眾生，自知瘡差，厭患遊獵，宿緣應度種諸善本，便自舍家學道作沙門。爾時世尊，與無央數百千眾生，前後圍繞而為說法。爾時世尊，為彼眾生，欲拔其根，修立功德示現教誡，永離生死，常處福堂，于大眾中而說此偈：
「猶如自造箭， 還自傷其身， 內箭亦如是， 愛箭傷眾生
現代漢語譯本：當時那位比丘聽了這首偈語，便回想起自己過去的經歷，立刻內心領悟，自我責備，思考四大污穢泄漏的禍患，想到那毒樹被多次砍伐仍然不斷生長。如今這四大組成的身體與那毒樹沒有區別，愛慾的根源如果不能被徹底剷除，枝葉就會不斷蔓延，最終必然會陷入生老病死，在此生滅，在彼生滅，如此流轉永無止息。就像毒樹自己砍伐自己的根卻反而會傷害眾人一樣，這愛慾的束縛也是如此，自己毀壞自己的生命，又能在外損害智慧的本性。當時那位比丘，反覆重疊地觀察這五蘊，從頭到腳沒有一樣值得貪戀，就在座位上，證得了須陀洹果、斯陀含果、阿那含果、阿羅漢果，六神通清澈明瞭。在大眾之中，內心激動，三次自稱讚嘆：『太好了！大道不嫌棄微小，如今蒙受聖恩，得以斷盡一切煩惱。』隨即從座位上起身，繞佛三圈，回到原來的座位，顯現十八種變化，在無餘涅槃的境界中進入涅槃。 現代漢語譯本：就像自己製造的箭，反而會傷害自己；內心的箭也是如此，愛慾的箭會傷害眾生。 現代漢語譯本：過去佛陀在摩竭國甘梨園北邊的石室窟中。有許多獵人，進山打獵，廣設羅網，殺死了無數的鹿，然後又回到山上。當時有一隻鹿，掉進了陷阱中，大聲呼叫，獵人聽到后，各自奔跑，結果自己也掉進了陷阱，傷害的人民數不勝數。雖然沒有死，但身上傷痕累累，疼痛難忍，他們互相攙扶著勉強回到家中，尋求各種膏藥來敷治傷口。家人親戚都來迎接這些傷員，把他們送回家。其中那些受傷的人，自己知道傷勢好轉后，厭倦了打獵，因為宿世的因緣應該被度化，種下了各種善根，便自己捨棄家庭，出家學道做了沙門。當時世尊，與無數百千的眾生，前後圍繞著為他們說法。當時世尊，爲了這些眾生，想要拔除他們煩惱的根源，修立功德，示現教誡，讓他們永遠脫離生死，常處福地，在大眾之中說了這首偈語： 現代漢語譯本：『就像自己製造的箭，反而會傷害自己；內心的箭也是如此，愛慾的箭會傷害眾生。』
English version: At that time, when that bhikkhu heard this verse, he recalled his own past experiences, immediately understood in his heart, reproached himself, contemplated the suffering of the four great elements' defilements, and thought of the poisonous tree that, even after being repeatedly cut down, still grew continuously. Now, this body composed of the four great elements is no different from that poisonous tree. If the root of desire is not completely eradicated, the branches will continue to spread, and one will inevitably fall into birth, old age, sickness, and death, being born here and dying there, and being born there and dying here, thus transmigrating endlessly. Just as a poisonous tree, by cutting its own roots, harms others, so too is the bondage of desire; it destroys one's own life and can also externally harm the nature of wisdom. At that time, that bhikkhu repeatedly contemplated these five aggregates, finding nothing from head to toe that was worthy of craving. Right there on his seat, he attained the fruit of Srotapanna, Sakrdagamin, Anagamin, and Arhat, and his six supernormal powers became clear and unobstructed. In the midst of the assembly, his heart was moved, and he praised himself three times, saying, 'Excellent! The Great Path does not reject the smallest of things. Now, having received the grace of the Holy One, I have been able to exhaust all defilements.' Then, he rose from his seat, circumambulated the Buddha three times, returned to his original seat, manifested eighteen transformations, and entered Nirvana in the realm of Nirvana without remainder. English version: Just like an arrow made by oneself, it will harm oneself; the inner arrow is also like this, the arrow of desire harms sentient beings. English version: In the past, the Buddha was in the stone chamber cave north of the Gamlī Garden in the country of Magadha. There were many hunters who went into the mountains to hunt, setting up wide nets and killing countless deer, and then they returned to the mountains. At that time, a deer fell into a trap and cried out loudly. The hunters, hearing this, rushed over, and as a result, they themselves fell into the traps, harming countless people. Although they did not die, they were covered in wounds and in unbearable pain. They supported each other and barely made it back home, seeking various ointments to apply to their wounds. Family and relatives came to greet these wounded people and sent them home. Among those who were wounded, after realizing that their injuries were healing, they became weary of hunting. Because of their past karmic connections, they were meant to be liberated, and they planted various roots of goodness. They then abandoned their families, left home, and became monks. At that time, the World Honored One, surrounded by countless hundreds of thousands of beings, was teaching the Dharma. At that time, the World Honored One, in order to uproot the source of suffering for these beings, cultivate merit, demonstrate teachings, and allow them to forever escape birth and death and dwell in a blessed realm, spoke this verse in the midst of the assembly: English version: 'Just like an arrow made by oneself, it will harm oneself; the inner arrow is also like this, the arrow of desire harms sentient beings.'
。」
時彼獵者，雖為沙門不自覺知，如來今日證明我等定為獵師，內自慚愧，自省本過，在閑靜處思惟止觀，系意不亂。所以族姓子，剃除鬚髮著三法衣，出家學道修無上梵行，自身作證而自娛樂，生死已盡，梵行已立，所作已辦，更不復受生死，如實知之。爾時諸比丘，皆得阿羅漢，六通清徹，無所掛礙，是故說此偈：
「能覺知是者， 愛苦共生有， 無慾無有想， 比丘專念度。」
能覺知是者，愛者眾病之首，猶如城郭，聚集人民憑地自怙。云何愛眾病之首？如佛所說：「泥梨受苦其數難量，皆由愛所造。」凡在地獄受諸苦惱，皆由愛病。諸殺生者，亦由愛致；不與取淫妷妄語，十不善行亦復如是，皆由愛心造斯諸惡。十惡已具死入地獄，十三火炙燒炙其身。云何為十三？有二火山目前向身入腹穿脊過，又二火山從背後來入脊從腹出，又二火山從左脅入右脅出，又二火山從右脅入左脅出，又二火山從下入上出，又二火山從上入下出，第十三火山何者？是自身所造，渴愛者是也。十二火山其痛可忍，自身所造渴愛火山者，不可療治。如佛契經：「獄卒阿傍問諸罪人：『汝等為從何來？』罪人報曰：『我等飢困，亦不自知為從何來？』爾時獄卒，即以熱鐵丸，強令使食。獄卒斯須復問罪人：『汝等為從何來？』『我等甚渴，亦不自知為從何來？』爾時獄卒，偃臥罪人，洋銅灌口燒口咽喉皆悉下過。」取要言之，地獄苦痛憂惱萬端，受畜生形眾苦無數
當時那個獵人，雖然身為沙門卻不自覺知，如來今日證明我們確實是獵人，內心感到慚愧，反省自己過去的過錯，在安靜的地方思考止觀，集中意念不散亂。所以，這位族姓子，剃除鬚髮，穿上三法衣，出家學道，修習無上的清凈行為，自身證悟而自我喜悅，生死已經終結，清凈的行為已經確立，該做的事情已經完成，不再承受生死輪迴，如實地知曉這一切。當時，各位比丘都證得了阿羅漢果位，六種神通清澈通達，沒有任何障礙，所以說了這首偈語： 『能覺知是者，愛苦共生有，無慾無有想，比丘專念度。』 能覺知這些道理的人，知道愛是眾病的根源，就像城郭一樣，聚集人民依靠土地而自恃。為什麼說愛是眾病的根源呢？就像佛所說：『地獄受苦的數量難以計算，都是由愛所造成的。』凡是在地獄遭受各種苦惱的，都是因為愛這種病。那些殺生的人，也是因為愛而導致的；不給予就拿取、淫亂、妄語，以及十種不善的行為也是如此，都是因為愛心而造作這些惡行。當十惡都做完后，死後就會墮入地獄，被十三種火焰炙烤身體。哪十三種呢？有兩座火山從前面向身體而來，進入腹部穿過脊背，又有兩座火山從背後而來，進入脊背從腹部穿出，又有兩座火山從左脅進入右脅穿出，又有兩座火山從右脅進入左脅穿出，又有兩座火山從下向上穿出，又有兩座火山從上向下穿出，第十三座火山是什麼呢？就是自身所造的，渴愛之心。十二座火山的痛苦還可以忍受，自身所造的渴愛火山，是無法醫治的。就像佛經所說：『獄卒阿傍問那些罪人：『你們是從哪裡來的？』罪人回答說：『我們飢餓困苦，也不知道自己是從哪裡來的？』這時獄卒，就用熱鐵丸，強迫他們吃下去。獄卒過一會兒又問罪人：『你們是從哪裡來的？』『我們非常口渴，也不知道自己是從哪裡來的？』這時獄卒，就讓罪人躺下，用熔化的銅灌入他們的口中，燒灼他們的口、咽喉，一直流下去。』總而言之，地獄的痛苦憂愁煩惱千千萬萬，受畜生身形的痛苦也是無數的。
At that time, the hunter, though a monk, was unaware of it. Today, the Tathagata has confirmed that we are indeed hunters. He felt ashamed within himself, reflected on his past mistakes, and in a quiet place, contemplated cessation and insight, focusing his mind without distraction. Therefore, this clansman, having shaved his head and beard, donned the three robes, left home to study the Way, and cultivated the supreme pure conduct, realized it himself and found joy. Birth and death were exhausted, pure conduct was established, what needed to be done was done, and he would no longer undergo birth and death, knowing this as it truly is. At that time, all the monks attained the Arhatship, with six clear and unobstructed supernatural powers. Therefore, this verse was spoken: 'Those who can perceive this, love and suffering arise together, without desire, without thought, the monk crosses over with focused mindfulness.' Those who can perceive these truths know that love is the root of all diseases, like a city, gathering people who rely on the land for self-reliance. Why is love the root of all diseases? As the Buddha said, 'The suffering in hell is immeasurable, all caused by love.' All those who suffer in hell do so because of the disease of love. Those who kill also do so because of love; taking what is not given, sexual misconduct, false speech, and the ten unwholesome actions are also like this, all caused by the mind of love. When the ten evils are complete, after death, one falls into hell, where thirteen fires burn the body. What are the thirteen? There are two volcanoes coming from the front towards the body, entering the abdomen and passing through the spine; there are also two volcanoes coming from behind, entering the spine and exiting from the abdomen; there are also two volcanoes entering from the left side and exiting from the right side; there are also two volcanoes entering from the right side and exiting from the left side; there are also two volcanoes entering from below and exiting from above; there are also two volcanoes entering from above and exiting from below. What is the thirteenth volcano? It is the thirst for love created by oneself. The pain of the twelve volcanoes can be endured, but the volcano of thirst for love created by oneself cannot be cured. As the Buddha said in the sutras, 'The hell guard Apanga asked the sinners: 'Where did you come from?' The sinners replied: 'We are hungry and distressed, and we do not know where we came from.' At that time, the hell guard forced them to eat hot iron balls. After a while, the hell guard asked the sinners again: 'Where did you come from?' 'We are very thirsty, and we do not know where we came from.' At that time, the hell guard laid the sinners down and poured molten copper into their mouths, burning their mouths, throats, and all the way down.' In short, the suffering, sorrow, and distress of hell are countless, and the suffering of taking the form of an animal is also countless.
。云何為畜生受苦？如佛契經所說：「於是比丘！生畜生者，多諸苦惱。比丘當知，若有眾生墮畜生者，生冥長冥于冥無常，此等何者？是所謂入地蟄蟲，是皆由前身貪樂愛慾，身口意行惡身壞命終，死為地中蟄蟲，是謂冥生冥長於冥命終，是謂比丘！畜生甚苦甚痛難忍。或有眾生，緣四大生緣四大長緣四大終，此何者是？所謂皰生是，皆由前身貪著愛味故，身口意惡，身壞命終生皰蟲中，緣四大生緣四大長緣四大命終，是謂比丘！畜生甚苦甚痛難忍。比丘當知，復有眾生生畜生中，聞人大小便臭氣馳走奔向，我等食是飲是。此等何者？是所謂雞狗豬豚驢野狐烏鳥等是也。比丘當知，餓鬼甚苦。云何餓鬼苦？或有餓鬼食啖鬚髮或食身毛，或食指爪齒身垢薄膜至厚皮，至革筋骨心脾腎肝膽、大小腸胃、屎腦髓淚汗涕唾、膿血脂膩膽尿。如此眾類，餓鬼所食。受此眾苦，皆由前身貪著愛味慳貪獨食，設施人食咒詛罵詈：『汝等啖我食，如食膿血大小便亦復如是。』后為餓鬼食此眾穢。復有餓鬼本為人時，獨食無恥，初不施人一粒之米，若見人施者抑遮使止，后為餓鬼經歷久遠，耳曾不聞飲食之名，況得食乎？此餓鬼苦不可具宣。」此三惡趣受苦無量，斯由前身愛心堅固種此諸苦，是故佛說愛者眾病之首也。愛苦共生有者，無慾無有想，欲已去離，永盡無餘，已吐已舍，無有熱惱眾患之本，是故說曰，無慾無有想
現代漢語譯本：什麼是畜生所受的苦？正如佛經所說：『各位比丘！轉生為畜生，會遭受諸多苦惱。比丘應當知道，如果眾生墮入畜生道，就會在黑暗中出生，在黑暗中成長，最終在黑暗中死去，這是指什麼呢？就是那些鉆入地下的蟄蟲，它們都是因為前世貪戀愛慾，身口意行為不善，身壞命終后，死後變成地下的蟄蟲，這就是所謂的在黑暗中出生，在黑暗中成長，最終在黑暗中死去。比丘們，這說明畜生道非常痛苦，難以忍受。還有一些眾生，因四大而生，因四大而長，因四大而終，這是指什麼呢？就是那些皰生蟲，它們都是因為前世貪著愛味，身口意行為不善，身壞命終后，生在皰蟲之中，因四大而生，因四大而長，因四大而終。比丘們，這說明畜生道非常痛苦，難以忍受。比丘應當知道，還有一些眾生轉生為畜生，聞到人類大小便的臭氣就奔跑過去，認為那是它們的食物和飲料。這些是什麼呢？就是雞、狗、豬、驢、野狐、烏鴉等。比丘應當知道，餓鬼道非常痛苦。什麼是餓鬼的痛苦呢？有些餓鬼吃自己的鬚髮，或者吃身上的毛，或者吃指甲、牙齒、身上的污垢、薄膜，甚至厚皮、筋骨、心、脾、腎、肝、膽、大小腸胃、糞便、腦髓、眼淚、汗水、鼻涕、唾液、膿血、脂肪、膽汁、尿液。這些都是餓鬼所吃的。它們遭受這些痛苦，都是因為前世貪著愛味，吝嗇貪婪，獨自享用食物，設定食物咒罵他人：『你們吃我的食物，就像吃膿血大小便一樣。』死後就變成餓鬼，吃這些污穢之物。還有一些餓鬼，前世為人時，獨自享用食物，從不施捨給別人一粒米，如果看到別人施捨，就阻止他們，死後變成餓鬼，經歷漫長的時間，耳朵從未聽到過食物的名字，更別說吃到食物了。餓鬼的痛苦無法完全描述。這三惡道所受的痛苦是無量的，都是因為前世愛心堅固，種下了這些痛苦的根源，所以佛說愛是眾病之首。愛與苦共同產生，如果一個人沒有慾望，沒有妄想，慾望已經去除，永遠徹底地消失，已經吐出，已經捨棄，沒有熱惱，沒有眾患的根源，所以說，沒有慾望，沒有妄想。』 English version: What is the suffering of animals? As the Buddha said in the sutras: 'Monks, those who are born as animals experience much suffering. Monks, you should know that if beings fall into the animal realm, they are born in darkness, grow in darkness, and ultimately die in darkness. What does this refer to? It refers to those insects that burrow into the earth. They are all due to their previous lives' attachment to love and desire, their evil actions in body, speech, and mind. When their bodies break and their lives end, they die and become insects in the earth. This is what is meant by being born in darkness, growing in darkness, and ultimately dying in darkness. Monks, this shows that the animal realm is very painful and unbearable. There are also some beings who are born from the four elements, grow from the four elements, and end from the four elements. What does this refer to? It refers to those insects born from blisters. They are all due to their previous lives' attachment to the taste of love, their evil actions in body, speech, and mind. When their bodies break and their lives end, they are born in blister insects, born from the four elements, grow from the four elements, and end from the four elements. Monks, this shows that the animal realm is very painful and unbearable. Monks, you should know that there are also some beings who are born as animals, who run towards the stench of human urine and feces, thinking that it is their food and drink. What are these? They are chickens, dogs, pigs, donkeys, wild foxes, crows, and so on. Monks, you should know that the realm of hungry ghosts is very painful. What is the suffering of hungry ghosts? Some hungry ghosts eat their own beards and hair, or eat the hair on their bodies, or eat their nails, teeth, body dirt, thin membranes, even thick skin, tendons, bones, heart, spleen, kidneys, liver, gallbladder, large and small intestines, feces, brain marrow, tears, sweat, mucus, saliva, pus, blood, fat, bile, and urine. These are what hungry ghosts eat. They suffer these pains because in their previous lives they were attached to the taste of love, were stingy and greedy, ate alone, set up food and cursed others: 'You eat my food, just like eating pus, blood, urine, and feces.' After death, they become hungry ghosts and eat these filthy things. There are also some hungry ghosts who, when they were human, ate alone, never giving a single grain of rice to others. If they saw others giving, they would stop them. After death, they become hungry ghosts, and after a long time, their ears have never heard the name of food, let alone eaten it. The suffering of hungry ghosts cannot be fully described. The suffering in these three evil realms is immeasurable, all because of the strong attachment to love in their previous lives, which planted the seeds of these sufferings. Therefore, the Buddha said that love is the root of all diseases. Love and suffering arise together. If a person has no desires, no delusions, desires have been removed, completely and permanently disappeared, have been spat out, have been abandoned, there is no heat, no root of all diseases, therefore it is said, no desires, no delusions.'
What is the suffering of animals? As the Buddha said in the sutras: 'Monks, those who are born as animals experience much suffering. Monks, you should know that if beings fall into the animal realm, they are born in darkness, grow in darkness, and ultimately die in darkness. What does this refer to? It refers to those insects that burrow into the earth. They are all due to their previous lives' attachment to love and desire, their evil actions in body, speech, and mind. When their bodies break and their lives end, they die and become insects in the earth. This is what is meant by being born in darkness, growing in darkness, and ultimately dying in darkness. Monks, this shows that the animal realm is very painful and unbearable. There are also some beings who are born from the four elements, grow from the four elements, and end from the four elements. What does this refer to? It refers to those insects born from blisters. They are all due to their previous lives' attachment to the taste of love, their evil actions in body, speech, and mind. When their bodies break and their lives end, they are born in blister insects, born from the four elements, grow from the four elements, and end from the four elements. Monks, this shows that the animal realm is very painful and unbearable. Monks, you should know that there are also some beings who are born as animals, who run towards the stench of human urine and feces, thinking that it is their food and drink. What are these? They are chickens, dogs, pigs, donkeys, wild foxes, crows, and so on. Monks, you should know that the realm of hungry ghosts is very painful. What is the suffering of hungry ghosts? Some hungry ghosts eat their own beards and hair, or eat the hair on their bodies, or eat their nails, teeth, body dirt, thin membranes, even thick skin, tendons, bones, heart, spleen, kidneys, liver, gallbladder, large and small intestines, feces, brain marrow, tears, sweat, mucus, saliva, pus, blood, fat, bile, and urine. These are what hungry ghosts eat. They suffer these pains because in their previous lives they were attached to the taste of love, were stingy and greedy, ate alone, set up food and cursed others: 'You eat my food, just like eating pus, blood, urine, and feces.' After death, they become hungry ghosts and eat these filthy things. There are also some hungry ghosts who, when they were human, ate alone, never giving a single grain of rice to others. If they saw others giving, they would stop them. After death, they become hungry ghosts, and after a long time, their ears have never heard the name of food, let alone eaten it. The suffering of hungry ghosts cannot be fully described. The suffering in these three evil realms is immeasurable, all because of the strong attachment to love in their previous lives, which planted the seeds of these sufferings. Therefore, the Buddha said that love is the root of all diseases. Love and suffering arise together. If a person has no desires, no delusions, desires have been removed, completely and permanently disappeared, have been spat out, have been abandoned, there is no heat, no root of all diseases, therefore it is said, no desires, no delusions.
。比丘專念度者，比丘專意初不錯亂，離邊至無邊，從此彼岸入泥洹境，清無熱惱，一切戀愛心寂然不起，是故說曰，比丘專念度也。◎
◎無放逸品第四上
戒為甘露道， 放逸為死徑， 不貪則不死， 失道為自喪。
戒為甘露道者，不放逸人雖死亦不為死。昔一比丘行滿德充，六時行道無毫釐減失，初夜中夜后夜精勤汲汲斯須不惓。如是經久，胸滿結氣得心痛患，眾醫療治竟不除差便忽命終。有一優婆塞聰明高才無事不知，到比丘僧中而說此偈，學禪修定者，雖身變敗壞，寧敗就後世，不敗令存在。何以故爾？不學禪定者，自既不染神復不度人。何以故不自染神？受他信施，衣被飯食床臥具病瘦醫藥，不能消化畢其施恩，命終之後當復報償。不能濟彼者，兼使檀越主人不得果報，不能顯揚，佛法雖存日損日耗，大法隱沒外道熾盛。如此之類喪法原首，是故說曰，戒為甘露道，放逸為死徑。復重說曰，放逸為死徑者，放逸之人多諸𠎝咎種，今世後世不善根栽。尊者馬師亦作是說：「智者舍放逸，猶如捐毒藥，放逸多𠎝咎，今世亦後世。」智者返其原，尋究放逸本，咄嗟放逸，如鼠溺酥瓶。昔有長者家持酥高樓上，覆蓋不固鼠入酥瓶，晝夜餐啖不出瓶口，身體遂長。酥既盡澌，鼠滿瓶里，狀似酥色。有人至長者家欲得買酥，是時長者尋樓上取酥持著火上，鼠在瓶里頭在於下身體在上，便於瓶中命終，便於瓶中復化為酥。賣與買人，得酥量取升斗，骨沈在下，髑髏腳骨各自離解
現代漢語譯本：比丘如果專注于修行，他的心意就不會錯亂，他會從執著于有邊際的事物，達到無邊際的境界，從而從此岸進入涅槃的境界，那裡清凈無熱惱，一切愛戀之心都寂然不起。所以說，比丘專注于修行才能得度。 現代漢語譯本：◎無放逸品第四上 現代漢語譯本：持戒是通往甘露的道路，放逸是通往死亡的途徑。不貪執就不會死亡，迷失正道就會自我毀滅。 現代漢語譯本：持戒是通往甘露的道路，不放逸的人即使死去，也不算真正的死亡。過去有一位比丘，修行圓滿，德行充沛，每天六時都精進行道，沒有絲毫懈怠。他初夜、中夜、后夜都勤奮努力，片刻也不鬆懈。這樣經過很久，他胸中鬱結之氣導致心痛，經過各種醫療都無法治癒，最終突然去世。有一位優婆塞，聰明博學，無所不知，來到比丘僧團中說了這首偈語：『學習禪定的人，即使身體敗壞，寧可敗壞後進入來世，也不要敗壞而茍且偷生。』為什麼這樣說呢？不學習禪定的人，自己既不能凈化心靈，也不能度化他人。為什麼說不能凈化心靈呢？因為他們接受他人的信施，包括衣服、食物、床鋪、臥具、醫藥等，卻不能消化這些恩惠，死後還要償還。不能救濟他人，也使得佈施者得不到果報，不能弘揚佛法，即使佛法存在也會日漸衰落，大法隱沒，外道興盛。像這樣的人是喪失佛法的根源。所以說，持戒是通往甘露的道路，放逸是通往死亡的途徑。再次強調，放逸是通往死亡的途徑，放逸的人會種下許多過錯的種子，今生來世都會有不好的結果。尊者馬師也這樣說：『智者會捨棄放逸，就像丟棄毒藥一樣，放逸會帶來許多過錯，無論是今生還是來世。』智者會追溯根源，探究放逸的本質，呵斥放逸，就像老鼠掉進酥油瓶里一樣。過去有一位長者，把酥油放在高樓上，因為蓋子沒蓋緊，老鼠鉆進了酥油瓶里，晝夜不停地吃，卻出不了瓶口，身體逐漸長大。酥油吃光后，老鼠已經填滿了瓶子，看起來就像酥油的顏色。有人到長者家想買酥油，長者就從樓上取下酥油，放在火上加熱，老鼠在瓶子里頭朝下，身體朝上，在瓶子里死去，又在瓶子里化成了酥油。賣給買酥油的人，買酥油的人用升斗量取，骨頭沉在下面，頭骨和腳骨都散開了。
English version: A bhikkhu who is solely mindful of liberation, his mind is not confused, he departs from the limited to the limitless, and from this shore enters the realm of Nirvana, which is pure and free from heat and vexation, where all desires are extinguished. Therefore, it is said that a bhikkhu is liberated through mindfulness. English version: ◎Chapter Four, On Non-negligence, Part One English version: Discipline is the path to ambrosia, negligence is the path to death. Not being greedy leads to immortality, losing the path leads to self-destruction. English version: Discipline is the path to ambrosia, those who are not negligent, even in death, do not truly die. Once, there was a bhikkhu who had perfected his practice and was full of virtue. He practiced diligently six times a day without any slackening. He was diligent and tireless in the early, middle, and late watches of the night. After a long time, he developed chest congestion and heart pain, which could not be cured by any medical treatment, and he suddenly passed away. There was an upasaka, intelligent and knowledgeable, who came to the bhikkhu sangha and spoke this verse: 'Those who study meditation, even if their bodies decay, would rather decay and enter the next life than decay and cling to this one.' Why is this so? Those who do not study meditation cannot purify their own minds nor liberate others. Why can't they purify their own minds? Because they receive the offerings of others, including clothing, food, bedding, and medicine, but they cannot digest these favors and must repay them after death. They cannot help others, and they also prevent the donors from receiving merit. They cannot propagate the Dharma, and even if the Dharma exists, it will decline day by day, the great Dharma will be hidden, and external paths will flourish. Such people are the root cause of the loss of the Dharma. Therefore, it is said that discipline is the path to ambrosia, and negligence is the path to death. Again, it is emphasized that negligence is the path to death, for negligent people sow many seeds of fault, and they will have bad consequences in this life and the next. Venerable Ashvajit also said: 'The wise abandon negligence, like discarding poison. Negligence brings many faults, both in this life and the next.' The wise trace the origin and investigate the nature of negligence, and they rebuke negligence, like a rat falling into a ghee jar. Once, there was an elder who kept ghee on a high floor. Because the lid was not tight, a rat entered the ghee jar and ate day and night, but could not get out of the jar, and its body grew larger. After the ghee was finished, the rat had filled the jar and looked like the color of ghee. Someone came to the elder's house to buy ghee, and the elder took the ghee from the upper floor and heated it over a fire. The rat was in the jar, head down and body up, and died in the jar, and then turned into ghee in the jar. It was sold to the person who wanted to buy ghee, and the person measured it out with a dipper. The bones sank to the bottom, and the skull and leg bones were separated.
。長者見已內自思惟：「吾取酥時瓶口無覆，必有鼠入啖食此酥。即住瓶里不肯出外，酥盡鼠死事必爾耳。」長者復念放逸多𠎝，其事如是。道俗不異，俗不異者，其事云何？慳貪不施、不持禁戒、不修八關齋法，歲三月六恒不奉持，雖處於世無益於道，死就後世，神受殃痛墮惡趣八不閑處，受諸苦惱不可稱計，此是俗之放逸眾惱如是。云何道之放逸？於是學道之人，外猗法服內懷奸宄，亦復不修習經典承事受正教，不念禪定思惟戒律，唐勞其功不獲其報，于現身中不獲果證，於後世方更積行，是故說放逸為死徑也。不貪則不死者，雖死亦不言死。何以故？不放逸人，遷神生天受福無量，延壽無敗心猛不惑，亦不中夭無失命之憂，是故說曰，不貪則不死。失道為自喪者，習放逸行，不慮前後中間之惡，不習善壽如聖賢壽，述非自是不從人諫，謂已所行真正餘者不真，不以智慧以自營命，是故說曰，失道為自喪也。
慧智守道勝， 終不為放逸， 不貪致歡喜， 從是得道樂。
慧智守道勝者，于諸功德最勝最上，智者自修身，無復缺漏善，能分別諸趣諸道，智者聰明無有愚惑，常為天人所見嘆譽，增益諸佛正法不斷，是故說曰，慧智守道勝也。終不為放逸者，已離於放逸更不造故，心悅意歡，于諸善法心無厭足，是故說曰，終不為放逸也。不貪致歡喜，從是得道樂者，賢聖道者無放逸行，習本因緣盡，不復樂生處在三有，是故說曰，從是得道樂
現代漢語譯本：
一位長者看到后，心中暗自思忖：『我取酥油時，瓶口沒有蓋好，必定有老鼠跑進去吃酥油。它現在一定待在瓶子里不肯出來，等酥油吃完，老鼠也就會死在裡面了。』長者又想到，放縱懈怠會帶來很多過失，就像這件事一樣。世俗之人與修行之人並無不同，世俗之人的放縱懈怠又體現在哪裡呢？他們慳吝貪婪，不肯佈施，不持守戒律，不修持八關齋法，一年中的三個月或六個月都不奉行，雖然身處世間，卻對修行毫無益處，死後神識會遭受痛苦，墮入惡道八無暇處，承受各種難以計數的苦惱，這就是世俗之人放縱懈怠所帶來的種種煩惱。那麼，修行之人的放縱懈怠又是什麼樣的呢？那些學道之人，外表穿著法衣，內心卻懷著奸詐邪惡，也不修習經典，不接受正法教誨，不思念禪定，不思考戒律，白白地耗費功夫卻得不到回報，在今生無法獲得果證，只能在來世繼續積累修行，所以說放縱懈怠是通向死亡的道路。不貪婪就不會死，即使死了也不能說是真正的死亡。為什麼呢？因為不放縱懈怠的人，神識會升入天界，享受無量的福報，壽命長久不會衰敗，內心堅定不迷惑，也不會中途夭折，沒有喪命的憂慮，所以說，不貪婪就不會死。喪失道業是自己造成的，那些習慣於放縱懈怠的人，不考慮前因後果，不修習善行，壽命不像聖賢那樣長久，總是自以為是，不聽從別人的勸告，認為自己所做的是正確的，別人所做的是不正確的，不用智慧來經營自己的生命，所以說，喪失道業是自己造成的。
有智慧的人守護正道最為殊勝， 最終不會放縱懈怠。 不貪婪會帶來歡喜， 由此可以獲得修道的快樂。
有智慧的人守護正道最為殊勝，是指在各種功德中最為殊勝和至高無上。有智慧的人會自我修養，不會有任何缺失，能夠分辨各種趣向和道路。有智慧的人聰明睿智，不會有愚癡迷惑，常常被天人和世人所讚歎，能夠不斷地增益諸佛的正法，所以說，有智慧的人守護正道最為殊勝。最終不會放縱懈怠，是指已經遠離了放縱懈怠，不會再造作惡業，內心喜悅歡快，對於各種善法不會感到厭倦，所以說，最終不會放縱懈怠。不貪婪會帶來歡喜，由此可以獲得修道的快樂，是指賢聖的修行人沒有放縱懈怠的行為，習氣和因緣都已斷盡，不再貪戀在三界中輪迴，所以說，由此可以獲得修道的快樂。 現代漢語譯本：
長者看到這種情況，心裡想：『我拿酥油的時候，瓶口沒有蓋好，肯定有老鼠跑進去吃酥油了。它現在一定待在瓶子里不肯出來，等酥油吃完，老鼠也就死在裡面了。』長者又想到，放縱懈怠會帶來很多過失，就像這件事一樣。世俗之人與修行之人並無不同，世俗之人的放縱懈怠又體現在哪裡呢？他們吝嗇貪婪，不肯佈施，不持守戒律，不修持八關齋法，一年中的三個月或六個月都不奉行，雖然身處世間，卻對修行毫無益處，死後神識會遭受痛苦，墮入惡道八無暇處，承受各種難以計數的苦惱，這就是世俗之人放縱懈怠所帶來的種種煩惱。那麼，修行之人的放縱懈怠又是什麼樣的呢？那些學道之人，外表穿著法衣，內心卻懷著奸詐邪惡，也不修習經典，不接受正法教誨，不思念禪定，不思考戒律，白白地耗費功夫卻得不到回報，在今生無法獲得果證，只能在來世繼續積累修行，所以說放縱懈怠是通向死亡的道路。不貪婪就不會死，即使死了也不能說是真正的死亡。為什麼呢？因為不放縱懈怠的人，神識會升入天界，享受無量的福報，壽命長久不會衰敗，內心堅定不迷惑，也不會中途夭折，沒有喪命的憂慮，所以說，不貪婪就不會死。喪失道業是自己造成的，那些習慣於放縱懈怠的人，不考慮前因後果，不修習善行，壽命不像聖賢那樣長久，總是自以為是，不聽從別人的勸告，認為自己所做的是正確的，別人所做的是不正確的，不用智慧來經營自己的生命，所以說，喪失道業是自己造成的。
有智慧的人守護正道最為殊勝， 最終不會放縱懈怠。 不貪婪會帶來歡喜， 由此可以獲得修道的快樂。
有智慧的人守護正道最為殊勝，是指在各種功德中最為殊勝和至高無上。有智慧的人會自我修養，不會有任何缺失，能夠分辨各種趣向和道路。有智慧的人聰明睿智，不會有愚癡迷惑，常常被天人和世人所讚歎，能夠不斷地增益諸佛的正法，所以說，有智慧的人守護正道最為殊勝。最終不會放縱懈怠，是指已經遠離了放縱懈怠，不會再造作惡業，內心喜悅歡快，對於各種善法不會感到厭倦，所以說，最終不會放縱懈怠。不貪婪會帶來歡喜，由此可以獲得修道的快樂，是指賢聖的修行人沒有放縱懈怠的行為，習氣和因緣都已斷盡，不再貪戀在三界中輪迴，所以說，由此可以獲得修道的快樂。
English version:
The elder, seeing this, thought to himself: 'When I took the ghee, the mouth of the jar was not covered, and a rat must have entered to eat the ghee. It must now be staying inside the jar, unwilling to come out. When the ghee is finished, the rat will surely die inside.' The elder further reflected that indulgence and negligence lead to many faults, just like this incident. There is no difference between worldly people and those who practice the Way. How does the indulgence of worldly people manifest? They are stingy and greedy, unwilling to give, do not uphold precepts, do not practice the Eight Precepts, and do not observe them for three or six months of the year. Although they live in the world, they are of no benefit to their practice. After death, their consciousness will suffer pain, fall into the evil realms of the eight unfavorable conditions, and endure countless sufferings. This is the kind of trouble that comes from the indulgence of worldly people. Then, what is the indulgence of those who practice the Way? Those who study the Way, outwardly wearing the robes of the Dharma, but inwardly harboring deceit and wickedness, do not study the scriptures, do not accept the teachings of the true Dharma, do not contemplate meditation, and do not reflect on the precepts. They waste their efforts in vain and do not receive any reward. They cannot attain the fruits of practice in this life and can only continue to accumulate practice in future lives. Therefore, it is said that indulgence is the path to death. Not being greedy means not dying; even if one dies, it cannot be called true death. Why? Because those who are not indulgent, their consciousness will ascend to the heavens, enjoy immeasurable blessings, have long lives that do not decay, have firm minds that are not confused, and will not die prematurely, without the worry of losing their lives. Therefore, it is said that not being greedy means not dying. Losing the Way is self-inflicted. Those who are accustomed to indulgence do not consider the consequences, do not practice good deeds, do not have long lives like the sages, are always self-righteous, do not listen to the advice of others, think that what they do is right and what others do is wrong, and do not use wisdom to manage their lives. Therefore, it is said that losing the Way is self-inflicted.
Wisdom and intelligence in guarding the Way are supreme, Ultimately, one will not be indulgent. Not being greedy brings joy, From this, one attains the joy of the Way.
Wisdom and intelligence in guarding the Way are supreme, meaning that among all merits, it is the most supreme and highest. The wise cultivate themselves, without any deficiencies, and can distinguish all paths and directions. The wise are intelligent and clear-minded, without foolishness or confusion, and are often praised by gods and humans. They can continuously increase the true Dharma of all Buddhas. Therefore, it is said that wisdom and intelligence in guarding the Way are supreme. Ultimately, one will not be indulgent, meaning that one has already left indulgence and will not create evil deeds again. The mind is joyful and happy, and one will not be tired of all good deeds. Therefore, it is said that ultimately, one will not be indulgent. Not being greedy brings joy, from this, one attains the joy of the Way, meaning that the virtuous and holy practitioners do not have indulgent behavior, their habits and causes are exhausted, and they no longer crave to be reborn in the three realms. Therefore, it is said that from this, one attains the joy of the Way. English version:
The elder, upon seeing this, thought to himself: 'When I took the ghee, the mouth of the jar was not covered, and a rat must have entered to eat the ghee. It must now be staying inside the jar, unwilling to come out. When the ghee is finished, the rat will surely die inside.' The elder further reflected that indulgence and negligence lead to many faults, just like this incident. There is no difference between worldly people and those who practice the Way. How does the indulgence of worldly people manifest? They are stingy and greedy, unwilling to give, do not uphold precepts, do not practice the Eight Precepts, and do not observe them for three or six months of the year. Although they live in the world, they are of no benefit to their practice. After death, their consciousness will suffer pain, fall into the evil realms of the eight unfavorable conditions, and endure countless sufferings. This is the kind of trouble that comes from the indulgence of worldly people. Then, what is the indulgence of those who practice the Way? Those who study the Way, outwardly wearing the robes of the Dharma, but inwardly harboring deceit and wickedness, do not study the scriptures, do not accept the teachings of the true Dharma, do not contemplate meditation, and do not reflect on the precepts. They waste their efforts in vain and do not receive any reward. They cannot attain the fruits of practice in this life and can only continue to accumulate practice in future lives. Therefore, it is said that indulgence is the path to death. Not being greedy means not dying; even if one dies, it cannot be called true death. Why? Because those who are not indulgent, their consciousness will ascend to the heavens, enjoy immeasurable blessings, have long lives that do not decay, have firm minds that are not confused, and will not die prematurely, without the worry of losing their lives. Therefore, it is said that not being greedy means not dying. Losing the Way is self-inflicted. Those who are accustomed to indulgence do not consider the consequences, do not practice good deeds, do not have long lives like the sages, are always self-righteous, do not listen to the advice of others, think that what they do is right and what others do is wrong, and do not use wisdom to manage their lives. Therefore, it is said that losing the Way is self-inflicted.
Wisdom and intelligence in guarding the Way are supreme, Ultimately, one will not be indulgent. Not being greedy brings joy, From this, one attains the joy of the Way.
Wisdom and intelligence in guarding the Way are supreme, meaning that among all merits, it is the most supreme and highest. The wise cultivate themselves, without any deficiencies, and can distinguish all paths and directions. The wise are intelligent and clear-minded, without foolishness or confusion, and are often praised by gods and humans. They can continuously increase the true Dharma of all Buddhas. Therefore, it is said that wisdom and intelligence in guarding the Way are supreme. Ultimately, one will not be indulgent, meaning that one has already left indulgence and will not create evil deeds again. The mind is joyful and happy, and one will not be tired of all good deeds. Therefore, it is said that ultimately, one will not be indulgent. Not being greedy brings joy, from this, one attains the joy of the Way, meaning that the virtuous and holy practitioners do not have indulgent behavior, their habits and causes are exhausted, and they no longer crave to be reborn in the three realms. Therefore, it is said that from this, one attains the joy of the Way.
。
常當惟念道， 自強守正行， 健者得度世， 吉祥無有上。
常當惟念道者，夫坐禪者從朝至夜、從夜至朝，繫念在前心無錯誤，從初至后、從后至初，思惟惡露此人身中不凈之觀，是故說曰，常當惟念道也。自強守正行者，意常勇猛心不中悔越度生死，未獲者獲、未得者得、未得證者疾令得證，是故說曰，自強守正行。健者得度世者，所謂諸佛世尊及佛弟子，堅住正法心難沮壞，除諸惡法不凈之行，漸近泥洹永寂安隱，是故說曰，健者得度世也。吉祥無有上者，如來所化吉無不利所行吉祥，皆悉降伏外道異學，一切生死謂不吉祥憂惱萬端，如輪行轍初無停息。過是上者，更無有法出此法者，是故說曰，吉祥無有上也。
放逸如自禁，能卻之為賢，已升智慧堂，去危而即安，明智觀于愚，譬如山與地，是故舍憍慢，智者習明慧。是故舍憍慢者，有目之士觀放逸行非真非有不可恃怙，是故說曰，當念舍放逸。所謂智者，不由他受，應對無外不稟受他相色即覺，是謂為智。意性捷疾觸事能報，內雖博學外現咨受，是故說曰，智者習明慧。昔尊者大目揵連躬自度二弟子初出家學道，一者從澥浣家出，二者從鐵作家出。時，大目揵連漸教二人曰：「先告鐵師當習此禪法，善念思惟不凈惡露觀。」次告浣衣者曰：「汝今習安般守意。」此二人等晝夜精勤所愿不果，經十二年不能得之
現代漢語譯本 應當時常思念正道，自我勉勵，堅守正道而行。 身心強健的人才能超脫世俗，吉祥如意，沒有比這更高的境界。 『應當時常思念正道』，是指修行禪定的人，從早到晚、從晚到早，心念專注，沒有絲毫差錯。從開始到最後、從最後到開始，思維觀察這人身中不凈的污穢之物。所以說，『應當時常思念正道』。 『自我勉勵，堅守正道而行』，是指心意常常勇猛精進，不後悔，超越生死。沒有獲得的要獲得，沒有得到的要得到，沒有證悟的要迅速證悟。所以說，『自我勉勵，堅守正道而行』。 『身心強健的人才能超脫世俗』，是指諸佛世尊以及佛的弟子，他們堅定地安住于正法，心志難以動搖，去除各種惡法和不凈的行為，逐漸接近涅槃，達到永恒寂靜的安樂。所以說，『身心強健的人才能超脫世俗』。 『吉祥如意，沒有比這更高的境界』，是指如來所教化的，吉祥如意，所行之事都吉祥，都能降伏外道和異端學說。一切生死輪迴都被認為是不吉祥的，憂愁煩惱無窮無盡，就像車輪的運轉一樣，沒有停息。超越這些之上，再也沒有其他法能超出此法。所以說，『吉祥如意，沒有比這更高的境界』。 放縱就像自我束縛，能夠戒除放縱的人才是賢能的。已經登上智慧的殿堂，就能遠離危險而獲得安穩。明智的人看待愚笨的人，就像山與地的差別一樣。所以要捨棄驕慢，有智慧的人應當學習明慧。 『所以要捨棄驕慢』，是指有見識的人觀察放縱的行為，知道它不是真實的，不可依靠。所以說，應當捨棄放縱。所謂有智慧的人，不依賴他人，應對自如，不接受他人的表象，就能覺悟。這就是智慧。心性敏捷，觸事能迅速回應。內心雖然博學，外表卻謙虛好學。所以說，有智慧的人應當學習明慧。 過去，尊者大目犍連親自度化了兩位弟子，他們剛出家學道。一位是從洗衣服的人家出來的，另一位是從鐵匠家出來的。當時，大目犍連逐漸教導二人說：『先告訴鐵匠，應當修習這種禪法，善念思維不凈的污穢之觀。』然後告訴洗衣服的人說：『你現在修習安般守意。』這兩個人日夜精勤，但所愿沒有實現，經過十二年都不能證得。
English version One should always contemplate the path, strive to strengthen oneself, and uphold righteous conduct. The strong attain liberation from the world, achieving auspiciousness that is unsurpassed. 'One should always contemplate the path' refers to those who practice meditation, from morning to night, and from night to morning, keeping their minds focused without error. From beginning to end, and from end to beginning, they contemplate the impurities of the human body. Therefore, it is said, 'One should always contemplate the path.' 'Strive to strengthen oneself, and uphold righteous conduct' refers to having a mind that is always courageous and diligent, without regret, transcending birth and death. What has not been attained should be attained, what has not been gained should be gained, and what has not been realized should be quickly realized. Therefore, it is said, 'Strive to strengthen oneself, and uphold righteous conduct.' 'The strong attain liberation from the world' refers to the Buddhas and their disciples, who firmly abide in the righteous Dharma, with minds that are difficult to shake. They eliminate all evil and impure actions, gradually approaching Nirvana, achieving eternal peace and tranquility. Therefore, it is said, 'The strong attain liberation from the world.' 'Auspiciousness that is unsurpassed' refers to the teachings of the Tathagata, which are auspicious and beneficial. All actions are auspicious, and they can subdue external paths and heterodox teachings. All cycles of birth and death are considered inauspicious, filled with endless worries and troubles, like the turning of a wheel that never stops. Beyond this, there is no other Dharma that surpasses this Dharma. Therefore, it is said, 'Auspiciousness that is unsurpassed.' Indulgence is like self-imprisonment; those who can restrain indulgence are wise. Having ascended the hall of wisdom, one can move away from danger and attain peace. The wise view the foolish as different as mountains and earth. Therefore, one should abandon arrogance, and the wise should cultivate clear wisdom. 'Therefore, one should abandon arrogance' refers to those with insight who observe indulgent behavior and know that it is not real, not reliable. Therefore, it is said, one should abandon indulgence. Those who are wise do not rely on others, respond freely, and do not accept the appearances of others, but awaken. This is wisdom. Their minds are quick and they can respond to events swiftly. Although they are learned internally, they appear humble and receptive externally. Therefore, it is said, the wise should cultivate clear wisdom. In the past, the Venerable Maha Maudgalyayana personally converted two disciples who had just left home to study the path. One came from a family of launderers, and the other from a family of blacksmiths. At that time, Maha Maudgalyayana gradually taught the two, saying: 'First, tell the blacksmith to practice this meditation, contemplating the impurities of the body.' Then he told the launderer: 'Now you should practice mindfulness of breathing.' These two diligently practiced day and night, but their wishes were not fulfilled, and after twelve years, they could not attain realization.
。時，尊者舍利弗知彼二人所愿不獲，語目連曰：「汝訓弟子不以正行，訓當用法乃訓放逸，汝今未了應時法行。此浣衣出家者，當以說不凈觀，所以然者，其人意凈意潔來久，若當聞說不凈觀者，心即解脫無所掛礙。復當與彼鐵作比丘者，教訓以安般守意，所以然者，其人恒習手執韛囊了氣多少，然後心意乃得悟覺。」時，目揵連隨舍利弗語訓二弟子，即得開悟。是故說曰，放逸如自禁，能卻之為賢。以升智慧堂者，諸賢聖得升此堂者，觀諸凡夫行人如野草木，以大慈心廣潤無外，猶如人間豪族堂舍，庶民所羨。諸賢聖等亦復如是，升賢聖堂，觀諸眾生所習非真，憂念眾生未脫其苦習著放逸，或於智慧放逸者，心在於禪意習於禪，隨師教誡不違其訓，是謂智慧放逸也。方知不習禪者無由得度，是故說曰，去危而即安。明智觀于愚，譬如山與地，猶如有人登高山上，遍觀下人無不照見，下人觀上而無所睹。愚者與賢亦復如是，愚心迷固不能解了，要由賢聖乃得開悟。
發行不放逸，約己自調心，慧能作錠明，不反入冥淵。發行不放逸者，發行用心不惓，雖復發行意怯弱者不為發行，但有勇猛所愿必果，是故說曰發行。不放逸者，心雖精勤猶有放逸，不能成辦無上道果，是故說曰，不放逸也。約己自調心者，約己者，戒具清凈，調心者，執意不亂終無邪念。是故說曰，約己自調心。慧能作錠明者，處在彈指之間成辦四事。云何四事？除去無明，燒五陰形，然生脂膏，永滅愛本
現代漢語譯本：當時，尊者舍利弗知道那兩個人所希望的沒有實現，就對目連說：『你教導弟子不用正當的行為，教導他們應該用法卻教導他們放縱，你現在還沒有明白應該遵循的修行方法。這個洗衣服出家的人，應當用不凈觀來教導他，之所以這樣，是因為這個人內心清凈純潔很久了，如果聽到說不凈觀，心就會解脫，沒有掛礙。還要教導那個鐵匠出身的比丘，用安般守意來教導他，之所以這樣，是因為這個人一直習慣用手拉風箱，瞭解氣息的多少，然後心意才能領悟。』當時，目犍連聽從舍利弗的話教導兩個弟子，他們立刻就開悟了。所以說，放縱就像自我束縛，能夠去除它才是賢能。能夠登上智慧殿堂的人，都是賢聖，他們登上這個殿堂，看到凡夫俗子就像野草樹木一樣，用大慈悲心廣泛地滋潤他們，沒有內外之分，就像人間豪族的宅院，是平民百姓所羨慕的。諸位賢聖也是這樣，登上賢聖的殿堂，看到眾生所習的不是真理，憂慮眾生沒有脫離痛苦，習慣於放縱，或者在智慧上放縱，心中想著禪定，練習禪定，聽從老師的教誨，不違背教導，這就是智慧上的放縱。這才知道不練習禪定就無法得度，所以說，離開危險才能得到安穩。明智的人看待愚笨的人，就像山與地一樣，就像有人登上高山，可以遍觀山下的人，沒有看不到的，而山下的人看山上卻什麼也看不到。愚笨的人和賢能的人也是這樣，愚笨的心迷茫固執，不能理解，必須通過賢聖才能開悟。 精進不放逸，約束自己調伏內心，智慧能夠成為明燈，不會再次墮入黑暗的深淵。精進不放逸，就是用心不懈怠，即使精進的心意軟弱，也不算精進，只有勇猛精進才能實現願望，所以說精進。不放逸，就是說即使內心精勤，仍然會有放縱的時候，不能成就無上的道果，所以說不放逸。約束自己調伏內心，約束自己，就是戒律清凈，調伏內心，就是執著意念不亂，最終沒有邪念。所以說，約束自己調伏內心。智慧能夠成為明燈，就是在彈指之間成就四件事。哪四件事？除去無明，燒掉五陰的形體，點燃智慧的油脂，永遠滅絕愛慾的根本。
English version: At that time, the Venerable Sariputra, knowing that the two men's wishes were not fulfilled, said to Maudgalyayana, 'You do not instruct your disciples with proper conduct, you instruct them with the Dharma but teach them indulgence. You have not yet understood the proper practice of the time. This monk who came from washing clothes should be taught the contemplation of impurity. The reason for this is that his mind has been pure and clean for a long time. If he hears about the contemplation of impurity, his mind will be liberated and without hindrance. You should also teach that monk who was a blacksmith the mindfulness of breathing. The reason for this is that he is always accustomed to using bellows, understanding the amount of air, and then his mind will be able to awaken.' At that time, Maudgalyayana followed Sariputra's words and instructed the two disciples, and they immediately became enlightened. Therefore, it is said that indulgence is like self-restraint, and being able to remove it is virtuous. Those who can ascend the hall of wisdom are the sages. When they ascend this hall, they see ordinary people like wild grass and trees, and they nourish them with great compassion, without any distinction between inside and outside, just like the mansions of noble families in the human world, which are envied by the common people. The sages are also like this, ascending the hall of sages, seeing that what sentient beings practice is not the truth, worrying that sentient beings have not escaped suffering, are accustomed to indulgence, or are indulgent in wisdom, with their minds focused on meditation, practicing meditation, listening to the teacher's teachings, and not violating the instructions. This is called indulgence in wisdom. Only then do they know that without practicing meditation, there is no way to be liberated. Therefore, it is said that leaving danger leads to peace. The wise look at the foolish like a mountain and the earth. It is like someone climbing a high mountain, able to see all the people below, while the people below cannot see the mountain. The foolish and the wise are also like this. The foolish mind is confused and stubborn, unable to understand, and must be enlightened by the sages. Diligence and non-indulgence, restraining oneself and taming the mind, wisdom can become a bright lamp, and one will not fall into the abyss of darkness again. Diligence and non-indulgence mean using the mind without懈怠. Even if the mind of diligence is weak, it is not considered diligence. Only with courageous diligence can one achieve one's wishes. Therefore, it is called diligence. Non-indulgence means that even if the mind is diligent, there will still be times of indulgence, and one cannot achieve the supreme fruit of the path. Therefore, it is called non-indulgence. Restraining oneself and taming the mind, restraining oneself means keeping the precepts pure, and taming the mind means holding one's thoughts without confusion, and ultimately without evil thoughts. Therefore, it is said, 'restraining oneself and taming the mind.' Wisdom can become a bright lamp, which means accomplishing four things in the snap of a finger. What are the four things? Removing ignorance, burning the form of the five aggregates, igniting the oil of wisdom, and forever extinguishing the root of desire.
。猶如慧明彈指之頃，成此四事亦復如是，成辦四事除去無明，燒五陰形，然生脂膏，永滅愛本。賢聖道明亦復如是，彈指之頃成辦四事，除去無明，然生脂膏，永滅愛本，燒五陰形。不為愚者所屈，以其成就賢聖道明故，以有道明，眾邪外道，不能傾動其心，是故說曰，不反入冥淵也。
◎出曜經卷第五
出曜經卷第六
姚秦涼州沙門竺佛念譯◎無放逸品第四下
正念常興起， 行凈惡易滅， 自製以法壽， 不犯善名增。
正念常興起者，或有行人興起想念，所欲為事則不成辦。尊者童子辯說曰：「意念施設事，心悔則不辦，識猛專一念，何愿而不得？」彼修行人亦復如是，心但念善身不行者不至彼岸，是故說曰，正念常興起也。行凈惡易滅者，身行清凈口行清凈意行清凈。何者不凈者？四顛倒是，無常謂有常是一顛倒，苦謂曰樂是二倒，不凈謂凈是三倒，無我謂我是四倒，與此四倒不相應者是謂為凈，是故說曰，行凈惡易滅。諸結使盡身體清涼而無熱惱，亦名為惡滅。自製以法壽者，所以言制者，制身口意，以法養壽非為非法，以法求壽非為非法，是故說曰，自製以法壽也。不犯善名增者，名稱聞於八表，德量徹於十方，其有聞者莫不篤信承受其教者，是故說曰，不犯善名增也。
專意莫放逸， 習意能仁戒， 終無愁憂苦， 亂念得休息。
專意莫放逸者，夫欲習行意極熾盛者，于禁法中復有缺漏
現代漢語譯本：就像慧明彈指之間，成就這四件事也是如此，成就四件事就能去除無明，焚燒五陰之形，然後產生智慧的脂膏，永遠滅絕愛慾的根本。賢聖之道的光明也是如此，彈指之間就能成就四件事，去除無明，產生智慧的脂膏，永遠滅絕愛慾的根本，焚燒五陰之形。不會被愚昧的人所屈服，因為他成就了賢聖之道的光明。因為有了道的光明，各種邪門外道都不能動搖他的心，所以說，不會再墮入黑暗的深淵。 現代漢語譯本：正念常常生起，行為清凈惡業容易消滅，用佛法來約束自己以求長壽，不犯戒律善名就會增長。 現代漢語譯本：正念常常生起，有些人修行時生起念頭，想要做的事情卻不能成功。尊者童子辯解說：『意念如果只是設想，心中後悔就不能成功，如果意識強烈專一，有什麼願望不能實現呢？』那些修行人也是這樣，心中只是想著善，身體卻不去做，就不能到達彼岸，所以說，正念常常生起。行為清凈惡業容易消滅，身體行為清凈，口的行為清凈，意的行為清凈。什麼是不清凈呢？就是四種顛倒，把無常當成有常是一種顛倒，把苦當成樂是第二種顛倒，把不凈當成凈是第三種顛倒，把無我當成我是第四種顛倒，與這四種顛倒不相應的就是清凈，所以說，行為清凈惡業容易消滅。各種煩惱都消盡，身體清涼而沒有熱惱，也叫做惡業消滅。用佛法來約束自己以求長壽，之所以說約束，是約束身口意，用佛法來養生而不是用非法，用佛法來求長壽而不是用非法，所以說，用佛法來約束自己以求長壽。不犯戒律善名就會增長，名聲傳遍四面八方，德行遍及十方世界，聽到的人沒有不真心相信並接受他的教誨的，所以說，不犯戒律善名就會增長。 現代漢語譯本：專心致志不要放逸，學習佛陀的戒律，最終不會有憂愁和痛苦，散亂的念頭可以得到休息。 現代漢語譯本：專心致志不要放逸，想要修行的人如果意念非常強烈，在戒律方面還是會有缺失。
English version: Just as the wise man achieves these four things in the snap of a finger, so it is with achieving these four things: removing ignorance, burning the form of the five aggregates, then generating the oil of wisdom, and forever extinguishing the root of desire. The light of the path of the wise and holy is also like this: in the snap of a finger, one can achieve four things, remove ignorance, generate the oil of wisdom, forever extinguish the root of desire, and burn the form of the five aggregates. One will not be subdued by the foolish, because one has achieved the light of the path of the wise and holy. Because one has the light of the path, all kinds of heretical and external paths cannot shake one's mind. Therefore, it is said that one will not fall back into the abyss of darkness. English version: When right mindfulness constantly arises, pure conduct makes it easy to eliminate evil; self-control through the Dharma leads to longevity, and not violating precepts increases good reputation. English version: When right mindfulness constantly arises, some practitioners, when thoughts arise, are unable to accomplish what they desire. The Venerable Child explained, 'If the mind only contemplates, and regrets arise, it cannot be accomplished. If the consciousness is strong and focused, what wish cannot be fulfilled?' Those practitioners are also like this; if the mind only thinks of good but the body does not act, one cannot reach the other shore. Therefore, it is said, 'Right mindfulness constantly arises.' Pure conduct makes it easy to eliminate evil; pure conduct of body, pure conduct of speech, and pure conduct of mind. What is impure? The four inversions: considering impermanence as permanence is one inversion, considering suffering as pleasure is the second, considering impurity as purity is the third, and considering no-self as self is the fourth. That which does not correspond to these four inversions is considered pure. Therefore, it is said, 'Pure conduct makes it easy to eliminate evil.' When all defilements are exhausted, the body is cool and without heat, this is also called the elimination of evil. Self-control through the Dharma leads to longevity; the reason for saying 'control' is to control body, speech, and mind, to nourish life through the Dharma and not through what is not Dharma, to seek longevity through the Dharma and not through what is not Dharma. Therefore, it is said, 'Self-control through the Dharma leads to longevity.' Not violating precepts increases good reputation; one's name is heard in all directions, one's virtue pervades the ten directions, and those who hear it all sincerely believe and accept the teachings. Therefore, it is said, 'Not violating precepts increases good reputation.' English version: Be focused and do not be negligent, practice the Buddha's precepts, and ultimately there will be no sorrow or suffering, and scattered thoughts can find rest. English version: Be focused and do not be negligent; if one's intention to practice is very strong, there will still be shortcomings in terms of precepts.
。昔佛世尊弟子二十億耳比丘自說教誡曰：「諸佛世尊弟子之中，勇猛精進者吾為上首，然我于無漏法中心未解脫。若我先祖父母，財業居產不可稱計，我今學道而不克獲，宜還歸家舍三法衣，修于俗法五樂自娛廣施貧乏，修戒精進何為自苦不果我願。」爾時世尊以天耳徹聽清凈無有瑕穢，聞彼二十億耳比丘欲得還家修白衣行，即從祇洹沒至億耳比丘所，問比丘曰：「云何二十億耳！汝發此念又自陳說：『諸佛世尊弟子之中，勇猛精進吾為上首，然我于無漏法中心未解脫。然我先祖父母，財業居產不可稱計，我今學道而不克獲，宜還歸家舍三法服，修于俗法五樂自娛廣施貧乏，修戒精進何為自苦乃至於斯？』汝審有是語乎？」對曰：「如是世尊！」佛告二十億耳比丘曰：「我今問汝內法之義，一一報吾。云何二十億耳！汝本在家時善調琴，琴與歌和、歌與琴和，聲響一類乃成其曲不乎？」對曰：「爾也。世尊！」「云何二十億耳！若琴絃急緩者，為成曲不乎？」對曰：「不也。世尊！」「云何二十億耳！若琴絃不急不緩，為成曲不乎？」對曰：「如是。世尊！」世尊告曰：「修行比丘勇猛精進便生慢怠，若懈怠不精勤者復生懶惰，是故汝今亦莫極精勤亦莫懈怠，處中行道乃成其果，有漏心便得解脫。」爾時世尊說此語已，便從座起而去。爾時尊者二十億在閑靜處專念思惟自感懇惻，所以族姓子剃除鬚髮著三法衣，出家學道修無上法，盡有漏成無漏，于無餘泥洹得阿羅漢
現代漢語譯本：從前，佛陀在世時，有一位名叫二十億耳的比丘，他自述教誡說：『在佛陀的弟子中，我算是最勇猛精進的，但是對於無漏的佛法，我的內心仍然沒有解脫。我的祖父母留下了數不清的家產，而我如今學道卻未能有所成就，不如還是回家，脫下僧衣，過世俗的生活，享受五欲之樂，廣施錢財給貧困的人。修行戒律，如此精進，為何要自討苦吃，卻不能實現我的願望呢？』當時，佛陀用天耳聽得清清楚楚，沒有絲毫遺漏，聽到二十億耳比丘想要還俗，就從祇洹精舍瞬間來到二十億耳比丘的住處，問他：『二十億耳，你為何會產生這樣的想法，並且說：『在佛陀的弟子中，我算是最勇猛精進的，但是對於無漏的佛法，我的內心仍然沒有解脫。我的祖父母留下了數不清的家產，而我如今學道卻未能有所成就，不如還是回家，脫下僧衣，過世俗的生活，享受五欲之樂，廣施錢財給貧困的人。修行戒律，如此精進，為何要自討苦吃，卻不能實現我的願望呢？』你真的說過這些話嗎？』二十億耳回答說：『是的，世尊！』佛陀告訴二十億耳比丘：『我現在問你一些關於修行內在的道理，你一一回答我。二十億耳，你以前在家的時候，很擅長彈琴，琴聲和歌聲和諧，歌聲和琴聲相應，聲音協調一致，才能構成美妙的樂曲，是這樣嗎？』二十億耳回答說：『是的，世尊！』佛陀又問：『二十億耳，如果琴絃太緊或太鬆，還能彈出美妙的樂曲嗎？』二十億耳回答說：『不能，世尊！』佛陀又問：『二十億耳，如果琴絃不緊不松，才能彈出美妙的樂曲，是這樣嗎？』二十億耳回答說：『是的，世尊！』佛陀開示說：『修行比丘如果過於勇猛精進，就會產生懈怠；如果懈怠不精勤，就會變得懶惰。所以，你現在既不要過於精進，也不要過於懈怠，保持中道修行，才能有所成就，有漏的心才能得到解脫。』當時，佛陀說完這些話，就從座位上起身離開了。當時，尊者二十億耳在安靜的地方，專心思考，內心感到慚愧，想到自己身為貴族子弟，剃除鬚髮，穿上僧衣，出家學道，是爲了修習無上佛法，斷除有漏，成就無漏，在無餘涅槃中證得阿羅漢果。
English version: Once, when the Buddha was in the world, there was a monk named Twenty Billion Ears who recounted his own teachings, saying: 'Among the Buddha's disciples, I am considered the most courageous and diligent, yet my mind has not been liberated from the undefiled Dharma. My grandparents left behind countless properties, and now I study the Way but have not achieved anything. It would be better to return home, take off my monastic robes, live a secular life, enjoy the five desires, and generously give to the poor. Practicing precepts with such diligence, why should I suffer without fulfilling my wish?' At that time, the Buddha, with his divine ear, heard clearly without any flaw, that the monk Twenty Billion Ears wanted to return to lay life. He instantly traveled from Jetavana to where Twenty Billion Ears was staying and asked him: 'Twenty Billion Ears, why do you have such thoughts and say: 『Among the Buddha's disciples, I am considered the most courageous and diligent, yet my mind has not been liberated from the undefiled Dharma. My grandparents left behind countless properties, and now I study the Way but have not achieved anything. It would be better to return home, take off my monastic robes, live a secular life, enjoy the five desires, and generously give to the poor. Practicing precepts with such diligence, why should I suffer without fulfilling my wish?』 Did you really say these words?' Twenty Billion Ears replied: 'Yes, World Honored One!' The Buddha told Twenty Billion Ears: 'Now I will ask you about the inner principles of practice, and you shall answer me one by one. Twenty Billion Ears, when you were at home, you were skilled at playing the lute. The lute and the song were in harmony, the song and the lute were in accord, and the sounds were coordinated to create beautiful music, is that so?' Twenty Billion Ears replied: 'Yes, World Honored One!' The Buddha then asked: 'Twenty Billion Ears, if the lute strings are too tight or too loose, can beautiful music be produced?' Twenty Billion Ears replied: 'No, World Honored One!' The Buddha then asked: 'Twenty Billion Ears, if the lute strings are neither too tight nor too loose, then beautiful music can be produced, is that so?' Twenty Billion Ears replied: 'Yes, World Honored One!' The Buddha then taught: 'A practicing monk who is too courageous and diligent will become lax; if one is lax and not diligent, one will become lazy. Therefore, you should neither be too diligent nor too lax, but follow the middle path in practice, and then you will achieve results, and your defiled mind will be liberated.' At that time, after the Buddha finished speaking, he rose from his seat and left. At that time, the Venerable Twenty Billion Ears was in a quiet place, contemplating with focused attention, feeling remorseful. He thought about how he, as a noble son, had shaved his head, donned monastic robes, and left home to study the Way, in order to cultivate the supreme Dharma, eliminate defilements, achieve undefilement, and attain Arhatship in the Nirvana without remainder.
。是故說曰，專意不放逸也。習意能仁戒者，能仁者諸世尊，所謂戒者，二百五十戒。威儀內禁、諸佛訓誨一句一義，盡為禁律盡為戒，當習是舍是、當離是就是，是故說習意能仁戒。終無愁憂苦者，夫修行人內心懈怠不修無上道法，深著世累不離於俗，故生愁憂。複次，違法失禁，亦生愁憂。複次，行人受他信施貪餮無厭，亦不諷誦坐禪定意，不修念道德，亦不教化佐助眾事，如此之人便生愁憂。何者無愁憂？所謂五根得力于禪法無所缺損，便得越次至無為境，入無憂堂寂然快樂，是故說曰，終無愁憂苦也。亂念得休息者，所謂休息，永滅不起，亦無生滅著斷，諸有熱惱陰持入病吟而不起，由善習定乃至無憂之室專念不亂，恒有善念與善因緣，是故說曰，亂念得休息也。
不親卑漏法， 不與放逸會， 不種邪見根， 不於世長惡。
不親卑漏法者，卑漏法者何者是？一切諸結、一切諸惡行、一切邪見、一切顛倒。若有眾生親近如斯法者便具眾惡，是故智者不當親近，亦莫與從事，亦莫與談對言語，亦莫與坐起行步，常當遠離如避火災，是故說曰，不親卑漏法。不與放逸會者，夫放逸人所修行業動生患禍，以惡知識為徒侶，以十惡法以為援助，實非親款，像如朋友，佯涕墮淚謀圖其罪，辭為甘美內如劍戟。如此放逸之人，常當遠離不與從事，先甘后苦聖人不習，是故說曰，不與放逸會
所以說，要專心不放縱懈怠。修習佛陀的戒律，佛陀指的是諸位世尊，而戒律指的是二百五十條戒。威儀是內在的約束，諸佛的教誨，一句一義，都是禁律，都是戒律，應當學習哪些應該捨棄，哪些應該遠離，所以說要修習佛陀的戒律。最終不會有憂愁痛苦，修行人如果內心懈怠，不修無上道法，深深執著於世俗的牽累，不脫離世俗，就會產生憂愁。此外，違反戒律也會產生憂愁。再者，修行人接受他人的供養，貪得無厭，又不誦經打坐，不修習道德，也不教化幫助他人，這樣的人就會產生憂愁。什麼樣的人沒有憂愁呢？就是五根在禪定中得到力量，沒有缺失，就能超越次第達到無為的境界，進入無憂的殿堂，寂靜快樂，所以說最終不會有憂愁痛苦。雜亂的念頭得以止息，所謂的止息，就是永遠滅除不再生起，也沒有生滅的執著，那些熱惱、陰持、入病等都不會再出現，因為善於修習禪定，乃至進入無憂的境界，專心不亂，恒常有善念和善的因緣，所以說雜亂的念頭得以止息。 不親近卑劣的法，不與放縱的人交往，不種下邪見的根，不在世俗中增長惡行。 不親近卑劣的法，什麼是卑劣的法呢？就是一切的煩惱、一切的惡行、一切的邪見、一切的顛倒。如果有眾生親近這樣的法，就會具備各種惡行，所以智者不應該親近，也不應該與他們共事，也不應該與他們交談，也不應該與他們一起坐立行走，應當像躲避火災一樣遠離他們，所以說不親近卑劣的法。不與放縱的人交往，放縱的人所修的行業會帶來災禍，他們以惡知識為同伴，以十惡法為幫助，實際上並非真心親近，只是像朋友一樣，假裝哭泣，謀劃著陷害他人，言辭甜美，內心卻像刀劍一樣。這樣放縱的人，應當遠離，不與他們共事，先甜后苦，聖人不會這樣做，所以說不與放縱的人交往。
Therefore, it is said, 'Be focused and not lax.' To practice the precepts of the Buddha, 'Buddha' refers to all the World Honored Ones, and 'precepts' refers to the two hundred and fifty precepts. The demeanor is an inner restraint, the teachings of all Buddhas, each word and meaning, are all prohibitions, all precepts. One should learn what should be abandoned and what should be avoided. Therefore, it is said to practice the precepts of the Buddha. Ultimately, there will be no sorrow or suffering. If a practitioner is lax in their heart, does not cultivate the supreme Dharma, is deeply attached to worldly entanglements, and does not detach from the mundane, they will generate sorrow. Furthermore, violating the precepts will also generate sorrow. Moreover, if a practitioner accepts offerings from others, is greedy and insatiable, does not chant scriptures or meditate, does not cultivate morality, and does not teach or assist others, such a person will generate sorrow. Who is without sorrow? It is when the five roots gain strength in meditation, without deficiency, they can transcend the stages to reach the realm of non-action, entering the hall of no sorrow, peaceful and joyful. Therefore, it is said that ultimately there will be no sorrow or suffering. The chaotic thoughts are brought to rest, and 'rest' means to be extinguished forever, never to arise again, without attachment to arising or ceasing. Those afflictions, attachments, and illnesses will not arise again, because one is skilled in practicing meditation, even reaching the realm of no sorrow, focused and not chaotic, constantly having good thoughts and good causes. Therefore, it is said that chaotic thoughts are brought to rest. Do not associate with base and defiled dharmas, do not associate with the lax, do not plant the root of wrong views, do not increase evil in the world. Do not associate with base and defiled dharmas. What are base and defiled dharmas? They are all afflictions, all evil actions, all wrong views, all inversions. If beings associate with such dharmas, they will possess all kinds of evil. Therefore, the wise should not associate with them, nor should they work with them, nor should they converse with them, nor should they sit, stand, or walk with them. They should always stay away from them as if avoiding a fire. Therefore, it is said, 'Do not associate with base and defiled dharmas.' Do not associate with the lax. The actions of the lax bring about misfortune. They take evil teachers as companions and the ten evil deeds as assistance. They are not truly close, but like friends, pretending to weep, plotting to harm others, with sweet words but hearts like swords. Such lax people should be avoided, and one should not work with them. The wise do not practice what is sweet at first but bitter later. Therefore, it is said, 'Do not associate with the lax.'
。不種邪見根者，夫邪見之為病其事萬端，如契經所說，無今世後世，亦無父母世，無羅漢等得道者，舍佛真言隨俗美辭，造立詩頌虛稱詐逸。行不合已捨本就末，離實居詐所習顛倒，云佛世尊、辟支佛、阿羅漢、阿那含、斯陀含、須陀洹非真非有，謗毀六度稱言非行，如斯之比最為邪見。何以故爾？謂真非真謂不真是真。佛在世時神口說曰：「愚癡之人，不應受者而受，反見誹謗云何言非？自陷於淵，復墮他于深淵中，諸天世人不致其敬。若習外道異學符書咒術鎮壓、求覓良日役使鬼神幻現奇術，如此輩事皆為邪術，有目之士不當修習也。」佛譬喻說，猶有人須蛇食啖，處處求索之乃克蛇，以手捉尾，蛇反螫手，毒遍身體忽便無常，皆由其人不巧捉蛇故以喪其命。今此愚人亦復如是，以非為真以真為非，是故說曰，不種邪見根也。不於世長惡者，所謂世者有三。云何為三？一者眾生世，二者陰世，三者三界世。眾生世者，一足二足四足乃至眾多足，有色無色、有想無想、亦非想非不想，是謂眾生世。陰世者，欲界色界五盛陰，無色界四陰，是謂陰世。三界世者，三千大千至無邊界，復從一起數至三千大千世界，是謂三界世。若有眾生習邪見者，便長於世生諸穢惡，長地獄世餓鬼世畜生世；不種邪見根者，不與此三世從事。是故說曰，不於世長惡也。
正見增上道， 世俗智所察， 更于百千生， 終不墮惡道
現代漢語譯本：不種下邪見的根源，要知道邪見這種病癥，其表現形式多種多樣，就像佛經里所說的，他們認為沒有今生來世，也沒有父母，沒有羅漢等得道之人。他們捨棄佛陀的真言，追隨世俗華麗的辭藻，編造詩歌頌詞，虛假地誇耀自己。他們的行為不符合正道，捨棄根本而追求末節，背離真實而沉溺於虛妄，所習的都是顛倒的。他們說佛陀、辟支佛、阿羅漢、阿那含、斯陀含、須陀洹都不是真實存在的，誹謗六度，說它們不是修行。像這樣的言論都屬於最嚴重的邪見。為什麼會這樣呢？因為他們把真實的看作不真實，把不真實的看作真實。佛陀在世時曾親口說過：『愚癡的人，不應該接受的反而接受，反而誹謗正法，這怎麼能說是對的呢？』他們自己陷入深淵，又把別人也拖入深淵，使得天人和世人都不尊敬他們。如果學習外道的異端邪說，符咒術，鎮壓之術，求吉日，役使鬼神，展示幻術，這些都屬於邪術，有智慧的人不應該修習。佛陀打比方說，就像有人需要吃蛇肉，到處尋找蛇，好不容易抓到蛇，卻從蛇尾抓起，結果被蛇反咬一口，毒遍全身，突然就死了，這都是因為他不善於抓蛇而喪命。現在這些愚人也是這樣，把不真實的看作真實，把真實的看作不真實，所以說，不要種下邪見的根源。不要在世間增長惡行，所謂世間有三種。哪三種呢？一是眾生世，二是陰世，三是三界世。眾生世是指，一足、二足、四足乃至多足的生物，有色的、無色的、有想的、無想的、非想非非想的，這些都屬於眾生世。陰世是指，欲界的五盛陰，無色界的四陰，這些都屬於陰世。三界世是指，從三千大千世界到無邊無際的世界，又從一個世界數到三千大千世界，這些都屬於三界世。如果有眾生學習邪見，就會在世間增長各種污穢的惡行，增長地獄世、餓鬼世、畜生世的惡報；不種下邪見的根源，就不會與這三世有牽連。所以說，不要在世間增長惡行。正見能夠增進修道，世俗的智慧也能觀察到這一點，即使經歷百千次輪迴，最終也不會墮入惡道。 現代漢語譯本：正見能夠增進修道，世俗的智慧也能觀察到這一點，即使經歷百千次輪迴，最終也不會墮入惡道。
English version: Do not plant the root of wrong views. Know that the sickness of wrong views manifests in countless ways. As the scriptures say, they believe there is no present life or afterlife, no parents, and no enlightened beings like Arhats. They abandon the Buddha's true words, follow worldly flowery language, compose poems and songs, and falsely boast. Their actions do not align with the right path, abandoning the fundamental for the trivial, turning away from truth and indulging in falsehood, and what they practice is all inverted. They say that Buddhas, Pratyekabuddhas, Arhats, Anagamis, Sakadagamis, and Srotapannas are not real, slandering the Six Perfections, saying they are not practices. Such statements are the most serious form of wrong view. Why is this so? Because they regard the real as unreal and the unreal as real. When the Buddha was alive, he said with his own mouth: 'Foolish people accept what they should not accept and slander the right Dharma. How can this be right?' They fall into the abyss themselves and drag others into the abyss, causing gods and humans to disrespect them. If they learn the heterodox teachings of external paths, talismans, spells, suppression techniques, seek auspicious days, command ghosts and spirits, and display illusions, these are all evil practices, and wise people should not engage in them. The Buddha used the analogy of someone who needs to eat snake meat, searching everywhere for a snake. When they finally catch one, they grab it by the tail, and the snake bites their hand, the poison spreads throughout their body, and they suddenly die. This is all because they were not skilled in catching snakes, and thus lost their lives. These foolish people are the same, regarding the unreal as real and the real as unreal. Therefore, it is said, do not plant the root of wrong views. Do not increase evil in the world. The world is said to have three aspects. What are these three? First, the world of sentient beings; second, the world of aggregates; and third, the world of the three realms. The world of sentient beings refers to one-footed, two-footed, four-footed, and many-footed beings, those with form, without form, with thought, without thought, and neither thought nor non-thought. These all belong to the world of sentient beings. The world of aggregates refers to the five aggregates of the desire realm and the four aggregates of the formless realm. These belong to the world of aggregates. The world of the three realms refers to the three thousand great thousand worlds to the boundless worlds, and from one world to the three thousand great thousand worlds. These all belong to the world of the three realms. If sentient beings learn wrong views, they will increase all kinds of defiled evil in the world, increasing the evil retribution of the hell realm, the hungry ghost realm, and the animal realm. Those who do not plant the root of wrong views will not be involved with these three worlds. Therefore, it is said, do not increase evil in the world. Right view enhances the path of practice, and worldly wisdom can also observe this. Even after hundreds of thousands of lifetimes, one will ultimately not fall into evil paths. English version: Right view enhances the path of practice, and worldly wisdom can also observe this. Even after hundreds of thousands of lifetimes, one will ultimately not fall into evil paths.
。
正見增上道者，諸有分別邪見根原永舍離之，正使前人化作佛形其人前立，演說顛倒謂為正法，持心堅固終不承受。何以故爾？以其正見難沮壞故，正使弊魔波旬及諸幻士，化若干變來恐善男子，不能移動其心，倍修正見意不移易，此是世俗正見非第一義，是故說曰，正見增上道，世俗智所察也。于百千生者，如佛所說，吾未曾見行正見人，于百千生墮惡趣者，吾未聞也。所生之處賢聖相遇，亦不墮地獄餓鬼畜生中。是故說曰，于百千生終不墮惡道。
修習放逸人， 愚人所狎習， 定則不放逸， 如財主守藏。
修習放逸人者，執意迷固不順正理，謂己所行是、彼所行非，親近玩習週而復始，如獲重寶不能捨離，是故說曰，修習放逸人也。愚人所狎習者，猶如愚憃小兒，亦不別真偽白黑，所不應捉者便捉，何者是火毒蛇也？定則無放逸者，禪定攝思內外清徹，經七大、七禪睡、禪鞠法杖撿心坐禪，隨時進趣不失禪法。云何名定？所謂定者，意不退還日進不卻，三七二十一日寂然無想。大七者，七七四十九日，于中精勤意不錯亂，便得禪定。意亂失次，復從一始至七大。七禪睡者，以珂著頭上，以繩屬耳，睡則自寤。禪策者，禪師手執禪策伺，于睡者以鞠往擊，得策轉擊餘者，用自覺寤。法杖，復以杖寤于餘者，展轉相寤求于禪定。是故說曰，定則無放逸也。如財主守藏者，彼守藏者，彼禪定比丘守護不捨，設有錯亂尋攝其心
現代漢語譯本：
那些在正見上精進的人，會永遠捨棄所有分別邪見的根源。即使有人化作佛的形象站在他們面前，宣說顛倒的道理，說那是正法，他們也會持守堅固的心，最終不會接受。為什麼會這樣呢？因為他們的正見難以被破壞。即使是魔王波旬和各種幻術師，變化出各種形象來恐嚇善男子，也不能動搖他們的心，他們會更加精進地修正自己的正見，心意不會改變。這只是世俗的正見，不是第一義諦，所以說，正見是增上道，是世俗智慧所能觀察到的。在百千次輪迴中，正如佛所說，我從未見過修行正見的人，在百千次輪迴中墮入惡趣的。我也從未聽說過。他們所出生的地方都會遇到賢聖，也不會墮入地獄、餓鬼、畜生道中。所以說，在百千次輪迴中，他們最終不會墮入惡道。
那些修習放逸的人，是愚人所親近的， 而禪定則是不放逸的，就像財主守護自己的寶藏一樣。
那些修習放逸的人，執著于自己的想法，固執己見，不順從正理，認為自己所做的是對的，別人所做的是錯的，他們親近並習慣於這種行為，週而復始，就像得到了珍寶一樣不能捨棄，所以說，他們是修習放逸的人。愚人所親近的，就像愚蠢的小孩一樣，不能分辨真假黑白，不應該拿的東西就去拿，什麼是火，什麼是毒蛇也不知道。而禪定則是不放逸的，禪定能夠攝持思緒，使內外清澈，通過七大、七禪睡、禪鞠法杖來檢視自己的心，坐禪時，隨時精進，不失去禪法。什麼叫做禪定呢？所謂的禪定，就是心意不退轉，每天都有進步，不後退，二十一天寂然無想。所謂的大七，就是四十九天，在這期間精勤努力，心意不散亂，就能得到禪定。如果心意散亂，失去了次第，就要從頭開始，再經歷七個大七。七禪睡，就是把珂放在頭上，用繩子繫在耳朵上，睡著了就會自己醒來。禪策，就是禪師手裡拿著禪策，觀察到有人睡覺，就用鞠去擊打他，被打的人再用禪策去擊打其他人，用這種方式來互相喚醒，以求得禪定。所以說，禪定是不放逸的。就像財主守護自己的寶藏一樣，那些禪定的比丘守護自己的禪定，不捨棄，即使有錯亂，也會立即收攝自己的心。 現代漢語譯本：
正見增上道的人，會永遠捨棄所有分別邪見的根源。即使有人化作佛的形象站在他們面前，宣說顛倒的道理，說那是正法，他們也會持守堅固的心，最終不會接受。為什麼會這樣呢？因為他們的正見難以被破壞。即使是魔王波旬和各種幻術師，變化出各種形象來恐嚇善男子，也不能動搖他們的心，他們會更加精進地修正自己的正見，心意不會改變。這只是世俗的正見，不是第一義諦，所以說，正見是增上道，是世俗智慧所能觀察到的。在百千次輪迴中，正如佛所說，我從未見過修行正見的人，在百千次輪迴中墮入惡趣的。我也從未聽說過。他們所出生的地方都會遇到賢聖，也不會墮入地獄、餓鬼、畜生道中。所以說，在百千次輪迴中，他們最終不會墮入惡道。
修習放逸的人，是愚人所親近的， 禪定則是不放逸的，就像財主守護自己的寶藏一樣。
修習放逸的人，執著于自己的想法，固執己見，不順從正理，認為自己所做的是對的，別人所做的是錯的，他們親近並習慣於這種行為，週而復始，就像得到了珍寶一樣不能捨棄，所以說，他們是修習放逸的人。愚人所親近的，就像愚蠢的小孩一樣，不能分辨真假黑白，不應該拿的東西就去拿，什麼是火，什麼是毒蛇也不知道。禪定則是不放逸的，禪定能夠攝持思緒，使內外清澈，通過七大、七禪睡、禪鞠法杖來檢視自己的心，坐禪時，隨時精進，不失去禪法。什麼叫做禪定呢？所謂的禪定，就是心意不退轉，每天都有進步，不後退，二十一天寂然無想。所謂的大七，就是四十九天，在這期間精勤努力，心意不散亂，就能得到禪定。如果心意散亂，失去了次第，就要從頭開始，再經歷七個大七。七禪睡，就是把珂放在頭上，用繩子繫在耳朵上，睡著了就會自己醒來。禪策，就是禪師手裡拿著禪策，觀察到有人睡覺，就用鞠去擊打他，被打的人再用禪策去擊打其他人，用這種方式來互相喚醒，以求得禪定。所以說，禪定是不放逸的。就像財主守護自己的寶藏一樣，那些禪定的比丘守護自己的禪定，不捨棄，即使有錯亂，也會立即收攝自己的心。
English version:
Those who advance in right view will forever abandon the root of all discriminatory wrong views. Even if someone were to transform into the form of a Buddha and stand before them, preaching inverted doctrines as the true Dharma, they would hold firm to their convictions and ultimately not accept it. Why is this so? Because their right view is difficult to destroy. Even if Mara Papiyas and various illusionists were to transform into various forms to frighten virtuous men, they would not be able to move their minds. They would instead strive even harder to correct their right view, and their minds would not change. This is merely worldly right view, not the ultimate truth. Therefore, it is said that right view is the path of advancement, which can be observed by worldly wisdom. In hundreds of thousands of lifetimes, as the Buddha said, 'I have never seen a person who practices right view fall into evil realms in hundreds of thousands of lifetimes.' Nor have I ever heard of it. The places where they are born will be where they encounter the wise and holy, and they will not fall into hell, the realm of hungry ghosts, or the animal realm. Therefore, it is said that in hundreds of thousands of lifetimes, they will ultimately not fall into evil paths.
Those who cultivate heedlessness are those who associate with fools, While meditation is non-heedlessness, like a wealthy man guarding his treasure.
Those who cultivate heedlessness are those who cling to their own ideas, stubbornly adhering to their own views, not following right principles, thinking that what they do is right and what others do is wrong. They associate with and become accustomed to this behavior, repeating it over and over, like obtaining a precious treasure that they cannot give up. Therefore, it is said that they are those who cultivate heedlessness. Those who associate with fools are like foolish children who cannot distinguish between truth and falsehood, black and white. They grasp what they should not grasp, not knowing what is fire or a poisonous snake. Meditation, on the other hand, is non-heedlessness. Meditation can gather thoughts, making the inside and outside clear. Through the seven great practices, the seven meditation sleeps, and the meditation ball and staff, they examine their minds. When sitting in meditation, they strive diligently at all times, not losing the practice of meditation. What is called meditation? Meditation is when the mind does not regress, but progresses daily, not retreating, and is silent and without thought for twenty-one days. The so-called great seven is forty-nine days. During this time, they strive diligently, and their minds are not scattered, and they can attain meditation. If the mind is scattered and loses its order, they must start from the beginning and go through seven great sevens again. The seven meditation sleeps involve placing a stone on the head and tying a rope to the ear, so that if they fall asleep, they will wake up on their own. The meditation ball is when the meditation master holds a ball and observes those who are sleeping, and then strikes them with the ball. The person who is struck then uses the ball to strike others, using this method to awaken each other in order to attain meditation. Therefore, it is said that meditation is non-heedlessness. Like a wealthy man guarding his treasure, those meditating monks guard their meditation, not abandoning it. Even if there is confusion, they will immediately gather their minds. English version:
Those who advance in right view will forever abandon the root of all discriminatory wrong views. Even if someone were to transform into the form of a Buddha and stand before them, preaching inverted doctrines as the true Dharma, they would hold firm to their convictions and ultimately not accept it. Why is this so? Because their right view is difficult to destroy. Even if Mara Papiyas and various illusionists were to transform into various forms to frighten virtuous men, they would not be able to move their minds. They would instead strive even harder to correct their right view, and their minds would not change. This is merely worldly right view, not the ultimate truth. Therefore, it is said that right view is the path of advancement, which can be observed by worldly wisdom. In hundreds of thousands of lifetimes, as the Buddha said, 'I have never seen a person who practices right view fall into evil realms in hundreds of thousands of lifetimes.' Nor have I ever heard of it. The places where they are born will be where they encounter the wise and holy, and they will not fall into hell, the realm of hungry ghosts, or the animal realm. Therefore, it is said that in hundreds of thousands of lifetimes, they will ultimately not fall into evil paths.
Those who cultivate heedlessness are those who associate with fools, While meditation is non-heedlessness, like a wealthy man guarding his treasure.
Those who cultivate heedlessness are those who cling to their own ideas, stubbornly adhering to their own views, not following right principles, thinking that what they do is right and what others do is wrong. They associate with and become accustomed to this behavior, repeating it over and over, like obtaining a precious treasure that they cannot give up. Therefore, it is said that they are those who cultivate heedlessness. Those who associate with fools are like foolish children who cannot distinguish between truth and falsehood, black and white. They grasp what they should not grasp, not knowing what is fire or a poisonous snake. Meditation, on the other hand, is non-heedlessness. Meditation can gather thoughts, making the inside and outside clear. Through the seven great practices, the seven meditation sleeps, and the meditation ball and staff, they examine their minds. When sitting in meditation, they strive diligently at all times, not losing the practice of meditation. What is called meditation? Meditation is when the mind does not regress, but progresses daily, not retreating, and is silent and without thought for twenty-one days. The so-called great seven is forty-nine days. During this time, they strive diligently, and their minds are not scattered, and they can attain meditation. If the mind is scattered and loses its order, they must start from the beginning and go through seven great sevens again. The seven meditation sleeps involve placing a stone on the head and tying a rope to the ear, so that if they fall asleep, they will wake up on their own. The meditation ball is when the meditation master holds a ball and observes those who are sleeping, and then strikes them with the ball. The person who is struck then uses the ball to strike others, using this method to awaken each other in order to attain meditation. Therefore, it is said that meditation is non-heedlessness. Like a wealthy man guarding his treasure, those meditating monks guard their meditation, not abandoning it. Even if there is confusion, they will immediately gather their minds.
。彼守藏主亦復如是，尋時瞻候伺察庫藏，七珍雜寶、眾物牛羊、仆財奴婢、金銀珍寶、車𤦲馬瑙之屬、真珠虎珀，尋時瞻候不使漏失。是故說曰，如財主守藏也。
修習放逸人，愚人所狎習，定則無放逸，便能盡有漏。便能盡有漏者，彼修行人內自思惟：「有漏之病多諸𠎝咎，漏諸結使布在三處，欲界色界無色界，我緣此𠎝縛著生死，實見欺誑不至究竟，我今方宜要當捐棄。現者使盡未來未生，亦不造新，復不習故。」是故說曰，便能盡有漏也。
莫貪莫好爭，亦莫嗜慾樂，思念不放逸，可以獲大安。莫貪莫好爭者，不習放逸亦不與俱，見有習者心不好樂，復勸進人使離放逸亦不親近，是故說曰，莫貪莫好爭也。亦莫嗜慾樂，外道異學嘆說欲樂，異學自說欲為鮮凈清凈無瑕，當共食慾使諸根充足，習欲無罪，以穢法為凈。所以然者？有形之人非欲不生者，無慾者豈有我乎？如來說曰：「此非真義，當共毀呰，何復嘆譽？所以然者，為欲謂母主生欲樂。」是故說曰，亦莫嗜慾樂也。思念不放逸，可以獲大安，盡脫出諸結使，恬然歡樂，國王大臣長者居士，積財巨億恣心自娛謂為受樂無窮，此習非安之法，當時甘心后必受苦，求出無期實為險危。一切諸使永盡無餘者，是為乃獲大安者。不可移動，更不涉歷四境之難，以三達六通，雖有神足不能移安使至危險。是故說曰，可以獲大安也。
不為時自恣， 能制漏得盡， 自恣魔得便， 如師子搏鹿。
昔佛在舍衛國祇樹給孤獨園
現代漢語譯本：如同倉庫管理員一樣，他也會時刻觀察和檢查倉庫，裡面的七寶、各種牲畜、僕人奴婢、金銀珠寶、車馬瑪瑙等物、珍珠琥珀，都會時刻留意，不讓它們有任何遺失。所以說，就像財主看守倉庫一樣。 現代漢語譯本：修行放逸的人，是愚人所親近的。如果能堅定不放逸，就能徹底斷除煩惱。能徹底斷除煩惱的人，會這樣反思：『煩惱的過患很多，它像漏器一樣，使各種束縛散佈在三界。因為貪慾，我被束縛在生死輪迴中，這實在是一種欺騙，不能達到究竟的解脫。我現在應該捨棄這些，讓現有的煩惱斷盡，未來的煩惱不再產生，也不再製造新的煩惱，不再重複過去的習氣。』所以說，就能徹底斷除煩惱。 現代漢語譯本：不要貪婪，不要好爭鬥，也不要貪圖享樂，要思念不放逸，這樣才能獲得大安樂。不要貪婪，不要好爭鬥，就是不習染放逸，也不與放逸的人同流合污。看到有習染放逸的人，心裡不喜好，還會勸導他們遠離放逸，自己也不親近放逸。所以說，不要貪婪，不要好爭鬥。也不要貪圖享樂，外道異學讚歎享樂，他們自稱慾望是鮮凈、清凈、無瑕的，應該共同享受慾望，使諸根得到滿足，認為習染慾望沒有罪過，把污穢的法當作清凈。他們認為，有形的人如果不是因為慾望就不會出生，沒有慾望的人怎麼會有我呢？如來說：『這不是真理，應該共同譴責，為什麼要讚美呢？因為慾望是母親，是產生快樂的根源。』所以說，也不要貪圖享樂。思念不放逸，可以獲得大安樂，徹底解脫各種束縛，內心安寧喜樂。國王、大臣、長者、居士，積累巨額財富，恣意享樂，認為這是無窮的快樂，這種習氣不是安樂之道，當時雖然感到快樂，以後必定會遭受痛苦，求出離沒有期限，實在是很危險。一切煩惱都永遠斷盡，沒有剩餘，這才是獲得大安樂。不會再被動搖，不會再經歷四種境界的苦難，因為有了三明六通，即使有神通也不能把安樂移到危險的地方。所以說，可以獲得大安樂。 現代漢語譯本：不放縱自己，就能控制煩惱，使之斷盡。放縱自己，魔就會得逞，就像獅子撲捉鹿一樣。 現代漢語譯本：過去佛在舍衛國祇樹給孤獨園。
English version: The storehouse keeper also does the same, constantly observing and checking the storehouse, the seven treasures, various livestock, servants and maids, gold and silver jewels, items like carriages, horses, agate, pearls, and amber, constantly watching to prevent any loss. Therefore, it is said, like a wealthy person guarding their storehouse. English version: Those who practice indulgence are associated with fools. If one is steadfast in non-indulgence, they can completely eradicate defilements. Those who can completely eradicate defilements reflect within themselves: 'The faults of defilements are many, like a leaky vessel, they scatter various fetters in the three realms. Because of desire, I am bound in the cycle of birth and death, which is truly a deception, not leading to ultimate liberation. I should now abandon these, let existing defilements be exhausted, future defilements not arise, nor create new defilements, nor repeat past habits.' Therefore, it is said, one can completely eradicate defilements. English version: Do not be greedy, do not be fond of strife, nor be addicted to pleasure, contemplate non-indulgence, and you can attain great peace. Do not be greedy, do not be fond of strife, means not to practice indulgence, nor associate with those who do. Seeing those who practice indulgence, one does not like it in their heart, and also encourages them to stay away from indulgence, and does not associate with it themselves. Therefore, it is said, do not be greedy, do not be fond of strife. Nor be addicted to pleasure, externalist heretics praise pleasure, they claim that desire is fresh, pure, and flawless, that one should enjoy desire together, to satisfy the senses, believing that practicing desire is not a sin, and they consider impure things as pure. Why is this so? They believe that a person with form cannot be born without desire, and without desire, how can there be a self? The Tathagata says: 'This is not the truth, it should be condemned, why praise it? Because desire is the mother, the root of pleasure.' Therefore, it is said, nor be addicted to pleasure. Contemplating non-indulgence, one can attain great peace, completely liberated from all fetters, with inner peace and joy. Kings, ministers, elders, and laypeople, accumulating vast wealth, indulging in pleasure, thinking it is endless joy, this habit is not the path to peace. Although they feel pleasure at the time, they will surely suffer later, seeking liberation without a time limit, which is truly dangerous. When all defilements are completely eradicated without remainder, this is the attainment of great peace. It cannot be moved, nor will one experience the difficulties of the four realms, because with the three insights and six supernormal powers, even with supernatural abilities, one cannot move peace to a dangerous place. Therefore, it is said, one can attain great peace. English version: Not indulging oneself, one can control defilements and eradicate them. Indulging oneself, Mara will take advantage, like a lion pouncing on a deer. English version: In the past, the Buddha was in the Jeta Grove of Anathapindika's Park in Shravasti.
。爾時世尊告諸比丘：「未得盡有漏，莫有所恃。」此偈亦說不為時自恣，長養四大如虺同居。汝今比丘當念精勤求離牢獄，何緣放逸永失道栽？死經無數苦多樂少，云何于中復興塵勞？生死熾然無迴避處，云何于中仍興放逸？是故說曰，不為時自恣。能制漏得盡者，汝等雖得須陀洹果、斯陀含果，諸漏未盡欲愛未澌，雖不入地獄畜生餓鬼，欲未盡者未可有所恃怙，猶有大畏存在。何者？魔是也。弊魔波旬晝夜伺察人短，世間放逸，心懷踴躍追逐人後使人退轉。是故說曰，自恣魔得便。如師子搏鹿，猶鹿母初乳，兒小逐母東西，戀其子不能遠逝。時師子獸王審知鹿母不能離子，時往搏撮，鹿母子俱喪。所以然者，以其鹿母戀其子故，師子得便。欲未盡者亦復如是，聞此切教生厭患，觀諸法如幻如化，在閑靜之處靜寂思惟志不移易，欲愛心盡無復塵染，欲愛盡得阿那含道，即復前進亦不中悔，共相率勵精究苦原，盡諸縛著逮漏盡通得阿羅漢。是故說曰，不為時自恣，能制漏得盡，自恣魔得便，如師子搏鹿也。
放逸有四事， 好犯他人婦， 危險非福利， 毀三淫妷四。
放逸有四事者，著欲之人所游居處，心常悅習畜以寶用；明者觀察以為穢漏不獲其德，臥則不安好喜罵詈。地獄為四事，好犯他婦者，眾惡不可計，今身亦後身，現世為人所見憎嫉。云何現身為人所憎？所以為人所憎者，或為王法所拘，或為夫主所捉，或閉在牢獄，榜笞萬端拷掠荼毒其惱無數，身壞命終生劍樹地獄中
現代漢語譯本：那時，世尊告訴眾比丘：『在沒有完全斷盡煩惱之前，不要有所依賴。』這首偈頌也說明了不應不合時宜地放縱自己，像與毒蛇同居一樣滋養四大。你們現在的比丘應當精進努力，尋求脫離牢獄，為何要放縱自己，永遠失去修道的根基？生死輪迴經歷無數痛苦，快樂卻很少，為何還要在其中再增添塵勞？生死之火熾盛燃燒，沒有可以迴避的地方，為何還要在其中放縱自己？所以說，不應不合時宜地放縱自己。能夠控制煩惱並斷盡的人，你們即使證得須陀洹果、斯陀含果，如果煩惱沒有斷盡，慾望的愛戀沒有消失，雖然不會墮入地獄、畜生、餓鬼道，但慾望沒有斷盡，就不可有所依賴，仍然存在很大的畏懼。是什麼呢？是魔。惡魔波旬日夜伺機尋找人的弱點，世間人放縱懈怠，魔就心懷喜悅地追逐其後，使人退轉。所以說，放縱自己，魔就得逞。就像獅子捕鹿，如同小鹿依戀母鹿的初乳，幼小的鹿跟隨母鹿東西奔走，依戀著孩子不能遠去。這時，獅子獸王知道母鹿不能離開孩子，就趁機撲上去，母鹿和孩子都喪命。之所以這樣，是因為母鹿依戀孩子，獅子才得以得逞。慾望沒有斷盡的人也是如此，聽到這懇切的教誨而生厭患，觀察諸法如夢幻泡影，在清靜的地方靜寂思惟，意志堅定不移，慾望的愛戀斷盡，不再有塵垢污染，慾望的愛戀斷盡就證得阿那含道，然後繼續前進也不後悔，互相勉勵，精勤探究苦的根源，斷盡一切束縛，獲得漏盡通，證得阿羅漢。所以說，不應不合時宜地放縱自己，能夠控制煩惱並斷盡，放縱自己，魔就得逞，就像獅子捕鹿一樣。 放逸有四種表現，喜歡侵犯別人的妻子，這是危險而不是福利，會毀壞三業，淫慾放蕩是第四種。 放逸有四種表現，貪著慾望的人所居住的地方，心中常常喜歡畜養寶物；明智的人觀察這些，認為這是污穢的漏洞，不能獲得功德，躺臥不安，喜歡謾罵。地獄是這四種行為的歸宿，喜歡侵犯別人的妻子，各種惡行不可計數，今生和來世都會遭受報應，現世就會被人憎恨。為什麼現世會被人憎恨呢？因為會被王法拘捕，或者被丈夫捉住，或者被關進牢獄，遭受各種鞭打拷問，痛苦不堪，身壞命終後會墮入劍樹地獄。
English version: At that time, the World Honored One told the monks, 'Before you have completely exhausted the outflows, do not rely on anything.' This verse also explains that one should not indulge oneself inappropriately, nurturing the four great elements like living with a venomous snake. You monks should now strive diligently to seek liberation from the prison of suffering. Why would you be lax and forever lose the roots of the path? The cycle of birth and death involves countless sufferings with little joy. Why would you add to the dust and toil within it? The fire of birth and death is blazing fiercely, with no place to escape. Why would you still indulge in it? Therefore, it is said that one should not indulge oneself inappropriately. Those who can control and exhaust the outflows, even if you have attained the fruit of Stream-entry or Once-returner, if the outflows are not exhausted and the love of desire has not vanished, although you will not fall into hell, the animal realm, or the realm of hungry ghosts, if desire is not exhausted, you cannot rely on anything, and there is still great fear. What is it? It is Mara. The evil Mara Papiyan watches for people's weaknesses day and night. When worldly people are lax and negligent, Mara rejoices and pursues them, causing them to regress. Therefore, it is said that indulgence gives Mara an opportunity. It is like a lion preying on a deer, or like a fawn clinging to its mother's first milk. The young deer follows its mother, unable to go far because of its attachment. Then, the lion, the king of beasts, knowing that the mother deer cannot leave her child, seizes the opportunity to pounce, and both the mother and child perish. The reason for this is that the mother deer's attachment to her child gives the lion an advantage. Those whose desires are not exhausted are the same. Hearing this earnest teaching, they develop disgust, observing all phenomena as illusions and transformations. In quiet places, they contemplate in stillness, with unwavering resolve. When the love of desire is exhausted, they are no longer defiled by dust. When the love of desire is exhausted, they attain the state of Non-returner. Then, they continue to advance without regret, encouraging each other to diligently investigate the source of suffering, exhaust all bonds, attain the knowledge of the exhaustion of outflows, and become Arhats. Therefore, it is said that one should not indulge oneself inappropriately. Those who can control and exhaust the outflows, indulgence gives Mara an opportunity, like a lion preying on a deer. There are four aspects of indulgence: liking to violate others' wives, which is dangerous and not beneficial, destroying the three karmas, and sexual promiscuity is the fourth. There are four aspects of indulgence: those who are attached to desires dwell in places where they often enjoy accumulating treasures; the wise observe these as defiled outflows, unable to gain merit, lying down restlessly, and liking to scold. Hell is the destination for these four actions. Liking to violate others' wives leads to countless evil deeds, bringing retribution in this life and the next. In this life, they will be hated by others. Why are they hated in this life? Because they will be arrested by the law, or caught by the husband, or imprisoned, suffering various beatings and tortures, with countless pains. After their bodies are destroyed, they will fall into the Sword Tree Hell.
。罪人在獄，見劍樹上有端正婦女，顏貌殊特像如天女，時諸罪人見彼女端正無雙，心歡意樂欲與情通，相率上劍樹枝下垂，刺壞身體毒痛難計，欲至不至；諸端正女忽然在地，罪人遙見諸女在地，復懷歡喜復緣樹下，劍枝逆刺，破碎身體肉盡骨存，高聲喚呼求死不得，罪苦未畢復還生肉，皆由貪淫致此苦毒，如此經歷數千億萬歲，受此毒痛亦不命終，要盡罪。貪淫人獄其事如是。若復貪淫之人墮畜生中，或有時節淫起，或無時節淫起，淫有時節，眾生輩雖犯于淫不犯他妻，淫意偏少不大慇勤。淫起或無時節眾生者，在人間時淫意偏多犯他婦女，今為畜生欲意甚多，以是之故淫無時節。生在畜生受罪如是。貪淫眾生墮餓鬼中，為淫妷故共相征伐，乃至阿須倫與諸天共爭皆由貪淫。犯他妻婦生餓鬼中受罪如此。貪淫之人生人中者，己婦妻女姦淫無度，遊蕩自恣不可禁止。若復強犯越法淫妷，或尊或卑不避親疏，雖得為人亦無男根，或有兩形或無形者，或有一形亦不成就。如此淫妷之類，皆由犯淫無高下故。貪淫之人若生為天，遭五災疫瑞應之變，己天王女與他娛樂，天子見已內懷憂戚如被火然，我身猶淫玉女離索，心意熾然生不善念，于彼命終生地獄中。斯由不福利行生五道中，隨形受苦其罪不同。是故說曰，危險非福利也
現代漢語譯本：罪人在地獄中，看見劍樹上有端莊美麗的女子，容貌非常特別，像天女一樣。當時，那些罪人看到她端莊無雙，心中歡喜快樂，想要與她交合。他們爭先恐後地爬上劍樹，樹枝向下垂落，刺破他們的身體，痛苦難以言說，想要到達卻又不能。那些端莊的女子忽然出現在地上，罪人遠遠看見她們在地上，又心生歡喜，再次從樹上下來，劍枝反向刺入，身體破碎，肉盡骨存，他們高聲呼喊求死不得。罪苦沒有結束，又重新長出肉來。這一切都是因為貪淫導致這樣的痛苦。如此經歷數千億萬年，遭受這樣的痛苦也無法死去，必須受盡罪罰。貪淫之人下地獄的情況就是這樣。如果貪淫之人墮入畜生道，有時會發情，有時不會發情。發情有時的眾生，雖然犯淫，但不侵犯他人的妻子，淫慾較少，不那麼強烈。發情沒有定時的眾生，在人間時淫慾就很多，侵犯他人的婦女，現在變成畜生，慾望更加強烈，因此淫慾沒有定時。生在畜生道受到的罪就是這樣。貪淫的眾生墮入餓鬼道，因為淫慾互相征伐，甚至阿修羅與諸天爭鬥，都是因為貪淫。侵犯他人妻子的，生在餓鬼道受到的罪就是這樣。貪淫的人轉生為人，自己的妻子女兒淫亂無度，放蕩恣意，無法禁止。如果強行犯法淫亂，不論尊卑，不避親疏，即使轉生為人，也沒有男根，或者有兩性，或者沒有性器官，或者只有一種性器官也不健全。這些淫亂之徒，都是因為犯淫不分高下導致的。貪淫的人如果轉生為天人，會遭遇五種災難，出現不祥的徵兆，自己的天王女兒與他人尋歡作樂，天子看到后內心憂愁，如同被火燒一樣。我自身還淫亂，玉女離我而去，心中熾熱，產生不善的念頭，死後墮入地獄。這是因為不修福德，在五道中輪迴，隨著不同的形態承受不同的痛苦。所以說，危險不是福報。 現代漢語譯本：因此，貪淫之人會遭受各種痛苦，包括在地獄中被劍樹刺傷，在畜生道中受淫慾驅使，在餓鬼道中因淫慾而爭鬥，以及轉生為人時可能出現的性器官缺陷。即使轉生為天人，也會因淫慾而遭受痛苦。這些都是因為貪淫所導致的惡果，所以說，貪淫是危險的，不是福報。
English version: The sinners in hell see beautiful women on the sword tree, their faces exceptionally special, like heavenly maidens. At that time, the sinners, seeing her unparalleled beauty, feel joy and pleasure in their hearts, desiring to have relations with her. They rush to climb the sword tree, the branches hanging down, piercing their bodies, causing indescribable pain, wanting to reach her but unable to. Suddenly, the beautiful women appear on the ground. The sinners, seeing them from afar, feel joy again and descend from the tree, the sword branches piercing them in reverse, their bodies shattered, flesh gone, only bones remaining. They cry out loudly, begging for death but unable to die. The suffering is not over, and flesh grows back again. All of this is caused by lust, leading to such suffering. They endure this for billions of years, suffering such pain without dying, having to endure the full punishment. This is the situation for those who are lustful in hell. If a lustful person falls into the animal realm, sometimes they will be in heat, and sometimes not. Those who are in heat at times, although they commit adultery, do not violate others' wives, their lust is less, not so intense. Those who are in heat without a fixed time, when they were in the human realm, had much lust, violating other women. Now, as animals, their desires are even stronger, so their lust has no fixed time. This is the suffering of being born in the animal realm. Lustful beings who fall into the hungry ghost realm fight each other because of lust, even the Asuras and the Devas fight because of lust. Those who violate others' wives suffer this way in the hungry ghost realm. Lustful people who are reborn as humans have their own wives and daughters engaging in unrestrained adultery, indulging in debauchery, unable to be controlled. If they forcibly commit illegal adultery, regardless of status, not avoiding relatives, even if they are reborn as humans, they will have no male organs, or have two sexes, or no sexual organs, or only one sexual organ that is not complete. These kinds of lustful people are all caused by committing adultery without distinction. If a lustful person is reborn as a Deva, they will encounter five calamities, and inauspicious omens will appear. Their own Deva king's daughter will be enjoying herself with others. The Deva son, seeing this, will feel sorrow in his heart, as if burned by fire. I myself am still lustful, and the jade maiden has left me. My heart is burning, and I generate unwholesome thoughts. After death, I will fall into hell. This is because of not cultivating merit, and being reborn in the five realms, suffering different pains according to different forms. Therefore, it is said that danger is not a blessing. English version: Therefore, lustful people will suffer various pains, including being pierced by sword trees in hell, being driven by lust in the animal realm, fighting because of lust in the hungry ghost realm, and possible sexual organ defects when reborn as humans. Even if reborn as a Deva, they will suffer because of lust. These are all the evil consequences of lust. Therefore, it is said that lust is dangerous, not a blessing.
。毀三淫妷四者，是時淫妷之人恒懷懼心，知犯淫罪重沒命不改，具三口意罵詈惡言，或淫妷之人先不與女人相識，往便犯之為女人所罵，或與女人相識先有言語，夫主見者夫主所罵。是故說曰，毀辱罵詈三。地獄四也，入地獄中役使罪人其事非一，是故說曰，地獄為四也。
不福利墮惡， 畏而畏樂寡， 王法重罪加， 制意離他妻。
不福利墮惡者，所趣惡道，餓鬼畜生地獄道，受苦無量。畏而畏樂寡者，今出其事。昔阿育王弟善容，出城遊獵入深山中，見諸梵志裸形暴露以求神仙，勞神苦體望獲梵福，服食樹葉，其精進意勇猛者，日服一葉，劣軟弱日服七葉，或有服六五四三二一。食七葉者服七合水，六者六合，五合三二一亦復如是。若不得水七過吸風，六者六吸五者五吸，四三二一亦復如是。其中梵志或臥荊棘刺或臥灰土，或臥石上或臥于杵。王弟善容問梵志曰：「汝等在此行道，何患最盛？」梵志報曰：「王子當知！在此行道更無餘患，唯有群鹿至此兩兩合同，我等欲意即時熾盛不能禁制。」王子聞已尋生惡念：「此等梵志勞形苦體日曝火炙，命根危險如有如無，猶尚淫慾不悉除盡；沙門釋種子服食甘美，在好床坐著好衣裳者，香華自熏，豈得無淫妷意乎？」阿育王聞弟論議，即懷憂戚：「吾有一弟與福同俱，云何反更生邪見心？我當方宜除其惡念，備受其報罪我不少
毀壞、侮辱、淫亂這三者，是那些淫亂之人常常懷有恐懼之心，明知犯淫罪孽深重會喪命也不悔改，他們用口、意做出各種謾罵、惡語。或者淫亂之人先前不認識女子，前去侵犯便會被女子辱罵，或者與女子相識先前有言語，被丈夫看見就會被丈夫辱罵。所以說，毀壞、侮辱、謾罵是三。地獄是四，進入地獄中役使罪人，所做的事情不止一種，所以說，地獄是四。 不修福德會墮入惡道，因為畏懼而快樂很少，王法會施加重罪，要控制自己的意念遠離他人的妻子。 不修福德會墮入惡道，所去之處是惡道，餓鬼、畜生、地獄道，遭受無量的痛苦。因為畏懼而快樂很少，現在說這件事。從前阿育王的弟弟善容，出城遊獵進入深山中，看見許多婆羅門赤身裸體暴露在外以求神仙，他們勞累精神、苦待身體，希望獲得梵天的福報，吃樹葉，那些精進勇猛的人，每天吃一片樹葉，那些軟弱的人每天吃七片樹葉，或者有吃六片、五片、四片、三片、兩片、一片的。吃七片樹葉的人喝七合水，吃六片的喝六合，五合、三合、兩合、一合也是這樣。如果得不到水就吸風七次，吃六片的吸六次，吃五片的吸五次，四片、三片、兩片、一片也是這樣。這些婆羅門有的睡在荊棘刺上，有的睡在灰土裡，有的睡在石頭上，有的睡在杵上。王弟善容問婆羅門說：『你們在這裡修行，什麼憂患最嚴重？』婆羅門回答說：『王子應當知道！在這裡修行沒有其他的憂患，只有群鹿來到這裡兩兩交合，我們的淫慾之心立刻熾盛，不能夠控制。』王子聽了之後立刻產生惡念：『這些婆羅門勞累身體、苦待身體，日曬火烤，生命危在旦夕，好像有又好像沒有，尚且淫慾不能完全消除；沙門釋迦的弟子吃著美味的食物，坐在舒適的床上，穿著漂亮的衣服，用香薰自己，難道會沒有淫亂的念頭嗎？』阿育王聽到弟弟的議論，立刻感到憂愁：『我有一個弟弟與我一同享福，為什麼反而生出邪見之心？我應當想辦法消除他的惡念，他所受的報應罪過我不會少。』
Destroying, insulting, and engaging in adultery, these three things cause those who commit adultery to constantly harbor fear. They know that committing adultery is a serious sin that can lead to death, yet they do not repent. They use their mouths and minds to utter various curses and evil words. Or, an adulterous person may not know a woman beforehand, but goes to violate her and is then cursed by the woman. Or, they may know a woman and have spoken with her before, but if her husband sees them, he will curse them. Therefore, it is said that destroying, insulting, and cursing are three. Hell is four. Entering hell to employ sinners involves more than one task, so it is said that hell is four. Not cultivating blessings leads to falling into evil paths, because of fear, there is little joy. The king's law will impose heavy penalties, one must control one's thoughts and stay away from other men's wives. Not cultivating blessings leads to falling into evil paths, the places one goes are evil paths, the paths of hungry ghosts, animals, and hell, where one suffers immeasurable pain. Because of fear, there is little joy, now let me tell you about this. Once, King Ashoka's younger brother, Shanrong, went out of the city to hunt and entered a deep mountain. He saw many Brahmins naked and exposed, seeking to become immortals. They exhausted their spirits and tormented their bodies, hoping to obtain the blessings of Brahma. They ate leaves, and those who were diligent and brave ate one leaf a day, while those who were weak ate seven leaves a day. Some ate six, five, four, three, two, or one. Those who ate seven leaves drank seven measures of water, those who ate six drank six measures, and so on for five, three, two, and one. If they could not get water, they would inhale air seven times, those who ate six leaves would inhale six times, those who ate five would inhale five times, and so on for four, three, two, and one. Some of these Brahmins slept on thorns, some slept in ashes, some slept on stones, and some slept on pestles. Prince Shanrong asked the Brahmins, 'What is the most serious worry you have while practicing here?' The Brahmins replied, 'Prince, you should know! There are no other worries here, except when the deer come here and mate in pairs, our lustful desires immediately become intense and we cannot control them.' Upon hearing this, the prince immediately had an evil thought: 'These Brahmins exhaust their bodies and torment themselves, exposed to the sun and fire, their lives are precarious, as if they exist and yet do not, and yet they still cannot completely eliminate their lustful desires; the disciples of the Shakyas who eat delicious food, sit on comfortable beds, wear beautiful clothes, and perfume themselves with incense, how could they not have lustful thoughts?' When King Ashoka heard his brother's discussion, he immediately felt worried: 'I have a brother who shares blessings with me, why has he instead developed such evil thoughts? I must find a way to eliminate his evil thoughts, and I will not be spared the consequences of his sins.'
。」即入宮裡敕諸伎從，各自莊嚴至善容王子所共相娛樂，豫敕大臣：「吾有所圖，若我敕卿殺善容王子者，卿便諫我：『須待七日隨王殺之。』」時諸侍女即往娛樂未經時頃，王躬自往語弟王子：「何為將吾伎女妻妾恣意自娛？」奮赫威怒以輪擲空，召諸大臣即告之曰：「卿等知不？吾未衰老，亦無外寇強敵來侵境者，吾亦曾聞古昔諸賢有此諺言：『夫人有福四海歸伏，福盡德薄肘腋叛離。』如我目察未有斯變，然我弟善容誘吾伎女妻妾，縱情自恣事露如是，復有我乎？汝等將詣市殺之。」諸臣諫曰：「唯愿大王！聽微臣言。王今唯有此一弟，又少子息無繼嗣者，愿聽七日奉順王命。」時王默然聽臣所諫，王復寬恩敕語諸臣：「今聽王子著吾服飾，天冠威容如吾不異，內吾宮裡作倡伎樂共娛樂之。」復敕一臣：「自今日始著鎧持仗手拔利劍，往語善容王子曰：『王子知不？期七日終正爾當到，努力開割五樂自娛，今不自恣，死後用悔無益。』」一日適過，臣復往語：「余有六日。」如是次第乃至一日，臣往白言：「王子當知六日已過，唯明一日當就於死，努力恣情五樂自娛。」至七日到王遣使喚：「云何王子？七日之中意志自由快樂不乎？」弟報王曰：「大王當知！不見不聞
『於是，國王下令宮中的所有歌舞伎女都盛裝打扮，去和善容王子一同享樂。國王預先告誡大臣們：『我有所圖謀，如果我命令你們殺死善容王子，你們就勸諫我說：『請等七日之後再處死他。』當時，那些侍女們就去和王子一同享樂，沒過多久，國王親自去對他的弟弟王子說：『你為何將我的歌舞伎女和妻妾拿去恣意享樂？』國王怒氣衝衝，將輪子擲向空中，然後召集大臣們告訴他們說：『你們知道嗎？我還沒有衰老，也沒有外敵入侵，我還聽說古代賢人有這樣一句諺語：『人有福氣，四海歸順；福氣耗盡，德行淺薄，就會發生肘腋之變。』我觀察到目前還沒有發生這樣的變故，但是我的弟弟善容卻引誘我的歌舞伎女和妻妾，縱情享樂，事情敗露成這樣，我還有什麼顏面？你們把他帶到集市處死。』大臣們勸諫說：『希望大王聽取微臣的意見。大王現在只有這一個弟弟，而且又沒有子嗣繼承王位，希望允許七日之後再執行大王的命令。』當時，國王沉默不語，聽從了大臣的勸諫。國王又寬宏大量地命令大臣們說：『現在允許王子穿上我的服飾，戴上我的王冠，威嚴容貌和我一樣，在我的宮裡和歌舞伎女一同享樂。』又命令一位大臣說：『從今天開始，你穿上鎧甲，手持利劍，去告訴善容王子說：『王子知道嗎？七日期限一到，你就要被處死了，努力盡情享樂吧，現在不放縱自己，死後後悔也無濟於事。』一天過去了，大臣又去告訴王子說：『還剩下六天。』就這樣一天天過去，直到最後一天，大臣去稟告說：『王子應該知道，六天已經過去了，只有明天一天就要被處死了，努力盡情享樂吧。』到了第七天，國王派使者去問：『王子怎麼樣了？這七天之中，意志自由快樂嗎？』弟弟回答國王說：『大王應該知道！我沒有看到，也沒有聽到』 『Then, the king ordered all the palace entertainers to dress up beautifully and go to enjoy themselves with Prince Shanrong. The king had previously warned his ministers: 『I have a plan. If I order you to kill Prince Shanrong, you must advise me: 『Please wait seven days before executing him.』』 At that time, the entertainers went to enjoy themselves with the prince. Not long after, the king went to his younger brother, the prince, and said: 『Why are you taking my entertainers and concubines to enjoy yourself at will?』 The king was furious, threw a wheel into the air, and then summoned his ministers and told them: 『Do you know? I am not old yet, and there are no foreign enemies invading. I have also heard an ancient saying: 『When a person has good fortune, the whole world submits; when fortune is exhausted and virtue is weak, betrayal will occur from within.』 I have observed that such a change has not yet happened, but my younger brother Shanrong has seduced my entertainers and concubines, indulging in pleasure. Now that this matter has been exposed, how can I have any face left? Take him to the market and execute him.』 The ministers advised: 『We hope that the king will listen to our humble advice. The king only has this one younger brother, and there are no sons to inherit the throne. We hope you will allow seven days before carrying out your order.』 At that time, the king remained silent and listened to the ministers』 advice. The king then generously ordered the ministers: 『Now allow the prince to wear my clothes, put on my crown, and have a majestic appearance like mine. Let him enjoy himself with the entertainers in my palace.』 He also ordered a minister: 『From today onwards, you must wear armor, hold a sharp sword, and go tell Prince Shanrong: 『Prince, do you know? When the seven-day deadline arrives, you will be executed. Try to enjoy yourself to the fullest. If you don』t indulge yourself now, it will be useless to regret it after death.』』 One day passed, and the minister went to tell the prince: 『There are six days left.』 This continued day by day until the last day, when the minister went to report: 『Prince, you should know that six days have passed. Only tomorrow will you be executed. Try to enjoy yourself to the fullest.』 On the seventh day, the king sent a messenger to ask: 『How is the prince? Have you been free and happy these seven days?』 The younger brother replied to the king: 『Your Majesty should know! I have not seen, nor have I heard』
『Then, the king ordered all the palace entertainers to dress up beautifully and go to enjoy themselves with Prince Shanrong. The king had previously warned his ministers: 『I have a plan. If I order you to kill Prince Shanrong, you must advise me: 『Please wait seven days before executing him.』』 At that time, the entertainers went to enjoy themselves with the prince. Not long after, the king went to his younger brother, the prince, and said: 『Why are you taking my entertainers and concubines to enjoy yourself at will?』 The king was furious, threw a wheel into the air, and then summoned his ministers and told them: 『Do you know? I am not old yet, and there are no foreign enemies invading. I have also heard an ancient saying: 『When a person has good fortune, the whole world submits; when fortune is exhausted and virtue is weak, betrayal will occur from within.』 I have observed that such a change has not yet happened, but my younger brother Shanrong has seduced my entertainers and concubines, indulging in pleasure. Now that this matter has been exposed, how can I have any face left? Take him to the market and execute him.』 The ministers advised: 『We hope that the king will listen to our humble advice. The king only has this one younger brother, and there are no sons to inherit the throne. We hope you will allow seven days before carrying out your order.』 At that time, the king remained silent and listened to the ministers』 advice. The king then generously ordered the ministers: 『Now allow the prince to wear my clothes, put on my crown, and have a majestic appearance like mine. Let him enjoy himself with the entertainers in my palace.』 He also ordered a minister: 『From today onwards, you must wear armor, hold a sharp sword, and go tell Prince Shanrong: 『Prince, do you know? When the seven-day deadline arrives, you will be executed. Try to enjoy yourself to the fullest. If you don』t indulge yourself now, it will be useless to regret it after death.』』 One day passed, and the minister went to tell the prince: 『There are six days left.』 This continued day by day until the last day, when the minister went to report: 『Prince, you should know that six days have passed. Only tomorrow will you be executed. Try to enjoy yourself to the fullest.』 On the seventh day, the king sent a messenger to ask: 『How is the prince? Have you been free and happy these seven days?』 The younger brother replied to the king: 『Your Majesty should know! I have not seen, nor have I heard』 『So, the king ordered all the palace entertainers to dress up beautifully and go to enjoy themselves with Prince Shanrong. The king had previously warned his ministers: 『I have a plan. If I order you to kill Prince Shanrong, you must advise me: 『Please wait seven days before executing him.』』 At that time, the entertainers went to enjoy themselves with the prince. Not long after, the king went to his younger brother, the prince, and said: 『Why are you taking my entertainers and concubines to enjoy yourself at will?』 The king was furious, threw a wheel into the air, and then summoned his ministers and told them: 『Do you know? I am not old yet, and there are no foreign enemies invading. I have also heard an ancient saying: 『When a person has good fortune, the whole world submits; when fortune is exhausted and virtue is weak, betrayal will occur from within.』 I have observed that such a change has not yet happened, but my younger brother Shanrong has seduced my entertainers and concubines, indulging in pleasure. Now that this matter has been exposed, how can I have any face left? Take him to the market and execute him.』 The ministers advised: 『We hope that the king will listen to our humble advice. The king only has this one younger brother, and there are no sons to inherit the throne. We hope you will allow seven days before carrying out your order.』 At that time, the king remained silent and listened to the ministers』 advice. The king then generously ordered the ministers: 『Now allow the prince to wear my clothes, put on my crown, and have a majestic appearance like mine. Let him enjoy himself with the entertainers in my palace.』 He also ordered a minister: 『From today onwards, you must wear armor, hold a sharp sword, and go tell Prince Shanrong: 『Prince, do you know? When the seven-day deadline arrives, you will be executed. Try to enjoy yourself to the fullest. If you don』t indulge yourself now, it will be useless to regret it after death.』』 One day passed, and the minister went to tell the prince: 『There are six days left.』 This continued day by day until the last day, when the minister went to report: 『Prince, you should know that six days have passed. Only tomorrow will you be executed. Try to enjoy yourself to the fullest.』 On the seventh day, the king sent a messenger to ask: 『How is the prince? Have you been free and happy these seven days?』 The younger brother replied to the king: 『Your Majesty should know! I have not seen, nor have I heard』
。」王問弟曰：「著吾服飾入吾宮殿，眾伎自娛食以甘美，何以面欺不見不聞？」弟白王曰：「應死之人，雖未命絕與死無異，豈當有情著於五樂、游意服飾間耶？」王告弟曰：「咄愚所啟汝今一身憂慮百端，一身斷滅不容食息，況沙門釋種子憂念三世？一身死壞復受一身，億百千世身身有苦，追憶彼惱心意熾然。或復自憶入地獄中受苦無量，雖出為人與他走使，或生貧家衣食窮乏。念此辛酸故出家為道，求于無為度世之要，設不精勤當復更歷劫數之難。」是時王子前白王言：「今聞王教乃得開悟，生老病死實可厭患，愁憂苦惱流轉不息，唯愿大王見聽為道，謹慎善修梵行。」王告弟曰：「宜知是時。」即辭王出家得為沙門，奉師教誡晝夜不息，次獲證得須陀洹果、阿羅漢果，六通清徹無所掛礙。是故說曰，畏而畏樂寡也。王法重罪加者，時彼貪淫之人恒行穢濁，王法所加，所有財產盡沒于官，髡笞榜拷毒痛無量，或閉在牢獄經年不出，加以五系鞭杖日加，瘡痍膿血臭穢難近，蠅蟲噆螫避無處所，臥大小便求死不得，斯由淫妷不凈之行，死入地獄求出甚難。
放逸品第五之初
本性不自造， 情知不自為， 不慮邪徑路， 愚者念力求。
本性不自造者，所應造者不造，所不應造者反更造，為人所譏，或隨人語不自任己，由此致亂習放逸行，是故說曰，本性不自造。情知不自為者，目自見事於己有損，毀敗正業牽致冥室，是故說曰，情知不自為
{ "translations": [ "現代漢語譯本：國王問弟弟說：『你穿著我的服飾進入我的宮殿，和眾伎女一起享用美食，為何卻面無表情，好像什麼都沒看見沒聽見？』弟弟回答國王說：『一個應該死的人，即使還沒斷氣，也和死人沒什麼兩樣，哪裡會有心情去享受五種娛樂，或者在意服飾呢？』國王告訴弟弟說：『唉，你真是愚蠢！你現在一身憂慮，自身都快要斷絕，連吃飯休息都顧不上，更何況沙門釋迦的後代，他們憂慮的是三世？一個身體壞了又會接受另一個身體，億萬世都受苦，回憶起那些痛苦，內心就如同火燒一般。或者又回憶起自己在地獄中受無量苦，即使出來做人，也只能給別人當奴僕，或者生在貧窮的家庭，衣食匱乏。想到這些辛酸，所以才出家修道，尋求無為之道，以求度過世間的苦難，如果不用功修行，還要再次經歷無數劫的苦難。』這時王子向前對國王說：『現在聽了父王的教誨，我才得以開悟，生老病死確實令人厭惡，憂愁苦惱，流轉不息，只希望大王允許我出家修道，謹慎地修習梵行。』國王告訴弟弟說：『你應當知道時機。』王子就辭別國王出家做了沙門，奉行師父的教誨，日夜不停地修行，依次證得了須陀洹果、阿羅漢果，六神通清澈，沒有任何障礙。所以說，畏懼而畏懼快樂的人是很少的。國王的法律對犯重罪的人會施加懲罰，那些貪圖淫慾的人經常做污穢的事情，國王的法律會懲罰他們，所有的財產都會被沒收充公，剃頭、鞭打、拷問，痛苦無量，或者被關在監獄裡，經年累月都出不來，再加上五花大綁，鞭打一天比一天多，傷口潰爛流膿，臭穢難聞，蒼蠅蚊蟲叮咬，無處可躲，躺在大小便中，求死都不能，這都是因為淫慾不凈的行為，死後進入地獄，想要出來就很難了。
放逸品第五的開頭
本性不是自己造就的，情知不是自己所為， 不考慮邪路，愚蠢的人才用念力去追求。
本性不是自己造就的，是指應該做的卻不做，不應該做的反而去做，被人譏笑，或者隨聲附和，不能自己做主，因此導致混亂，習慣放逸的行為，所以說，本性不是自己造就的。情知不是自己所為，是指眼睛看到的事情對自己有害，毀壞正業，導致自己陷入黑暗，所以說，情知不是自己所為。", "現代漢語譯本：國王問他的弟弟說：『你穿著我的衣服，進入我的宮殿，和眾多的歌舞伎一起享用美味佳餚，為什麼你卻面無表情，好像什麼都沒看見，什麼都沒聽見一樣？』弟弟回答國王說：『一個將死之人，即使還沒有斷氣，也和死人沒什麼區別，哪裡還有心情去享受五種娛樂，或者在意身上的服飾呢？』國王告訴弟弟說：『唉，你真是愚蠢！你現在自身憂慮重重，自身都快要滅亡了，連吃飯休息都顧不上，更何況沙門釋迦的後代，他們憂慮的是三世？一個身體壞了又會接受另一個身體，億萬世都受苦，回憶起那些痛苦，內心就如同火燒一般。或者又回憶起自己在地獄中受無量苦，即使出來做人，也只能給別人當奴僕，或者生在貧窮的家庭，衣食匱乏。想到這些辛酸，所以才出家修道，尋求無為之道，以求度過世間的苦難，如果不用功修行，還要再次經歷無數劫的苦難。』這時王子向前對國王說：『現在聽了父王的教誨，我才得以開悟，生老病死確實令人厭惡，憂愁苦惱，流轉不息，只希望大王允許我出家修道，謹慎地修習梵行。』國王告訴弟弟說：『你應當知道時機。』王子就辭別國王出家做了沙門，奉行師父的教誨，日夜不停地修行，依次證得了須陀洹果、阿羅漢果，六神通清澈，沒有任何障礙。所以說，畏懼而畏懼快樂的人是很少的。國王的法律對犯重罪的人會施加懲罰，那些貪圖淫慾的人經常做污穢的事情，國王的法律會懲罰他們，所有的財產都會被沒收充公，剃頭、鞭打、拷問，痛苦無量，或者被關在監獄裡，經年累月都出不來，再加上五花大綁，鞭打一天比一天多，傷口潰爛流膿，臭穢難聞，蒼蠅蚊蟲叮咬，無處可躲，躺在大小便中，求死都不能，這都是因為淫慾不凈的行為，死後進入地獄，想要出來就很難了。
放逸品第五的開頭
本性不是自己造就的，情知不是自己所為， 不考慮邪路，愚蠢的人才用念力去追求。
本性不是自己造就的，是指應該做的卻不做，不應該做的反而去做，被人譏笑，或者隨聲附和，不能自己做主，因此導致混亂，習慣放逸的行為，所以說，本性不是自己造就的。情知不是自己所為，是指眼睛看到的事情對自己有害，毀壞正業，導致自己陷入黑暗，所以說，情知不是自己所為。" ], "english_translations": [ "English version: The king asked his younger brother, 'You are wearing my clothes and have entered my palace, enjoying delicious food with the many courtesans. Why do you look so expressionless, as if you have seen and heard nothing?' The younger brother replied to the king, 'A person who is about to die, even if they have not yet breathed their last, is no different from a dead person. How could they have the mood to enjoy the five pleasures or care about their clothes?' The king told his younger brother, 'Alas, you are truly foolish! You are now full of worries, and your own life is about to end. You can't even take care of eating and resting, let alone the descendants of the Shramana Shakya, who worry about the three lifetimes? One body is destroyed and another body is received. For billions of lifetimes, they suffer. Recalling those pains, their hearts burn like fire. Or they recall suffering immeasurable pain in hell. Even if they are reborn as humans, they can only be servants to others, or be born into poor families, lacking food and clothing. Thinking of these hardships, they leave home to cultivate the Way, seeking the path of non-action to transcend the suffering of the world. If they do not diligently cultivate, they will have to experience countless kalpas of suffering again.' At this time, the prince stepped forward and said to the king, 'Now that I have heard my father's teachings, I have been enlightened. Birth, old age, sickness, and death are truly detestable. Sorrow and suffering flow without end. I only hope that Your Majesty will allow me to leave home to cultivate the Way and diligently practice the Brahma-faring.' The king told his younger brother, 'You should know the right time.' The prince then bid farewell to the king and left home to become a Shramana. He followed his teacher's instructions, cultivating diligently day and night, and successively attained the Srotapanna and Arhat fruits. His six supernatural powers were clear and unobstructed. Therefore, it is said that those who fear and fear pleasure are few. The king's law punishes those who commit serious crimes. Those who are greedy for lust often do filthy things. The king's law will punish them, and all their property will be confiscated. They will be shaved, whipped, and tortured, suffering immeasurable pain. Or they will be imprisoned for years, unable to get out. In addition, they will be bound and whipped more and more each day. Their wounds will fester and ooze pus, smelling foul. Flies and insects will bite them, and there will be nowhere to hide. They will lie in their own urine and feces, unable to die. This is all because of the impure actions of lust. After death, they will enter hell, and it will be very difficult to get out.
Beginning of the Fifth Chapter on Negligence
One's nature is not self-made, one's feelings are not self-caused, Not considering the evil path, only fools seek with mental effort.
One's nature is not self-made means that what should be done is not done, and what should not be done is done instead. They are ridiculed by others, or they follow others' opinions and cannot make their own decisions. This leads to chaos and the habit of negligent behavior. Therefore, it is said that one's nature is not self-made. One's feelings are not self-caused means that the eyes see things that are harmful to oneself, destroying righteous actions and leading oneself into darkness. Therefore, it is said that one's feelings are not self-caused.", "English version: The king asked his younger brother, 'You are wearing my clothes, entering my palace, and enjoying delicious food with the many dancers. Why do you look so expressionless, as if you have seen nothing and heard nothing?' The younger brother replied to the king, 'A person who is about to die, even if they have not yet breathed their last, is no different from a dead person. How could they have the mood to enjoy the five pleasures or care about the clothes they are wearing?' The king told his younger brother, 'Alas, you are truly foolish! You are now burdened with worries, and your own life is about to end. You can't even take care of eating and resting, let alone the descendants of the Shramana Shakya, who worry about the three lifetimes? One body is destroyed and another body is received. For billions of lifetimes, they suffer. Recalling those pains, their hearts burn like fire. Or they recall suffering immeasurable pain in hell. Even if they are reborn as humans, they can only be servants to others, or be born into poor families, lacking food and clothing. Thinking of these hardships, they leave home to cultivate the Way, seeking the path of non-action to transcend the suffering of the world. If they do not diligently cultivate, they will have to experience countless kalpas of suffering again.' At this time, the prince stepped forward and said to the king, 'Now that I have heard my father's teachings, I have been enlightened. Birth, old age, sickness, and death are truly detestable. Sorrow and suffering flow without end. I only hope that Your Majesty will allow me to leave home to cultivate the Way and diligently practice the Brahma-faring.' The king told his younger brother, 'You should know the right time.' The prince then bid farewell to the king and left home to become a Shramana. He followed his teacher's instructions, cultivating diligently day and night, and successively attained the Srotapanna and Arhat fruits. His six supernatural powers were clear and unobstructed. Therefore, it is said that those who fear and fear pleasure are few. The king's law punishes those who commit serious crimes. Those who are greedy for lust often do filthy things. The king's law will punish them, and all their property will be confiscated. They will be shaved, whipped, and tortured, suffering immeasurable pain. Or they will be imprisoned for years, unable to get out. In addition, they will be bound and whipped more and more each day. Their wounds will fester and ooze pus, smelling foul. Flies and insects will bite them, and there will be nowhere to hide. They will lie in their own urine and feces, unable to die. This is all because of the impure actions of lust. After death, they will enter hell, and it will be very difficult to get out.
Beginning of the Fifth Chapter on Negligence
One's nature is not self-made, one's feelings are not self-caused, Not considering the evil path, only fools seek with mental effort.
One's nature is not self-made means that what should be done is not done, and what should not be done is done instead. They are ridiculed by others, or they follow others' opinions and cannot make their own decisions. This leads to chaos and the habit of negligent behavior. Therefore, it is said that one's nature is not self-made. One's feelings are not self-caused means that the eyes see things that are harmful to oneself, destroying righteous actions and leading oneself into darkness. Therefore, it is said that one's feelings are not self-caused." ] }
。不慮邪徑路者，不可以思慮而獲財產，晝夜憂念身不行者，所愿不果無所成辦，是故說曰，不慮邪徑路也。愚者念力求者，愚者所行少於智慮無有慧明，不能有所割斷無有方便，處俗無俗義、處道無道義，是故說曰，愚者念力求也。
如車行道， 舍平大涂， 從邪徑敗， 生折軸憂。
如車行道者，昔有眾人與十賈客相隨采寶歸家，時有一人乘車載寶，無價明月雜寶無數，車重頓躓失伴在後，進不見伴，退畏盜賊，便隨邪徑御車涉路，行未經里數車墜深澗軸折轂敗。又在曠野無人之處，椎胸喚呼怨訴無處，對車啼哭無方自致，不求方計道為遠近，復不修治朽車。爾時世尊以天眼觀清凈無瑕穢，見彼失伴之人，在於曠野轂破軸折對車啼哭。爾時世尊知彼眾生應得度脫，即遣化人詣彼曠野，在虛空中結加趺坐。厄人仰見人坐空中，即向求愿：「我今在厄難之中，愿見救拔得至安隱方處。」爾時化人即以神力，接彼財產及彼人身，忽然便在祇洹門外。爾時世尊告諸比丘：「應受化人今在門外，汝等導引將詣世尊所。」比丘受教即將入覲，其人見佛心開意解求為沙門，即得為道，聞微妙法，解身無我萬有皆虛，世間皆苦唯道是真，此大法中無復熱惱，所有財寶盡施三尊，是我宿福遭遇福田，水火災異不能傷害，心倍歡喜善心生焉
不考慮走邪路的人，不可能通過思考獲得財富；整天憂慮卻不行動的人，願望不會實現，一事無成。所以說，不要考慮走邪路。愚笨的人只想著努力追求，他們的行為少於思考，沒有智慧和明辨，不能做出決斷，沒有方便之法。身處世俗卻不明白世俗的道理，身處修行卻不明白修行的道理。所以說，愚笨的人只想著努力追求。 就像車子在路上行駛，捨棄平坦的大道，走上邪路就會失敗，導致車軸斷裂，徒增憂愁。 就像車子在路上行駛一樣，從前有很多人和十個商人一起去採寶回家。當時有一個人用車載著寶物，有無價的明月寶珠和無數雜寶。因為車子太重，顛簸了一下，他與同伴失散落在了後面。往前看不到同伴，往後又害怕盜賊，於是就沿著邪路駕車前行。沒走多遠，車子就墜入深澗，車軸斷裂，車輪損壞。他又身處曠野無人之地，捶胸頓足，呼喊怨訴，卻無處可求助，只能對著車子哭泣，不知所措。他既不尋求解決問題的方法，也不管道路的遠近，更不修理破損的車子。當時，世尊用清凈無瑕的天眼觀察，看到這個失散的人，在曠野中車輪破損，車軸斷裂，對著車子哭泣。世尊知道這個人應該得到解脫，就派了一個化身前往曠野，在空中結跏趺坐。這個人抬頭看到有人坐在空中，就向他祈求：『我現在身處困境，希望您能救我脫離苦難，到達安穩的地方。』當時，化身就用神力，把他的財產和他的人身都接了起來，忽然就到了祇洹精舍的門外。當時，世尊告訴眾比丘：『應該迎接化身，他現在在門外，你們引導他來見我。』比丘們接受教誨，就把他帶去覲見世尊。這個人見到佛陀，心開意解，請求出家為沙門，立刻就得到了允許。他聽聞了微妙的佛法，明白了身體無我，萬物皆空，世間皆苦，只有佛道才是真理。在這大法中，不再有煩惱。他把所有的財寶都佈施給了佛、法、僧三寶，這是他前世的福報，遇到了福田。水火災難都不能傷害他，他的內心更加歡喜，善心也隨之生起。
Those who do not consider the wrong path cannot acquire wealth through contemplation; those who worry day and night but do not act will not achieve their wishes and will accomplish nothing. Therefore, it is said, do not consider the wrong path. Foolish people only think about striving for things, their actions are less than their thoughts, they lack wisdom and discernment, they cannot make decisions, and they have no expedient methods. They are in the secular world but do not understand secular principles, they are in practice but do not understand the principles of practice. Therefore, it is said, foolish people only think about striving for things. Just like a cart traveling on a road, abandoning the flat main road and taking a wrong path will lead to failure, causing the axle to break and adding to the worries. Just like a cart traveling on a road, in the past, there were many people and ten merchants who went to collect treasures and return home. At that time, one person was carrying treasures in a cart, including priceless moon pearls and countless miscellaneous treasures. Because the cart was too heavy, it bumped and he got separated from his companions and fell behind. He could not see his companions ahead, and he was afraid of thieves behind, so he drove the cart along a wrong path. Before he had gone far, the cart fell into a deep ravine, the axle broke, and the wheels were damaged. He was also in a desolate and uninhabited place, beating his chest and shouting complaints, but there was nowhere to seek help. He could only cry at the cart, at a loss. He neither sought a solution to the problem, nor did he care about the distance of the road, nor did he repair the damaged cart. At that time, the World Honored One, with his pure and flawless heavenly eye, observed this lost person, in the wilderness with broken wheels and a broken axle, crying at the cart. The World Honored One knew that this person should be liberated, so he sent an emanation to the wilderness, sitting in the lotus position in the air. The person looked up and saw someone sitting in the air, and he prayed to him: 'I am now in distress, I hope you can save me from suffering and lead me to a safe place.' At that time, the emanation used his divine power to pick up his property and his person, and suddenly they were outside the gate of Jetavana Monastery. At that time, the World Honored One told the monks: 'You should welcome the emanation, he is now outside the gate, guide him to see me.' The monks accepted the teaching and brought him to see the World Honored One. This person saw the Buddha, his mind opened and he understood, and he asked to become a monk. He was immediately granted permission. He heard the subtle Dharma, understood that the body is without self, all things are empty, the world is full of suffering, and only the Buddha's path is the truth. In this great Dharma, there is no more affliction. He gave all his treasures to the Three Jewels of Buddha, Dharma, and Sangha. This was his past merit, and he encountered a field of merit. The disasters of water and fire could not harm him, his heart was even more joyful, and good thoughts arose.
。爾時世尊漸說妙法，所謂論者，施論戒論生天之論，欲不凈想，漏為穢行，無數方便勸進修學，在大眾中而說此偈：
「如車行道， 舍平大涂， 從邪徑敗， 生折軸憂。」
時彼比丘聞佛說偈，內自思惟：「今日世尊獨為我說法不為餘人。所以然者，如偈所云，盡為我身所涉勤苦，如來悉知。」倍興恭敬于佛法眾，心開意解，得須陀洹果、斯陀含果、阿那含果、阿羅漢果，六通清徹，所愿者果，已離三有不處生死。時彼眾中復有眾生，執意不固欲犯禁戒，習愛慾行違遠威儀，不隨正真之道。爾時世尊知彼眾生心中所念，欲使大眾忘憂除患，去彼噁心安處無為，重與大眾而說此偈：
「離法如是， 從非法增， 愚守至死， 亦有折患。」
是時，世尊重告大眾：「猶彼商人舍平大涂而就邪徑，道路頓躓折軸之憂。今此眾中異心眾生亦復如是，欲離正法習增非法，愚人守死墮入惡趣。云何諸比丘！在如來前而復面欺？審爾不乎？若當老死對至無所恃怙，號天啼哭無益神識，淚如江河投於四海，不能制神不趣惡道。我今出現為諸眾生除諸苦惱。夫人貪慾燒身滅族，今世後世所往不安。汝等比丘！彼當犯戒于現法中不獲度世，恒沙諸佛所不能療。」諸比丘聞佛所說，肅然毛豎心懷戰剽內自悔責。佛知其心應得受化，漸與說法去諸塵勞得法眼凈，以次得證須陀洹果、斯陀含果、阿那含果、阿羅漢果，六通清徹，不處三有永離八難。爾時大眾聞佛所說，歡喜作禮而去
現代漢語譯本：當時，世尊逐漸宣說微妙的佛法，所說的內容包括佈施的功德、持戒的功德以及往生天界的道理，還講述了慾望是不清凈的，以及貪慾的行為是污穢的。世尊用無數的方法勸導大家精進修學。在大眾之中，世尊說了這樣的偈語： 『如同車輛行駛在道路上，捨棄平坦的大道，卻從邪路走，最終會招致車軸斷裂的憂患。』 當時，那位比丘聽了佛陀所說的偈語，內心自忖：『今天世尊是專門為我說法，而不是為其他人。之所以這樣認為，是因為偈語中所說的，完全是我自身所經歷的勤苦，如來完全知曉。』他因此對佛、法、僧三寶更加恭敬，心開意解，證得了須陀洹果、斯陀含果、阿那含果、阿羅漢果，獲得了六神通，心想事成，已經脫離了三界，不再受生死輪迴之苦。當時，在聽法的眾人中，還有一些人意志不堅定，想要違犯戒律，習慣於貪愛慾望的行為，遠離威儀，不遵循正道。這時，世尊知道這些人心中所想，爲了讓大眾忘卻憂愁，消除煩惱，去除惡念，安住于無為的境界，又對大眾說了這樣的偈語： 『背離正法就是這樣，會增長非法，愚癡地固守到死，也會有折磨和憂患。』 這時，世尊再次告誡大眾：『就像商人捨棄平坦的大道而走邪路一樣，道路上會突然遇到障礙，有車軸斷裂的憂患。現在，在座的這些心懷異念的眾生也是如此，想要背離正法，習慣於增長非法，愚癡的人固守到死，最終會墮入惡道。各位比丘！你們怎麼能在如來面前還欺騙自己呢？難道不是這樣嗎？如果當老死來臨的時候，沒有任何可以依靠的，即使號天啼哭也對神識毫無益處，眼淚如同江河般流向四海，也不能阻止神識墮入惡道。我今天出現在世間，是爲了為眾生解除各種苦惱。人們的貪慾會燒燬自身，滅絕家族，今生來世都不得安寧。你們這些比丘！那些違犯戒律的人，在現世就不能獲得解脫，即使恒河沙數般的諸佛也無法救治。』各位比丘聽了佛陀所說，都肅然起敬，毛骨悚然，內心感到戰慄和恐懼，開始自我懺悔。佛陀知道他們內心已經可以接受教化，就逐漸為他們說法，去除他們的塵勞，使他們獲得法眼清凈，依次證得了須陀洹果、斯陀含果、阿那含果、阿羅漢果，獲得了六神通，不再處於三界之中，永遠脫離了八難。當時，大眾聽了佛陀所說，都歡喜地向佛陀作禮，然後離去。
English version: At that time, the World Honored One gradually expounded the wonderful Dharma, which included discussions on the merits of giving, the merits of keeping precepts, and the principles of being reborn in the heavens. He also spoke about how desires are impure and how lustful actions are defiled. The World Honored One used countless methods to encourage everyone to diligently study and practice. Among the assembly, the World Honored One spoke this verse: 'Like a vehicle traveling on a road, abandoning the flat, wide path, and instead taking a crooked path, one will eventually suffer the worry of a broken axle.' At that time, that bhikkhu, upon hearing the verse spoken by the Buddha, thought to himself, 'Today, the World Honored One is speaking the Dharma specifically for me, not for others. The reason I think this is because what is said in the verse completely describes the diligent efforts I have personally experienced, which the Tathagata fully knows.' He thus became even more respectful towards the Buddha, the Dharma, and the Sangha. His mind opened, and he understood, attaining the fruit of Srotapanna, Sakadagami, Anagami, and Arhat. He gained the six supernormal powers, his wishes were fulfilled, and he had already escaped the three realms, no longer subject to the suffering of birth and death. At that time, among the assembly, there were also some beings whose will was not firm, who wanted to violate the precepts, who were accustomed to lustful desires, who were far from proper conduct, and who did not follow the true path. At this time, the World Honored One knew what these beings were thinking. In order to make the assembly forget their worries, eliminate their afflictions, remove their evil thoughts, and settle in the state of non-action, he spoke this verse to the assembly again: 'Departing from the Dharma is like this, increasing what is not Dharma. The foolish cling to it until death, and will also have suffering and worry.' At this time, the World Honored One again admonished the assembly, 'Just like a merchant who abandons the flat, wide path and takes a crooked path, he will suddenly encounter obstacles on the road and have the worry of a broken axle. Now, the beings in this assembly who have different intentions are also like this. They want to depart from the true Dharma, are accustomed to increasing what is not Dharma, and the foolish cling to it until death, eventually falling into evil realms. O bhikkhus! How can you deceive yourselves in front of the Tathagata? Is it not so? If old age and death come, and there is nothing to rely on, even if you cry out to the heavens, it will be of no benefit to your consciousness. Tears will flow like rivers into the four seas, but they cannot prevent your consciousness from falling into evil realms. I have appeared in the world today to remove all the sufferings of beings. People's greed will burn themselves and destroy their families, and they will not find peace in this life or the next. You bhikkhus! Those who violate the precepts will not attain liberation in this very life, and even the Buddhas as numerous as the sands of the Ganges cannot cure them.' The bhikkhus, upon hearing what the Buddha said, became solemn and respectful, their hair stood on end, their hearts trembled with fear, and they began to repent. The Buddha knew that their minds were ready to receive his teachings, so he gradually expounded the Dharma for them, removing their defilements, enabling them to attain the pure Dharma eye, and they successively attained the fruit of Srotapanna, Sakadagami, Anagami, and Arhat. They gained the six supernormal powers, were no longer in the three realms, and were forever free from the eight difficulties. At that time, the assembly, upon hearing what the Buddha said, joyfully bowed to the Buddha and then departed.
。
行亦應正， 非事莫豫， 邪徑增垢， 諸漏興盛， 漏已熾盛， 除邪漏盡。
行亦應正者，一切眾善德本善法者，是謂行也。眾法要藏，晝夜親近遂至無為。然彼群類舍正就邪，不應行者便行、應行者而舍離之，方更玩習不善之法，已習非法離於善道，與地獄相近，是故說曰，行亦應正也。非事莫豫者，非事者，放逸貪淫習於不要之行，是故說曰，非事莫豫也。邪徑增垢者，意習邪業心如猿猴舍一捉一，心如流河意不真實不住于善法，如頭落髮華無從住，是故說曰，邪徑增垢也。諸漏興盛者，猶如蘆葦竹聚，亦如溪谷河澗水流盈溢，意不專一心恒放蕩漏諸塵勞，是故說曰，諸漏興盛也。漏已熾盛者，前漏后漏有何差別？報曰，不修善法意恒漏失日夜滋甚，不專其念放逸自娛諸漏更興，是故說曰，漏已熾盛也。除邪漏盡，永求遠離不與同處，諸佛恒沙過去不住，放逸眾生被系不解，明者觀此行已，知為失道之本，復當思惟求獲善法，欲自敬者先當敬法，是故說曰，除邪漏盡。
諸有猗權慧， 常念于身患， 非事亦不為， 應為而不捨， 有念思智慧， 永無有諸漏。
諸有猗權慧者，諸佛世尊常所說法，適前人說不唐舉事，或隱事而說不顯其名，或與剎利婆羅門長者居士、比丘比丘尼優婆塞優婆夷，又時顯名而說、又時隱名而說。然此一偈隱顯不定，是故如來說法不指事而說，統為一切故說此偈
現代漢語譯本 行為應當端正，不該做的事不要參與，走邪路會增加污垢。 各種煩惱會興盛，煩惱已經熾盛，就要去除邪念，使煩惱完全斷絕。 行為應當端正，指的是一切善德的根本，也就是善法。各種佛法要藏於心中，日夜親近，最終達到無為的境界。然而，那些人捨棄正道而走向邪路，不該做的反而去做，該做的反而捨棄，反而去玩習不善的法，已經習慣了非法，遠離了善道，與地獄相近，所以說，行為應當端正。不該做的事不要參與，指的是放縱貪慾，習慣於不必要的行為，所以說，不該做的事不要參與。走邪路會增加污垢，指的是心習邪業，心像猿猴一樣舍一捉一，心像河流一樣意念不真實，不住于善法，像頭上的頭髮脫落一樣無法停留，所以說，走邪路會增加污垢。各種煩惱會興盛，就像蘆葦竹子聚集，也像溪谷河澗水流盈溢一樣，心不專一，總是放蕩，漏失各種塵勞，所以說，各種煩惱會興盛。煩惱已經熾盛，前後的煩惱有什麼差別呢？回答說，不修善法，心總是漏失，日夜更加嚴重，不專心念頭，放縱自己享樂，各種煩惱更加興盛，所以說，煩惱已經熾盛。去除邪念，使煩惱完全斷絕，就是要永遠尋求遠離，不與邪念同處。諸佛恒河沙數般過去，不住於世，放縱的眾生被束縛而不能解脫，明智的人觀察到這些行為，就知道這是失去正道的根本，應當思考尋求獲得善法，想要尊敬自己，首先應當尊敬佛法，所以說，去除邪念，使煩惱完全斷絕。 那些擁有智慧的人，應當常常念及身體的患難。 不該做的事也不去做，該做的事也不捨棄。 有正念，思考智慧，就永遠不會有各種煩惱。 那些擁有智慧的人，諸佛世尊常常說法，根據聽眾的情況而說，不唐突地舉事，或者隱晦地說而不顯露其名，或者對剎利、婆羅門、長者、居士、比丘、比丘尼、優婆塞、優婆夷說，有時顯露其名而說，有時隱晦其名而說。然而，這一偈隱顯不定，所以如來說法不指事而說，統為一切，所以說此偈。
English version Conduct should be upright; do not engage in what is not proper; evil paths increase defilement. All defilements will flourish; when defilements are already rampant, eliminate evil thoughts and completely eradicate defilements. Conduct should be upright, referring to the root of all good virtues, which is the Dharma. Various Buddhist teachings should be kept in the heart, approached day and night, ultimately reaching the state of non-action. However, those who abandon the right path and turn to evil, doing what should not be done and abandoning what should be done, instead indulging in unwholesome practices, having become accustomed to what is not Dharma, straying from the path of goodness, and drawing near to hell. Therefore, it is said that conduct should be upright. Do not engage in what is not proper, referring to indulging in greed and lust, and being accustomed to unnecessary actions. Therefore, it is said, do not engage in what is not proper. Evil paths increase defilement, referring to the mind practicing evil deeds, the mind like a monkey abandoning one thing to grasp another, the mind like a river, its thoughts not genuine, not abiding in good Dharma, like hair falling from the head, unable to stay. Therefore, it is said that evil paths increase defilement. All defilements will flourish, like reeds and bamboo gathering, also like streams and rivers overflowing, the mind not focused, always unrestrained, leaking various worldly troubles. Therefore, it is said that all defilements will flourish. When defilements are already rampant, what is the difference between earlier and later defilements? The answer is, not cultivating good Dharma, the mind always leaking, becoming more severe day and night, not focusing on thoughts, indulging in self-pleasure, various defilements flourishing even more. Therefore, it is said that defilements are already rampant. Eliminate evil thoughts and completely eradicate defilements, which means to seek to stay away forever, not to be with evil thoughts. The Buddhas, as numerous as the sands of the Ganges, have passed, not staying in the world. Indulgent beings are bound and cannot be freed. Wise people observe these actions and know that this is the root of losing the right path. They should contemplate seeking to obtain good Dharma. Those who wish to respect themselves should first respect the Dharma. Therefore, it is said, eliminate evil thoughts and completely eradicate defilements. Those who possess wisdom should always be mindful of the suffering of the body. Do not do what should not be done, and do not abandon what should be done. With mindfulness and contemplation of wisdom, there will never be any defilements. Those who possess wisdom, the Buddhas and World Honored Ones often teach according to the situation of the listeners, not abruptly bringing up matters, or speaking in a hidden way without revealing names, or speaking to Kshatriyas, Brahmins, elders, householders, monks, nuns, laymen, and laywomen, sometimes revealing names and sometimes hiding names. However, this verse is not fixed in its explicitness or implicitness. Therefore, the Tathagata's teachings do not refer to specific matters but encompass everything, so this verse is spoken.
。或為教授比丘比丘尼、沙彌沙彌尼、優婆塞優婆夷，意常勇猛不懷怯弱不捨本誓，意常勸勵不及道者，是故說曰，諸有猗權慧也。常念于身患者，如佛經所說，諸有念身者即名不死，諸有念身自致甘露，不念身者犯于甘露，思惟身本一一分別者，則致甘露所愿必果，有念身者廣說如契經。尊者曇摩尸梨亦作是說，夫人一生中，不壞眾想念，彼人得善利，多所饒益處。世無眾患由念身想故，在山有山想、在家有家念，不離身念者，是謂無上之人，若行若坐不離其念，是故說曰，常念于身患。非事亦不為者，夫人意正所向皆達，所非法事亦不隨順，不應親近亦不親近，不應廣佈者亦不廣佈，復不向人演說非法，常念舍離不與同俱，是故說曰，非事亦不為也。應為不捨者，常順時節不失明教，前後中間初不違失，是故說曰，應為而不捨者也。有念思智慧者，諸有形類專其一意，思惟智慧以智斷結，猶如田家子左手執草右手刈除，智慧之士亦復如是，執念堅固心不移易，智慧分別慧能割斷，識物別真謂之智，暢演玄鑒是謂慧，是故說曰，有念思智慧也。永無有諸漏者，智慧所照明，是時諸結皆悉消滅，已盡已除拔其根本，更無生死，是故說曰，永無有諸漏也。
所謂持法者， 不必多誦習， 若少有所聞， 具足法身行， 是謂持法人， 以法自將養。
所謂持法者，爾時佛告尊者大迦葉：「汝今迦葉！當詣大眾教誨後學，分別演說深法之義
現代漢語譯本：或者為教授比丘、比丘尼、沙彌、沙彌尼、優婆塞、優婆夷，心意常常勇猛，不懷怯懦，不放棄本來的誓願，心意常常勸勉那些沒有達到道的人。所以說，這些人是依仗權巧智慧的。常常思念身體的患病之處，如同佛經所說，那些思念身體的人就叫做不死，那些思念身體的人自己就能達到甘露的境界，不思念身體的人就違背了甘露的教誨。思考身體的根本，一一加以分別的人，就能達到甘露，所希望的必定實現。關於思念身體的詳細論述，如同契經所說。尊者曇摩尸梨也這樣說，一個人一生中，不破壞各種想法和念頭，這個人就能得到好的利益，對很多人都有好處。世間沒有各種疾病，是因為思念身體的緣故。在山中有山的想法，在家中有家的念頭，不離開對身體的思念的人，就叫做無上的人。無論是行走還是坐著，都不離開這種思念。所以說，要常常思念身體的患病之處。不應該做的事情也不去做，一個人的心意如果正當，那麼所向往的都能達到，不合法的事情也不順從，不應該親近的人也不親近，不應該廣泛傳播的事情也不廣泛傳播，也不向別人宣說非法的事情，常常想著捨棄，不與他們同流合污。所以說，不應該做的事情也不去做。應該做的事情不放棄，常常順應時節，不違背明智的教誨，前後中間都不違背。所以說，應該做的事情不放棄。有念頭思考智慧的人，各種有形體的眾生，專心一意，思考智慧，用智慧來斷除煩惱的束縛，就像農夫的兒子，左手拿著草，右手用鐮刀割除一樣。有智慧的人也是這樣，執著念頭，心不改變，智慧能夠分辨，慧能割斷。認識事物的本質叫做智，流暢地闡述玄妙的見解叫做慧。所以說，有念頭思考智慧。永遠沒有各種煩惱的泄漏，智慧所照亮的地方，這時各種煩惱的束縛都消滅了，已經斷盡，已經除掉，拔除了根本，不再有生死。所以說，永遠沒有各種煩惱的泄漏。 所謂持法的人，不一定需要多誦讀學習，如果稍微聽到一些，能夠具足法身的修行，這就是持法的人，用佛法來滋養自己。 所謂持法的人，這時佛告訴尊者大迦葉：『你現在迦葉！應當去大眾中教誨後學，分別演說深奧的佛法義理。』
English version: Or, to teach monks, nuns, novices, novice nuns, laymen, and laywomen, their minds are always courageous, not harboring cowardice, not abandoning their original vows, and their minds always encourage those who have not attained the path. Therefore, it is said that these people rely on skillful wisdom. They often contemplate the illnesses of the body, as the Buddhist scriptures say, those who contemplate the body are called immortal, those who contemplate the body can reach the realm of nectar themselves, and those who do not contemplate the body violate the teachings of nectar. Those who contemplate the root of the body and distinguish it one by one can attain nectar, and their wishes will surely be fulfilled. The detailed discussion about contemplating the body is as described in the sutras. Venerable Dhammasiri also said, 'In a person's life, if they do not destroy various thoughts and ideas, that person can obtain good benefits and be beneficial to many people. There are no various diseases in the world because of contemplating the body. In the mountains, there is the thought of mountains, at home, there is the thought of home. Those who do not leave the contemplation of the body are called supreme people. Whether walking or sitting, they do not leave this contemplation.' Therefore, it is said, 'Always contemplate the illnesses of the body.' Things that should not be done are not done. If a person's mind is righteous, then what they aspire to can be achieved. Things that are not lawful are not followed. People who should not be approached are not approached. Things that should not be widely spread are not widely spread. They do not preach unlawful things to others. They always think of abandoning and do not associate with them. Therefore, it is said, 'Things that should not be done are not done.' Things that should be done are not abandoned. They always follow the seasons and do not violate the wise teachings. They do not violate them in the beginning, middle, or end. Therefore, it is said, 'Things that should be done are not abandoned.' Those who have the thought to contemplate wisdom, all kinds of beings with form, focus their minds, contemplate wisdom, and use wisdom to cut off the bonds of affliction, just like a farmer's son, holding grass in his left hand and cutting it with a sickle in his right hand. Those with wisdom are also like this, holding onto their thoughts, their minds do not change, intelligence can distinguish, and wisdom can cut off. Recognizing the essence of things is called intelligence, and fluently explaining profound insights is called wisdom. Therefore, it is said, 'Have the thought to contemplate wisdom.' There will never be any leakage of afflictions. Where wisdom illuminates, at this time, all the bonds of affliction are extinguished, they have been exhausted, they have been removed, their roots have been pulled out, and there is no more birth and death. Therefore, it is said, 'There will never be any leakage of afflictions.' Those who are said to uphold the Dharma do not necessarily need to recite and study a lot. If they have heard a little, and can fulfill the practice of the Dharma body, this is a person who upholds the Dharma, using the Dharma to nourish themselves. Regarding those who uphold the Dharma, at that time, the Buddha said to Venerable Mahakasyapa: 'Now, Kasyapa! You should go to the assembly to teach the later learners, and separately explain the profound meaning of the Dharma.'
。所以然者，汝所教誨則我教訓，汝演法味則我演法味。」是時迦葉白世尊言：「如今新學比丘難可覺悟，今日晨旦有二比丘與共競諍，一人論無，是目連弟子；一人善說，是阿難弟子。此二人者各執所見共相是非，我等二人當共捔義，誰有勝負義理多少。」是時，世尊敕一比丘：「速喚論無比丘目連弟子，善說比丘阿難弟子，將至如來所。」比丘聞佛教已，即時喚二比丘，將詣世尊所，頭面禮足在一面坐。是時世尊告二比丘：「卿等云何曾聞如來吐此言教，在大眾中與人捔義諍于勝負。見此不耶？」比丘對曰：「不也。世尊！」「汝等愚人！何為大法諍于勝如？」爾時世尊在大眾中而說斯頌，所誦持法者，不必多誦習，若少有所聞，具足法身行，是謂持法人，以法自將養也。若有利根眾生誦一句義思惟分別，盡諸有漏越次取證，得其道果永無愛慾能盡諸結，未獲求方便使獲，未得果證求方便令得果證，如此之人乃名多聞也，名曰持法。以法次法證法向法，一一思惟如法教誡無所違缺，是謂持法，不必多誦習也，雖少所聞，具足法身。
雖多誦習義， 放逸不從正， 如牧數他牛， 不獲沙門正。
雖多誦習義者，昔佛在舍衛國祇樹給孤獨園，有異比丘從遠方來至世尊所，頭面禮足在一面坐。爾時比丘須臾退坐前白佛言：「我聞多聞比丘，齊幾名多聞比丘？如來說多聞比丘，限齊至幾許，名為多聞比丘？」佛告比丘：「吾前後所說不可稱記，一者契經，直文而說義味深邃
現代漢語譯本：『之所以這樣，是因為你所教誨的，我也會教訓；你闡述佛法，我也會闡述佛法。』當時，迦葉對世尊說：『現在新學的比丘難以覺悟。今天早上，有兩個比丘互相爭論，一個主張『無』，是目連的弟子；一個善於辯論，是阿難的弟子。這兩個人各自堅持自己的觀點，互相爭論是非。我們兩人應當一起辯論，看誰的義理更勝一籌。』當時，世尊命令一個比丘：『快去叫主張『無』的比丘，也就是目連的弟子，和善於辯論的比丘，也就是阿難的弟子，帶到如來這裡來。』比丘聽了佛的命令，立刻叫來兩個比丘，帶到世尊那裡，他們向佛頂禮，然後在一旁坐下。當時，世尊告訴兩個比丘：『你們怎麼會聽到如來說過這樣的話，在大眾中與人辯論，爭論勝負呢？你們見過這樣的事嗎？』比丘回答說：『沒有，世尊！』『你們這些愚人！為什麼爲了大法而爭論勝負呢？』當時，世尊在大眾中說了這首偈頌：『那些誦持佛法的人，不必多誦習，如果少有所聞，能具足法身修行，這才是持法的人，用佛法來滋養自己。如果有利根的眾生，誦一句佛法，就能思惟分別，斷除一切煩惱，超越次第證得果位，得到道果，永遠沒有愛慾，能斷除一切結縛。沒有獲得的，就尋求方便使之獲得；沒有證得果位的，就尋求方便使之證得果位。這樣的人才稱得上是多聞，才稱得上是持法。用佛法來引導佛法，用佛法來證悟佛法，用佛法來趨向佛法，一一思惟，如法教誡，沒有違背，這才是持法，不必多誦習。雖然少有所聞，也能具足法身。』 『雖然多誦習佛法，放縱懈怠不遵循正道，就像牧人替別人數牛一樣，不能獲得沙門的真正利益。』 『雖然多誦習佛法的人，』過去佛在舍衛國祇樹給孤獨園時，有一個比丘從遠方來到世尊那裡，向佛頂禮，然後在一旁坐下。當時，比丘稍稍退後，向前對佛說：『我聽說多聞的比丘，達到什麼程度才能稱為多聞比丘？如來說的多聞比丘，限定到什麼程度，才能稱為多聞比丘？』佛告訴比丘：『我前後所說的佛法，不可稱量，第一種是契經，直接用文字表達，義理深邃。
English version: 'The reason for this is that what you teach, I will also teach; what you expound on the Dharma, I will also expound on the Dharma.' At that time, Kāśyapa said to the World Honored One, 'Now, the newly learning monks are difficult to awaken. This morning, there were two monks arguing with each other. One argued for 'non-existence,' and was a disciple of Maudgalyāyana; the other was good at speaking, and was a disciple of Ānanda. These two each held onto their own views and argued with each other. We two should debate together to see who has the superior understanding of the Dharma.' At that time, the World Honored One ordered a monk, 'Quickly summon the monk who argues for 'non-existence,' the disciple of Maudgalyāyana, and the monk who is good at speaking, the disciple of Ānanda, and bring them to the Tathāgata.' The monk, having heard the Buddha's command, immediately summoned the two monks and brought them to the World Honored One. They bowed their heads to the feet of the Buddha and sat to one side. At that time, the World Honored One said to the two monks, 'How could you have heard the Tathāgata say such words, that in the assembly you should argue with others and contend for victory? Have you seen this?' The monks replied, 'No, World Honored One!' 'You foolish people! Why do you argue for victory in the great Dharma?' At that time, the World Honored One spoke this verse in the assembly: 'Those who uphold the Dharma do not necessarily need to recite much. If they have heard a little, and can fully practice the Dharma, this is what it means to uphold the Dharma, using the Dharma to nourish oneself. If there are beings with sharp faculties, who can contemplate and discern the meaning of even one verse of the Dharma, they can eradicate all defilements, transcend the stages of enlightenment, attain the fruit of the path, be forever free from desire, and eradicate all fetters. What has not been attained, they seek the means to attain; what fruit has not been realized, they seek the means to realize. Such people are called learned, and are called upholders of the Dharma. Using the Dharma to guide the Dharma, using the Dharma to realize the Dharma, using the Dharma to move towards the Dharma, contemplating each one, following the teachings of the Dharma without any violation, this is what it means to uphold the Dharma, not necessarily reciting much. Although they have heard little, they can fully embody the Dharma.' 'Although one may recite much of the Dharma, if one is lax and does not follow the right path, it is like a shepherd counting another's cattle, and one will not attain the true benefit of a Śramaṇa.' 'Although one may recite much of the Dharma,' in the past, when the Buddha was in the Jeta Grove in Śrāvastī, there was a monk who came from afar to the World Honored One, bowed his head to the feet of the Buddha, and sat to one side. At that time, the monk retreated slightly and said to the Buddha, 'I have heard of learned monks, to what extent can one be called a learned monk? What is the limit that the Tathāgata sets for a learned monk, to be called a learned monk?' The Buddha said to the monk, 'The Dharma that I have spoken before and after is immeasurable. The first is the Sūtras, which directly express the meaning in words, and the meaning is profound.'
。二者誦，比次言語不失本文。三者記，諸四部眾七佛七世族姓出生及大般泥洹，復十六裸形梵志十四人取般泥洹，二人不取，彌勒、阿耆是也。四者偈，偈散在諸經，義味深廣義豐理弘。五者因緣，緣是故說是，不緣是故不說是。六者出曜，所謂出曜者從無常至梵志，采眾經之要藏，演說布現以訓將來，故名出曜。七者成事，所以言成者，如持律人記律所犯，故名成事。八者現法，所以言現者，記現在事，目睹耳聞故名現也。九者生經，所以言生經者，如孛鹿母前身，所更一生數生至百千生，故名生經。十名方等，方等者前略后廣，無事不包，故名方等。十一名曰未曾有法，若尊者阿難以未曾有法嘆如來德。十二者義經，所以言義者，契經義偈義一一通達無復滯礙。多聞比丘齊此而止。複次比丘！若族姓子信心篤信，受四句義！諷誦通利法法成就，次法向法以法證法，一一思惟如法教誡無所違闕，比丘齊是名曰多聞。雖復多誦包識眾經，不順其法如其教誡，違法自用者於法有損，不名多聞。」如來引喻告諸比丘曰：「昔有一人多牧群牛，捨己群牛數他群牛以為己用，己所有牛，或遇惡獸或失草野，日有損耗不自覺知，便為眾人所見嗤笑：『世之愚惑莫甚於卿，認他群牛以為己有。』多聞比丘亦復如是，自不隨順正法言教，能勸進他行四事供養，衣被飲食床臥之具病瘦醫藥，復勸進人奉戒修福，行善得報習罪受殃，此多聞比丘不隨沙門禁律，為諸梵行所見嗤笑
現代漢語譯本：第二種是誦，誦讀時，要按照順序，言語不能偏離原文。第三種是記，記錄四部大眾、七佛、七世的族姓、出生以及大般涅槃，還有十六位裸形梵志中十四位證得涅槃，兩位沒有證得，即彌勒和阿耆。第四種是偈，偈頌散落在各部經典中，意義深遠廣闊，道理弘大。第五種是因緣，因為這個緣故才說，沒有這個緣故就不說。第六種是出曜，所謂出曜，是從無常到梵志，採集各部經典的重要內容，演說並展現出來，用來訓誡後人，所以叫做出曜。第七種是成事，之所以說成事，就像持律的人記錄所犯的戒律，所以叫做成事。第八種是現法，之所以說現，是記錄現在發生的事情，親眼所見，親耳所聞，所以叫做現。第九種是生經，之所以說生經，就像孛鹿母的前身，所經歷的一生、數生乃至百千生，所以叫做生經。第十種叫做方等，方等是前面簡略，後面廣闊，無所不包，所以叫做方等。第十一種叫做未曾有法，比如尊者阿難用未曾有法讚歎如來的功德。第十二種是義經，之所以說義，是契經的意義、偈頌的意義，一一通達，沒有滯礙。多聞的比丘達到這個程度就停止了。再次，比丘！如果族姓子信心堅定，接受四句義，能夠諷誦通利，法法成就，依次修行，以法證法，一一思惟，如法教誡，沒有違背，比丘達到這個程度就叫做多聞。即使能夠背誦很多經典，通曉很多經文，但不順從佛法，不按照教誡修行，違背佛法，自以為是，這樣的人對於佛法是有損害的，不能叫做多聞。』如來用比喻告訴各位比丘：『從前有一個人，放牧很多牛，捨棄自己的牛，數別人的牛，當成自己的牛。自己所有的牛，有的遇到惡獸，有的丟失在草野，每天都有損失，自己卻不知道，被眾人嘲笑說：『世上愚蠢迷惑的人沒有比你更甚的了，把別人的牛當成自己的。』多聞的比丘也是這樣，自己不順從正法教誨，卻能勸別人行四事供養，衣服、飲食、床鋪、臥具、醫藥，又勸別人奉持戒律，修習福報，行善得善報，作惡受惡報。這種多聞的比丘不遵守沙門的禁律，被其他修行的人所嘲笑。 現代漢語譯本：'。'
English version: The second is recitation, during which the words should not deviate from the original text. The third is recording, which involves documenting the four assemblies, the seven Buddhas, the family names, births, and great parinirvanas of the seven generations, as well as fourteen of the sixteen naked ascetics who attained nirvana, and two who did not, namely Maitreya and Ajita. The fourth is verses, which are scattered throughout the scriptures, with profound and extensive meanings and great principles. The fifth is causes and conditions, which means that something is said because of a certain cause, and not said if there is no cause. The sixth is 'Udāna,' which means collecting the essential content from various scriptures, from impermanence to the Brahmins, expounding and presenting them to instruct future generations. The seventh is 'accomplishment,' which refers to recording the precepts that have been violated, like a monk who upholds the precepts. The eighth is 'present dharma,' which refers to recording present events that have been witnessed or heard. The ninth is 'birth sutras,' which refers to the previous lives of a Bodhisattva, such as the mother of the Bodhisattva, who has experienced one life, several lives, or even hundreds of thousands of lives. The tenth is 'Vaipulya,' which is concise at the beginning and extensive at the end, encompassing everything. The eleventh is 'unprecedented dharma,' such as when the Venerable Ananda praised the virtues of the Tathagata with unprecedented dharma. The twelfth is 'meaning sutras,' which means that the meaning of the sutras and verses are thoroughly understood without any hindrance. A learned monk should stop at this point. Furthermore, monks! If a person of good family has firm faith, accepts the four-line verse, can recite it fluently, achieves the dharma, practices it step by step, uses the dharma to verify the dharma, contemplates it thoroughly, follows the teachings without any violation, then this monk is called learned. Even if one can recite many scriptures and understand many texts, but does not follow the dharma, does not practice according to the teachings, violates the dharma, and is self-righteous, such a person is harmful to the dharma and cannot be called learned.' The Tathagata used a metaphor to tell the monks: 'Once there was a person who herded many cows, but abandoned his own cows and counted other people's cows as his own. His own cows either encountered wild beasts or got lost in the wilderness, and he suffered losses every day without realizing it. He was ridiculed by everyone, who said: 'There is no one more foolish and deluded than you in the world, mistaking other people's cows for your own.' A learned monk is also like this. He does not follow the teachings of the true dharma, but can persuade others to make offerings of the four necessities: clothing, food, bedding, and medicine. He also persuades others to uphold the precepts, cultivate blessings, do good and receive good rewards, and do evil and receive evil consequences. This learned monk does not follow the monastic rules and is ridiculed by other practitioners. English version: '.'
。皆共重集至比丘所，呵止諫曰：『汝為多聞，古今分明演析幽奧，不能自正安能正人？犯沙門律違法越教，雖爾，人生一世誰不志？亂世誰無過？諸天神仙皆聞有愆，唯有智士百慮千失猶是上行。』」爾時梵行說此偈曰：
「雖多誦習義， 放逸不從正， 如牧數他牛， 不獲沙門正。」
爾時多聞比丘素自聰鑒，猶如新衣易染為色。時多聞比丘改往修來潔心凈意，諸漏已盡得阿羅漢果，六通清徹存亡自由，所愿成就。
出曜經卷第七
姚秦涼州沙門竺佛念譯放逸品之二
◎吾觀遠來士， 眾相不缺漏， 此必王世界， 終不宗奉師。
是時，菩薩問阿蘭曰：「汝學積久涉苦無數，為獲何證而自娛樂？」阿蘭報曰：「吾所遊學，度於色想上至空處，于其中間而自娛樂。」是時，菩薩便作是念：「阿蘭無智獨吾有智，阿蘭無信獨吾有信，阿蘭猶尚得此空定，況我進學不成無上等正覺乎？」是時，菩薩思惟色想，反覆校計即獲空定，即問阿蘭：「汝所獲定齊是空耶？復出空耶？」阿蘭曰：「菩薩所學定意齊是而已，更無餘定可狎習者。」是時，菩薩內自思惟：「吾今宜可至郁頭藍弗所。」即至藍弗所問藍弗曰：「汝今在此學來積久，為獲何定而自娛樂？」藍弗報曰：「吾所遊學，從不用處至有想無想處。」菩薩聞已即自入定，便獲不用處至有想無想處
現代漢語譯本：大家都聚集到比丘那裡，責備勸誡他說：『你博學多聞，能清晰地分析古今的深奧道理，卻不能端正自己，又怎能端正別人呢？你違反了沙門的戒律，違背了教誨，雖然如此，人生在世，誰沒有自己的志向呢？亂世之中，誰沒有過錯呢？諸天神仙都有過錯的傳聞，只有智者，即使考慮千百次，也難免有失誤，但仍然是上等的行為。』」當時，梵行說了這首偈語： 『雖然誦習很多道理，放縱自己不遵循正道，就像牧人替別人數牛一樣，不能獲得沙門的真正利益。』 當時，這位博學的比丘本來就聰明，就像新衣服容易被染色一樣。這時，這位博學的比丘改正過去的錯誤，修持未來的善行，潔凈自己的心意，各種煩惱都已斷盡，獲得了阿羅漢的果位，六種神通清澈明瞭，生死自由，所希望的都能實現。 《出曜經》卷第七 姚秦涼州沙門竺佛念譯《放逸品之二》 『我觀察遠道而來的人，相貌沒有缺陷，這必定是統治世界的人，最終不會信奉老師。』 這時，菩薩問阿蘭說：『你學習積累了很久，經歷了無數的苦難，獲得了什麼成就而感到快樂呢？』阿蘭回答說：『我所學習的，超越了色想，到達了空處，在其中間感到快樂。』這時，菩薩就想：『阿蘭沒有智慧，只有我有智慧；阿蘭沒有信心，只有我有信心；阿蘭尚且能獲得這種空定，何況我精進學習，不能成就無上正等正覺呢？』這時，菩薩思考色想，反覆推敲，就獲得了空定，隨即問阿蘭：『你所獲得的禪定只是空嗎？還是超越了空呢？』阿蘭說：『菩薩所學的禪定只是這樣而已，沒有其他禪定可以修習了。』這時，菩薩內心思考：『我現在應該去郁頭藍弗那裡。』就到了藍弗那裡，問藍弗說：『你在這裡學習很久了，獲得了什麼禪定而感到快樂呢？』藍弗回答說：『我所學習的，從不用處到達了有想無想處。』菩薩聽了之後，就自己入定，便獲得了不用處到有想無想處。
English version: Everyone gathered at the bhikkhu's place, rebuking and admonishing him, saying: 'You are learned and knowledgeable, able to clearly analyze the profound principles of the past and present, yet you cannot correct yourself, how can you correct others? You have violated the rules of the śramaṇa, transgressed the teachings, but even so, who in life does not have their own aspirations? In a chaotic world, who is without fault? Even the gods and immortals are known to have transgressed, only the wise, even with a thousand considerations, still make mistakes, yet they are still of the highest conduct.' At that time, the Brahmacari spoke this verse: 'Though one recites many teachings, if one is indulgent and does not follow the right path, it is like a shepherd counting another's cows, one does not obtain the true benefit of a śramaṇa.' At that time, the learned bhikkhu was naturally intelligent, like new clothes easily dyed with color. Then, the learned bhikkhu corrected his past mistakes, cultivated future good deeds, purified his mind, all his afflictions were exhausted, and he attained the fruit of Arhat, his six supernormal powers were clear and unobstructed, he was free from birth and death, and all his wishes were fulfilled. The Sūtra of the Collection of the Light, Volume 7 Translated by the śramaṇa Zhu Fonian of Liangzhou, Yao Qin, Chapter Two on Indulgence 'I observe the one who has come from afar, his appearance is without flaw, this must be the ruler of the world, he will ultimately not follow a teacher.' At this time, the Bodhisattva asked Arada, 'You have studied and accumulated for a long time, endured countless hardships, what have you attained that brings you joy?' Arada replied, 'What I have studied has transcended the realm of form, reaching the realm of emptiness, and in that space I find joy.' At this time, the Bodhisattva thought, 'Arada is without wisdom, only I have wisdom; Arada is without faith, only I have faith; Arada is still able to attain this emptiness samadhi, how much more so should I, with diligent study, not attain the unsurpassed, perfect enlightenment?' At this time, the Bodhisattva contemplated the realm of form, repeatedly examined it, and attained the emptiness samadhi, and then asked Arada, 'Is the samadhi you have attained only emptiness? Or does it transcend emptiness?' Arada said, 'The samadhi that the Bodhisattva has learned is just this, there is no other samadhi to practice.' At this time, the Bodhisattva thought to himself, 'Now I should go to Udraka Ramaputra.' He then went to Ramaputra and asked, 'You have been studying here for a long time, what samadhi have you attained that brings you joy?' Ramaputra replied, 'What I have studied has gone from the realm of neither perception nor non-perception to the realm of perception and non-perception.' Upon hearing this, the Bodhisattva entered samadhi himself, and attained the realm of neither perception nor non-perception to the realm of perception and non-perception.
。是時，菩薩便作是念：「藍弗無智獨吾有智，藍弗無信獨吾有信，藍弗猶尚能獲此定，況我進學不成無上等正覺乎？」菩薩舍此定已不由此法，得成無上等正覺，內自思惟說此偈曰：
「眾生貪自喪， 樂獲世俗定， 輪轉墮生死， 禍災入世冥。」
是時，菩薩復自思惟：「此非至要泥洹之道，我當更求出要之路。」復向藍弗說此偈曰：
「我當暴屍骸， 露現鉤鎖骨， 要當方便求， 生老病死本。」
是時，菩薩便復前進在閑靜處，勤形苦體日進一麻一米，六年苦行，意欲起行，起則前倒坐則卻偃。是時，兜術諸天下降衛侍菩薩，觀見菩薩無出入息，或言命終或言滅度，悲哀感結而說斯偈：
「本執弘誓心， 拯世無邊境， 舍彼忉利宮， 今方取命終。」
爾時有天前問菩薩：「若使尊人厭患人間飲食精氣，當以天上自然精氣益菩薩力。」是時，菩薩復作是念：「若我今日受天上精氣，斷人間食者則非其宜。」是時，菩薩便不受諸天所貢飲食精氣。菩薩勤苦苦行已經六年，便自校計：「身中我今氣力羸劣，夫成無上等正覺道，不以苦行勞身然後成道。我今宜可飲食人間之食，食粳米蜜麨膏油涂身。」是時，菩薩便說此偈：
「煎熬濕愛本， 以心智斷別， 心為萬想本， 計身無有仇。」
爾時菩薩即如所念，人奉蜜麨乳糜膏油涂身
現代漢語譯本：當時，菩薩心想：『藍弗沒有智慧，唯獨我有智慧；藍弗沒有信心，唯獨我有信心。藍弗尚且能夠獲得這種禪定，何況我精進修學，不能成就無上正等正覺嗎？』菩薩捨棄這種禪定后，不再依此法修行，最終成就了無上正等正覺。他內心思索，說了這首偈語： 『眾生貪戀自身，反而喪失了自我，樂於獲得世俗的禪定，在輪迴中墮入生死，災禍和黑暗籠罩世間。』 當時，菩薩又思索：『這不是通往涅槃的至要之道，我應當另尋出離的道路。』於是，他向藍弗說了這首偈語： 『我將暴露屍骸，顯露出鉤鎖般的骨骼，一定要想方設法，探求生老病死的根源。』 當時，菩薩又向前行進，來到清靜之處，勤奮地進行苦修，每天只吃一粒麻或一粒米，苦行了六年。他想要起身行走，卻向前倒下；想要坐下，卻向後仰倒。這時，兜率天的諸天神下降來侍奉菩薩，看到菩薩沒有呼吸，有的說他已經命終，有的說他已經滅度，悲傷感嘆，說了這首偈語： 『原本懷著弘大的誓願，要救度無邊眾生，捨棄了忉利天宮，如今卻要在此處結束生命。』 當時，有天神上前問菩薩：『如果尊者厭倦了人間的飲食氣息，應當用天上的自然精氣來增強菩薩的力量。』當時，菩薩又想：『如果我今天接受天上的精氣，斷絕人間食物，那就不合適了。』於是，菩薩便不接受諸天供奉的飲食氣息。菩薩勤苦修行已經六年，便自己衡量：『我現在的身體氣力衰弱，要成就無上正等正覺之道，不能通過苦行勞累身體來成就。我現在應該食用人間的食物，吃粳米、蜂蜜、炒麵，用膏油塗抹身體。』當時，菩薩說了這首偈語： 『煎熬濕潤的愛慾之根，用智慧的心來斷除分別，心是萬種想法的根源，身體並沒有什麼仇敵。』 當時，菩薩就按照所想的去做，人們奉上蜂蜜、炒麵、乳糜，用膏油塗抹他的身體。
English version: At that time, the Bodhisattva thought: 'Lamba has no wisdom, but I alone have wisdom; Lamba has no faith, but I alone have faith. If Lamba can attain this samadhi, how much more should I, who am diligently studying, not achieve the unsurpassed, perfect enlightenment?' Having abandoned this samadhi, the Bodhisattva no longer practiced this method, and eventually achieved unsurpassed, perfect enlightenment. He pondered within himself and spoke this verse: 'Beings, greedy for themselves, lose themselves; they delight in attaining worldly samadhi, revolve in the cycle of birth and death, and are engulfed by calamity and darkness.' At that time, the Bodhisattva again pondered: 'This is not the essential path to Nirvana; I should seek another path of liberation.' Then, he spoke this verse to Lamba: 'I shall expose my corpse, revealing my hooked and chained bones; I must find a way to seek the root of birth, old age, sickness, and death.' At that time, the Bodhisattva advanced again to a quiet place, diligently practicing asceticism, eating only one sesame seed or one grain of rice each day for six years. When he tried to rise, he would fall forward; when he tried to sit, he would fall backward. At this time, the gods of Tushita Heaven descended to attend to the Bodhisattva. Seeing that the Bodhisattva had no breath, some said he had died, and others said he had passed away. They were filled with sorrow and spoke this verse: 'Originally holding a great vow to save boundless beings, having abandoned the palace of Trayastrimsa Heaven, now he is about to end his life here.' At that time, a god came forward and asked the Bodhisattva: 'If the Venerable One is weary of the breath of human food, you should use the natural essence of the heavens to strengthen the Bodhisattva's power.' At that time, the Bodhisattva thought again: 'If I accept the essence of the heavens today and cut off human food, it would not be appropriate.' Therefore, the Bodhisattva did not accept the breath of food offered by the gods. The Bodhisattva had diligently practiced asceticism for six years, and then he measured himself: 'My body's strength is now weak. To achieve the path of unsurpassed, perfect enlightenment, one cannot achieve it by exhausting the body through asceticism. I should now eat human food, eat rice, honey, fried flour, and apply oil to my body.' At that time, the Bodhisattva spoke this verse: 'The root of moist desire is tormented; use the wisdom of the mind to sever distinctions. The mind is the root of all thoughts; the body has no enemy.' At that time, the Bodhisattva did as he had thought. People offered him honey, fried flour, milk porridge, and applied oil to his body.
。時，菩薩左右有梵志二女供給所須，時彼二女𤚲五百牛乳飲二百五十牛，復𤚲二百五十牛乳飲百二十五牛，復𤚲百二十五牛飲六十牛，𤚲六十牛飲三十，復𤚲三十飲十五，𤚲十五飲七，復𤚲七，便為菩薩作食，乳沸出釜上一仞復還入釜。時，有相師梵志，見釜乳沸還相，謂言：「若有立根得力食此乳糜者，便成無上等正覺道。」時二女人以金盂盛糜貢上菩薩。菩薩納受，食已澡漱，以金器投於水中，釋提桓因接取持詣天上。菩薩氣力充體，渡尼連禪水。是時，水側有一人，名曰吉祥，執劍刈草，菩薩直前語吉祥曰：「見與少草敷地結跏趺坐。」吉祥奉上草。往詣樹下躬自敷草結跏趺坐，發大弘誓：「我今已坐此樹下，終不壞坐，要成無上等正覺道乃起于座。」是時，弊魔將十八億眾並魔子薩陀至菩薩所，或獸頭人身或一頭兩體，或為猿猴師子、虎兕毒蛇、惡獸魔鬼形體若干，擔山吐火，手執刀劍戈矛戟楯，側塞虛空跳踔吼喚來恐菩薩。菩薩慈力一毛不動，便成無上等正覺道，魔即退還。
是時，如來熟視道樹目未曾眴，時有三賈客遠涉道來欲還本土，諸天固遮不使時過，牛車頓躓，諸天告曰：「如來成道已經七日，可往奉獻飲食。」即以器盛蜜酪酥往至如來所貢上飲食。是時，如來不欲納受。所以然者？「若我舒手取食者，與外道梵志不別？我今當觀過去諸佛世尊為用何食？」適作是念，諸天空中曰：「過去諸佛皆用缽食。」發語已訖，四天王奉上四缽，非是巧匠所造自然成就
當時，菩薩左右有兩位婆羅門女子侍奉，供給所需。當時，這兩位女子用五百頭牛的奶供二百五十頭牛飲用，又用二百五十頭牛的奶供一百二十五頭牛飲用，再用一百二十五頭牛的奶供六十頭牛飲用，用六十頭牛的奶供三十頭牛飲用，又用三十頭牛的奶供十五頭牛飲用，用十五頭牛的奶供七頭牛飲用，再用七頭牛的奶，就為菩薩製作食物。牛奶在鍋中沸騰，高出鍋沿一仞，又回到鍋中。當時，有一位相師婆羅門，看到鍋中牛奶沸騰又回落的景象，說道：『如果有人能夠立定根基，獲得力量食用這乳糜，便能成就無上正等覺道。』當時，兩位女子用金缽盛著乳糜，獻給菩薩。菩薩接受了，吃完后洗漱，將金器投入水中，釋提桓因接住，帶到天上。菩薩氣力充沛，渡過尼連禪河。當時，河邊有一個人，名叫吉祥，拿著劍在割草，菩薩直接走到吉祥面前，對吉祥說：『請給我一些草，用來鋪在地上結跏趺坐。』吉祥奉上草。菩薩走到樹下，親自鋪好草，結跏趺坐，發下大弘誓：『我今天已經坐在這樹下，終不離開此座，一定要成就無上等正覺道才起身。』當時，魔王波旬帶領十八億魔眾和魔子薩陀來到菩薩所在之處，有的獸頭人身，有的一頭兩體，有的化為猿猴、獅子、虎兕、毒蛇、惡獸、魔鬼等各種形態，扛著山，噴著火，手持刀劍、戈矛、戟楯，充塞虛空，跳躍吼叫，前來恐嚇菩薩。菩薩慈力堅定，一動不動，便成就了無上等正覺道，魔眾隨即退去。 當時，如來目不轉睛地注視著菩提樹，眼睛從未眨動。當時，有三位商人遠道而來，想要返回故鄉，諸天神故意阻攔，不讓他們及時趕路，牛車也停滯不前。諸天神告訴他們：『如來已經成道七天了，你們可以前去供奉飲食。』他們就用器皿盛著蜜、酪、酥，前往如來所在之處，供奉飲食。當時，如來不願接受。這是為什麼呢？『如果我伸手取食，與外道婆羅門有什麼區別？我現在應當看看過去諸佛世尊用什麼食物？』剛產生這個念頭，諸天在空中說道：『過去諸佛都用缽進食。』話音剛落，四大天王就獻上四個缽，不是巧匠所造，而是自然形成的。
At that time, there were two Brahmin women attending to the Bodhisattva, providing for his needs. At that time, these two women used the milk of five hundred cows to feed two hundred and fifty cows, then used the milk of two hundred and fifty cows to feed one hundred and twenty-five cows, then used the milk of one hundred and twenty-five cows to feed sixty cows, used the milk of sixty cows to feed thirty cows, then used the milk of thirty cows to feed fifteen cows, used the milk of fifteen cows to feed seven cows, and then used the milk of seven cows to prepare food for the Bodhisattva. The milk boiled in the pot, rising a fathom above the rim, and then returned to the pot. At that time, there was a Brahmin diviner who, seeing the milk boiling and falling back into the pot, said, 'If someone can establish a firm foundation and gain the strength to eat this milk porridge, they will attain the unsurpassed, complete enlightenment.' At that time, the two women used golden bowls to hold the porridge and offered it to the Bodhisattva. The Bodhisattva accepted it, ate it, and then washed his mouth. He threw the golden vessel into the water, and Sakra, the king of the gods, caught it and took it to heaven. The Bodhisattva was filled with strength and crossed the Nairanjana River. At that time, there was a man by the river named Auspicious, who was cutting grass with a sword. The Bodhisattva went directly to Auspicious and said, 'Please give me some grass to spread on the ground for me to sit in the lotus position.' Auspicious offered the grass. The Bodhisattva went to the tree, spread the grass himself, sat in the lotus position, and made a great vow: 'Now that I have sat under this tree, I will not leave this seat until I attain the unsurpassed, complete enlightenment.' At that time, Mara, the demon king, led eighteen billion demons and his son, Satha, to the Bodhisattva. Some had beast heads and human bodies, some had one head and two bodies, some transformed into monkeys, lions, tigers, rhinoceroses, poisonous snakes, evil beasts, and demons of various forms. They carried mountains, spewed fire, and held swords, spears, halberds, and shields, filling the sky, jumping, and roaring, coming to frighten the Bodhisattva. The Bodhisattva's power of compassion was unwavering, and he attained the unsurpassed, complete enlightenment, and the demons immediately retreated. At that time, the Tathagata gazed intently at the Bodhi tree, his eyes never blinking. At that time, three merchants came from afar, wanting to return to their homeland. The gods deliberately blocked them, preventing them from traveling in time, and their ox carts were stalled. The gods told them, 'The Tathagata has attained enlightenment for seven days, you can go and offer him food.' They then used vessels to hold honey, curd, and ghee, and went to the place where the Tathagata was, offering him food. At that time, the Tathagata did not want to accept it. Why was that? 'If I reach out to take food, how am I different from the heretical Brahmins? I should now see what food the Buddhas of the past used.' As soon as this thought arose, the gods in the sky said, 'The Buddhas of the past all used bowls to eat.' As soon as they finished speaking, the four heavenly kings offered four bowls, not made by skilled craftsmen, but naturally formed.
。是時，如來複作是念：「今四天王奉上四缽，若我取一舍三、取三舍一則非其宜，今盡取四缽。」拍為一缽。時，彼賈人以蜜酥酪奉上如來，即為嚫愿：「今所佈施欲使食者得充氣力，當令施家世世受福安快無病，終保年壽終受吉祥，兩足安隱四足安隱，遠來安隱現在安隱，夜安隱晝安隱日中安隱，一切諸㲉子安隱，居家盡安隱無病內安隱，及諸一切眷屬安隱，多諸凈潔飲食，治百秋見百秋。」
爾時世尊七七四十九日默然不說法，內自思惟：「欲使前人自來請受。」時，摩竭人民聞菩薩已成佛道，晝夜懇惻追念如來，摩竭國界疫氣縱橫，應度眾生八萬人死盡生天上。爾時世尊漸復前進，先降五、次二五、次三十七、次十三村人，爾時閻浮利地有六十羅漢，如來六十一。爾時世尊告諸比丘：「汝等人間分衛，兩兩為伴慎勿獨行。所以然者？眾生處世或有利根或有鈍根，不遇沙門者便失泥洹。」
爾時世尊轉詣郁毗梨梵志村聚。爾時世尊降千梵志，轉向羅閱城，瓶沙王聞如來轉詣羅閱城人間分衛，即嚴四種兵欲出城外。諸天閉城門不使王出，王問左右：「何故不出城？」虛空報曰：「大王當知！有緣眾生幽繫在獄，若王放大赦者，乃得見如來耳。」爾時大王尋放大赦，牢獄繫囚悉得開解，是時王尋得出城往迎世尊。如來遙見瓶沙，即下道詣尼拘留樹下坐。時瓶沙王即下步進往趣如來頭面禮足，三自稱字姓名：「我是摩竭國界瓶沙王也。」世尊告曰：「我先以知摩竭王耳
現代漢語譯本：當時，如來又這樣想：『現在四天王供奉上四個缽，如果我取一個捨棄三個，或者取三個捨棄一個，都不合適，現在應該全部取下這四個缽。』於是將四個缽合拍成一個缽。當時，那些商人用蜜、酥、酪供奉如來，並祈願說：『現在所佈施的食物，希望食用的人能夠充滿氣力，應當使佈施的家庭世世代代都得到福報，安樂無病，最終保佑長壽，最終得到吉祥，兩腳安穩，四肢安穩，遠道而來安穩，現在安穩，夜晚安穩，白天安穩，中午安穩，一切諸子安穩，居家都安穩無病，內心安穩，以及所有一切眷屬都安穩，擁有許多幹凈的飲食，活到一百歲，看到一百個秋天。』 那時，世尊七七四十九天默然不說法，內心自思：『要讓前面的人自己來請求接受教誨。』當時，摩竭國的人民聽說菩薩已經成佛，日夜懇切地追念如來，摩竭國境內瘟疫橫行，應該被度化的眾生有八萬人死去，都升到了天上。那時，世尊逐漸向前行進，先度化了五個村莊的人，接著是二十五個村莊，然後是三十七個村莊，最後是十三個村莊的人。當時，閻浮提有六十位羅漢，加上如來一共六十一位。那時，世尊告訴眾比丘：『你們在人間乞食，要兩人結伴而行，不要單獨行動。這是為什麼呢？因為眾生在世，有的根性銳利，有的根性遲鈍，如果遇不到沙門，就會失去涅槃的機會。』 那時，世尊轉往郁毗梨梵志的村落。那時，世尊度化了一千位梵志，然後轉向羅閱城。瓶沙王聽說如來要前往羅閱城乞食，就準備四種兵馬要出城迎接。諸天關閉城門不讓國王出去，國王問左右：『為什麼不能出城？』虛空中傳來聲音說：『大王應當知道！有緣的眾生被幽禁在監獄裡，如果大王能夠大赦天下，才能見到如來。』當時，大王立即下令大赦天下，牢獄中的囚犯都被釋放。這時，國王才得以出城迎接世尊。如來遠遠地看見瓶沙王，就下道走到尼拘留樹下坐下。當時，瓶沙王下車步行走到如來面前，頭面頂禮佛足，三次自稱姓名：『我是摩竭國界的瓶沙王。』世尊告訴他說：『我早就知道你是摩竭國王了。』
English version: At that time, the Tathagata again thought: 'Now the four heavenly kings have offered four bowls. If I take one and discard three, or take three and discard one, it would not be appropriate. Now I should take all four bowls.' Then he pressed the four bowls together into one. At that time, those merchants offered honey, ghee, and curd to the Tathagata, and made a wish: 'May the food that is now given nourish those who eat it, and may the families who give it receive blessings generation after generation, be peaceful and free from illness, ultimately be protected with longevity, ultimately receive auspiciousness, have their two feet secure, their four limbs secure, be secure from afar, be secure now, be secure at night, be secure during the day, be secure at noon, may all their children be secure, may their homes be secure and free from illness, may their hearts be secure, and may all their relatives be secure, have plenty of clean food, live to be a hundred years old, and see a hundred autumns.' At that time, the World Honored One remained silent for forty-nine days, not speaking the Dharma, thinking to himself: 'I should let the people come forward themselves to request to receive the teachings.' At that time, the people of Magadha heard that the Bodhisattva had become a Buddha, and they earnestly remembered the Tathagata day and night. In the territory of Magadha, plagues were rampant, and eighty thousand beings who were to be saved died and were reborn in the heavens. At that time, the World Honored One gradually advanced, first converting the people of five villages, then twenty-five villages, then thirty-seven villages, and finally thirteen villages. At that time, there were sixty Arhats in Jambudvipa, and with the Tathagata, there were sixty-one. At that time, the World Honored One told the monks: 'When you go begging for food in the human world, go in pairs, do not go alone. Why is this? Because beings in the world, some have sharp faculties, and some have dull faculties. If they do not encounter a Shramana, they will lose the opportunity for Nirvana.' At that time, the World Honored One went to the village of the Brahmin of Uruvilva. At that time, the World Honored One converted a thousand Brahmins, and then turned towards Rajagriha. King Bimbisara heard that the Tathagata was going to Rajagriha to beg for food, and he prepared four kinds of troops to go out of the city to welcome him. The devas closed the city gates, not allowing the king to go out. The king asked his attendants: 'Why can't I go out of the city?' A voice came from the sky, saying: 'Great King, you should know! There are beings with karmic connections imprisoned in the jail. If the Great King can grant a general amnesty, then you will be able to see the Tathagata.' At that time, the Great King immediately issued a general amnesty, and the prisoners in the jail were all released. At this time, the king was able to go out of the city to welcome the World Honored One. The Tathagata saw King Bimbisara from afar, and he went down the road and sat under the Nigrodha tree. At that time, King Bimbisara got out of his carriage and walked to the Tathagata, bowed his head and paid homage to the Buddha's feet, and three times proclaimed his name: 'I am King Bimbisara of the Magadha kingdom.' The World Honored One told him: 'I already knew that you were the King of Magadha.'
。」爾時世尊命王復坐漸與說法，使摩竭人民萬二千人、諸天八萬，諸塵垢盡法眼得生。是故說曰，不逸摩竭人，緣凈得生天。
不欲致名譽， 智者分別義， 無逸義豐饒， 智者所承受。
不欲致名譽者，為諸賢聖正見之人，復為諸佛賢聖弟子所見嘆譽，如此之人能去放逸習清凈行，不放逸之人于諸善法增益功德多所饒益。夫人處世從今世至後世，與善法相遇、遭賢遇聖、聞法輒得蒙度，皆由不放逸得此名譽，在在處處紹繼佛種正法久存，是故說曰，不欲致名譽。智者分別義者，廣學之人亦知俗義復知道義。云何知俗義？或習耕田種作、或入海采寶、或學書文辭、或算計歷數、或學刻印封藏、或為王者執使通致遠近、或和合二寇各處無為，如此俗義皆由不放逸得辦此事。云何智者解了道義？坐禪誦經佐助眾事。云何坐禪？夫坐禪入定者，得須陀洹果、斯陀含果、阿那含果、阿羅漢果，得初禪二禪三禪四禪，空處、識處、不用處、有想無想處，復得四等慈悲喜護，神足、天耳、知他人心智、自識宿命，復見眾生逝者生者。不憍慢之人入禪定意，辦此諸法成第一義，斯由不放逸也，放逸之人終不成辦，是謂坐禪之人所獲功德。云何誦經？堪任誦習契經、律、阿毗曇、雜藏，及外異學所誦經典，有人稟受不吝其義，若有外學來詰問者，便能酬答無有狐疑。放逸人不能習此法，放逸人者不能成辦
「那時，世尊命國王重新坐下，逐漸為他說法，使摩竭國人民一萬二千人、諸天八萬人，塵垢盡除，生起法眼。因此說，不放逸的摩竭人，因清凈的緣故得以生天。 不求名譽，智者分辨義理，不放逸的意義豐饒，為智者所承受。 不求名譽的人，為諸賢聖正見之人，又為諸佛賢聖弟子所見所讚歎，這樣的人能夠去除放逸，修習清凈的行為。不放逸的人在各種善法上增益功德，多有饒益。人處世從今生到後世，與善法相遇、遇到賢聖、聽聞佛法就能得到解脫，都是因為不放逸而得到這樣的名譽，在任何地方都能繼承佛種，使正法長久存在。因此說，不求名譽。智者分辨義理，廣學的人既知道世俗的道理，也知道出世的道理。如何知道世俗的道理？或者學習耕田種地，或者入海采寶，或者學習書寫文章，或者計算曆法，或者學習雕刻印章，或者為君王傳遞資訊，或者調和兩方爭鬥使雙方和平相處，這些世俗的事務都是因為不放逸才能辦成。智者如何瞭解出世的道理？坐禪、誦經、輔助各種事務。什麼是坐禪？坐禪入定的人，能得到須陀洹果、斯陀含果、阿那含果、阿羅漢果，得到初禪、二禪、三禪、四禪，空無邊處、識無邊處、無所有處、非想非非想處，又得到四種無量心：慈、悲、喜、舍，以及神通、天耳通、他心通、宿命通，還能看到眾生的生死。不驕慢的人進入禪定，成就這些法，成就第一義，這都是因為不放逸。放逸的人終究不能成就，這就是坐禪的人所獲得的功德。什麼是誦經？能夠誦習契經、律、阿毗曇、雜藏，以及外道所誦的經典，有人接受教誨不吝惜自己的理解，如果有外道來詰問，就能回答，沒有疑惑。放逸的人不能學習這些法，放逸的人不能成就。
At that time, the World Honored One instructed the king to sit down again and gradually expounded the Dharma to him, causing twelve thousand people of Magadha and eighty thousand devas to be free from defilements and to give rise to the Dharma Eye. Therefore, it is said that the non-negligent people of Magadha, through purity, are born in heaven. Not seeking fame, the wise discern the meaning; the meaning of non-negligence is abundant, and it is what the wise accept. Those who do not seek fame are seen and praised by the wise and virtuous with right views, and by the virtuous disciples of all Buddhas. Such people can abandon negligence and practice pure conduct. Those who are not negligent increase their merits in all good dharmas and are greatly benefited. People in this world, from this life to the next, encounter good dharmas, meet the virtuous and the holy, and upon hearing the Dharma, they are liberated. All of this is due to non-negligence, which brings such fame. Everywhere, they continue the Buddha's lineage, and the true Dharma endures. Therefore, it is said, 'Not seeking fame.' The wise discern the meaning; those who study widely know both worldly and transcendental meanings. How do they know worldly meanings? They may learn farming, or go to sea to gather treasures, or study writing, or calculate calendars, or learn to carve seals, or serve as messengers for kings, or reconcile warring factions, bringing peace. These worldly affairs are all accomplished through non-negligence. How do the wise understand transcendental meanings? Through meditation, reciting scriptures, and assisting in various matters. What is meditation? Those who enter samadhi through meditation attain the fruit of Srotapanna, Sakadagami, Anagami, and Arhat; they attain the first, second, third, and fourth dhyanas, the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception. They also attain the four immeasurables: loving-kindness, compassion, joy, and equanimity, as well as supernormal powers, the divine ear, the ability to know others' minds, and the ability to know past lives. They also see the passing away and rebirth of beings. Those who are not arrogant enter samadhi and accomplish these dharmas, achieving the ultimate meaning. This is all due to non-negligence. The negligent cannot accomplish this. This is the merit gained by those who meditate. What is reciting scriptures? They are able to recite the sutras, the Vinaya, the Abhidhamma, the miscellaneous collections, and the scriptures recited by other schools. They receive teachings and do not withhold their understanding. If those of other schools come to question them, they can answer without doubt. The negligent cannot learn these dharmas; the negligent cannot accomplish them.
。云何佐助眾事？是時無放逸人能勸四輩供事三寶興起塔寺，或起講堂冬溫夏涼，或作食堂，修治補缺，散華燒香香汁灑地，供給當來過去現在眾僧，不放逸之人能成辦此事，放逸人者不能成辦，是故說曰，智者分別義。無逸義豐饒者，不放逸人饒財多寶，於世技術無所乏短，意欲施行出衆人表，采致真珠車𤦲、馬瑙虎珀、水精琉璃、無價摩尼珠，此是俗間不放逸所得。出家學道得阿羅漢，獲第一妙智見致身證，得空入空三昧，得無愿入無愿三昧，得無想入無想三昧，得此泥洹要路者，皆由不放逸也，是故說曰，無逸義豐饒也。智者所承受者，所以言智者，言無漏失，語常含笑不懷憍慢，便能興致如此之德，無智之人不能成辦，是故說曰，智者所承受。
現在所存義， 亦及後世緣， 勇士能演說， 是謂明智士。
現在所存義者，不放逸人于現在法中，多獲財寶自然受福，為人所念，言從語用承受其教，放逸人則無是也，是故說曰，現在所存義也。亦及後世緣者，不放逸人得為人次，便能佈施持戒守齊，見諸行道者代其歡喜，以諸善法香薰身體，于百千世顏貌端容，是故說曰，亦及後世緣也。勇士能演義者，隨時應適不失其所，所謂勇士者，佛及弟子是也，是故說曰，勇士能演義也。是謂明智士者，能成就眾法分別思惟，為人導，將示人之善、除人之惡。
比丘謹慎樂， 放逸多憂愆， 能免深海難， 如象拔淤泥。
昔佛在舍衛國祇樹給孤獨園
現代漢語譯本：如何輔助各種事務呢？這時，不懈怠的人能夠勸導四眾弟子供養三寶，興建佛塔寺廟，或者建造講堂使其冬暖夏涼，或者建造食堂，修繕破損之處，散花焚香，用香汁灑地，供養未來、過去、現在的僧眾。不懈怠的人能夠成就這些事情，懈怠的人則不能成就。所以說，『智者分別義』。不懈怠的意義是豐富的，不懈怠的人擁有豐厚的財富和珍寶，在世俗技藝方面也無所欠缺，想要施行善舉時，能超出常人，採集珍珠、車渠、瑪瑙、琥珀、水晶、琉璃、無價的摩尼寶珠，這些都是世俗中不懈怠所得到的。出家學道的人能夠證得阿羅漢果，獲得第一殊勝的智慧，親身證悟，得到空入空三昧，得到無愿入無愿三昧，得到無想入無想三昧，得到這條通往涅槃的要道，都是由於不懈怠的緣故。所以說，『不懈怠的意義是豐富的』。智者所承受的，之所以稱為智者，是因為他們沒有過失，說話時常面帶微笑，不懷驕慢，便能成就如此的功德，沒有智慧的人則不能成就。所以說，『智者所承受的』。 現在所存的意義，以及後世的因緣，勇士能夠演說，這就是所謂的明智之士。 現在所存的意義是指，不懈怠的人在現世的修行中，能夠獲得豐厚的財富，自然享受福報，受人敬重，言語行為都能被人接受並遵循教誨，懈怠的人則沒有這些。所以說，『現在所存的意義』。以及後世的因緣是指，不懈怠的人能夠得到人身，便能佈施、持戒、守齋，見到修行的人會隨喜讚歎，用各種善法的香氣薰染身體，在百千世中容貌端正。所以說，『以及後世的因緣』。勇士能夠演說意義是指，隨時應機說法，不失時機，所謂的勇士，指的是佛陀和他的弟子。所以說，『勇士能夠演說意義』。這就是所謂的明智之士，是指能夠成就各種善法，分別思惟，引導他人，指示他人善行，去除他人惡行。 比丘謹慎而樂於修行，懈怠則多有憂患過失，能夠免除深海的災難，就像大象拔出淤泥一樣。 過去佛陀在舍衛國的祇樹給孤獨園。
English version: How does one assist in all matters? At this time, a non-negligent person can encourage the four assemblies to make offerings to the Three Jewels, build pagodas and temples, or construct lecture halls that are warm in winter and cool in summer, or build dining halls, repair damaged places, scatter flowers, burn incense, sprinkle the ground with fragrant water, and provide for the monks of the future, past, and present. A non-negligent person can accomplish these things, while a negligent person cannot. Therefore, it is said, 'The wise discern the meaning.' The meaning of non-negligence is abundant; a non-negligent person possesses abundant wealth and treasures, and is not lacking in worldly skills. When they wish to perform good deeds, they can surpass ordinary people, collecting pearls, tridacna, agate, amber, crystal, lapis lazuli, and priceless mani jewels. These are what one obtains in the secular world through non-negligence. Those who leave home to study the Way can attain Arhatship, obtain the first and most wonderful wisdom, personally realize the truth, attain the Samadhi of emptiness entering emptiness, attain the Samadhi of no-wish entering no-wish, attain the Samadhi of no-thought entering no-thought, and attain this essential path to Nirvana, all because of non-negligence. Therefore, it is said, 'The meaning of non-negligence is abundant.' What the wise receive, the reason they are called wise is that they have no faults, their speech is always accompanied by a smile, they do not harbor arrogance, and they can achieve such merits. Those without wisdom cannot accomplish this. Therefore, it is said, 'What the wise receive.' The meaning that exists in the present, as well as the causes for the future, the brave can expound, this is what is called a wise person. The meaning that exists in the present refers to a non-negligent person who, in their present practice, can obtain abundant wealth, naturally enjoy blessings, be respected by others, and their words and actions are accepted and followed. A negligent person does not have these things. Therefore, it is said, 'The meaning that exists in the present.' And the causes for the future refer to a non-negligent person who, having obtained a human body, can give alms, uphold precepts, observe fasts, and rejoice in seeing those who practice the Way, perfuming their bodies with the fragrance of various good dharmas, and having a beautiful appearance for hundreds of thousands of lifetimes. Therefore, it is said, 'And the causes for the future.' The brave can expound the meaning refers to speaking the Dharma at the appropriate time, without missing the opportunity. The so-called brave refers to the Buddha and his disciples. Therefore, it is said, 'The brave can expound the meaning.' This is what is called a wise person, referring to one who can accomplish various good dharmas, discern and contemplate, guide others, show others the good path, and remove the evil from others. A monk who is careful and joyful in practice, negligence leads to many worries and faults, can avoid the disaster of the deep sea, just like an elephant pulling itself out of the mud. In the past, the Buddha was in the Jeta Grove of Anathapindika's Garden in Shravasti.
。爾時國王波斯匿有一暴象，恒入軍陣所在征伐無不降伏。然彼暴象飲酒過多沒在深泥，將諸大象人眾數千共挽此象不能移動。有一智人見而問曰：「汝等眾人何等作為？」眾人報曰：「王家大象暴戰沒在深泥，以數千象力及以人眾共挽，不能移動。」智人問曰：「此象先時力為多少？」眾人報曰：「此象戰鬥力無涯限。」智人復告眾人：「汝等還舍象眾，吾能拔出使得無他。」是時，智人即集鼓角椎鐘鳴鼓，像如戰鬥，復使眾人皆著器仗，像聞鼓聲謂為大寇入境共相攻伐，即從深泥越奔趣軍眾，馳奔四面求索戰鬥。時，波斯匿王問左右：「拔象淤泥是誰之力？」左右白王：「有一遠僑智人，設此權謀得免象難。」王尋賞用以為輔佐。時有眾多比丘眼見耳聞，便自校計：「像為六畜無有慧明，墮無閑處，聞戰鬥聲便從淤泥而自拔濟。然我眾人沒在生死之海，不離五道之難，有生老病死毒畏之患，不能自拔，共相追逐一身滅壞，復受一身動與罪連，還轉六趣求出無期。」是時，諸比丘日夜精勤不暇食息，如救火然如避劫燒，熾然諸法焚燒結使，如鐵百鍊成器必利。人亦如是，結去心存曤然大悟，得阿羅漢果，六通清徹存亡自由。爾時世尊以天眼觀清凈無瑕穢，知諸比丘執志堅固信不懷惓各相剋勵，復知戰象自拔淤泥。為后眾生作大炬明，亦使正法久存於世，闡揚大教遠近聽聞，在諸大眾而說此偈：
「比丘謹慎樂， 放逸多憂愆， 能免深海難， 如象拔淤泥
現代漢語譯本：當時，波斯匿國王有一頭性情暴烈的象，它經常衝入戰場，所向披靡。然而，這頭暴象因為飲酒過多，陷入了深泥之中，人們動用了幾千頭大象和眾多人手一起拉它，都無法移動。一位智者看到后問道：『你們這些人都在做什麼？』眾人回答說：『國王的戰象陷入了深泥，我們用幾千頭象的力量和眾多人手一起拉，都無法移動。』智者又問：『這頭像之前的力量有多大？』眾人回答說：『這頭象的戰鬥力是無限的。』智者又告訴眾人：『你們都把象和人都撤走，我能把它拉出來，讓它安然無恙。』當時，智者立刻聚集鼓角，敲響鐘鼓，製造出戰鬥的聲勢，又讓眾人穿戴上武器裝備，大象聽到鼓聲，以為有大敵入侵，便開始互相攻擊，立刻從深泥中跳出來，奔向軍隊，四處奔跑尋找戰鬥。當時，波斯匿王問左右：『是誰的力量把象從淤泥中拔出來的？』左右回答說：『是一位遠道而來的智者，他使用了這個計謀，才使大象脫離了困境。』國王立刻賞賜並任用他為輔佐。當時，有很多比丘親眼所見，親耳所聞，便自己思量：『大象是六畜，沒有智慧，陷入困境，聽到戰鬥的聲音就能從淤泥中自己脫身。然而我們這些人，沉溺在生死的苦海中，無法脫離五道的困境，有生老病死的痛苦和恐懼，不能自己解脫，互相追逐，一身滅亡后，又受另一身，動輒與罪業相連，還在六道中輪迴，求出無期。』當時，各位比丘日夜精進勤奮，不顧吃飯休息，像救火一樣，像躲避劫難一樣，熾熱地燃燒著各種法，焚燒著各種煩惱，就像鐵經過百鍊才能成為鋒利的器具一樣。人也是如此，去除煩惱，心中豁然開悟，證得阿羅漢果，獲得六神通，生死自由。當時，世尊用天眼觀察，清凈無瑕，知道各位比丘意志堅定，信念不退，互相勉勵，又知道戰像自己從淤泥中脫身。爲了後世眾生樹立榜樣，也爲了使正法長久流傳於世，弘揚大教，使遠近都能聽到，在眾人面前說了這首偈語： 『比丘謹慎樂， 放逸多憂愆， 能免深海難， 如象拔淤泥』
English version: At that time, King Pasenadi had a fierce elephant that always charged into battle, conquering all before it. However, this fierce elephant, having drunk too much wine, became mired in deep mud. Thousands of elephants and many people tried to pull it out, but they could not move it. A wise man saw this and asked, 'What are you all doing?' The people replied, 'The king's war elephant is stuck in deep mud, and we have tried to pull it out with the strength of thousands of elephants and many people, but we cannot move it.' The wise man then asked, 'How much strength did this elephant have before?' The people replied, 'This elephant's fighting power is limitless.' The wise man then told the people, 'You should all withdraw the elephants and people, and I will be able to pull it out and make it safe.' At that time, the wise man immediately gathered drums and horns, and beat the bells and drums, creating the sound of battle. He also had the people put on their weapons and armor. The elephant, hearing the sound of the drums, thought that a great enemy had invaded and began to attack, immediately jumping out of the deep mud and running towards the army, rushing around looking for a fight. At that time, King Pasenadi asked his attendants, 'Whose power was it that pulled the elephant out of the mud?' The attendants replied, 'It was a wise man from afar who used this strategy to free the elephant from its predicament.' The king immediately rewarded him and appointed him as an advisor. At that time, many monks who had seen and heard this began to contemplate, 'The elephant is a beast, without wisdom, and when it is trapped, it can free itself from the mud by hearing the sound of battle. However, we are all drowning in the sea of birth and death, unable to escape the difficulties of the five paths, suffering from the pain and fear of birth, old age, sickness, and death. We cannot free ourselves, chasing after each other, and after one body is destroyed, we receive another, constantly connected to sin, and we continue to cycle through the six realms, seeking a way out without end.' At that time, the monks were diligent and worked hard day and night, not caring about eating or resting, like saving a fire, like avoiding a disaster, burning away all kinds of attachments, like iron that has been refined a hundred times to become a sharp tool. People are the same, removing attachments, the mind suddenly opens up, and they attain the fruit of Arhat, gaining the six supernatural powers, and freedom over life and death. At that time, the World Honored One, with his heavenly eye, observed, pure and without blemish, and knew that the monks were firm in their will, unwavering in their faith, and encouraging each other. He also knew that the war elephant had freed itself from the mud. To set an example for future generations, and to ensure that the true Dharma would be passed down through the ages, and to spread the great teachings so that all near and far could hear, he spoke this verse to the assembly: 'Monks, be mindful and joyful, Negligence brings much sorrow, Able to escape the deep sea's peril, Like an elephant pulling itself from the mud.'
。」
比丘謹慎樂者，持行比丘心不放逸，內外清徹無有瑕垢，游志無為無染無污，是故說曰，比丘謹慎樂。放逸多憂愆者，眾畏之原首多諸愆咎，亡國破家無不由之，猶火猶賊亦如毒藥，放逸之人心意倒錯，墮入惡趣自入深淵，復教人入淵，多諸恐畏初無歡樂之心，是故說曰，放逸多憂愆也。能免深海難者，云何名為深海難？餓鬼畜生地獄是，欲從三趣求毫釐善而不可得能自拔濟者。得須陀洹果能拔餓鬼畜生之難，以離世患不與罪俱，是故說曰，能免深海難也。如象拔淤泥者，是時戰象內心自念：「吾前後來受王寵待，甘美飲食吾先服食，與王鬥戰無不降伏，設我今日沒在淤泥不自拔出與王進斗者，則我失由來之名，亦使一國被其毀辱。」是故說曰，如象拔淤泥。
散灑諸惡法， 如風飄落葉。
昔佛在摩竭國界甘梨園石室窟中。是時，眾多比丘在彼眾中日夜行道，樹木繁茂蔭厚晝闇各不相見，賊寇縱逸在彼暴虐，恐怖諸行道比丘。及至秋節風飄葉落，各得相見，賊自隱藏。時諸比丘復作是念：「蔭厚葉茂寇賊縱逸，外事如是內亦當爾，毛髮爪齒形容殊妙，覆諸結使奸愛遊蕩，得伺其便劫善本財貨。」眾多比丘到時，持缽入城乞食，還詣精舍自敷座具，端意正心繫念在前，思惟方便伐結使賊，漸漸除垢，斷欲愛色愛無色愛。爾時世尊以天眼觀清凈無瑕穢，見諸比丘共相篤勵懇惻其心，各在閑靜思惟校計，各除欲愛色愛無色愛
現代漢語譯本： 『比丘謹慎樂』，是指那些行為謹慎的比丘，他們持守戒律，內心不放逸，內外清凈沒有瑕疵，心志遊走于無為的境界，沒有執著和污染。所以說，比丘以謹慎為樂。『放逸多憂愆』，是指放逸會帶來許多憂愁和過失，是眾多畏懼的根源，會引發許多罪過。亡國破家沒有不是因為放逸造成的，它就像火、像賊、像毒藥一樣。放逸的人心意顛倒錯亂，會墮入惡道，自己陷入深淵，還教別人也陷入深淵，帶來許多恐懼，心中沒有歡樂。所以說，放逸會帶來許多憂愁和過失。『能免深海難』，指的是什麼深海之難呢？就是餓鬼、畜生、地獄這三惡道。想要從這三惡道中求得一絲一毫的善都不可得，能夠自我解脫的人，只有證得須陀洹果才能脫離餓鬼、畜生之難，遠離世間的憂患，不再與罪惡為伍。所以說，能免深海之難。『如象拔淤泥』，就像戰象內心自念：『我以前受到國王的寵愛和優待，美味的食物我先享用，與國王作戰沒有不降服的。如果我今天陷在淤泥中不能自拔，還怎麼能與國王一起戰鬥呢？那樣我就會失去以往的名聲，也會讓整個國家蒙受恥辱。』所以說，如象拔淤泥。 『散灑諸惡法，如風飄落葉』。 過去佛陀在摩竭國界的甘梨園石室窟中。當時，許多比丘在那裡的僧團中日夜修行，樹木茂盛，樹蔭濃密，白天也看不見彼此。盜賊在那裡橫行霸道，恐嚇那些修行的比丘。到了秋天，風吹落葉，大家才能互相看見，盜賊也自己隱藏起來。這時，比丘們又想到：『樹蔭濃密，樹葉茂盛，盜賊就橫行霸道，外在的事物是這樣，內在的也是如此。毛髮、指甲、牙齒，外表看起來很美好，卻覆蓋著各種煩惱，奸詐的愛慾到處遊蕩，伺機劫奪我們善行的根本財富。』許多比丘到了乞食的時候，拿著缽進入城中乞食，回到精舍后，自己鋪好坐具，端正心意，集中精神，思考如何才能砍伐煩惱的賊寇，漸漸地去除污垢，斷除欲愛、色愛、無色愛。那時，世尊用天眼觀察，看到清凈無瑕疵，看到比丘們互相勉勵，懇切地用心，各自在安靜的地方思考計算，各自斷除了欲愛、色愛、無色愛。
English version: 'A bhikkhu delights in vigilance' refers to those bhikkhus who are careful in their conduct, who uphold the precepts, whose minds are not lax, who are pure inside and out without blemish, and whose minds wander in the realm of non-action, without attachment or defilement. Therefore, it is said that a bhikkhu delights in vigilance. 'Laxity brings much sorrow and fault' refers to how laxity brings much sorrow and fault, is the source of many fears, and causes many transgressions. The destruction of a country and the ruin of a family are all caused by laxity. It is like fire, like a thief, like poison. The minds of the lax are confused and disordered, they will fall into evil paths, they will fall into the abyss themselves, and they will teach others to fall into the abyss, bringing much fear, and there is no joy in their hearts. Therefore, it is said that laxity brings much sorrow and fault. 'Able to escape the deep sea of difficulty' refers to what deep sea of difficulty? It is the three evil paths of hungry ghosts, animals, and hell. It is impossible to seek even a tiny bit of good from these three evil paths. Only those who have attained the fruit of Srotapanna can escape the difficulties of hungry ghosts and animals, stay away from the worries of the world, and no longer be associated with sin. Therefore, it is said that one is able to escape the deep sea of difficulty. 'Like an elephant pulling itself out of the mud' is like a war elephant thinking to itself: 'I used to be favored and treated well by the king, I would eat the delicious food first, and I would always defeat the enemy when fighting with the king. If I am stuck in the mud today and cannot pull myself out, how can I fight with the king? Then I will lose my former reputation, and the whole country will be disgraced.' Therefore, it is said, like an elephant pulling itself out of the mud. 'Scattering all evil dharmas, like the wind blowing away fallen leaves.' In the past, the Buddha was in the stone chamber cave of the Gamlī Garden in the Magadha kingdom. At that time, many bhikkhus were practicing the Way day and night in the sangha there. The trees were lush and the shade was thick, so they could not see each other even during the day. Thieves were rampant and tyrannical there, terrorizing the practicing bhikkhus. When autumn came, the wind blew the leaves off the trees, and everyone could see each other, and the thieves hid themselves. At this time, the bhikkhus thought again: 'When the shade is thick and the leaves are lush, the thieves are rampant. External things are like this, and internal things are also like this. Hair, nails, and teeth, the appearance is beautiful, but they cover all kinds of afflictions, and treacherous desires wander everywhere, waiting for an opportunity to rob us of the fundamental wealth of our good deeds.' When it was time for alms, many bhikkhus took their bowls and went into the city to beg for food. After returning to the monastery, they spread out their seats, straightened their minds, concentrated their spirits, and thought about how to cut down the thieves of afflictions, gradually removing the dirt, and cutting off the desire for desire, the desire for form, and the desire for formlessness. At that time, the World Honored One observed with his heavenly eye, seeing that they were pure and without blemish, seeing that the bhikkhus were encouraging each other, earnestly using their minds, each thinking and calculating in a quiet place, and each cutting off the desire for desire, the desire for form, and the desire for formlessness.
。爾時世尊，欲使大法久存於世，為后眾生作大炬明，闡揚大教遠近聽聞，在諸大眾而說斯偈：
散灑諸惡法， 如風飄落葉。」
結使大聚，智慧火然，斯不由師自然覺悟，後學眾生能法此者學中之上，從師承受學不進者學中下也。如是比丘！當求上學，勿為下學。
結使所纏裹， 為火燒已盡。
昔佛在摩竭國界甘梨園石室窟中。是時，眾多比丘日夜行道，地中眾草極大茂盛各不相見，賊寇縱逸在彼暴虐，恐怖諸行道比丘。及至秋節風飄葉落，各得相見，賊自隱藏。時諸比丘復作是念：「蔭厚草茂寇賊縱逸，外事猶然況復于內！發毛爪齒形容端正殊妙，覆諸結使奸愛遊蕩，得伺其便劫善本財貨。」眾多比丘至時持缽入城乞食，還詣精舍自敷座具，端意正心繫念在前，思惟方便伐結使賊，漸漸除垢，斷欲愛色愛無色愛。爾時世尊以天眼觀清凈無瑕穢，見諸比丘共相篤勵懇惻其心，各在閑靜思惟校計，各除欲愛色愛無色愛。爾時世尊，欲使大法久存於世，為后眾生作大炬明，闡揚大教遠近聽聞，在諸大眾而說斯偈：
結使所纏裹， 為火燒已盡。」
猶如野火燒盡茂草永滅無餘，此亦如是，除欲界結使亦無遺余。
各各以次第， 得盡諸結使。」
昔佛在摩竭國界甘梨園石室窟中。是時，眾多比丘日夜行道，到時入城分衛，道逢王者收估取利送詣王藏。諸比丘見已內自思惟：「王者教令民悉靡從，況今如來有無量之藏
現代漢語譯本：當時，世尊爲了使佛法長久流傳於世，為後世眾生樹立明燈，弘揚佛法使遠近都能聽聞，在大眾中說了這首偈語： 『散播各種惡法，就像風吹落葉一樣。』 煩惱的聚集，被智慧之火點燃，這並非由老師教導而是自然覺悟的。後來的學人如果能傚法這種覺悟，就是學人中的佼佼者；如果從老師那裡接受教導卻不能進步，就是學人中的下等。各位比丘！應當追求上等的學習，不要停留在下等的學習。 被煩惱纏繞，就像被火燒盡一樣。 過去，佛陀在摩揭陀國境內的甘梨園石室窟中。當時，許多比丘日夜修行，地上的草長得非常茂盛，彼此都看不見。盜賊在其中橫行霸道，恐嚇那些修行的比丘。等到秋天，風吹落葉，大家才得以相見，盜賊也藏匿起來。當時，比丘們又想到：『草木茂盛，盜賊橫行，外在尚且如此，更何況內在呢！頭髮、指甲、牙齒，外形端正美好，卻覆蓋著各種煩惱，奸邪的愛慾四處遊蕩，伺機劫奪善行的根本財富。』許多比丘到了乞食的時間，拿著缽進城乞食，回到精舍后各自鋪好坐具，端正心意，集中精神，思考如何才能戰勝煩惱的賊寇，漸漸去除污垢，斷除欲愛、色愛和無色愛。當時，世尊用天眼觀察，看到清凈無瑕疵，看到比丘們互相勉勵，懇切用心，各自在安靜的地方思考計算，各自去除欲愛、色愛和無色愛。當時，世尊爲了使佛法長久流傳於世，為後世眾生樹立明燈，弘揚佛法使遠近都能聽聞，在大眾中說了這首偈語： 『被煩惱纏繞，就像被火燒盡一樣。』 就像野火燒盡茂盛的草，永遠消滅沒有剩餘一樣，也是這樣，去除欲界的煩惱，也沒有遺留。 『各自按次第，得以滅盡各種煩惱。』 過去，佛陀在摩揭陀國境內的甘梨園石室窟中。當時，許多比丘日夜修行，到了乞食的時間就進城乞食，在路上遇到國王派人徵收貨物，收取利潤，送往王室的倉庫。比丘們看到后，內心思考：『國王的命令，百姓都必須服從，更何況如來有無量的寶藏呢？』
English version: At that time, the World Honored One, wishing to make the Great Dharma endure in the world, to be a great torch of light for future sentient beings, to propagate the Great Teaching so that it could be heard far and wide, spoke this verse to the assembly: 'Scatter all evil dharmas, like the wind scattering fallen leaves.' The great gathering of defilements, ignited by the fire of wisdom, is not something learned from a teacher but is a natural awakening. Later learners who can emulate this awakening are the best among learners; those who receive teachings from a teacher but do not progress are the lowest among learners. O monks! You should seek the higher learning, not settle for the lower learning. Entangled by defilements, it is as if burned away by fire. In the past, the Buddha was in the stone cave of the Gamlī Garden in the Magadha kingdom. At that time, many monks practiced day and night. The grass on the ground grew so lush that they could not see each other. Robbers roamed freely, terrorizing the practicing monks. When autumn came, the wind blew the leaves away, and they could see each other, while the robbers hid themselves. Then the monks thought: 'The grass is thick and the robbers are rampant, such is the external situation, how much more so the internal! Hair, nails, teeth, with their beautiful and proper forms, cover up all kinds of defilements, treacherous desires wander about, seeking opportunities to rob the fundamental wealth of good deeds.' Many monks, at the time for begging, took their bowls and went into the city to beg for food. Returning to the monastery, they laid out their seats, straightened their minds, focused their thoughts, and contemplated how to defeat the robbers of defilements, gradually removing impurities, cutting off desire-love, form-love, and formless-love. At that time, the World Honored One, with his heavenly eye, observed the purity without blemish, saw the monks encouraging each other, earnestly applying their minds, each in quiet places contemplating and calculating, each removing desire-love, form-love, and formless-love. At that time, the World Honored One, wishing to make the Great Dharma endure in the world, to be a great torch of light for future sentient beings, to propagate the Great Teaching so that it could be heard far and wide, spoke this verse to the assembly: 'Entangled by defilements, it is as if burned away by fire.' Just as a wildfire burns away the lush grass, leaving nothing behind, so it is, removing the defilements of the desire realm, leaving nothing remaining. 'Each in their own order, may attain the exhaustion of all defilements.' In the past, the Buddha was in the stone cave of the Gamlī Garden in the Magadha kingdom. At that time, many monks practiced day and night. When it was time for begging, they went into the city to beg for food. On the road, they encountered the king's men collecting goods and profits to send to the royal treasury. The monks, seeing this, thought to themselves: 'The king's orders are obeyed by all the people, how much more so the Tathagata, who has immeasurable treasures?'
。何者是耶？所謂四意止、四意斷、四神足、五根、五力、七覺意、八直行，有此諸道之法，得盡結使，為良為美無過上者。」是故說曰，各各以次第，得盡諸結使。
義解分別句， 行息永安寧。
昔佛在摩竭國界甘梨園石室窟中。是時，眾多比丘到時著衣持缽，入羅閱祇城乞食。見諸王子及長者子數十之眾，共學射御筈筈相拄無空漏者。時諸比丘見已便作是念：「此諸貴族子，學此射術者，希望稱譽，兼俟外寇令敵不入國，雖學是術不成學術；能以毫釐四諦分別思惟繫在心者乃為學術。」眾多比丘乞食訖，還出城到精舍，澡洗手腳敷尼師壇，結跏趺坐繫念在前，晝夜不息便獲四諦。爾時世尊以天眼觀清凈無瑕穢，見諸比丘共相篤勵懇惻其心，各在閑靜思惟校計，各除欲愛色愛無色愛。爾時世尊欲使大法久存於世，為后眾生作大炬明，闡揚大教遠近聽聞，在諸大眾而說斯偈：
義解分別句， 行息永安寧。」 戀諍小致大， 積惡入火焚。
昔佛在舍衛國祇樹給孤獨園。時，佛弟子名拘提，于羅漢果六反退還，至第七頭自覺得證，即求利劍，復恐退還，自害其命。是時，弊魔波旬馳奔四面求覓比丘，神為生何處？不知神所生之處，往至問佛：「奔趣四方求覓神識不能知處，求覓拘提亦不知處。」世尊告曰：「拘提比丘已取滅度，神識處空與空合體。」弊魔聞已，心興郁毒，舉身自投青蓮香浴池中，池水涌沸，水性黿𩵔之屬盡皆命終
現代漢語譯本：『什麼是（真正的修行）呢？』 所謂的四意止、四意斷、四神足、五根、五力、七覺支、八正道，有了這些修行的方法，就能斷盡煩惱，這是最好最殊勝的修行方法，沒有比這更好的了。』 所以說，要按照次第，才能斷盡所有的煩惱。 通過理解和分辨教義，修行才能止息，達到永遠的安寧。 過去佛陀在摩揭陀國境內的甘梨園石窟中。當時，許多比丘到了吃飯的時候，穿好衣服，拿著缽，進入王舍城乞食。他們看到許多王子和長者子，有幾十個人，一起學習射箭，箭與箭之間緊密相連，沒有空隙。比丘們看到后就想：『這些貴族子弟，學習射箭，是爲了希望得到讚譽，並且防備外敵入侵，雖然學習了這種技術，但不能算是真正的學問；能夠用毫釐之差來分辨四諦，並將其牢記在心中的，才是真正的學問。』 許多比丘乞食完畢，回到精舍，洗手洗腳，鋪好坐具，結跏趺坐，專心致志，日夜不停地修行，最終證悟了四諦。那時，世尊用清凈無瑕的天眼，看到比丘們互相勉勵，懇切用心，各自在安靜的地方思考，各自除去了欲愛、色愛和無色愛。那時，世尊爲了使大法長久流傳於世，為後世眾生作大明燈，弘揚大法，使遠近都能聽到，就在大眾中說了這首偈語： 通過理解和分辨教義，修行才能止息，達到永遠的安寧。 執著于小的爭鬥，會導致大的災禍，積累惡行，最終會像被火焚燒一樣。 過去佛陀在舍衛國的祇樹給孤獨園。當時，佛陀的弟子名叫拘提，在證得阿羅漢果后，六次退轉，到第七次才真正證悟，他立刻想找一把利劍，又怕再次退轉，就想自殺。這時，魔王波旬四處奔走，尋找比丘，想知道他的神識投生到哪裡去了？因為不知道神識的去處，就去問佛陀：『我四處奔走，尋找神識，卻不知道它在哪裡，尋找拘提，也不知道他在哪裡。』 世尊告訴他：『拘提比丘已經入滅，他的神識與虛空合為一體。』 魔王聽了，心中鬱悶，就跳入青蓮香浴池中，池水沸騰，池中的龜鱉等水生動物都死了。
English version: 'What is it?' The so-called four foundations of mindfulness, four right exertions, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and the Noble Eightfold Path. With these methods of practice, one can exhaust all defilements. This is the best and most excellent practice, and there is nothing better.' Therefore, it is said that one must proceed in order to exhaust all defilements. Through understanding and distinguishing the teachings, practice can cease and reach eternal peace. In the past, the Buddha was in the stone cave of the Gamlī Garden in the territory of Magadha. At that time, many monks, when it was time to eat, put on their robes, took their bowls, and entered the city of Rājagṛha to beg for food. They saw many princes and sons of elders, dozens of them, learning archery together, with arrows closely aligned without any gaps. When the monks saw this, they thought: 'These noble sons, learning archery, hope to gain praise and defend against foreign enemies. Although they learn this skill, it cannot be considered true learning. Those who can distinguish the Four Noble Truths with the slightest difference and keep them in mind are the ones who have true learning.' After the monks finished begging for food, they returned to the monastery, washed their hands and feet, spread out their sitting cloths, sat in the lotus position, and focused their minds. They practiced day and night without ceasing, and finally realized the Four Noble Truths. At that time, the World Honored One, with his pure and flawless heavenly eye, saw the monks encouraging each other, earnestly applying their minds, each thinking in quiet places, and each removing their desires for sensual pleasures, form, and formlessness. At that time, the World Honored One, in order to make the Dharma last long in the world, to be a great torch for future beings, to propagate the great teachings so that they could be heard far and wide, spoke this verse in the assembly: Through understanding and distinguishing the teachings, practice can cease and reach eternal peace. Clinging to small disputes leads to great disasters, and accumulating evil deeds is like being burned by fire. In the past, the Buddha was in the Jeta Grove of Anāthapiṇḍika's Park in Śrāvastī. At that time, a disciple of the Buddha named Kuṭika, after attaining the fruit of an Arhat, regressed six times. The seventh time, he truly realized enlightenment. He immediately sought a sharp sword, fearing that he might regress again, and wanted to kill himself. At this time, the demon king Māra Pāpīyas ran around in all directions, searching for the monk, wanting to know where his consciousness had been reborn. Because he did not know where the consciousness had gone, he went to ask the Buddha: 'I have been running around in all directions, searching for the consciousness, but I do not know where it is. I have been searching for Kuṭika, but I do not know where he is.' The World Honored One told him: 'The monk Kuṭika has already passed into Nirvana, and his consciousness has merged with the void.' When the demon king heard this, he became depressed and jumped into the blue lotus fragrant bathing pool. The pool water boiled, and all the turtles and other aquatic animals in the pool died.
。是時，拘提比丘求于道果七反退轉，諸羅漢等見其退轉復恐卻退，晝夜精勤修賢聖道而現在前。爾時，世尊以天眼觀清凈無瑕穢，見諸得道比丘各自精勤，于證恐退復還，欲使大法久存於世，為后眾生作大炬明，在大眾中而說此偈：
「恚怒隆盛， 冷水揚沸， 惡至罪牽， 受報無窮。
「晝夜當精勤， 牢持于禁戒， 為善友所敬， 惡友所不念。」
晝夜當精勤者，何以故說精勤遠離非法之相貌，去離不善法，精勤于善法，精勤滅有漏，邪見顛倒狐疑猶豫皆悉除盡，復求方便去諸習結，是故說曰，晝夜當精勤。牢持于禁戒者，身口意威儀善念修習，心如金剛不可沮壞，執戒牢固不為外邪得其便。禁戒者，二百五十戒。牢持守護不為慢怠，防戒當如不度棄捐法，淫怒癡起息令不起，是故說曰，牢持于禁戒。為善友所敬，惡友所不念者，善友者，正見之人，修于真正之法等成就者，盡為彼人所敬念，惡無放逸，是故說曰，為善友所敬也。惡友者，惡知識，離彼此岸，見諸善人修道德者，心懷嫉妒不欲聞見，是故說曰，惡友所不念。
無念及放逸， 亦不習所修， 睡眠不求悟， 是謂入深淵。
無念及放逸者，多喜忘誤，性意錯亂，心所施為盡為不善，善念遂滅惡念增生，已生惡念便墮惡趣，為人所憎嫉。放逸之人晝夜思念，吾當舍此至彼，或生害心起若干念，是故說曰，無念及放逸。無念及所修者，意常慢惰，已生慢惰為道俗所棄
現代漢語譯本：當時，被拘捕的比丘爲了求得道果，七次退轉。各位羅漢看到他們退轉，也擔心自己會退轉，所以日夜精勤地修習賢聖之道，並使其顯現於前。那時，世尊以清凈無瑕的天眼觀察，看到各位得道的比丘各自精勤，又擔心證悟後會退轉，爲了使大法長久存於世，為後世眾生作大火炬照明，在大眾中說了這首偈語： 『嗔恚怒火旺盛，如同冷水澆沸騰，惡行招致罪孽，受報無有窮盡。』 『應當日夜精勤，牢固持守戒律，為善友所敬重，為惡友所不喜。』 『日夜應當精勤』，為什麼這樣說呢？因為精勤可以遠離非法之相，去除不善之法，精勤于善法，精勤滅除有漏，邪見、顛倒、狐疑、猶豫都要全部消除，還要尋求方便去除各種習氣和結縛，所以說『日夜應當精勤』。『牢固持守戒律』，是指身、口、意威儀善念都要修習，心要像金剛一樣不可摧毀，執持戒律要牢固，不給外邪可乘之機。戒律，指的是二百五十條戒。要牢固持守，不懈怠，防守戒律要像不丟棄法一樣，淫慾、嗔怒、愚癡生起時要令其熄滅，所以說『牢固持守戒律』。『為善友所敬重，為惡友所不喜』，善友，指的是正見之人，修習真正之法等成就者，都會被他們所敬重，不會放逸，所以說『為善友所敬重』。惡友，指的是惡知識，遠離彼岸，看到修習道德的善人，心懷嫉妒，不願聽聞和見到，所以說『為惡友所不喜』。 『沒有正念和放逸，也不修習所學，貪睡不求覺悟，這叫做墜入深淵。』 『沒有正念和放逸』，指的是常常忘事，心性錯亂，所作所為都是不善的，善念消滅，惡念增長，已經產生的惡念就會墮入惡道，被人憎恨嫉妒。放逸之人日夜思念，我應當從這裡到那裡，或者產生害人之心，生起各種念頭，所以說『沒有正念和放逸』。『沒有正念和所修』，指的是心常怠慢，已經產生怠慢就會被道俗所拋棄。
English version: At that time, the monks who were arrested, seeking the fruit of the path, regressed seven times. The Arhats, seeing their regression, also feared that they themselves might regress, so they diligently practiced the noble path day and night, bringing it into the present. Then, the World Honored One, with his pure and flawless heavenly eye, saw that the monks who had attained the path were each diligent, yet feared regression after their attainment. Wishing to make the great Dharma endure in the world and serve as a great torch for future beings, he spoke this verse in the assembly: 'When anger and rage are rampant, it's like pouring cold water on boiling water. Evil deeds lead to sin, and the retribution is endless.' 'One should be diligent day and night, firmly uphold the precepts, be respected by good friends, and disliked by bad friends.' 'One should be diligent day and night,' why is this said? Because diligence can distance one from the appearance of the unlawful, remove unwholesome dharmas, be diligent in wholesome dharmas, diligently extinguish outflows, and completely eliminate wrong views, perversions, doubts, and hesitations. One should also seek means to remove all habits and fetters, therefore it is said, 'One should be diligent day and night.' 'Firmly uphold the precepts' refers to cultivating good thoughts in body, speech, and mind, and in demeanor. The mind should be like diamond, indestructible. Holding the precepts firmly, not giving external evils an opportunity. The precepts refer to the two hundred and fifty precepts. One should firmly uphold and guard them without laziness. Guarding the precepts should be like not abandoning the Dharma. When lust, anger, and ignorance arise, one should extinguish them, therefore it is said, 'Firmly uphold the precepts.' 'Be respected by good friends, and disliked by bad friends,' good friends refer to those with right views, those who cultivate the true Dharma, and those who have achieved such things. They will be respected by them and will not be lax, therefore it is said, 'Be respected by good friends.' Bad friends refer to evil companions, those who are far from the shore, who, seeing good people cultivating morality, harbor jealousy and do not wish to hear or see them, therefore it is said, 'Be disliked by bad friends.' 'Without mindfulness and with laxity, not practicing what has been learned, sleeping without seeking enlightenment, this is called falling into the abyss.' 'Without mindfulness and with laxity' refers to often forgetting things, having a confused nature, and all actions being unwholesome. Wholesome thoughts are extinguished, and unwholesome thoughts increase. The unwholesome thoughts that have arisen will lead to falling into evil realms, and one will be hated and envied by others. A lax person thinks day and night, 'I should go from here to there,' or generates harmful thoughts, and various other thoughts arise, therefore it is said, 'Without mindfulness and with laxity.' 'Without mindfulness and what has been learned' refers to a mind that is often lazy. Having generated laziness, one will be abandoned by both the ordained and the laity.
。云何為俗所棄？如佛契經說，長者子慢惰之人，有六非義受罪之法。云何為六？事應速行而不行，事應挽行而不行，飽食應作而不作，極饑應作而不作，極熱應作而不作，極寒應作而不作。是謂長者子慢惰之人，有此六非義受罪之法，不得至無上正真之道，是謂俗所棄。云何為道所棄？於是比丘不誦契經律阿毗曇及以雜藏，不坐禪誦經佐助眾事，于現法中不至究竟不肯修習，于道俗中永無所習。云何于俗無所修習？意不汲汲修習命財非命財。所謂命財者，像馬牛羊奴僮僕使是謂命財。云何非命財？金銀七寶穀食田業養生之具，是謂非命財。藏置不牢為賊所侵，是謂俗所不修習。云何于道所不修習？不守護諸根，前念生后念續，唸唸惡隨不容善想，如河于山而下流，有人意欲中斷絕而不流者，終不可得。放逸之人亦復如是，唸唸惡隨，有人慾於前念后念中間生善心者，終不可得。所以然者，以其惡念唸唸相隨，是故說曰，亦不習所修也。睡眠不求悟者，猶如有人或時在眾聽法，為睡眠所逼不能覺寤，或時與人言語輒便睡眠，唯有智者方宜諫諭，或以苦言諫諭，或以罵詈加彼，或以方便先瞋后喜。是故世尊出五鼎沸世，為人演說生死熾然之法。設能分別知苦原本，則無復此眾患之法。不求巧便於諸善法，日衰日耗增有漏行，是故說曰，睡眠不求悟。是謂入深淵者，戒有二業。云何為二？一者二百五十戒，清凈如真金；二者于諸善法不廣修學，求盡有漏得無漏證
現代漢語譯本：什麼叫做被世俗所拋棄？正如佛經所說，一個富家子弟，如果他懶惰懈怠，就會有六種不合道義而遭受懲罰的行為。這六種行為是什麼呢？應該迅速做的事情卻不做，應該緩慢做的事情卻不做，吃飽了應該做的事情卻不做，極度飢餓時應該做的事情卻不做，極度炎熱時應該做的事情卻不做，極度寒冷時應該做的事情卻不做。這就是富家子弟因為懶惰懈怠而遭受懲罰的六種不合道義的行為，這樣的人無法達到無上正真的道，這就是被世俗所拋棄。什麼叫做被道義所拋棄？如果一個比丘不誦讀佛經、戒律、阿毗曇以及雜藏，不坐禪誦經來輔助修行，在現世中不追求達到究竟，不肯修習，在世俗和道義方面都毫無所學。什麼叫做在世俗方面毫無修習？他的心思不放在努力修習生命財產和非生命財產上。所謂的生命財產，指的是大象、馬、牛、羊、奴隸、僕人等，這些是生命財產。什麼是非生命財產？指的是金銀、七寶、穀物、田地等養生之物，這些是非生命財產。如果這些財產存放不牢固，被盜賊侵犯，這就是在世俗方面沒有修習。什麼叫做在道義方面沒有修習？不守護自己的六根，前一個念頭剛生起，后一個念頭就緊隨而來，每一個念頭都是惡念，不容許善念產生，就像河流從山上向下流淌，有人想要中斷河流使其不再流動，最終是不可能做到的。放縱的人也是如此，每一個念頭都是惡念相隨，有人想要在前一個念頭和后一個念頭之間生起善念，最終也是不可能做到的。之所以這樣，是因為他的惡念一個接一個地相隨，所以說，他也沒有修習應該修習的。睡眠而不求覺悟的人，就像有的人在眾人中聽法，被睡眠所困擾而無法清醒，或者有時與人說話就睡著了，只有智者才應該勸誡他，或者用嚴厲的話語勸誡，或者用責罵來對待他，或者用先責備后喜悅的方式來引導他。因此，世尊出現在五濁惡世，為人們演說生死熾盛的道理。如果能夠分辨並知道痛苦的根源，就不會再有這些眾多的煩惱。不追求在各種善法上精進，每天都在衰退和消耗，增長有漏的行為，所以說，睡眠而不求覺悟。這就是進入深淵的人，戒律有兩種行為。這兩種行為是什麼呢？第一種是二百五十條戒律，清凈得像真金一樣；第二種是在各種善法上不廣泛修學，追求窮盡有漏，獲得無漏的證悟。 現代漢語譯本：什麼叫做被世俗所拋棄？就像佛經里說的，富家子弟如果懶惰，就會有六種不好的行為導致受罰。這六種是什麼呢？應該快做的事不做，應該慢做的事不做，吃飽了應該做的事不做，餓極了應該做的事不做，熱極了應該做的事不做，冷極了應該做的事不做。這就是富家子弟因為懶惰而受罰的六種不好行為，這樣的人不能達到最高的真理，這就是被世俗拋棄。什麼叫做被道義拋棄？如果一個比丘不讀佛經、戒律、阿毗曇和雜藏，不坐禪誦經來幫助修行，在現實中不追求最終的成就，不肯修行，在世俗和道義上都沒有學習。什麼叫做在世俗上沒有學習？他的心思不放在努力學習生命財產和非生命財產上。所謂的生命財產，指的是大象、馬、牛、羊、奴隸、僕人等。什麼是非生命財產？指的是金銀、七寶、穀物、田地等生活用品。如果這些東西放不好，被賊偷了，這就是在世俗上沒有學習。什麼叫做在道義上沒有學習？不守護自己的感官，前一個念頭剛產生，后一個念頭就跟著來，每個念頭都是壞的，不讓好的念頭產生，就像河水從山上流下來，有人想讓它停下來不流，最終是不可能的。放縱的人也是這樣，每個念頭都是壞的，有人想在前一個念頭和后一個念頭之間產生好念頭，最終也是不可能的。之所以這樣，是因為他的壞念頭一個接一個，所以說，他也沒有學習應該學習的。睡覺不求覺悟的人，就像有的人在大家面前聽法，被困得睡著了，醒不過來，或者有時和人說話就睡著了，只有聰明的人才應該勸他，或者用嚴厲的話勸他，或者罵他，或者先生氣后高興地引導他。所以，佛出現在這個充滿痛苦的世界，為人們講說生死輪迴的道理。如果能分辨並知道痛苦的根源，就不會再有這些煩惱。不努力學習各種好的方法，每天都在衰退和消耗，增加有漏的行為，所以說，睡覺不求覺悟。這就是進入深淵的人，戒律有兩種行為。這兩種行為是什麼呢？第一種是二百五十條戒律，清凈得像真金一樣；第二種是在各種好的方法上不廣泛學習，追求結束有漏，得到無漏的證悟。
English version: What is meant by being abandoned by the world? As the Buddha's scriptures say, a wealthy man's son, if he is lazy and indolent, will have six unrighteous ways that lead to punishment. What are these six? Things that should be done quickly are not done, things that should be done slowly are not done, things that should be done after eating are not done, things that should be done when extremely hungry are not done, things that should be done when extremely hot are not done, and things that should be done when extremely cold are not done. These are the six unrighteous ways that a wealthy man's son, due to laziness and indolence, will be punished for. Such a person cannot reach the supreme and true path, and this is what it means to be abandoned by the world. What is meant by being abandoned by the path? If a monk does not recite the scriptures, precepts, Abhidhamma, and miscellaneous collections, does not meditate and recite scriptures to assist in practice, does not strive for ultimate attainment in this life, and is unwilling to practice, he has no learning in both worldly and spiritual matters. What is meant by having no practice in worldly matters? His mind is not focused on diligently practicing with regard to life's possessions and non-life's possessions. What are life's possessions? They are elephants, horses, cattle, sheep, slaves, and servants. What are non-life's possessions? They are gold, silver, the seven treasures, grains, fields, and the means of sustenance. If these possessions are not stored securely and are invaded by thieves, this is what it means to have no practice in worldly matters. What is meant by having no practice in spiritual matters? Not guarding one's senses, with one thought arising and the next following immediately, every thought being evil and not allowing good thoughts to arise, like a river flowing down from a mountain, if someone tries to stop the river from flowing, it is ultimately impossible. A person who is indulgent is the same, with every thought being evil, if someone tries to generate a good thought between one thought and the next, it is ultimately impossible. The reason for this is that his evil thoughts follow one after another, so it is said that he does not practice what should be practiced. A person who sleeps and does not seek enlightenment is like someone who is listening to the Dharma in a crowd, is overcome by sleep and cannot wake up, or sometimes falls asleep while talking to others. Only a wise person should admonish him, either with harsh words, or with scolding, or by guiding him with a method of first being angry and then happy. Therefore, the World Honored One appeared in the five turbid worlds to explain the burning nature of birth and death to people. If one can discern and know the root of suffering, then there will be no more of these many afflictions. Not striving for progress in various good practices, declining and wasting away daily, increasing defiled actions, therefore it is said, sleeping and not seeking enlightenment. This is what it means to enter the deep abyss, and there are two actions related to precepts. What are these two actions? The first is the 250 precepts, which are as pure as true gold; the second is not widely studying various good practices, seeking to exhaust defilements and attain the realization of non-defilement. English version: What does it mean to be abandoned by the world? Just like the scriptures say, if a rich man's son is lazy, he will have six bad behaviors that lead to punishment. What are these six? Not doing things that should be done quickly, not doing things that should be done slowly, not doing things that should be done after eating, not doing things that should be done when extremely hungry, not doing things that should be done when extremely hot, and not doing things that should be done when extremely cold. These are the six bad behaviors of a rich man's son that lead to punishment because of laziness. Such a person cannot reach the highest truth, and this is what it means to be abandoned by the world. What does it mean to be abandoned by the path? If a monk does not read the scriptures, precepts, Abhidhamma, and miscellaneous collections, does not meditate and recite scriptures to help with practice, does not strive for ultimate achievement in reality, and is unwilling to practice, he has not learned in both worldly and spiritual matters. What does it mean to have not learned in worldly matters? His mind is not focused on diligently learning about life's possessions and non-life's possessions. The so-called life's possessions refer to elephants, horses, cattle, sheep, slaves, and servants. What are non-life's possessions? They refer to gold, silver, the seven treasures, grains, fields, and other living supplies. If these things are not stored properly and are stolen by thieves, this means he has not learned in worldly matters. What does it mean to have not learned in spiritual matters? Not guarding one's senses, with one thought arising and the next following immediately, every thought being bad and not allowing good thoughts to arise, like river water flowing down from a mountain, if someone tries to stop it from flowing, it is ultimately impossible. A person who is indulgent is the same, with every thought being bad, if someone tries to generate a good thought between one thought and the next, it is ultimately impossible. The reason for this is that his bad thoughts follow one after another, so it is said that he has not learned what should be learned. A person who sleeps and does not seek enlightenment is like someone who is listening to the Dharma in front of everyone, is overcome by sleep and cannot wake up, or sometimes falls asleep while talking to others. Only a wise person should advise him, either with harsh words, or by scolding him, or by guiding him with a method of first being angry and then happy. Therefore, the Buddha appeared in this world full of suffering to explain the cycle of birth and death to people. If one can discern and know the root of suffering, then there will be no more of these afflictions. Not striving to learn various good methods, declining and wasting away daily, increasing defiled actions, therefore it is said, sleeping and not seeking enlightenment. This is what it means to enter the deep abyss, and there are two actions related to precepts. What are these two actions? The first is the 250 precepts, which are as pure as true gold; the second is not widely studying various good methods, seeking to end defilements and attain the realization of non-defilement.
。亦復不求向須陀洹得須陀洹果，向斯陀含得斯陀含果，向阿那含得阿那含果，向阿羅漢得阿羅漢果。於斯諸法不肯狎習，便自墮于深淵不至究竟，是謂道者入深淵也。云何俗入淵？若人處俗，不習乘象御馬執鉤擲索、相鬥險偽應進應退，盡不修習，便自沉沒不能顯其名德，家業不成就，是故說曰，是謂入深淵也。
常求除前愆， 使不失其念， 隨時不興慢， 快習於善法， 善法善安寐， 今世亦後世。
當求除前愆者，猶如曾入海人，諳知入海孔穴道路，所經過處，某處某處水漿、某處博戲家、某處淫種家，如此諸家當念遠離。設至海中，有果名摩檀那，亦莫取食，設食此果者便不能采致珍寶。彼執律者亦復如是，示人徑路常念避去非法之聚，設入非法聚者則不能采致深法。猶如有人素不明道，意欲所趣則有留礙亡失財物，能按大道不從邪徑者便安隱歸家。內法亦復如是，守護善法使外惡不入，常念思惟不去心懷，是故說曰，當求除前愆，使不失其念。云何隨時不興慢者？常念隨時不興于嫉慢，恒有勇猛心不懷懈怠，志離放逸諸法，並集眾善具足，猶如勇士能卻外難著鎧持仗，心不怯弱手執弓矢腳不移轉，便不復畏外敵。比丘亦復如是，執心牢固興弘誓意而自纏絡，除結使賊亦無疑難，是故說曰，隨時不興慢也。云何快習於善法？所謂法者，善不善無記。世尊說曰：「念除不善無記，當修于善法
現代漢語譯本：
也不求證得須陀洹果，不求證得斯陀含果，不求證得阿那含果，不求證得阿羅漢果。對於這些修行方法不肯親近學習，就會自己墮入深淵而不能達到最終的解脫，這就是所謂的修行人墮入深淵。那麼，俗人如何墮入深淵呢？如果一個人身處世俗，不學習駕馭大象、駕馭馬匹、使用鉤子、投擲繩索、格鬥、虛偽、進退等技能，全部都不去修習，就會自己沉淪，不能顯揚自己的名聲和德行，家業也不能成就，所以說，這就是所謂的墮入深淵。
常常尋求去除過去的過錯，使自己的正念不失，隨時不生起傲慢，快速地學習善法，善法能使人安穩入睡，今生和來世都能得到安樂。
應當尋求去除過去的過錯，就像曾經入海的人，熟悉入海的孔穴道路，所經過的地方，哪裡是水流，哪裡是賭場，哪裡是淫穢場所，對於這些地方應當想著遠離。假設到了海中，有一種果子叫摩檀那，也不要吃，如果吃了這種果子就不能採集到珍寶。那些持戒律的人也是這樣，指示別人道路，常常想著避開非法聚集的地方，如果進入非法聚集的地方就不能採集到深奧的佛法。就像有個人本來不明白道路，想要去某個地方就會有阻礙，損失財物，能夠按照大道走而不走邪路的人就能平安地回到家。內心的修行也是這樣，守護善法使外在的惡法不能進入，常常想著思惟而不離開內心，所以說，『應當尋求去除過去的過錯，使自己的正念不失』。什麼是隨時不生起傲慢呢？常常想著隨時不生起嫉妒和傲慢，恒常有勇猛的心而不懈怠，立志遠離放逸的諸法，並且聚集眾多的善法使之具足，就像勇士能夠抵擋外來的災難，穿著鎧甲拿著武器，心中不怯弱，手持弓箭，腳不移動，就不再畏懼外敵。比丘也是這樣，堅定自己的心，生起弘大的誓願而自我約束，去除煩惱的賊寇也沒有什麼困難，所以說，『隨時不生起傲慢』。什麼是快速地學習善法呢？所謂的法，有善、不善和無記。世尊說：『要去除不善和無記，應當修習善法』。 現代漢語譯本：
也不追求證得須陀洹果，不追求證得斯陀含果，不追求證得阿那含果，不追求證得阿羅漢果。對於這些法門不肯親近修習，就會自己墮入深淵而不能達到究竟，這就是所謂的道人入深淵。那麼，俗人如何入深淵呢？如果一個人身處世俗，不學習駕馭大象、駕馭馬匹、執持鉤索、投擲繩索、格鬥、虛偽、進退等技能，全部都不去修習，就會自己沉淪，不能顯揚自己的名聲和德行，家業也不能成就，所以說，這就是所謂的入深淵。
常常尋求去除過去的過錯，使自己的正念不失，隨時不生起傲慢，快速地學習善法，善法能使人安穩入睡，今生和來世都能得到安樂。
應當尋求去除過去的過錯，就像曾經入海的人，熟悉入海的孔穴道路，所經過的地方，哪裡是水流，哪裡是賭場，哪裡是淫穢場所，對於這些地方應當想著遠離。假設到了海中，有一種果子叫摩檀那，也不要吃，如果吃了這種果子就不能採集到珍寶。那些持戒律的人也是這樣，指示別人道路，常常想著避開非法聚集的地方，如果進入非法聚集的地方就不能採集到深奧的佛法。就像有個人本來不明白道路，想要去某個地方就會有阻礙，損失財物，能夠按照大道走而不走邪路的人就能平安地回到家。內心的修行也是這樣，守護善法使外在的惡法不能進入，常常想著思惟而不離開內心，所以說，『應當尋求去除過去的過錯，使自己的正念不失』。什麼是隨時不生起傲慢呢？常常想著隨時不生起嫉妒和傲慢，恒常有勇猛的心而不懈怠，立志遠離放逸的諸法，並且聚集眾多的善法使之具足，就像勇士能夠抵擋外來的災難，穿著鎧甲拿著武器，心中不怯弱，手持弓箭，腳不移動，就不再畏懼外敵。比丘也是這樣，堅定自己的心，生起弘大的誓願而自我約束，去除煩惱的賊寇也沒有什麼困難，所以說，『隨時不生起傲慢』。什麼是快速地學習善法呢？所謂的法，有善、不善和無記。世尊說：『要去除不善和無記，應當修習善法』。
English version:
Nor does one seek to attain the fruit of a Stream-enterer, nor the fruit of a Once-returner, nor the fruit of a Non-returner, nor the fruit of an Arhat. If one is unwilling to diligently practice these methods, one will fall into a deep abyss and not reach ultimate liberation. This is what is meant by a practitioner falling into a deep abyss. How does a layperson fall into an abyss? If a person lives in the secular world and does not learn to ride elephants, ride horses, use hooks, throw ropes, engage in combat, be deceitful, advance or retreat, and does not practice any of these skills, they will sink and be unable to manifest their fame and virtue, and their family business will not succeed. Therefore, it is said that this is what is meant by falling into an abyss.
Always seek to remove past faults, so that one's mindfulness is not lost. At all times, do not give rise to arrogance. Quickly learn good dharmas. Good dharmas bring peaceful sleep, both in this life and the next.
One should seek to remove past faults, just like a person who has entered the sea before, who is familiar with the entrances and paths of the sea, the places they have passed through, where the currents are, where the gambling houses are, and where the places of debauchery are. One should think of staying away from these places. If one goes to the sea, there is a fruit called Madana, one should not eat it. If one eats this fruit, one will not be able to collect treasures. Those who uphold the precepts are also like this. They show others the path and always think of avoiding illegal gatherings. If one enters an illegal gathering, one will not be able to collect profound Dharma. It is like a person who does not understand the path, and if they want to go somewhere, they will encounter obstacles and lose their wealth. Those who can follow the great path and not take the wrong path will be able to return home safely. Inner cultivation is also like this. Protect good dharmas so that external evils cannot enter. Always think and contemplate without leaving the mind. Therefore, it is said, 'One should seek to remove past faults, so that one's mindfulness is not lost.' What does it mean to not give rise to arrogance at all times? Always think of not giving rise to jealousy and arrogance at all times. Always have a courageous heart and not be lazy. Resolve to stay away from the dharmas of indulgence, and gather many good dharmas to make them complete. It is like a warrior who can resist external disasters, wearing armor and holding weapons, not being timid in their heart, holding a bow and arrow, and not moving their feet, then they will no longer fear external enemies. A bhikkhu is also like this. They strengthen their mind, give rise to great vows and bind themselves, and there is no difficulty in removing the thieves of afflictions. Therefore, it is said, 'Do not give rise to arrogance at all times.' What does it mean to quickly learn good dharmas? The so-called dharmas are good, bad, and neutral. The World Honored One said, 'Remove the bad and neutral, and cultivate good dharmas.' English version:
Nor does one seek to attain the fruit of a Stream-enterer, nor the fruit of a Once-returner, nor the fruit of a Non-returner, nor the fruit of an Arhat. If one is unwilling to diligently practice these methods, one will fall into a deep abyss and not reach ultimate liberation. This is what is meant by a practitioner falling into a deep abyss. How does a layperson fall into an abyss? If a person lives in the secular world and does not learn to ride elephants, ride horses, use hooks, throw ropes, engage in combat, be deceitful, advance or retreat, and does not practice any of these skills, they will sink and be unable to manifest their fame and virtue, and their family business will not succeed. Therefore, it is said that this is what is meant by falling into an abyss.
Always seek to remove past faults, so that one's mindfulness is not lost. At all times, do not give rise to arrogance. Quickly learn good dharmas. Good dharmas bring peaceful sleep, both in this life and the next.
One should seek to remove past faults, just like a person who has entered the sea before, who is familiar with the entrances and paths of the sea, the places they have passed through, where the currents are, where the gambling houses are, and where the places of debauchery are. One should think of staying away from these places. If one goes to the sea, there is a fruit called Madana, one should not eat it. If one eats this fruit, one will not be able to collect treasures. Those who uphold the precepts are also like this. They show others the path and always think of avoiding illegal gatherings. If one enters an illegal gathering, one will not be able to collect profound Dharma. It is like a person who does not understand the path, and if they want to go somewhere, they will encounter obstacles and lose their wealth. Those who can follow the great path and not take the wrong path will be able to return home safely. Inner cultivation is also like this. Protect good dharmas so that external evils cannot enter. Always think and contemplate without leaving the mind. Therefore, it is said, 'One should seek to remove past faults, so that one's mindfulness is not lost.' What does it mean to not give rise to arrogance at all times? Always think of not giving rise to jealousy and arrogance at all times. Always have a courageous heart and not be lazy. Resolve to stay away from the dharmas of indulgence, and gather many good dharmas to make them complete. It is like a warrior who can resist external disasters, wearing armor and holding weapons, not being timid in their heart, holding a bow and arrow, and not moving their feet, then they will no longer fear external enemies. A bhikkhu is also like this. They strengthen their mind, give rise to great vows and bind themselves, and there is no difficulty in removing the thieves of afflictions. Therefore, it is said, 'Do not give rise to arrogance at all times.' What does it mean to quickly learn good dharmas? The so-called dharmas are good, bad, and neutral. The World Honored One said, 'Remove the bad and neutral, and cultivate good dharmas.'
。何以故？不善法者令人入惡，無記法者令人墮愚惑之中，善法者令人生善處天上人中，或入無為泥洹境界。」是故說曰，快習於善法。云何善法善安寐者？不復畏墮地獄餓鬼畜生。若人毀辱不懷畏懼，臥寐恬淡寤則常安，是故說曰，善法善安寐。今世亦後世，若在今世無有愁憂苦惱。何以故爾？以其善修法故。若生後世，遭遇賢聖不離善處，斯由身身相續習善所致。是故說曰，今世亦後世也。
思惟不放逸， 為仁學仁跡， 從是無有憂， 當念自滅意。
思惟不放逸者，去五縛著，不住五處，終日思惟導引比丘修持禁戒。戒有二業。云何為二業？一者二百五十戒，二者柔順戒業。出言柔軟不復害人，受諸梵行人教誨之法，所聞法教聞能遵奉，不失賢聖出要之路，是故說曰，思惟不放逸也。為仁學仁跡，從是無有憂者，定意不亂，內懷慈仁加被眾生，不習欲愛瞋恚愚癡，但念思惟去離出愛，求入寂定之室，是故說曰，為仁學仁跡。從是無有憂，云何？當念自滅意，常當專念守意不亂，莫求彼短幸望其行，已得正定外邪不入，弊魔波旬不得其便。或變其被服作父母兄弟來入，詭嬈善男子者，不能得其便，心已得定終不忘失無漏善法，已得善法便受如來名號，已受名號佛法便得久存，是故說曰，當念自滅意。
善求出要， 順從佛法， 當滅死眾， 像出華室。
善求出要者，疾求方便善求伴侶，厭患生死貪慾遠離，復求思惟惡露之觀，雖處生死心不染著于生死
現代漢語譯本：為什麼呢？不善的法會使人墮入惡道，無記的法會使人陷入愚昧迷惑之中，而善良的法會使人投生到善處，如天上或人間，或者進入無為的涅槃境界。所以說，要勤于修習善法。什麼是善法能使人安眠呢？那就是不再畏懼墮入地獄、餓鬼、畜生道。如果有人侮辱你，你也不懷恐懼，睡覺時安穩，醒來時也常常安寧，所以說，善法能使人安眠。無論是今生還是來世，如果今生沒有憂愁苦惱，為什麼會這樣呢？因為他善於修習佛法。如果來世，能夠遇到賢聖，不離開善處，這是因為他身身相續地修習善法所致。所以說，無論是今生還是來世都好。\n\n思考不放逸，是仁者學習仁道的足跡，由此沒有憂愁，應當專注于滅除自己的意念。\n\n思考不放逸，就是去除五種束縛，不住於五種境地，整天思考引導比丘修持戒律。戒律有兩種行為。哪兩種呢？一是二百五十條戒律，二是柔順的戒律行為。說話柔和不再傷害他人，接受諸位梵行者的教誨，所聽聞的佛法教誨能夠遵從奉行，不失去賢聖的出離之路，所以說，思考不放逸。為仁者學習仁道的足跡，由此沒有憂愁，就是心意堅定不散亂，內心懷有慈悲仁愛加被眾生，不習染欲愛、嗔恚、愚癡，只想著思考遠離愛慾，尋求進入寂靜禪定的境界，所以說，為仁者學習仁道的足跡。由此沒有憂愁，為什麼呢？應當專注于滅除自己的意念，常常應當專心守住意念不散亂，不要尋求別人的短處，希望別人犯錯，已經得到正定，外來的邪惡就不能侵入，魔王波旬也無法得逞。即使他變化成父母兄弟的樣子來迷惑善男子，也不能得逞，因為他的心已經得到禪定，終究不會忘記無漏的善法，已經得到善法，便能接受如來的名號，接受名號后佛法便能長久存在，所以說，應當專注于滅除自己的意念。\n\n善於尋求出離之道，順從佛法，應當滅除死亡的威脅，就像大象衝出華麗的房間一樣。\n\n善於尋求出離之道，就是迅速尋求方便法門，善於尋求同伴，厭惡生死貪慾，遠離貪慾，再尋求思惟不凈觀，即使身處生死，心也不染著于生死。
English version: Why is that? Unwholesome dharmas lead people into evil realms, unclassified dharmas lead people into ignorance and delusion, while wholesome dharmas lead people to good realms, such as heavens or the human realm, or to enter the unconditioned state of Nirvana. Therefore, it is said, one should diligently practice wholesome dharmas. What wholesome dharma brings peaceful sleep? It is the absence of fear of falling into hell, the realm of hungry ghosts, or the animal realm. If someone insults you and you do not harbor fear, you sleep peacefully and wake up in peace, therefore it is said, wholesome dharmas bring peaceful sleep. Whether in this life or the next, if in this life there is no sorrow or suffering, why is that? Because one practices the Dharma well. If in the next life, one encounters the wise and holy, and does not depart from good realms, this is because one has continuously practiced wholesome dharmas life after life. Therefore, it is said, whether in this life or the next, it is good.\n\nContemplating non-negligence is the path of the benevolent, from this there is no sorrow, one should focus on extinguishing one's own thoughts.\n\nContemplating non-negligence means removing the five fetters, not dwelling in the five places, and contemplating all day to guide the monks in upholding the precepts. There are two aspects to precepts. What are the two? One is the 250 precepts, and the other is the practice of gentle precepts. Speaking gently and no longer harming others, accepting the teachings of the Brahmacharis, and being able to follow the teachings of the Dharma, one does not lose the path of liberation of the wise and holy, therefore it is said, contemplating non-negligence. To learn the path of the benevolent, from this there is no sorrow, means that the mind is firm and not scattered, the heart is filled with loving-kindness and compassion for all beings, not practicing desire, hatred, or ignorance, but only thinking of contemplating the departure from desire, seeking to enter the realm of quiet meditation, therefore it is said, to learn the path of the benevolent. From this there is no sorrow, why? One should focus on extinguishing one's own thoughts, one should always focus on guarding one's thoughts and not being scattered, not seeking the faults of others, hoping that others will make mistakes, having already attained right concentration, external evils cannot enter, and Mara cannot take advantage. Even if he transforms into the appearance of parents or siblings to deceive good men, he cannot succeed, because his mind has already attained concentration, and he will never forget the unconditioned wholesome dharmas, having already attained wholesome dharmas, he can receive the name of the Tathagata, and after receiving the name, the Buddha's Dharma can exist for a long time, therefore it is said, one should focus on extinguishing one's own thoughts.\n\nOne should diligently seek the path of liberation, follow the Buddha's Dharma, and extinguish the threat of death, like an elephant breaking out of a luxurious room.\n\nTo diligently seek the path of liberation means to quickly seek expedient methods, to diligently seek companions, to be disgusted with the cycle of birth and death, to be far from desire, and to seek to contemplate the impurity of the body, even though one is in the cycle of birth and death, the mind is not attached to it.
。出要者，出生死也，亦出三有更不受生。出要者，所謂出家學道，修無上道離於家業。出要者，露精自暴不求覆蓋。是故說曰，善求出要也。順從佛法者，云何順從佛法？守一正見不著邪部，與行相應不缺道心。行相應者何者是？謂得阿羅漢。不缺道心何者是。謂除諸結諸不善法，無邪倒見。違此法者則不與佛法相應，是故說曰，順從佛法也。當滅死眾者，云何名為死眾？百八結是也？求方便滅使不生。復重說曰，云何為死眾？所謂生老病是，亦求方便滅使不生，豎弘誓幢擊四等鼓，召受化人去生老病死，懸解脫幡布大音聲遍滿世界，普告蜎飛蠕動之類：「吾今已成等正覺道，生死已盡梵行已立所作已辦更不受有，如實知之。汝等亦當如我盡生死原入無畏城，無復眾惱涉歷生死。」是故說曰，當滅死眾也。像出華室者，昔有一人捕得大象系以鐵鎖屬王波斯匿，像甚匈暴傷害人民不可稱計，或還害象破壞市肆生拔果樹不可禁止。波斯匿王即遣人眾圍捕縛束閉在華室，系靽不與食，猶暴難禁制。是時，王家更被暴象，皆著器仗有所征伐。夫象戰法，有所攻伐必同聲喚。時彼系象聞知有外寇來侵境者，像懷瞋恚頓鎖自擲踏壞華室，馳走東西命敵而行，眾人見已皆懷恐怖。爾時世尊以天眼觀清凈無瑕穢，見此暴象被系得脫，自命大敵欲摧滅之自求永安。如來將欲現其勇猛，為彼眾生現其大明，亦使正法久存於世，在大眾中而說斯偈：
「善求出要， 順從佛法， 當滅死眾， 像出華室
現代漢語譯本：『出要』指的是，脫離生死輪迴，也指脫離三界，不再受生。『出要』指的是，出家學道，修習無上道，離開世俗家業。『出要』指的是，顯露精誠，不求遮掩。所以說，要善於尋求出離之道。『順從佛法』指的是，如何順從佛法？堅守正見，不執著于邪門歪道，與修行相應，不缺失道心。『與修行相應』指的是什麼？指的是證得阿羅漢果位。『不缺失道心』指的是什麼？指的是去除各種煩惱和不善之法，沒有邪見和顛倒的見解。違背這些法則，就不能與佛法相應，所以說，要順從佛法。『當滅死眾』指的是，什麼是『死眾』？指的是一百零八種煩惱結縛。要尋求方便法門，使其不再產生。又重複說，什麼是『死眾』？指的是生、老、病，也要尋求方便法門，使其不再產生。要豎立弘大的誓願之幢，敲響四等之鼓，召喚受教化的人們脫離生老病死，懸掛解脫的旗幟，發出洪亮的聲音遍滿世界，普遍告知所有會飛的、會爬的、會蠕動的眾生：『我如今已經成就了等正覺之道，生死已經斷盡，清凈的修行已經建立，該做的已經做完，不再受輪迴之苦，如實地知曉這一切。你們也應當像我一樣，斷盡生死之根源，進入無畏的城池，不再有各種煩惱，不再經歷生死輪迴。』所以說，要滅除死眾。『象出華室』指的是，過去有一個人捕獲了一頭大象，用鐵鏈鎖住，獻給了波斯匿王。這頭大象非常兇暴，傷害人民無數，甚至還會反過來傷害大象，破壞市場店舖，連根拔起果樹，無法禁止。波斯匿王就派人圍捕，捆綁起來，關在華麗的房間里，用繩索繫住，不給它食物，仍然暴躁難以控制。當時，王宮裡的人都被這頭暴象所擾，都拿著武器準備征伐。大象作戰的方法是，有所攻伐時必定會同聲呼喊。當時，被關起來的大象聽到有外敵入侵的訊息，心懷憤怒，掙斷鎖鏈，自己撞壞了華麗的房間，奔走東西，與敵人搏鬥，眾人看到后都感到恐懼。那時，世尊用天眼觀察，清凈無瑕，看到這頭被束縛的暴象掙脫了束縛，自己去與大敵搏鬥，想要摧毀敵人，自己尋求永久的安寧。如來將要展現他的勇猛，為那些眾生展現他的光明，也使正法長久存於世，在大眾中說了這首偈語：『善於尋求出離之道，順從佛法，應當滅除死眾，如同大象衝出華麗的房間。』 現代漢語譯本：'出要'是指脫離生死，也指脫離三界，不再受生。'出要'是指，出家學道，修習無上道，離開家業。'出要'是指，顯露精誠，不求遮掩。所以說，要善於尋求出離之道。'順從佛法'是指，如何順從佛法？堅守正見，不執著于邪門歪道，與修行相應，不缺失道心。'與修行相應'是指什麼？是指證得阿羅漢果位。'不缺失道心'是指什麼？是指去除各種煩惱和不善之法，沒有邪見和顛倒的見解。違背這些法則，就不能與佛法相應，所以說，要順從佛法。'當滅死眾'是指，什麼是'死眾'？是指一百零八種煩惱結縛。要尋求方便法門，使其不再產生。又重複說，什麼是'死眾'？是指生、老、病，也要尋求方便法門，使其不再產生。要豎立弘大的誓願之幢，敲響四等之鼓，召喚受教化的人們脫離生老病死，懸掛解脫的旗幟，發出洪亮的聲音遍滿世界，普遍告知所有會飛的、會爬的、會蠕動的眾生：'我如今已經成就了等正覺之道，生死已經斷盡，清凈的修行已經建立，該做的已經做完，不再受輪迴之苦，如實地知曉這一切。你們也應當像我一樣，斷盡生死之根源，進入無畏的城池，不再有各種煩惱，不再經歷生死輪迴。'所以說，要滅除死眾。'象出華室'是指，過去有一個人捕獲了一頭大象，用鐵鏈鎖住，獻給了波斯匿王。這頭大象非常兇暴，傷害人民無數，甚至還會反過來傷害大象，破壞市場店舖，連根拔起果樹，無法禁止。波斯匿王就派人圍捕，捆綁起來，關在華麗的房間里，用繩索繫住，不給它食物，仍然暴躁難以控制。當時，王宮裡的人都被這頭暴象所擾，都拿著武器準備征伐。大象作戰的方法是，有所攻伐時必定會同聲呼喊。當時，被關起來的大象聽到有外敵入侵的訊息，心懷憤怒，掙斷鎖鏈，自己撞壞了華麗的房間，奔走東西，與敵人搏鬥，眾人看到后都感到恐懼。那時，世尊用天眼觀察，清凈無瑕，看到這頭被束縛的暴象掙脫了束縛，自己去與大敵搏鬥，想要摧毀敵人，自己尋求永久的安寧。如來將要展現他的勇猛，為那些眾生展現他的光明，也使正法長久存於世，在大眾中說了這首偈語：'善於尋求出離之道，順從佛法，應當滅除死眾，如同大象衝出華麗的房間。'
English version: 'Seeking liberation' refers to escaping the cycle of birth and death, also to transcending the three realms and no longer being subject to rebirth. 'Seeking liberation' means leaving home to study the Way, cultivating the supreme path, and abandoning worldly affairs. 'Seeking liberation' means revealing one's sincerity and not seeking to conceal it. Therefore, it is said that one should be skilled in seeking the path of liberation. 'Following the Dharma' refers to how one follows the Dharma. It means upholding right views, not clinging to heretical paths, acting in accordance with practice, and not lacking in the aspiration for the Way. 'Acting in accordance with practice' refers to what? It refers to attaining the state of an Arhat. 'Not lacking in the aspiration for the Way' refers to what? It refers to eliminating all afflictions and unwholesome dharmas, and having no wrong or inverted views. Violating these principles means not being in accordance with the Dharma, therefore it is said that one should follow the Dharma. 'Eliminating the multitude of death' refers to what is called the 'multitude of death'? It refers to the one hundred and eight fetters of affliction. One should seek expedient means to prevent them from arising again. It is repeated, what is the 'multitude of death'? It refers to birth, old age, and sickness, and one should also seek expedient means to prevent them from arising again. One should raise the banner of great vows, beat the drum of the four equal minds, and summon those who are to be taught to escape birth, old age, sickness, and death. One should hang the banner of liberation, proclaim a great sound that fills the world, and universally announce to all flying, crawling, and wriggling beings: 'I have now attained the path of perfect enlightenment, birth and death have been extinguished, pure practice has been established, what needed to be done has been done, and I will no longer be subject to rebirth. Know this as it is. You should also, like me, extinguish the root of birth and death, enter the city of fearlessness, no longer have various afflictions, and no longer experience the cycle of birth and death.' Therefore, it is said that one should eliminate the multitude of death. 'The elephant emerging from the flower chamber' refers to a story where a person captured an elephant, chained it, and presented it to King Pasenadi. This elephant was very fierce, harming countless people, and even harming other elephants, destroying market shops, and uprooting fruit trees, which could not be stopped. King Pasenadi then sent people to surround it, tie it up, and confine it in a magnificent room, bound with ropes and without food, yet it was still violent and difficult to control. At that time, the people of the palace were disturbed by this violent elephant, and they all took up weapons to prepare for battle. The method of elephant warfare is that when attacking, they will always shout in unison. At that time, the confined elephant heard the news of foreign enemies invading the territory, and filled with anger, it broke its chains, smashed the magnificent room, ran east and west, and fought the enemy. When the people saw this, they were all terrified. At that time, the World Honored One, with his pure and flawless heavenly eye, saw this bound violent elephant break free, go to fight the great enemy, wanting to destroy the enemy and seek permanent peace for itself. The Tathagata, wanting to show his courage, reveal his light to those beings, and also to make the true Dharma last long in the world, spoke this verse in the assembly: 'Be skilled in seeking the path of liberation, follow the Dharma, eliminate the multitude of death, like an elephant rushing out of a magnificent room.' English version: 'Seeking liberation' refers to escaping the cycle of birth and death, also to transcending the three realms and no longer being subject to rebirth. 'Seeking liberation' means leaving home to study the Way, cultivating the supreme path, and abandoning worldly affairs. 'Seeking liberation' means revealing one's sincerity and not seeking to conceal it. Therefore, it is said that one should be skilled in seeking the path of liberation. 'Following the Dharma' refers to how one follows the Dharma. It means upholding right views, not clinging to heretical paths, acting in accordance with practice, and not lacking in the aspiration for the Way. 'Acting in accordance with practice' refers to what? It refers to attaining the state of an Arhat. 'Not lacking in the aspiration for the Way' refers to what? It refers to eliminating all afflictions and unwholesome dharmas, and having no wrong or inverted views. Violating these principles means not being in accordance with the Dharma, therefore it is said that one should follow the Dharma. 'Eliminating the multitude of death' refers to what is called the 'multitude of death'? It refers to the one hundred and eight fetters of affliction. One should seek expedient means to prevent them from arising again. It is repeated, what is the 'multitude of death'? It refers to birth, old age, and sickness, and one should also seek expedient means to prevent them from arising again. One should raise the banner of great vows, beat the drum of the four equal minds, and summon those who are to be taught to escape birth, old age, sickness, and death. One should hang the banner of liberation, proclaim a great sound that fills the world, and universally announce to all flying, crawling, and wriggling beings: 'I have now attained the path of perfect enlightenment, birth and death have been extinguished, pure practice has been established, what needed to be done has been done, and I will no longer be subject to rebirth. Know this as it is. You should also, like me, extinguish the root of birth and death, enter the city of fearlessness, no longer have various afflictions, and no longer experience the cycle of birth and death.' Therefore, it is said that one should eliminate the multitude of death. 'The elephant emerging from the flower chamber' refers to a story where a person captured an elephant, chained it, and presented it to King Pasenadi. This elephant was very fierce, harming countless people, and even harming other elephants, destroying market shops, and uprooting fruit trees, which could not be stopped. King Pasenadi then sent people to surround it, tie it up, and confine it in a magnificent room, bound with ropes and without food, yet it was still violent and difficult to control. At that time, the people of the palace were disturbed by this violent elephant, and they all took up weapons to prepare for battle. The method of elephant warfare is that when attacking, they will always shout in unison. At that time, the confined elephant heard the news of foreign enemies invading the territory, and filled with anger, it broke its chains, smashed the magnificent room, ran east and west, and fought the enemy. When the people saw this, they were all terrified. At that time, the World Honored One, with his pure and flawless heavenly eye, saw this bound violent elephant break free, go to fight the great enemy, wanting to destroy the enemy and seek permanent peace for itself. The Tathagata, wanting to show his courage, reveal his light to those beings, and also to make the true Dharma last long in the world, spoke this verse in the assembly: 'Be skilled in seeking the path of liberation, follow the Dharma, eliminate the multitude of death, like an elephant rushing out of a magnificent room.'
。」
爾時世尊告諸比丘：「龍象出現必有所益，雖為畜獸宿識極深，生八難處離於仁義，聞眾多象被鉀著仗，欲攻外寇奉教齊喚，像王聞者頓系馳奔恐不免難。畜獸愚闇猶尚乃爾，況汝等比丘躬從如來，聞句義味義句身味，身不能斷縛著結使遠離生死，自繫牢獄。」復告四部眾：「夫世間系者無有牢固，為危為脆為磨滅法，不能捨家斷慈慕心去俗因緣，自不念道復不教人自行其道。像之被系未經旬日，便自求脫得處無為。汝等眾生染著生死，追憶受身積如十方山嶽，目睹死者淚如十方四海，人之遺發計如十方生草，猶尚不能得免眾難，猶如重罪之人一歲三移，出獄復入獄，不自改愆求出無為，何為貪著放逸不求解脫？常處在家業多諸穢污養妻畜子家之重靽，念求方術舍慈著心。」時諸人民僉然心悟，心開意解求出為道。「我等以斷世俗䩭靽，復當方宜斷生死䩭靽。」用意精勤晝夜不停，各各以次得須陀洹果、斯陀含果、阿那含果、阿羅漢果。是時，如來見諸比丘各獲道跡，嘆說：「善哉！為大族姓子行應真正，所以族姓子剃除鬚髮被三法衣，出家學道修無上梵行，生死已盡梵行已立，所作已辦更不受有，如實知之。受人信施不唐其功，堪能為人福田。不但我今讚歎汝身，諸得道者皆讚歎之，亦能自利復能利人，展轉相利則佛種不斷，正法亦久存於世。若有眾生以其衣被飲食床臥具病瘦醫藥，持惠施者，獲福無量不可稱計
現代漢語譯本： 那時，世尊告訴眾比丘：『龍象的出現必定有其益處，即使是畜生，宿世的認知也極其深厚。它們生於八難之處，遠離仁義，聽到眾多大象被套上鎧甲，拿著武器，準備攻打外敵，奉命一起呼喊，像王聽到后立刻停止奔跑，擔心自己無法逃脫災難。畜生愚昧尚且如此，何況你們這些比丘，親自跟隨如來，聽聞經句的意義和味道，卻不能斷除束縛，執著于煩惱，遠離生死，自己把自己囚禁在牢獄之中。』 又告訴四部大眾：『世間的束縛沒有牢固的，都是危險、脆弱、容易消磨的。不能捨棄家庭，斷除慈愛之心，離開世俗的因緣，自己不修道，也不教導別人修行。大象被束縛不到十天，就會自己尋求脫離，得到無為的境界。你們這些眾生，執著于生死，追憶所受的身體，堆積如十方山嶽，親眼看到死者，流下的眼淚如十方四海，人遺留的頭髮，計算起來如十方生長的草，仍然不能免除眾多的災難，就像重罪之人，一年三次被轉移，出獄又入獄，不改正過錯，尋求無為的境界，為何貪戀放縱，不求解脫？常常處在家中，事業多有污穢，養妻育子，家庭的重擔，想著尋求方術，捨棄慈愛之心。』 當時，眾人全都心有所悟，心開意解，尋求出家修行。『我們已經斷除了世俗的束縛，應當進一步斷除生死的束縛。』他們用心精勤，晝夜不停，各自依次證得須陀洹果、斯陀含果、阿那含果、阿羅漢果。 這時，如來看到眾比丘各自獲得道果，讚歎說：『善哉！作為大族姓的子弟，行為應當真正，所以這些族姓子弟剃除鬚髮，披上三法衣，出家學道，修無上的梵行，生死已經斷盡，梵行已經建立，所作已經完成，不再受後有，如實地知道。接受別人的供養，不辜負他們的功德，堪能成為別人的福田。不僅我今天讚歎你們，所有得道的人都讚歎你們，你們也能自利利人，輾轉相利，佛種就不會斷絕，正法也能長久存於世。如果有人用衣服、飲食、床鋪、臥具、醫藥等來佈施，所獲得的福報無量，不可稱計。』
English version: At that time, the World Honored One told the bhikkhus, 'The appearance of a dragon elephant is surely beneficial. Even though they are animals, their past knowledge is extremely profound. They are born in the eight difficulties, far from benevolence and righteousness. When they hear many elephants being armored and armed, preparing to attack foreign enemies, and being ordered to shout together, the elephant king, upon hearing this, immediately stops running, fearing that he cannot escape the disaster. Even foolish animals are like this, how much more so you bhikkhus, who personally follow the Tathagata, hear the meaning and taste of the sutra verses, yet cannot break free from bondage, cling to afflictions, and distance yourselves from birth and death, imprisoning yourselves in a jail.' He further told the four assemblies, 'The bonds of the world are not firm; they are dangerous, fragile, and subject to destruction. They cannot abandon their families, sever their loving hearts, leave worldly causes, do not cultivate the path themselves, nor teach others to do so. An elephant, when bound for less than ten days, will seek to break free and attain the state of non-action. You sentient beings, clinging to birth and death, recalling the bodies you have received, piled up like mountains in the ten directions, witnessing the dead, shedding tears like the four seas in the ten directions, and the hair left behind by people, calculated like the grass growing in the ten directions, still cannot escape the many disasters, like a heavily convicted person who is transferred three times a year, leaving prison only to return, not correcting their faults, seeking the state of non-action. Why are you greedy for indulgence and not seeking liberation? You are always at home, your affairs are full of defilement, raising wives and children, the heavy burden of family, thinking of seeking magical arts, abandoning loving hearts.' At that time, all the people had an awakening in their hearts, their minds opened and understood, and they sought to leave home and practice the path. 'We have already broken the bonds of the world, and we should further break the bonds of birth and death.' They were diligent in their efforts, day and night, and each in turn attained the fruit of Srotapanna, Sakrdagamin, Anagamin, and Arhat. At this time, the Tathagata, seeing that the bhikkhus had each attained the path, praised them, saying, 'Excellent! As sons of great families, your conduct should be true. Therefore, these sons of great families shave their heads and beards, put on the three robes, leave home to study the path, cultivate the unsurpassed Brahma-conduct, birth and death have been exhausted, Brahma-conduct has been established, what needs to be done has been done, no longer receiving future existence, knowing it as it truly is. Receiving the offerings of others, you do not fail their merit, and you are capable of being a field of merit for others. Not only do I praise you today, but all those who have attained the path praise you. You can also benefit yourselves and benefit others, benefiting each other in turn, so that the Buddha's seed will not be cut off, and the true Dharma will long endure in the world. If there are sentient beings who offer clothing, food, bedding, sleeping mats, and medicine to the sick, the merit they obtain is immeasurable and cannot be calculated.'
。」
若於此正法， 不懷放逸意， 斷生老病死， 越苦度彼岸。
若於此正法者，內所修學皆謂正法。不懷放逸，縱情自用更不涉胎受若干生，雖復受生生於中國，盡其苦原，是故我說苦之原本。是故說曰：
「若於此正法， 不懷放逸意， 斷生老病死， 越苦度彼岸。」
放逸品竟
出曜經卷第八
念品第六
念喜生憂， 念喜生畏， 無所念喜，
昔佛在舍衛國祇樹給孤獨園。時，有外道梵志素少子息，唯有一子卒便命終，晝夜追憶不能飲食，脫衣露形在塳啼哭，恒憶亡兒行來進止處所。是時梵志出舍衛城到祇洹精舍，至世尊所共相問訊在一面坐。是時世尊告梵志曰：「汝今梵志諸根不定心意倒錯，有何事故乃至於是？」梵志白佛：「唯有一子舍我命終，不能逐亡茍存而已，諸根豈能得定意不倒錯耶？少小養育冀望得力，今便舍我無常，心意懊惱不能去懷。自死已來晝夜追憶不離食息，脫衣露形在冢啼哭，恒憶行來進止處所。」世尊告曰：「如是梵志！如汝所言，皆由恩愛生愁憂苦惱。」梵志白佛：「不如瞿曇所說，世人恩愛皆生歡樂。」時彼梵志聞佛所說亦不然可，即從坐起儼頭而去。道經戲村，見有二人對坐博戲，梵志見已便興斯念：「夫人處世高才智慧，博古攬今敷于幽奧，無有出此博戲之人。我今可以瞿曇所說向彼二人宣耶？」時梵志即向二人說瞿曇所說言教，時彼戲人謂梵志曰：「如是如是如汝所言，恩愛合會皆生歡樂
『如果對於這純正的佛法，不懷有放縱懈怠的心意，就能斷絕生老病死，超越痛苦到達彼岸。』 如果對於這純正的佛法，內心所修習的都稱為正法。不懷放縱懈怠，放縱自己的慾望，不再經歷投胎受生的種種輪迴，即使再次受生也生於中國，最終會徹底消除痛苦的根源，所以我說痛苦的根源。因此說： 『如果對於這純正的佛法，不懷有放縱懈怠的心意，就能斷絕生老病死，超越痛苦到達彼岸。』 放逸品結束 《出曜經》卷第八 念品第六 思念喜悅會產生憂愁，思念喜悅會產生恐懼，沒有思念喜悅， 過去佛陀在舍衛國的祇樹給孤獨園。當時，有一位外道婆羅門，他很少有子嗣，只有一個兒子突然去世，他日夜追憶，無法進食，脫掉衣服，赤身裸體地在墳墓邊啼哭，總是回憶亡兒生前的行蹤。這時，婆羅門走出舍衛城，來到祇洹精舍，到世尊那裡，互相問候后在一旁坐下。這時，世尊告訴婆羅門：『你現在婆羅門，諸根不定，心意顛倒錯亂，有什麼緣故以至於此？』婆羅門告訴佛陀：『我只有一個兒子，他舍我而去，我不能茍且偷生，諸根怎麼能安定，心意怎麼能不顛倒錯亂呢？從小養育他，希望他能有所依靠，現在他卻舍我而去，無常迅速，我心中懊惱，無法釋懷。自從他去世以來，我日夜追憶，無法安心進食休息，脫掉衣服，赤身裸體地在墳墓邊啼哭，總是回憶他生前的行蹤。』世尊告訴他：『是這樣的，婆羅門！正如你所說，都是因為恩愛而產生愁憂苦惱。』婆羅門告訴佛陀：『不是像瞿曇所說的那樣，世人的恩愛都會產生歡樂。』當時，那位婆羅門聽了佛陀所說，也不以為然，就從座位上站起來，頭也不回地離開了。他走到一個村莊，看見有兩個人面對面坐著賭博，婆羅門看到后就產生了這樣的想法：『世間的人，有高超的才能和智慧，博覽古今，闡述幽深的道理，沒有能超過這兩個賭博的人。我現在可以把瞿曇所說的話告訴他們嗎？』當時，婆羅門就向那兩個人說了瞿曇所說的教誨，當時那兩個賭博的人對婆羅門說：『是這樣的，是這樣的，正如你所說，恩愛結合都會產生歡樂。』
'If, with regard to this true Dharma, one does not harbor a mind of negligence, one will sever birth, old age, sickness, and death, and cross over suffering to the other shore.' If, with regard to this true Dharma, all that is practiced internally is considered true Dharma. Not harboring negligence, indulging in one's desires, and no longer undergoing rebirth in various forms, even if reborn, one will be born in China, and will ultimately eliminate the root of suffering. Therefore, I speak of the origin of suffering. Thus it is said: 'If, with regard to this true Dharma, one does not harbor a mind of negligence, one will sever birth, old age, sickness, and death, and cross over suffering to the other shore.' End of the Chapter on Negligence The Eighth Scroll of the Chūyào Jīng Chapter Six on Mindfulness Thinking of joy gives rise to sorrow, thinking of joy gives rise to fear, without thinking of joy, In the past, the Buddha was at the Jeta Grove in Śrāvastī. At that time, there was an ascetic Brahmin who had few children. He had only one son who suddenly died. He mourned day and night, unable to eat, taking off his clothes and weeping naked at the tomb, always recalling his deceased son's whereabouts. Then, the Brahmin left Śrāvastī and went to the Jeta Grove, where he met the World Honored One. After exchanging greetings, he sat to one side. The World Honored One said to the Brahmin, 'Now, Brahmin, your senses are unsettled, and your mind is confused. What is the reason for this?' The Brahmin replied to the Buddha, 'I had only one son, and he has left me. I cannot simply live on. How can my senses be settled, and how can my mind not be confused? I raised him from a young age, hoping he would be a support, but now he has left me. Impermanence is swift, and my heart is distressed and cannot let go. Since his death, I have mourned day and night, unable to eat or rest, taking off my clothes and weeping naked at the tomb, always recalling his whereabouts.' The World Honored One said, 'It is so, Brahmin! As you have said, all of this is due to love and attachment, which give rise to sorrow and suffering.' The Brahmin said to the Buddha, 'It is not as Gautama says. Love and attachment in the world all give rise to joy.' At that time, the Brahmin, upon hearing what the Buddha said, did not agree and immediately rose from his seat and left without looking back. He went to a village and saw two people sitting face to face gambling. Upon seeing this, the Brahmin had this thought: 'People in the world have great talent and wisdom, are well-versed in the past and present, and expound profound truths. No one surpasses these two gamblers. Can I now tell them what Gautama said?' Then, the Brahmin told the two people what Gautama had taught. The two gamblers said to the Brahmin, 'It is so, it is so, as you have said, love and attachment all give rise to joy.'
。」梵志心自生念：「我之所念與彼不異。」即從坐起歡喜踴躍涉道而去。如是展轉聞波斯匿王，時波斯匿王語末利夫人曰：「卿頗聞瞿曇沙門所說，恩愛合會皆生愁憂苦惱耶？」夫人白王：「如王所說，恩愛合會皆生愁憂苦惱。」王告夫人：「汝是瞿曇弟子，瞿曇是汝師，豈得不說恩愛合會生愁憂苦惱耶？末利當知！恩愛合會皆生歡樂，喜情內發共相娛樂，何以故說生愁憂苦惱耶？」是時夫人前白言：「愿聽微言，以自陳啟，若見聽者敢有所宣。」王報夫人：「恣汝所說。」夫人白王：「云何大王！頗念婆耆利王女不耶？復念流離大將軍不？復念禹翅剎利夫人不？」王告夫人：「我甚愛念婆耆王女、流離大將軍、禹翅剎利夫人，不去心懷斯須頃。」夫人白王言：「云何大王！斯諸人等設當變易各就後世，當有愁憂苦惱不耶？」王告夫人：「彼等諸人變易遷轉，甚懷憂愁痛切叵言。」夫人白言：「王念愛我不？」王報夫人：「甚愛于卿。」夫人白言：「設我遷轉變易不住者，王復當愁憂不？」王告夫人：「甚懷愁憂，不去食息心意倒錯，或成狂病。」「云何大王！頗念迦尸拘薩羅國界人民不？」王報夫人：「甚愛敬念。所以然者，如我今日五樂自娛，皆由拘薩羅國界人民得此歡樂。」「云何大王！若使拘薩羅國界人民變易遷轉，當生愁憂苦惱不耶？」王告夫人：「若無彼人民則無我身，那得不生愁憂苦惱乎？」「如今大王以自證明，恩愛離苦、怨憎會苦。如來所說，正謂此義耳
現代漢語譯本：梵志心中暗想：『我的想法與他（佛陀）的並無不同。』隨即從座位上起身，歡喜雀躍地走上道路離去。這件事輾轉傳到了波斯匿王那裡。當時，波斯匿王對末利夫人說：『你可曾聽聞瞿曇沙門所說，恩愛結合都會產生憂愁苦惱嗎？』夫人回答國王說：『正如您所說，恩愛結合都會產生憂愁苦惱。』國王告訴夫人：『你是瞿曇的弟子，瞿曇是你的老師，怎麼能不說恩愛結合會產生憂愁苦惱呢？末利，你要知道！恩愛結合都會產生歡樂，喜悅之情由內而發，互相娛樂，為何要說會產生憂愁苦惱呢？』這時，夫人上前稟告說：『希望您能聽我細說，讓我陳述自己的想法，如果允許，我敢於有所表達。』國王回答夫人說：『你儘管說吧。』夫人問國王說：『大王，您還記得婆耆利王女嗎？還記得流離大將軍嗎？還記得禹翅剎利夫人嗎？』國王告訴夫人說：『我非常愛念婆耆王女、流離大將軍、禹翅剎利夫人，片刻也不曾忘記。』夫人問國王說：『大王，如果這些人將來都發生變故，各自去世，您會感到憂愁苦惱嗎？』國王告訴夫人說：『他們如果發生變故離世，我會非常憂愁，痛苦難言。』夫人問：『大王您愛我嗎？』國王回答夫人說：『我非常愛你。』夫人問：『如果我發生變故離世，您會感到憂愁嗎？』國王告訴夫人說：『我會非常憂愁，甚至會茶飯不思，心神錯亂，甚至可能發狂。』『大王，您還記得迦尸拘薩羅國的人民嗎？』國王回答說：『我非常愛念他們。因為我今天能享受五種快樂，都是因為拘薩羅國的人民才能有這些歡樂。』『大王，如果拘薩羅國的人民發生變故離世，您會感到憂愁苦惱嗎？』國王告訴夫人說：『如果沒有他們，就沒有我，我怎麼可能不感到憂愁苦惱呢？』『如今大王您已經親自證明了，恩愛離別是苦，怨恨相遇也是苦。如來所說的，正是這個道理啊！』 現代漢語譯本：梵志心中暗想：『我的想法與他（佛陀）的並無不同。』隨即從座位上起身，歡喜雀躍地走上道路離去。這件事輾轉傳到了波斯匿王那裡。當時，波斯匿王對末利夫人說：『你可曾聽聞瞿曇沙門所說，恩愛結合都會產生憂愁苦惱嗎？』夫人回答國王說：『正如您所說，恩愛結合都會產生憂愁苦惱。』國王告訴夫人：『你是瞿曇的弟子，瞿曇是你的老師，怎麼能不說恩愛結合會產生憂愁苦惱呢？末利，你要知道！恩愛結合都會產生歡樂，喜悅之情由內而發，互相娛樂，為何要說會產生憂愁苦惱呢？』這時，夫人上前稟告說：『希望您能聽我細說，讓我陳述自己的想法，如果允許，我敢於有所表達。』國王回答夫人說：『你儘管說吧。』夫人問國王說：『大王，您還記得婆耆利王女嗎？還記得流離大將軍嗎？還記得禹翅剎利夫人嗎？』國王告訴夫人說：『我非常愛念婆耆王女、流離大將軍、禹翅剎利夫人，片刻也不曾忘記。』夫人問國王說：『大王，如果這些人將來都發生變故，各自去世，您會感到憂愁苦惱嗎？』國王告訴夫人說：『他們如果發生變故離世，我會非常憂愁，痛苦難言。』夫人問：『大王您愛我嗎？』國王回答夫人說：『我非常愛你。』夫人問：『如果我發生變故離世，您會感到憂愁嗎？』國王告訴夫人說：『我會非常憂愁，甚至會茶飯不思，心神錯亂，甚至可能發狂。』『大王，您還記得迦尸拘薩羅國的人民嗎？』國王回答說：『我非常愛念他們。因為我今天能享受五種快樂，都是因為拘薩羅國的人民才能有這些歡樂。』『大王，如果拘薩羅國的人民發生變故離世，您會感到憂愁苦惱嗎？』國王告訴夫人說：『如果沒有他們，就沒有我，我怎麼可能不感到憂愁苦惱呢？』『如今大王您已經親自證明了，恩愛離別是苦，怨恨相遇也是苦。如來所說的，正是這個道理啊！』
English version: The Brahmin thought to himself, 'My thoughts are no different from his.' Immediately, he rose from his seat, joyfully and excitedly walked away. This matter was passed on to King Pasenadi. At that time, King Pasenadi said to Queen Mallika, 'Have you heard what the Shramana Gautama said, that the union of love and affection brings about sorrow and suffering?' The queen replied to the king, 'As you said, the union of love and affection brings about sorrow and suffering.' The king told the queen, 'You are a disciple of Gautama, and Gautama is your teacher, how can you not say that the union of love and affection brings about sorrow and suffering? Mallika, you should know! The union of love and affection brings about joy, and the feeling of happiness arises from within, and they entertain each other. Why do you say it brings about sorrow and suffering?' At this time, the queen stepped forward and said, 'I hope you will listen to my humble words, and allow me to express my thoughts. If you permit, I dare to say something.' The king replied to the queen, 'You may speak freely.' The queen asked the king, 'Your Majesty, do you still remember the daughter of King Vajjiri? Do you still remember General Virudhaka? Do you still remember Lady Uccasada?' The king told the queen, 'I love and cherish the daughter of King Vajjiri, General Virudhaka, and Lady Uccasada very much, and I never forget them for a moment.' The queen asked the king, 'Your Majesty, if these people were to change and pass away in the future, would you feel sorrow and suffering?' The king told the queen, 'If they were to change and pass away, I would feel very sorrowful and the pain would be unbearable.' The queen asked, 'Your Majesty, do you love me?' The king replied to the queen, 'I love you very much.' The queen asked, 'If I were to change and pass away, would you feel sorrow?' The king told the queen, 'I would feel very sorrowful, even to the point of losing my appetite, my mind would be confused, and I might even go mad.' 'Your Majesty, do you still remember the people of the Kasi-Kosala kingdom?' The king replied, 'I love and cherish them very much. The reason is that I can enjoy the five pleasures today because the people of the Kosala kingdom have made these pleasures possible.' 'Your Majesty, if the people of the Kosala kingdom were to change and pass away, would you feel sorrow and suffering?' The king told the queen, 'If there were no people, there would be no me, how could I not feel sorrow and suffering?' 'Now, Your Majesty, you have personally proven that separation from loved ones is suffering, and meeting with those you hate is also suffering. What the Tathagata said is exactly this meaning!'
。」時波斯匿王心開意悟，即敕夫人：「自今已后，我為瞿曇弟子，瞿曇為我師。」「我今末利，遙歸命瞿曇沙門歸命法歸命比丘僧，盡我形壽不復殺生。」是故說曰，念喜生憂，念喜生畏；無所念喜，何憂何畏？念喜生畏者，人得疾患，瞻養病者恒生憂畏恐病不差，或欲至他方、或為王使、或入海采寶，家人畏懼恐行不全濟，家人諫諭：「家有餘財足畢命生活，何為遠涉艱難采致貴貨？設汝去者兩頭俱衰，或行安住衰、或行衰住安。」是故說曰，念喜生畏也。無所念喜，何憂何畏者，云何？設無所念喜，能除欲愛。何以故？以其欲界憂根堅固掘根甚難，是故說曰，無所念喜何憂何畏。有憂則有畏，無憂何有畏耶？憂盡則畏盡，五滅十八滅，此之謂也。念喜生憂、念喜生畏，念喜已離，遂舍狂惑。昔佛在舍衛國祇樹給孤獨園。時有梵志大種稻田，唯有一子在田守衛，時天大雹雨，傷殺稻子並殺其兒。時彼梵志心懷苦惱馳走城市，裸形露跣不避豪賤，展轉以次到祇桓精舍。然彼梵志應得受化，如來玄鑒知應得度，即化祇洹門外盡為稻田，復作化人如梵志子。梵志見已意即開悟，稻田我子今故存在，橫自勞苦在外馳走。心意還定不復狂惑，往至世尊所，頭面禮足在一面坐。是時如來見彼坐定，諸佛世尊常所說法，苦習盡道四諦真如，盡為彼梵志一一說之，逆順三昧空無想愿一一分別，使彼梵志曤然大悟，諸塵垢盡得法眼凈
現代漢語譯本：這時，波斯匿王心開意解，立刻敕令夫人說：『從今以後，我做瞿曇的弟子，瞿曇是我的老師。』『我，末利，遙遠地歸命瞿曇沙門，歸命佛法，歸命比丘僧，盡我一生不再殺生。』所以說，執著于喜悅會產生憂愁，執著于喜悅會產生恐懼；沒有執著于喜悅，哪裡會有憂愁和恐懼呢？執著于喜悅產生恐懼，是指人得了疾病，照顧病人的人常常會產生憂慮和恐懼，擔心病情不會好轉；或者想要去其他地方，或者爲了國王的差事，或者入海采寶，家人會恐懼擔心出行不能平安歸來，家人勸諫說：『家裡有剩餘的財產足夠維持生活，為什麼還要遠涉艱難去採買貴重的貨物呢？如果你們去了，兩方面都會衰敗，或者出行安穩而居家衰敗，或者出行衰敗而居家安穩。』所以說，執著于喜悅會產生恐懼。沒有執著于喜悅，哪裡會有憂愁和恐懼呢？這是怎麼回事呢？如果能沒有執著于喜悅，就能去除慾望的愛。為什麼呢？因為慾望界的憂愁根基堅固，難以徹底剷除，所以說，沒有執著于喜悅，哪裡會有憂愁和恐懼。有憂愁就會有恐懼，沒有憂愁哪裡會有恐懼呢？憂愁消盡，恐懼也就消盡，五種煩惱滅盡，十八種煩惱滅盡，說的就是這個道理。執著于喜悅會產生憂愁，執著于喜悅會產生恐懼，執著于喜悅已經遠離，於是就捨棄了狂亂迷惑。過去佛在舍衛國祇樹給孤獨園。當時有個婆羅門種了大片稻田，只有一個兒子在田里看守，當時天降大冰雹，打壞了稻子，也殺死了他的兒子。當時那個婆羅門心中苦惱，奔走在城市裡，赤身裸體，不避開富貴貧賤，輾轉來到祇桓精舍。然而那個婆羅門應該得到教化，如來明察知道他應該得度，就變化祇洹門外全部為稻田，又變化出一個像婆羅門兒子的人。婆羅門看見后，心意立刻開悟，稻田和我的兒子現在都存在，我白白地在外面奔走勞苦。心意安定下來，不再狂亂迷惑，前往世尊那裡，頭面禮足，在一旁坐下。這時如來見他坐定，就為他一一講述諸佛世尊常說的法，苦、集、滅、道四諦真理，逆順三昧，空、無想、愿一一分別，使那個婆羅門豁然大悟，各種塵垢都消盡，得到了法眼清凈。 現代漢語譯本：這時，波斯匿王心開意解，立刻敕令夫人說：『從今以後，我做瞿曇的弟子，瞿曇是我的老師。』『我，末利，遙遠地歸命瞿曇沙門，歸命佛法，歸命比丘僧，盡我一生不再殺生。』所以說，執著于喜悅會產生憂愁，執著于喜悅會產生恐懼；沒有執著于喜悅，哪裡會有憂愁和恐懼呢？執著于喜悅產生恐懼，是指人得了疾病，照顧病人的人常常會產生憂慮和恐懼，擔心病情不會好轉；或者想要去其他地方，或者爲了國王的差事，或者入海采寶，家人會恐懼擔心出行不能平安歸來，家人勸諫說：『家裡有剩餘的財產足夠維持生活，為什麼還要遠涉艱難去採買貴重的貨物呢？如果你們去了，兩方面都會衰敗，或者出行安穩而居家衰敗，或者出行衰敗而居家安穩。』所以說，執著于喜悅會產生恐懼。沒有執著于喜悅，哪裡會有憂愁和恐懼呢？這是怎麼回事呢？如果能沒有執著于喜悅，就能去除慾望的愛。為什麼呢？因為慾望界的憂愁根基堅固，難以徹底剷除，所以說，沒有執著于喜悅，哪裡會有憂愁和恐懼。有憂愁就會有恐懼，沒有憂愁哪裡會有恐懼呢？憂愁消盡，恐懼也就消盡，五種煩惱滅盡，十八種煩惱滅盡，說的就是這個道理。執著于喜悅會產生憂愁，執著于喜悅會產生恐懼，執著于喜悅已經遠離，於是就捨棄了狂亂迷惑。過去佛在舍衛國祇樹給孤獨園。當時有個婆羅門種了大片稻田，只有一個兒子在田里看守，當時天降大冰雹，打壞了稻子，也殺死了他的兒子。當時那個婆羅門心中苦惱，奔走在城市裡，赤身裸體，不避開富貴貧賤，輾轉來到祇桓精舍。然而那個婆羅門應該得到教化，如來明察知道他應該得度，就變化祇洹門外全部為稻田，又變化出一個像婆羅門兒子的人。婆羅門看見后，心意立刻開悟，稻田和我的兒子現在都存在，我白白地在外面奔走勞苦。心意安定下來，不再狂亂迷惑，前往世尊那裡，頭面禮足，在一旁坐下。這時如來見他坐定，就為他一一講述諸佛世尊常說的法，苦、集、滅、道四諦真理，逆順三昧，空、無想、愿一一分別，使那個婆羅門豁然大悟，各種塵垢都消盡，得到了法眼清凈。
English version: At that time, King Pasenadi's heart opened and he understood, and he immediately commanded his wife, 'From now on, I will be a disciple of Gautama, and Gautama will be my teacher.' 'I, Mallika, from afar, take refuge in the Shramana Gautama, take refuge in the Dharma, take refuge in the Bhikshu Sangha, and for the rest of my life, I will not kill.' Therefore, it is said that attachment to joy gives rise to sorrow, and attachment to joy gives rise to fear; without attachment to joy, where would sorrow and fear come from? Attachment to joy gives rise to fear, which refers to when a person falls ill, those who care for the sick often feel worry and fear, fearing that the illness will not improve; or when one wants to go to another place, or for the king's errands, or to go to the sea to collect treasures, the family will fear and worry that the journey will not be safe, and the family will advise, 'The family has enough wealth to sustain life, why go through hardships to buy precious goods? If you go, both sides will decline, either the journey will be safe and the home will decline, or the journey will decline and the home will be safe.' Therefore, it is said that attachment to joy gives rise to fear. Without attachment to joy, where would sorrow and fear come from? How is this so? If one can be without attachment to joy, one can remove the love of desire. Why? Because the roots of sorrow in the realm of desire are firm and difficult to eradicate, therefore it is said that without attachment to joy, where would sorrow and fear come from. If there is sorrow, there will be fear, if there is no sorrow, where would there be fear? When sorrow is exhausted, fear is also exhausted, the five afflictions are extinguished, the eighteen afflictions are extinguished, this is what it means. Attachment to joy gives rise to sorrow, attachment to joy gives rise to fear, when attachment to joy is abandoned, then one abandons madness and delusion. In the past, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, there was a Brahmin who had planted a large field of rice, and he had only one son guarding the field. At that time, there was a great hailstorm, which damaged the rice and killed his son. At that time, the Brahmin was distressed and ran through the city, naked and barefoot, not avoiding the rich and the poor, and eventually came to the Jeta Grove Monastery. However, that Brahmin should receive teaching, and the Tathagata, with his clear vision, knew that he should be saved, so he transformed the area outside the gate of Jeta Grove into a rice field, and also transformed a person who looked like the Brahmin's son. When the Brahmin saw this, his mind immediately opened up, the rice field and my son are still here, I have been running around outside in vain. His mind calmed down, and he was no longer mad and deluded, and he went to the World Honored One, bowed his head to his feet, and sat on one side. At this time, the Tathagata saw that he was seated, and then spoke to him one by one about the Dharma that all the World Honored Buddhas always spoke, the Four Noble Truths of suffering, origination, cessation, and path, the three samadhis of forward and reverse, emptiness, non-thought, and wish, one by one, making that Brahmin suddenly awaken, all the dust and defilements were exhausted, and he obtained the pure Dharma eye. English version: At that time, King Pasenadi's heart opened and he understood, and he immediately commanded his wife, 'From now on, I will be a disciple of Gautama, and Gautama will be my teacher.' 'I, Mallika, from afar, take refuge in the Shramana Gautama, take refuge in the Dharma, take refuge in the Bhikshu Sangha, and for the rest of my life, I will not kill.' Therefore, it is said that attachment to joy gives rise to sorrow, and attachment to joy gives rise to fear; without attachment to joy, where would sorrow and fear come from? Attachment to joy gives rise to fear, which refers to when a person falls ill, those who care for the sick often feel worry and fear, fearing that the illness will not improve; or when one wants to go to another place, or for the king's errands, or to go to the sea to collect treasures, the family will fear and worry that the journey will not be safe, and the family will advise, 'The family has enough wealth to sustain life, why go through hardships to buy precious goods? If you go, both sides will decline, either the journey will be safe and the home will decline, or the journey will decline and the home will be safe.' Therefore, it is said that attachment to joy gives rise to fear. Without attachment to joy, where would sorrow and fear come from? How is this so? If one can be without attachment to joy, one can remove the love of desire. Why? Because the roots of sorrow in the realm of desire are firm and difficult to eradicate, therefore it is said that without attachment to joy, where would sorrow and fear come from. If there is sorrow, there will be fear, if there is no sorrow, where would there be fear? When sorrow is exhausted, fear is also exhausted, the five afflictions are extinguished, the eighteen afflictions are extinguished, this is what it means. Attachment to joy gives rise to sorrow, attachment to joy gives rise to fear, when attachment to joy is abandoned, then one abandons madness and delusion. In the past, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, there was a Brahmin who had planted a large field of rice, and he had only one son guarding the field. At that time, there was a great hailstorm, which damaged the rice and killed his son. At that time, the Brahmin was distressed and ran through the city, naked and barefoot, not avoiding the rich and the poor, and eventually came to the Jeta Grove Monastery. However, that Brahmin should receive teaching, and the Tathagata, with his clear vision, knew that he should be saved, so he transformed the area outside the gate of Jeta Grove into a rice field, and also transformed a person who looked like the Brahmin's son. When the Brahmin saw this, his mind immediately opened up, the rice field and my son are still here, I have been running around outside in vain. His mind calmed down, and he was no longer mad and deluded, and he went to the World Honored One, bowed his head to his feet, and sat on one side. At this time, the Tathagata saw that he was seated, and then spoke to him one by one about the Dharma that all the World Honored Buddhas always spoke, the Four Noble Truths of suffering, origination, cessation, and path, the three samadhis of forward and reverse, emptiness, non-thought, and wish, one by one, making that Brahmin suddenly awaken, all the dust and defilements were exhausted, and he obtained the pure Dharma eye.
。彼已得法成法，無虛妄法、無狐疑法，自處如來眾無所畏法，即從座起禮如來足：「自今已始受三自歸，歸命佛歸命法歸命比丘僧，盡形壽不復殺生。」是故說曰，念喜已離便舍狂惑。心意還正皆由佛力，不遇佛者則不成辦。
夫人懷愁憂， 世苦無數端， 斯由念恩愛， 無念則無畏。
夫人懷愁憂者，眾生之類晝夜愁憂相對號哭，或時失性遂致狂惑，皆由恩愛戀慕所致，是故說曰，夫人懷愁憂也。世苦無數端者，衣不蓋形食不充口，顏色萎黃身體垢坌，五親分離廢諸伎術，皆由恩愛致此災患。人在世間遇諸苦惱，亦由恩愛不能捨離，是故說曰，世苦無數端也。斯由念恩愛者，生死久長苦本難尋，愚者處中不自覺知，人相戀慕非徒一類，或念父母兄弟宗親知識，死者生者于中興念，追號啼哭，是故說曰，斯由念恩愛也。無念則無畏者，人去想念無所戀慕則無愁憂苦惱。有家憂家有財憂財，有車乘鞍馬則憂車乘鞍馬，無車乘鞍馬則無所戀。無想念者，何者是？所謂欲愛盡人永斷無餘。何者斷欲愛人？所謂逕取阿那含不由二道，是謂斷欲愛人，無有想念永處究竟不還欲界，凡夫愛未盡，雖獲五通不離三有，若失神足恚怒隆盛，彈指之頃還墮惡趣，方當經歷劫數乃還復身。是故說曰，無念則無畏也。
是故不生念， 念者是惡累， 彼則無諸縛， 無念無不念。
是故不生念者，人生世間，由念生恩愛、由念變易，諸有愁憂苦惱皆緣念而生，是故說曰，不生念也
現代漢語譯本：他已經領悟了佛法，成就了佛法，沒有虛妄的法，沒有疑惑的法，自己處於如來眾中，沒有任何畏懼。他隨即從座位上起身，禮拜如來的雙足，說道：『從今以後，我開始接受三皈依，皈依佛，皈依法，皈依比丘僧，盡此一生不再殺生。』所以說，當喜悅的念頭離去，就能捨棄狂亂迷惑。心意恢復正道，都是佛的力量，不遇到佛就不能成就。\n\n人懷有憂愁，世間的苦難數不勝數，這都是因為執著于恩愛，沒有執著就沒有畏懼。\n\n人懷有憂愁，指的是眾生日夜愁苦，相對哭泣，有時失去本性，以致狂亂迷惑，都是因為恩愛戀慕所致。所以說，『人懷有憂愁』。世間的苦難數不勝數，指的是衣不蔽體，食不果腹，臉色枯黃，身體污穢，親人離散，技藝荒廢，都是因為恩愛導致這些災禍。人在世間遭遇各種苦惱，也是因為恩愛不能捨棄。所以說，『世間的苦難數不勝數』。這都是因為執著于恩愛，生死漫長，苦的根源難以尋覓，愚昧的人身處其中卻不自覺知。人與人之間相互戀慕，並非只有一種，或者思念父母兄弟親戚朋友，死去的人和活著的人都因此產生思念，追憶號哭。所以說，『這都是因為執著于恩愛』。沒有執著就沒有畏懼，指的是人如果去除思念，沒有戀慕，就沒有憂愁苦惱。有家的人憂慮家，有錢的人憂慮錢財，有車馬的人憂慮車馬，沒有車馬的人就沒有這些憂慮。沒有思念的人，指的是什麼呢？就是說慾望愛念斷盡的人，永遠斷絕沒有剩餘。什麼人能斷絕慾望愛念呢？就是說直接證得阿那含果，不經過其他途徑的人，這就是斷絕慾望愛念的人，沒有思念，永遠處於究竟的境界，不再返回欲界。凡夫的愛念沒有斷盡，即使獲得五神通，也無法脫離三界，如果失去神通，嗔怒就會高漲，彈指之間就會墮入惡道，需要經歷漫長的劫數才能恢復人身。所以說，『沒有執著就沒有畏懼』。\n\n所以不生起念頭，念頭是罪惡的束縛，沒有念頭就沒有束縛，沒有念頭也沒有不念頭。\n\n所以不生起念頭，指的是人生在世間，因爲念頭產生恩愛，因爲念頭發生變化，各種憂愁苦惱都是因爲念頭而產生。所以說，『不生起念頭』。
English version: He had already attained the Dharma, accomplished the Dharma, possessed no false Dharma, no doubtful Dharma, and dwelt among the Tathagata's assembly without any fear. He then rose from his seat, bowed at the Tathagata's feet, and said, 'From this day forward, I begin to receive the Three Refuges, taking refuge in the Buddha, taking refuge in the Dharma, taking refuge in the Sangha of Bhikkhus, and for the rest of my life, I will not kill.' Therefore, it is said that when the thought of joy departs, one can abandon madness and delusion. The mind returning to the right path is all due to the Buddha's power; without encountering the Buddha, it cannot be accomplished.\n\nPeople harbor sorrow and worry, the world's sufferings are countless, all of this is due to attachment to love and affection; without attachment, there is no fear.\n\n'People harbor sorrow and worry' refers to sentient beings who grieve and cry day and night, sometimes losing their nature and becoming mad and deluded, all due to the longing and attachment of love. Therefore, it is said, 'People harbor sorrow and worry.' 'The world's sufferings are countless' refers to not having enough clothes to cover the body, not having enough food to eat, a withered and yellow complexion, a dirty and defiled body, the separation of family, and the abandonment of skills, all of which are caused by the disasters of love and affection. People in the world encounter various sufferings, also because they cannot let go of love and affection. Therefore, it is said, 'The world's sufferings are countless.' 'This is due to attachment to love and affection' refers to the long cycle of birth and death, the root of suffering is difficult to find, and the foolish do not realize it while in it. People's mutual attachment is not just of one kind; they may think of parents, siblings, relatives, and friends. The dead and the living give rise to thoughts, remembering and crying. Therefore, it is said, 'This is due to attachment to love and affection.' 'Without attachment, there is no fear' refers to when people remove thoughts and have no attachments, then there is no sorrow or suffering. Those with a family worry about their family, those with wealth worry about their wealth, those with carriages and horses worry about their carriages and horses, and those without carriages and horses have no such worries. What is meant by 'without thoughts'? It means that the person whose desire and love are completely extinguished, forever cut off without remainder. Who is the person who can cut off desire and love? It refers to the person who directly attains the Anagami fruit without going through other paths. This is the person who cuts off desire and love, has no thoughts, and dwells forever in the ultimate state, never returning to the desire realm. Ordinary people whose love and attachment are not exhausted, even if they obtain the five supernatural powers, cannot escape the three realms. If they lose their supernatural powers, their anger will rise, and in an instant, they will fall into evil realms, needing to go through countless eons to regain a human body. Therefore, it is said, 'Without attachment, there is no fear.'\n\nTherefore, do not give rise to thoughts; thoughts are the fetters of evil. Without thoughts, there are no bonds, neither thoughts nor non-thoughts.\n\n'Therefore, do not give rise to thoughts' refers to people in the world who, because of thoughts, give rise to love and affection, and because of thoughts, change. All sorrows and sufferings arise from thoughts. Therefore, it is said, 'Do not give rise to thoughts.'
。念者是惡累，云何？猶世有狂夫身抱困病，以其病故，或殺五生或殺百生以救病者謂蒙瘳降，不知病者受罪無數。或有病人殺生祠祀亦望救命，正使病人藏置百重鐵籠里者，於一重間盡安衛守共相括證，不聽司命來錄死者。此事不然。皆由恩愛致此災變。或復有人知親別久，遠來歸家念彼人故，殺害蟲獸不可稱計共相慶賀，以積殃禍之根。是故說曰，念者是惡累也。彼則無諸縛者，所謂縛者，羈靽人神不至無為，如契經所說，夫人染著愛心未盡者，有緣有因所趣生處，或彼終生此，有因有緣系所系、縛所縛、結所結。猶如智人及智弟子，若能作華鬘，先作長繩為本，因上織華鬘，以花為緣得成華鬘。愛心未盡者亦復如是，有緣有因所趣生處彼終生此，有緣有因得果證之人，不復經此諸縛之難。是故說曰，彼則無諸縛。無念無不念也，以離惱熱念，而無恩愛、無為樂，遊戲第一義，是故說曰，無念無不念。
念為求方便， 非義未設權， 權慧致大義， 自致第一尊。
念為求方便者，欲得修習無上智慧，分別深義無有欺詐，已成此慧終已無亂，是故說曰，念為求方便也。非義未設權者，云何？非義與此深義亦不相應，令人墮惡不興善根，為諸智人所見嗤笑。若能改已往失者，令作將來福也，便為天人所嘆譽，權得消咎釁于當時，殖善本于來世，是故說曰，非義未設權也
現代漢語譯本：執著于念頭是罪惡的累贅，為什麼這麼說呢？就像世上有個瘋子，身患重病，因為生病，或許會殺害五條生命，或許會殺害一百條生命來求得病癒，認為這樣就能減輕痛苦，卻不知道病人因此遭受無數罪過。或者有病人殺生祭祀，也希望以此來救命，即使把病人藏在百重鐵籠里，每一重都安排衛兵嚴密看守，互相驗證，不讓司命來記錄死者。這樣做是不對的。這些都是因為恩愛而導致的災禍變故。或者又有人，知道親人分別很久，從遠方歸來，因為思念那個人，就殺害無數的蟲獸來互相慶賀，從而積累禍患的根源。所以說，執著于念頭是罪惡的累贅。那些沒有束縛的人，所說的束縛，是羈絆人神，使人不能達到無為的境界，就像契經所說，如果一個人執著于愛心沒有斷盡，就會有緣有因地前往投生之處，或者他死在這裡，又因為有因有緣而受到束縛，被捆綁，被纏繞。就像有智慧的人和有智慧的弟子，如果能製作花鬘，先要用長繩作為根本，然後在上面編織花鬘，以花為緣才能做成花鬘。愛心沒有斷盡的人也是這樣，有緣有因地前往投生之處，他死在這裡，又因為有因有緣而得到果報的人，不會再經歷這些束縛的苦難。所以說，他們沒有束縛。沒有念頭也沒有不念頭，因為遠離了煩惱熱惱的念頭，而沒有恩愛，沒有無為的快樂，遊戲于第一義諦，所以說，沒有念頭也沒有不念頭。 念頭是爲了尋求方便，不符合正義就不能設立權宜之計，權宜之計的智慧能帶來大利益，最終達到至高無上的境界。 念頭是爲了尋求方便，想要修習無上智慧，分辨深刻的道理而沒有欺騙，已經成就這種智慧最終不會再有迷惑，所以說，念頭是爲了尋求方便。不符合正義就不能設立權宜之計，為什麼這麼說呢？不符合正義與這種深刻的道理也不相應，會使人墮落惡道，不能生起善根，被有智慧的人所嘲笑。如果能改正過去的過失，使之成為將來的福報，就會被天人所讚歎，權宜之計可以在當時消除罪過，在來世種下善根，所以說，不符合正義就不能設立權宜之計。
English version: Attachment to thoughts is a burden of evil. Why is this so? It's like a madman in the world who, suffering from a severe illness, might kill five or a hundred living beings to seek a cure, thinking it will alleviate their suffering, not knowing that the patient incurs countless sins as a result. Or a patient might kill living beings for sacrifices, also hoping to save their life. Even if the patient were hidden in a hundred layers of iron cages, with guards closely watching each layer, verifying each other, and not allowing the god of death to record the deceased, this would be wrong. All these are disasters and changes caused by love and attachment. Or someone might know that a relative has been separated for a long time, and upon their return from afar, out of longing for that person, they might kill countless insects and animals to celebrate, thus accumulating the roots of misfortune. Therefore, it is said that attachment to thoughts is a burden of evil. Those who are without bonds, the so-called bonds, are what bind human spirits, preventing them from reaching the state of non-action. As the sutras say, if a person's attachment to love is not exhausted, they will have causes and conditions to go to the place of rebirth. Or they die here, and because of causes and conditions, they are bound, tied, and entangled. Just like a wise person and a wise disciple, if they can make a garland, they must first use a long rope as the base, and then weave the garland on it, using flowers as the condition to make the garland. Those whose attachment to love is not exhausted are also like this. They have causes and conditions to go to the place of rebirth. They die here, and those who have causes and conditions to receive the fruit of their actions will not experience the suffering of these bonds again. Therefore, it is said that they are without bonds. There is neither thought nor non-thought, because they are free from the thoughts of affliction and heat, and there is no love, no joy of non-action, and they play in the first principle. Therefore, it is said that there is neither thought nor non-thought. Thoughts are for seeking expedient means; if it does not conform to righteousness, then expedient measures should not be established. The wisdom of expedient measures can bring great benefits, ultimately reaching the supreme state. Thoughts are for seeking expedient means, wanting to cultivate supreme wisdom, distinguishing profound principles without deception. Having achieved this wisdom, one will ultimately not be confused. Therefore, it is said that thoughts are for seeking expedient means. If it does not conform to righteousness, then expedient measures should not be established. Why is this so? If it does not conform to righteousness, it is not in accordance with this profound principle, and it will cause people to fall into evil paths, unable to generate good roots, and be ridiculed by wise people. If one can correct past mistakes and make them into future blessings, they will be praised by gods and humans. Expedient measures can eliminate sins at that time and plant good roots in the future. Therefore, it is said that if it does not conform to righteousness, then expedient measures should not be established.
。權慧致大義者，云何？與善知識從事，教人正見不順邪業，亦復不習外道異術，承受其義，所謂義者，無漏慧義禪義觀義，是故說曰，權慧致大義也。自致第一尊者，諸佛世尊奉持禁戒，不放逸人執心牢固不入邪聚，恒以禁戒訓誨眾生常求三業，是故說曰，自致第一尊也。
莫與愛念會， 亦莫不念俱， 愛念不見苦， 不念愛憂戚， 于中生愁戚， 消滅人根原。
莫與愛念會者，昔有二人共相愛敬不能相離，行則俱進食則同甘。中共離別各在異處，后復追憶思共相見，屢遣信喚欲得同處。「卿若不來益吾愁矣。」此人怨家與彼人親親，彼其來喚寧可共赴其命耶？遂便從命相與共往，別久相見內懷歡喜，見彼怨家情憤不悅，在其隱處親親義言：「奚復與我怨家游止同行，我不喜見。」得此言說，愛著偏多便共俱還，其後思想復遣信喚，如是再三，復語親親：「何故與彼人游處耶？」其人報曰：「愛至待厚退忘來言。」即復報曰：「思見所歡復見惡緣，我今何為乃爾戀著親親，兩不相適耶？」即便捐家妻息出家學道。復有一人唯有一子，為羅剎鬼所持，晝夜憂念不能捨離。時羅剎鬼全舉小兒詣鬼住處經十餘日，彼人不見其子，晝夜憂念死而復穌。羅剎鬼復將兒還，父見兒喜不能自勝，終日抱弄視無厭足，若見羅剎復懷愁憂衣毛為豎。復經十日，羅剎鬼復將小兒還詣鬼國，父后追憶不離食息，如是數反遂成憂疾。其父思惟：「人生憂惱其苦萬端，我今宜可舍家為道
現代漢語譯本：如何理解『權慧成就大義』？ 意思是說，與良師益友相處，教導人們正確的見解，不順從邪惡的行為，也不學習外道的奇異法術，接受其中的真義。這裡所說的『義』，指的是無漏的智慧之義、禪定之義、觀照之義。因此說，『權慧成就大義』。 現代漢語譯本：如何理解『自我成就第一尊』？ 意思是說，諸佛世尊奉行戒律，不放縱自己，內心堅定不陷入邪惡的群體，始終以戒律教誨眾生，常常追求身、口、意三業的清凈。因此說，『自我成就第一尊』。 現代漢語譯本：不要與愛念相會，也不要與不念相伴。愛念不能看到苦，不念則會因愛而憂愁。在愛與不愛之間產生憂愁，這會消滅人的根本。 現代漢語譯本：『不要與愛念相會』的意思是，從前有兩個人互相愛慕敬重，不能分離，行動一起，吃飯同甘。後來兩人分開，各在異地，之後又追憶思念，想要相見，多次派人送信，想要在一起。其中一人說：『你若不來，我更加憂愁。』這個人怨恨的人與他親近的人關係很好，他親近的人來叫他，難道可以一起去送命嗎？於是就聽從命令一起去了。分別很久之後相見，內心充滿歡喜，但看到那個怨恨的人，心中不悅，在隱蔽的地方對親近的人說：『為什麼與我的仇人一起遊玩同行，我不喜歡看到。』聽到這話，愛戀更加強烈，就一起回去了。之後又思念，又派人送信，像這樣再三。又對親近的人說：『為什麼與那個人一起遊玩？』那人回答說：『愛到深處，就忘記了之前的話。』又回覆說：『思念所愛的人，又看到不好的緣分，我現在該怎麼辦，竟然如此留戀親近的人，兩邊都不合適啊？』於是就拋棄家庭妻兒，出家學道。還有一個人只有一個兒子，被羅剎鬼抓走了，日夜憂愁，不能放下。當時羅剎鬼把小孩帶到鬼住的地方，過了十多天，這個人不見兒子，日夜憂愁，死了又活過來。羅剎鬼又把小孩送回來，父親見到兒子，高興得不能自已，整天抱著玩耍，看不夠。如果看到羅剎鬼，又會感到憂愁，汗毛都豎起來。又過了十天，羅剎鬼又把小孩帶回鬼國，父親之後追憶，茶飯不思，像這樣多次，就成了憂愁的疾病。他的父親思考：『人生憂愁煩惱，痛苦萬端，我現在應該捨棄家庭，去修道。』
English version: How to understand 'skillful wisdom achieves great meaning'? It means, associating with good teachers and friends, teaching people correct views, not following evil deeds, and not learning the strange arts of external paths, accepting the true meaning within. The 'meaning' here refers to the meaning of non-outflow wisdom, the meaning of meditation, and the meaning of contemplation. Therefore, it is said, 'skillful wisdom achieves great meaning'. English version: How to understand 'self-achieving the first venerable'? It means, all Buddhas and World Honored Ones uphold the precepts, do not indulge themselves, their hearts are firm and do not fall into evil groups, they always use the precepts to teach sentient beings, and constantly seek purity in body, speech, and mind. Therefore, it is said, 'self-achieving the first venerable'. English version: Do not associate with loving thoughts, nor should you be with non-loving thoughts. Loving thoughts cannot see suffering, and non-loving thoughts will cause sorrow due to love. Sorrow arises between love and non-love, and this will destroy the root of a person. English version: 'Do not associate with loving thoughts' means that in the past, there were two people who loved and respected each other, unable to separate, acting together, and sharing meals. Later, the two separated, each in a different place, and then they recalled and missed each other, wanting to meet, and sent messengers many times, wanting to be together. One of them said, 'If you do not come, I will be even more sorrowful.' The person this person hated was very close to the person he was close to. The person he was close to came to call him, could he go to his death with him? So he obeyed and went together. After being separated for a long time, they met, and his heart was filled with joy, but seeing the person he hated, he was unhappy. In a hidden place, he said to the person he was close to, 'Why do you travel and walk with my enemy, I do not like to see it.' Hearing this, his love became even stronger, and they went back together. Later, he missed him again, and sent messengers again, like this three times. He said to the person he was close to, 'Why do you travel with that person?' That person replied, 'When love is deep, one forgets what was said before.' He replied again, 'I miss the one I love, but I also see bad karma. What should I do now, that I am so attached to the person I am close to, and neither side is suitable?' So he abandoned his family and children, and left home to study the Way. There was also a person who had only one son, who was taken by a Rakshasa ghost, and he was worried day and night, unable to let go. At that time, the Rakshasa ghost took the child to the place where the ghosts lived. After more than ten days, this person did not see his son, and was worried day and night, dying and coming back to life. The Rakshasa ghost then sent the child back, and the father, seeing his son, was overjoyed, holding him and playing with him all day, never tiring of looking at him. If he saw the Rakshasa ghost, he would feel sorrow, and his hair would stand on end. After another ten days, the Rakshasa ghost took the child back to the ghost kingdom. The father then recalled him, not eating or sleeping, and after many times, he became ill with worry. His father thought, 'The worries and troubles of life are endless, and I should now abandon my family and seek the Way.'
。」即便出家得在道次。爾時世尊欲度彼人等，示現權慧安處無為，在大眾中而說此偈：
「莫與愛念會， 亦莫不念俱， 于中生愁戚， 消滅人根原。」
世尊說曰：「恩愛猶尚不可戀慕，況非恩愛而可親近？」時二比丘內自思惟：「如來所訓正為我等，宜自謹慎修無上梵行。」晝則經行夜則坐禪，未經旬日即獲道跡，身能飛行眼能徹視，六通清徹無所掛礙。于如來佛法為有反覆，咄嗟恩愛不可恃怙，諸結使盡得羅漢果，善哉福報如影追形，福業冥報如油津衣，身自衰喪罪福不朽。
愛念就後世， 朋友知親多， 長夜愁憂思， 念離甚為苦。
愛念就後世者，父母兄弟姊妹中表，及諸知識男女大小，從今世至後世流轉不停，是故說曰，愛念就後世，朋友知親多也。長夜憂思啼泣號哭，蓬頭亂髮捶胸懊惱，是故說曰，長夜愁憂思。念離甚為苦者，恩愛已離，或在他方、或覆命終，所求不得所念不從，是故說曰，念離甚為苦。
念色善色容， 天身而別住， 極樂而害至， 為死王所錄。
念色善色容者，昔佛在舍衛國祇樹給孤獨園。爾時世尊告諸比丘：「上空界有天名歡樂，過差展轉共集作倡伎樂終日無厭，由其歡樂過故，從彼命終今生此間。比丘當知，復有天名曰喜笑，展轉共集舉聲大笑終日無厭，以其笑過差故，從彼命終來生此間。」是故說曰，念色善色容也
現代漢語譯本：即使出家也需要遵循修行的次第。當時，世尊想要度化那些人，就示現了權巧的智慧，安住在無為的境界中，在大眾中說了這首偈語： 『不要與愛念相會，也不要與不念相伴，心中因此產生憂愁悲傷，這會消滅人的根本。』 世尊說：『恩愛尚且不可貪戀，何況不是恩愛的關係呢？』當時，兩位比丘內心自思：『如來的教誨正是爲了我們，我們應該謹慎修行無上的梵行。』他們白天就經行，晚上就坐禪，不到十天就證得了道果，身體能夠飛行，眼睛能夠透視，六種神通清澈無礙。他們對於如來佛法有了深刻的理解，感嘆恩愛不可依靠，各種煩惱都已斷盡，證得了阿羅漢果。善哉，福報就像影子一樣跟隨，福業的冥報就像油浸的衣服一樣，身體會衰敗，但罪業和福報不會朽壞。 愛念會延續到後世，朋友和親人眾多，長夜裡憂愁思念，離別時非常痛苦。 愛念會延續到後世，指的是父母、兄弟姐妹、親戚以及所有認識的人，無論男女老少，都會從今生延續到後世，不斷流轉，所以說，愛念會延續到後世，朋友和親人眾多。長夜裡憂愁思念，指的是人們會啼哭號叫，披頭散髮，捶胸頓足，懊惱不已，所以說，長夜裡憂愁思念。離別時非常痛苦，指的是恩愛的人已經離別，或者在其他地方，或者已經去世，所求的不能得到，所想的不能實現，所以說，離別時非常痛苦。 貪戀美好的容貌，即使是天人的身體也會分離，極樂也會帶來災禍，最終會被死王所抓捕。 貪戀美好的容貌，過去佛在舍衛國祇樹給孤獨園時，世尊告訴眾比丘：『上空界有天人名叫歡樂，他們互相聚集在一起，唱歌跳舞，整天都不厭倦，因為過度歡樂，他們從那裡命終后，就轉生到這裡。比丘們，你們應當知道，還有天人名叫喜笑，他們互相聚集在一起，大聲歡笑，整天都不厭倦，因為過度歡笑，他們從那裡命終后，就轉生到這裡。』所以說，貪戀美好的容貌。
English version: Even after leaving home, one must follow the path of practice. At that time, the World Honored One, wishing to liberate those people, manifested skillful wisdom, dwelling in the state of non-action, and spoke this verse in the assembly: 'Do not associate with love and attachment, nor with non-attachment, for in them arises sorrow and grief, which destroys the root of man.' The World Honored One said, 'Even love and affection are not to be craved, how much less those that are not love and affection?' At that time, the two monks thought to themselves, 'The Tathagata's teachings are precisely for us, we should be careful to cultivate the supreme pure conduct.' During the day they walked, and at night they meditated. In less than ten days, they attained the path, their bodies could fly, their eyes could see through things, and their six supernatural powers were clear and unobstructed. They had a deep understanding of the Tathagata's Dharma, lamenting that love and affection are unreliable. All their defilements were exhausted, and they attained the fruit of Arhatship. How wonderful, blessings follow like a shadow, the unseen rewards of good deeds are like oil-soaked clothes, the body will decay, but sins and blessings will not perish. Love and attachment extend to future lives, with many friends and relatives, long nights of sorrowful thoughts, and the pain of separation is very bitter. Love and attachment extend to future lives, referring to parents, siblings, relatives, and all acquaintances, men and women, young and old, who will continue to transmigrate from this life to future lives, so it is said, love and attachment extend to future lives, with many friends and relatives. Long nights of sorrowful thoughts refer to people crying and wailing, with disheveled hair, beating their chests, and feeling remorse, so it is said, long nights of sorrowful thoughts. The pain of separation is very bitter, referring to when loved ones have departed, either in other places or having passed away, what is sought cannot be obtained, and what is thought cannot be realized, so it is said, the pain of separation is very bitter. Craving beautiful appearances, even the bodies of gods will be separated, extreme joy will bring disaster, and ultimately one will be captured by the king of death. Craving beautiful appearances, in the past, when the Buddha was at the Jeta Grove in Sravasti, the World Honored One told the monks, 'In the upper realms of space, there are gods called Joyful, they gather together and sing and dance, never tiring all day long. Because of their excessive joy, they pass away from there and are reborn here. Monks, you should know that there are also gods called Laughter, they gather together and laugh loudly, never tiring all day long. Because of their excessive laughter, they pass away from there and are reborn here.' Therefore, it is said, craving beautiful appearances.
。天身而別住者，晝夜戲笑不計無常對至，謂為受天之福無有窮已，極樂而害至，作倡伎樂舉聲大喚，皆是害本皆當捐棄，壽非久保便為死王所攝，隨形料簡科量罪福分別善惡，重罪付鑊湯輕付鬲子，平正如水齊量如概。是故說曰，為死王所攝也。
若人處晝夜， 消滅念愛色， 自掘深根本， 不越死徑路。
若人處晝夜者，專精一意斷欲界欲愛永盡無餘，晝則勤精夜則諷誦，是故說曰，若人處晝夜也。消滅念愛色者，已滅已盡度有至無，無復恚怒，是故說曰，消滅念愛色也。自掘深根本者，或時掘念根、或掘愛根、或掘戀慕宗親縛著之根，著勇猛服執智慧钁，掘三毒根永使不生，是故說曰，自掘深根本也。不越死徑路者，愛著田業財寶七珍皆為死徑，心意戀著初不捨離亦是死徑，當求方便超越死路至不死處，是故說曰，不越死徑路也。
不善像善色， 愛色言非愛， 苦謂為樂色， 放逸之所使。
不善像善色者，善者意所貪樂，終日玩習而不捨離，為人稱譏，如此眾善除舍遠離，為智者所譏、為智者所棄、為智者所責，是故說曰、不善像善色也。云何愛色言非愛？愛者無欺無詐，令人憂惱所欲不果遂生愛戀，是故說曰，愛色言非愛。云何苦謂為樂色？樂者身中諸根寂靜不亂，志性安和不興亂想，亦能使人生眾苦惱，先歡而後憂，是故說曰，苦謂為樂想。放逸所使者，放逸之人心不常定，與諸五親共相娛樂，生欣怒心放意自恣，是故說曰，放逸之所使也
現代漢語譯本：那些天生就住在別處的人，日夜嬉戲歡笑，從不考慮無常的到來，認為自己享受著上天的福氣，永無止境。他們極盡享樂，災禍卻隨之降臨。他們大聲喧譁，唱歌跳舞，這些都是禍害的根源，都應當拋棄。壽命並非長久，很快就會被死王所攝取。死王會根據他們的行為，衡量他們的罪福，分別善惡。重罪的會被投入沸騰的鍋中，輕罪的會被投入小鍋中，公平如水，衡量如量器。所以說，他們是被死王所攝取的。 如果有人日夜精進，消滅對色慾的貪念，自己挖掘深厚的根基，就不會再走上死亡的道路。 如果有人日夜精進，專心致志地斷除欲界的慾望和愛戀，使其永遠消盡無餘。白天勤奮精進，夜晚諷誦經典，所以說，『如果有人日夜精進』。『消滅對色慾的貪念』，是指已經滅盡了對色慾的貪念，從有到無，不再有嗔恨和憤怒，所以說，『消滅對色慾的貪念』。『自己挖掘深厚的根基』，有時是挖掘貪念的根，有時是挖掘愛戀的根，有時是挖掘對宗親的依戀和束縛的根。要穿上勇猛的鎧甲，拿起智慧的鋤頭，挖掘三毒的根，使其永遠不再生長，所以說，『自己挖掘深厚的根基』。『不越死徑路』，是指貪戀田地產業、財寶和七珍，這些都是通往死亡的道路。心中戀戀不捨，不肯放棄，這也是通往死亡的道路。應當尋求方便，超越死亡的道路，到達不死的境界，所以說，『不越死徑路』。 不善的事物卻偽裝成美好的樣子，明明是愛慾卻說不是愛慾，把痛苦當成快樂，都是放縱的結果。 『不善的事物卻偽裝成美好的樣子』，是指那些人們貪戀的事物，整天玩樂而不肯捨棄，被人譏諷。這樣，眾多的善行都被拋棄遠離，被智者所譏笑，被智者所拋棄，被智者所責備，所以說，『不善的事物卻偽裝成美好的樣子』。『明明是愛慾卻說不是愛慾』，愛慾是虛偽的，會使人憂愁煩惱，所求不得，反而產生愛戀，所以說，『明明是愛慾卻說不是愛慾』。『把痛苦當成快樂』，快樂是指身體的各個器官平靜不亂，心性安和，不產生妄想。而那些使人產生眾多痛苦煩惱的事物，先讓人歡喜，然後讓人憂愁，所以說，『把痛苦當成快樂』。『放縱的結果』，是指放縱的人心不定，與親朋好友一起享樂，產生欣喜和憤怒，放縱自己的慾望，所以說，『放縱的結果』。
English version: Those who are born and live separately, spend their days and nights playing and laughing, never considering the arrival of impermanence. They believe they are enjoying the blessings of heaven without end. They indulge in extreme pleasure, but disaster follows. They make loud noises, sing and dance, all of which are the roots of harm and should be abandoned. Life is not long-lasting; soon they will be seized by the King of Death. The King of Death will measure their merits and demerits based on their actions, distinguishing between good and evil. Those with heavy sins will be thrown into boiling cauldrons, while those with lighter sins will be placed in smaller pots. The judgment is as fair as water, and the measurement is as precise as a measuring tool. Therefore, it is said that they are seized by the King of Death. If a person diligently cultivates day and night, eliminating the desire for sensual pleasures, and digs deep into their own roots, they will not tread the path of death again. If a person diligently cultivates day and night, focusing their mind on cutting off the desires and attachments of the desire realm, making them forever extinguished without remainder. During the day, they diligently cultivate, and at night, they recite scriptures. Therefore, it is said, 'If a person diligently cultivates day and night.' 'Eliminating the desire for sensual pleasures' means that they have already extinguished and eliminated the desire for sensual pleasures, moving from existence to non-existence, and no longer harbor hatred or anger. Therefore, it is said, 'Eliminating the desire for sensual pleasures.' 'Digging deep into their own roots' sometimes means digging up the root of greed, sometimes the root of attachment, and sometimes the root of clinging to and being bound by relatives. They should put on the armor of courage, take up the hoe of wisdom, and dig up the roots of the three poisons, ensuring they never grow again. Therefore, it is said, 'Digging deep into their own roots.' 'Not treading the path of death' refers to being attached to fields, properties, treasures, and the seven precious things, all of which are paths to death. The mind clings to them and is unwilling to let go, which is also a path to death. One should seek a way to transcend the path of death and reach the realm of immortality. Therefore, it is said, 'Not treading the path of death.' Unwholesome things disguise themselves as good, love is called non-love, and suffering is mistaken for pleasure; all of this is the result of indulgence. 'Unwholesome things disguise themselves as good' refers to those things that people are greedy for, indulging in them all day long and being unwilling to let go, which leads to being ridiculed. In this way, many good deeds are abandoned and distanced, being mocked by the wise, abandoned by the wise, and blamed by the wise. Therefore, it is said, 'Unwholesome things disguise themselves as good.' 'Love is called non-love' means that love is deceitful, causing people to worry and be troubled, and when their desires are not fulfilled, they develop attachment. Therefore, it is said, 'Love is called non-love.' 'Suffering is mistaken for pleasure' means that pleasure is when the various organs of the body are calm and not disturbed, and the mind is peaceful and does not give rise to delusions. However, those things that cause people to experience much suffering and trouble, first make them happy and then make them sad. Therefore, it is said, 'Suffering is mistaken for pleasure.' 'The result of indulgence' refers to the fact that the minds of indulgent people are not stable. They enjoy themselves with friends and relatives, giving rise to joy and anger, and indulging their desires. Therefore, it is said, 'The result of indulgence.'
。
夫欲自念者， 不與惡共居， 此則難獲得， 樂為惡根本。
夫欲自念者，若人慾自愛身當先愛彼，不由此愛傷害生命，是故說曰，夫欲自念身也。云何不與惡人共居？世間多諸畏懼，與惡從事遂積重罪，不與惡共居者，身口意常清凈，是故說曰，不與惡共居也。此則難獲得者，不修善本不教一切眾生立於根門，亦復不能廣化未悟，是故說曰，此則難獲得也。樂為惡根本者，夫行惡人終無有樂，心在殺害修不善本，是故說曰，樂為惡根本也。
夫欲自念者， 善宜自守護， 猶如防邊城， 深塹固乃牢， 失三離三者， 智者宜自悟。
夫欲自念者，猶如邊城常當守護，自防護身亦復如是，或畏外寇來入境內，復恐自下私竊叛逆，復畏內人與外情通。內心城者亦當如是，常當三事防護，恐外結使賊來入境內，復畏心所念法與外塵同。內不思惟挍計塵勞，心城危險難賞難護多諸恐畏，守護堅牢無有恐懼。心城亦如是，守護牢固無有恐懼。是故說曰，夫欲自念者也，善宜自守護，猶如防邊城，深塹固乃牢，失三離三者，智者宜自悟也。
夫欲自念者， 藏而使牢固， 猶如防邊城， 內外悉牢固。
昔佛在舍衛國祇樹給孤獨園。是時世尊告諸比丘：「若邊境郭七業成就，四食充實，易護易滿，外寇欲來攻者終不能得，除其內人與外通也。云何邊境七業成就？於是邊境鹿角外防牢固不可移動，是謂邊城初業成就，外寇不能得壞
現代漢語譯本 想要自我反省的人，不應與惡人同處，這是很難做到的，因為貪圖享樂是作惡的根源。 想要自我反省的人，如果想要愛惜自己，就應當先愛惜他人，不要因為愛自己而傷害其他生命，所以說，『想要自我反省自身』。為什麼說不應與惡人同處呢？世間有很多令人恐懼的事情，與惡人交往就會積累深重的罪業，不與惡人同處，身口意才能常常保持清凈，所以說，『不應與惡人同處』。『這是很難做到的』，因為不修善根，不教導一切眾生建立根本的修行，也不能廣泛地教化那些沒有覺悟的人，所以說，『這是很難做到的』。『貪圖享樂是作惡的根源』，因為作惡的人最終不會有快樂，他們的心專注于殺害，修習不善的根本，所以說，『貪圖享樂是作惡的根源』。 想要自我反省的人，應當好好守護自己，就像防守邊境的城池一樣，要有深溝堅固的防禦。失去三種，遠離三種，有智慧的人應當自己覺悟。 想要自我反省的人，就像邊境的城池一樣，應當常常守護自己，保護自身也是如此。要防備外敵入侵，也要提防內部的私下叛亂，還要警惕內部的人與外敵勾結。內心的城池也應當如此，常常要防備三件事，害怕外來的煩惱賊入侵，也害怕內心的想法與外在的塵埃相同。內心不思量計較塵世的煩惱，心城就會危險，難以守護，充滿恐懼，守護堅固就不會有恐懼。心城也是如此，守護牢固就不會有恐懼。所以說，『想要自我反省的人』，『應當好好守護自己，就像防守邊境的城池一樣，要有深溝堅固的防禦。失去三種，遠離三種，有智慧的人應當自己覺悟』。 想要自我反省的人，應當像守護邊境的城池一樣，將自己藏起來並使其牢固，內外都要堅固。 過去佛陀在舍衛國的祇樹給孤獨園。當時世尊告訴眾比丘：『如果邊境的城郭有七種事業成就，四種食物充足，容易守護，容易滿足，外敵想要攻打就不能得逞，除非內部的人與外敵勾結。』什麼是邊境的七種事業成就呢？邊境的鹿角外防堅固不可移動，這就是邊城的第一種事業成就，外敵不能破壞。
English version Those who wish to reflect on themselves should not dwell with the wicked, which is difficult to achieve, as the pursuit of pleasure is the root of evil. Those who wish to reflect on themselves, if they want to cherish themselves, should first cherish others, and not harm other lives out of self-love. Therefore, it is said, 'Those who wish to reflect on themselves.' Why should one not dwell with the wicked? There are many fears in the world, and associating with the wicked will accumulate heavy sins. Not dwelling with the wicked allows one's body, speech, and mind to remain pure. Therefore, it is said, 'Do not dwell with the wicked.' 'This is difficult to achieve' because one does not cultivate good roots, does not teach all beings to establish the foundation of practice, and cannot widely teach those who are not enlightened. Therefore, it is said, 'This is difficult to achieve.' 'The pursuit of pleasure is the root of evil' because those who do evil will ultimately have no joy. Their minds are focused on killing and cultivating the roots of unwholesomeness. Therefore, it is said, 'The pursuit of pleasure is the root of evil.' Those who wish to reflect on themselves should guard themselves well, like defending a border city, with deep moats and strong defenses. Losing three and abandoning three, the wise should awaken themselves. Those who wish to reflect on themselves should always guard themselves like a border city, protecting oneself is the same. One must guard against foreign enemies entering the territory, also guard against internal private rebellions, and be vigilant against internal people colluding with external enemies. The inner city should also be like this, always guarding against three things, fearing that external afflictions will invade, and also fearing that inner thoughts will be the same as external dust. If the mind does not contemplate and calculate worldly troubles, the city of the mind will be dangerous, difficult to guard, and full of fear. Guarding it firmly will eliminate fear. The city of the mind is also like this, guarding it firmly will eliminate fear. Therefore, it is said, 'Those who wish to reflect on themselves,' 'should guard themselves well, like defending a border city, with deep moats and strong defenses. Losing three and abandoning three, the wise should awaken themselves.' Those who wish to reflect on themselves should hide themselves and make themselves firm, like guarding a border city, making both the inside and outside firm. In the past, the Buddha was in the Jeta Grove of Anathapindika's Park in Shravasti. At that time, the World Honored One told the monks: 'If the border city has seven accomplishments, four kinds of food are sufficient, it is easy to guard, and easy to satisfy, then foreign enemies who want to attack will not succeed, unless internal people collude with external enemies.' What are the seven accomplishments of a border city? The outer defense of the border city, with deer horns, is firm and immovable. This is the first accomplishment of a border city, and foreign enemies cannot destroy it.
。複次邊城掘塹深廣修飾極妙，是謂邊城二業成就，外寇不能得壞也。複次邊城造其卻歒以俟戰鬥，是謂邊城成就三業，外寇不能得壞。複次邊城戰具備足，弓弩機關飛輪水道、融鐵雷石戈矛利槊、內備退道，是謂邊城成就四業者外寇不能得壞。複次邊城四面安四種軍，像軍馬軍車軍步軍，除其內人與外通者，是謂邊城成就五業，外寇不能得壞。複次邊城瞻守門戶，持時曉夜解知號令即別善惡，識者聽入不識者不聽入，是謂邊城成就六業，外寇不能得壞。複次邊城高峻內外刬治，除其內人與外通者，是謂邊城成就七業，外寇不能得壞。云何邊城裡四食充滿，外寇不能得攻？複次邊城饒薪多水，除其內人與外通者，是謂成就初食，外寇不能得其便。複次邊城豐饒穀米庫藏充滿，除其內人與外通者，是謂邊城成就二食，外寇不能得便。複次邊城饒稻麥豆，除其內人與外通者，是謂邊城成就三食，外寇不能得其便。複次邊城饒諸熟食，油酥脂膏魚脯乾肉，是謂邊城成就四食。」佛說此偈，內外牢固，奸宄寇賊不得其便。是故說曰，猶如邊城內外牢固，常當專意，內無色想除外色，外無色想除內色，內外無色想除內外色也。
當自防護， 時不再遇， 時過生憂， 墜墮地獄。
當自防護者，執心不亂諸根寂定，目見生死災害熾然，修諸善法，知泥洹城清涼無為，防護穢濁心垢之惱，是故說曰，當自防護
現代漢語譯本：此外，邊城的護城河挖掘得又深又廣，修飾得極其精妙，這叫做邊城成就了兩項事業，外敵不能夠攻破它。此外，邊城建造了用來抵禦敵人的防禦工事，以等待戰鬥，這叫做邊城成就了三項事業，外敵不能夠攻破它。此外，邊城戰備充足，弓弩、機關、飛輪、水道、熔化的鐵水、雷石、戈矛、鋒利的槊等一應俱全，內部還設有退路，這叫做邊城成就了四項事業，外敵不能夠攻破它。此外，邊城四面駐紮著四種軍隊，分別是象軍、馬軍、車軍和步軍，並且清除了那些與外敵勾結的內部人員，這叫做邊城成就了五項事業，外敵不能夠攻破它。此外，邊城有專人看守門戶，時刻警惕，晝夜瞭解號令，能夠分辨善惡，認識的人允許進入，不認識的人不允許進入，這叫做邊城成就了六項事業，外敵不能夠攻破它。此外，邊城高大險峻，內外都經過修整，並且清除了那些與外敵勾結的內部人員，這叫做邊城成就了七項事業，外敵不能夠攻破它。那麼，邊城內部的四種食物如何才能充足，使得外敵不能夠攻破呢？此外，邊城柴火充足，水源豐富，並且清除了那些與外敵勾結的內部人員，這叫做成就了第一種食物，外敵不能夠找到可乘之機。此外，邊城盛產穀米，倉庫里堆滿了糧食，並且清除了那些與外敵勾結的內部人員，這叫做邊城成就了第二種食物，外敵不能夠找到可乘之機。此外，邊城盛產稻米、小麥和豆類，並且清除了那些與外敵勾結的內部人員，這叫做邊城成就了第三種食物，外敵不能夠找到可乘之機。此外，邊城盛產各種熟食，如油酥、油脂、魚乾、肉乾等，這叫做邊城成就了第四種食物。佛陀說了這首偈語，說明內外都牢固，奸邪的盜賊就不能夠找到可乘之機。因此說，就像邊城內外都牢固一樣，應當常常專心致志，內心沒有對色慾的執著，排除外在的色慾，外在沒有對色慾的執著，排除內在的色慾，內外都沒有對色慾的執著，排除內外所有的色慾。應當自我防護，時間不會再次出現，時間過去會產生憂愁，會墜入地獄。所謂『應當自我防護』，是指保持心不散亂，使諸根寂靜安定，看到生死災害像火焰一樣熾盛，修習各種善法，知道涅槃之城清涼無為，防護污濁的心垢之惱，所以說，『應當自我防護』。 現代漢語譯本：此外，邊城挖掘的壕溝又深又寬，修飾得非常精妙，這被稱為邊城成就了兩項事業，外敵無法攻破。此外，邊城建造了防禦工事以抵禦敵人，等待戰鬥，這被稱為邊城成就了三項事業，外敵無法攻破。此外，邊城戰備充足，弓弩、機關、飛輪、水道、熔化的鐵水、雷石、戈矛、鋒利的槊等一應俱全，內部還設有退路，這被稱為邊城成就了四項事業，外敵無法攻破。此外，邊城四面駐紮著四種軍隊，分別是象軍、馬軍、車軍和步軍，並且清除了那些與外敵勾結的內部人員，這被稱為邊城成就了五項事業，外敵無法攻破。此外，邊城有專人看守門戶，時刻警惕，晝夜瞭解號令，能夠分辨善惡，認識的人允許進入，不認識的人不允許進入，這被稱為邊城成就了六項事業，外敵無法攻破。此外，邊城高大險峻，內外都經過修整，並且清除了那些與外敵勾結的內部人員，這被稱為邊城成就了七項事業，外敵無法攻破。那麼，邊城內部的四種食物如何才能充足，使得外敵無法攻破呢？此外，邊城柴火充足，水源豐富，並且清除了那些與外敵勾結的內部人員，這被稱為成就了第一種食物，外敵無法找到可乘之機。此外，邊城盛產穀米，倉庫里堆滿了糧食，並且清除了那些與外敵勾結的內部人員，這被稱為邊城成就了第二種食物，外敵無法找到可乘之機。此外，邊城盛產稻米、小麥和豆類，並且清除了那些與外敵勾結的內部人員，這被稱為邊城成就了第三種食物，外敵無法找到可乘之機。此外，邊城盛產各種熟食，如油酥、油脂、魚乾、肉乾等，這被稱為邊城成就了第四種食物。佛陀說了這首偈語，說明內外都牢固，奸邪的盜賊就無法找到可乘之機。因此說，就像邊城內外都牢固一樣，應當常常專心致志，內心沒有對色慾的執著，排除外在的色慾，外在沒有對色慾的執著，排除內在的色慾，內外都沒有對色慾的執著，排除內外所有的色慾。應當自我防護，時間不會再次出現，時間過去會產生憂愁，會墜入地獄。所謂『應當自我防護』，是指保持心不散亂，使諸根寂靜安定，看到生死災害像火焰一樣熾盛，修習各種善法，知道涅槃之城清涼無為，防護污濁的心垢之惱，所以說，『應當自我防護』。
English version: Furthermore, the moat of the border city is dug deep and wide, and its embellishments are extremely exquisite. This is called the border city achieving two tasks, and foreign enemies cannot destroy it. Furthermore, the border city builds its defenses to resist enemies and await battle. This is called the border city achieving three tasks, and foreign enemies cannot destroy it. Furthermore, the border city is fully equipped for battle, with bows, crossbows, mechanisms, flying wheels, waterways, molten iron, thunderstones, spears, and sharp lances, and it has retreat routes prepared internally. This is called the border city achieving four tasks, and foreign enemies cannot destroy it. Furthermore, the border city has four types of armies stationed on all four sides: elephant troops, horse troops, chariot troops, and infantry troops, and it has eliminated those within who collude with outsiders. This is called the border city achieving five tasks, and foreign enemies cannot destroy it. Furthermore, the border city has guards watching the gates, always vigilant, understanding orders day and night, able to distinguish good from evil, allowing those who are known to enter and not allowing those who are unknown to enter. This is called the border city achieving six tasks, and foreign enemies cannot destroy it. Furthermore, the border city is tall and steep, with both its interior and exterior well-maintained, and it has eliminated those within who collude with outsiders. This is called the border city achieving seven tasks, and foreign enemies cannot destroy it. How can the four types of food within the border city be abundant so that foreign enemies cannot attack it? Furthermore, the border city has abundant firewood and water, and it has eliminated those within who collude with outsiders. This is called achieving the first type of food, and foreign enemies cannot find an opportunity. Furthermore, the border city is rich in grains and rice, and its storehouses are full, and it has eliminated those within who collude with outsiders. This is called the border city achieving the second type of food, and foreign enemies cannot find an opportunity. Furthermore, the border city is rich in rice, wheat, and beans, and it has eliminated those within who collude with outsiders. This is called the border city achieving the third type of food, and foreign enemies cannot find an opportunity. Furthermore, the border city is rich in various cooked foods, such as ghee, oil, dried fish, and dried meat. This is called the border city achieving the fourth type of food. The Buddha spoke this verse, explaining that when both the interior and exterior are secure, treacherous thieves cannot find an opportunity. Therefore, it is said that just as the border city is secure both inside and out, one should always be focused, with no attachment to sensual desires within, eliminating external sensual desires, with no attachment to sensual desires without, eliminating internal sensual desires, and with no attachment to sensual desires both within and without, eliminating all sensual desires. One should protect oneself, for time will not come again, and when time passes, sorrow will arise, and one will fall into hell. 'One should protect oneself' means to keep the mind from being scattered, to make the senses quiet and stable, to see the calamities of birth and death blazing like flames, to cultivate all good dharmas, to know that the city of Nirvana is cool and non-active, and to protect oneself from the afflictions of defiled mental impurities. Therefore, it is said, 'One should protect oneself.' English version: Moreover, the moat of the border city is dug deep and wide, and its embellishments are extremely exquisite. This is called the border city achieving two tasks, and foreign enemies cannot destroy it. Moreover, the border city builds its defenses to resist enemies and await battle. This is called the border city achieving three tasks, and foreign enemies cannot destroy it. Moreover, the border city is fully equipped for battle, with bows, crossbows, mechanisms, flying wheels, waterways, molten iron, thunderstones, spears, and sharp lances, and it has retreat routes prepared internally. This is called the border city achieving four tasks, and foreign enemies cannot destroy it. Moreover, the border city has four types of armies stationed on all four sides: elephant troops, horse troops, chariot troops, and infantry troops, and it has eliminated those within who collude with outsiders. This is called the border city achieving five tasks, and foreign enemies cannot destroy it. Moreover, the border city has guards watching the gates, always vigilant, understanding orders day and night, able to distinguish good from evil, allowing those who are known to enter and not allowing those who are unknown to enter. This is called the border city achieving six tasks, and foreign enemies cannot destroy it. Moreover, the border city is tall and steep, with both its interior and exterior well-maintained, and it has eliminated those within who collude with outsiders. This is called the border city achieving seven tasks, and foreign enemies cannot destroy it. How can the four types of food within the border city be abundant so that foreign enemies cannot attack it? Moreover, the border city has abundant firewood and water, and it has eliminated those within who collude with outsiders. This is called achieving the first type of food, and foreign enemies cannot find an opportunity. Moreover, the border city is rich in grains and rice, and its storehouses are full, and it has eliminated those within who collude with outsiders. This is called the border city achieving the second type of food, and foreign enemies cannot find an opportunity. Moreover, the border city is rich in rice, wheat, and beans, and it has eliminated those within who collude with outsiders. This is called the border city achieving the third type of food, and foreign enemies cannot find an opportunity. Moreover, the border city is rich in various cooked foods, such as ghee, oil, dried fish, and dried meat. This is called the border city achieving the fourth type of food. The Buddha spoke this verse, explaining that when both the interior and exterior are secure, treacherous thieves cannot find an opportunity. Therefore, it is said that just as the border city is secure both inside and out, one should always be focused, with no attachment to sensual desires within, eliminating external sensual desires, with no attachment to sensual desires without, eliminating internal sensual desires, and with no attachment to sensual desires both within and without, eliminating all sensual desires. One should protect oneself, for time will not come again, and when time passes, sorrow will arise, and one will fall into hell. 'One should protect oneself' means to keep the mind from being scattered, to make the senses quiet and stable, to see the calamities of birth and death blazing like flames, to cultivate all good dharmas, to know that the city of Nirvana is cool and non-active, and to protect oneself from the afflictions of defiled mental impurities. Therefore, it is said, 'One should protect oneself.'
。時不再遇者，于億千萬劫乃遇一良時，雖復遭遇，或前或后或生中國，與賢聖相遇，諸根不缺，宿種功德，遭值佛世，汝等宿緣堪任斷結越次取證，盡諸有漏成無漏行。是故說曰，時不再遇。時過生憂者，從無數劫積善所致乃遇良時，良時已過悔無所及，有八事中間不得向王有所陳啟。云何為八？王遭喪難不得有所陳啟，王身遇熱患不得有所陳啟，王饑未食不得有所陳啟，王入深宮不得有所陳啟，王或入庫藏或侵他境不得有所陳啟，王或與鼎臣共議不得有所陳啟，有人發舉陰謀之事不得有所陳啟，王獨坐靜默意有所規不得有所陳啟。俗間八事有所禁忌不得自宣。今此內法亦復如是，在八無閑不得興發善心。云何為八？或遭喪難親族死亡，不得興發善心。在八地獄十六鬲子，刀山劍樹火車爐炭受諸苦惱身爛心焦，于其中間不容善心念道。或在餓鬼，腹如泰山縱廣數十由延，咽如細針長數十丈一寸千鬲，爾時意荒心念飲食，于其中間不容善心念道。若生六天，一男服飾百億莊嚴，食以甘露，玉女圍繞，視東忘西視右忘左，如數疾輪無有端緒，于其中間不容善心念道。若生邊地夷狄之中，無佛法眾，不聞三法之音，語不真正心無篤信，生在邪見或生長壽天，于其中間不容善心念道。或生中國，手腳不具六情不完，或聾盲瘖啞，于其中間不容善心念道。或生佛后五無間處，于其中間不容善心念道。若佛興出於世，其人在邪見家，不信三寶，與顛倒相應，于其中間不容善心念道
現代漢語譯本：時機一旦錯過就不會再來，億萬劫中才可能遇到一次良機。即使再次遇到，也可能或早或晚，或者生於中國，與賢聖相遇，諸根完好無缺，宿世種下功德，恰逢佛陀住世。你們宿世的因緣足以讓你們斷除煩惱，超越次第，證得果位，最終斷盡一切有漏，成就無漏之行。所以說，時機一旦錯過就不會再來。時機錯過而產生憂慮，是因為從無數劫積累善行才得以遇到良機，良機一旦錯過，後悔也無濟於事。有八種情況，在這些情況下，不能向國王陳述請求。哪八種呢？國王遭遇喪事，不能陳述請求；國王身體不適，不能陳述請求；國王飢餓未食，不能陳述請求；國王進入深宮，不能陳述請求；國王或者進入庫房，或者侵犯他國，不能陳述請求；國王或者與大臣商議，不能陳述請求；有人發起陰謀之事，不能陳述請求；國王獨自靜坐，心中有所謀劃，不能陳述請求。世俗間有八種禁忌，不能隨意宣說。現在佛法中也是如此，在八種無暇之時，不能生起善心。哪八種呢？或者遭遇喪事，親人去世，不能生起善心。或者身處八大地獄和十六小地獄，刀山劍樹、火車爐炭，遭受各種苦惱，身心焦爛，在其中間不能生起善心念道。或者身處餓鬼道，腹部如泰山般巨大，縱橫數十由旬，咽喉細如針尖，長數十丈，一寸之間有千個隔閡，那時心中荒亂，只想著飲食，在其中間不能生起善心念道。如果生於六慾天，一個男子裝飾著百億珍寶，食用甘露，玉女圍繞，看東忘西，看右忘左，像快速旋轉的車輪一樣沒有頭緒，在其中間不能生起善心念道。如果生於邊地夷狄之中，沒有佛法僧三寶，聽不到三法之音，言語不真實，心中沒有篤信，生在邪見之中，或者生於長壽天，在其中間不能生起善心念道。或者生於中國，手腳不全，六根不完整，或者聾啞盲，在其中間不能生起善心念道。或者生於佛陀涅槃后的五無間地獄，在其中間不能生起善心念道。如果佛陀出世，那個人卻在邪見之家，不信三寶，與顛倒相應，在其中間不能生起善心念道。 現代漢語譯本：時機不再來臨，億萬劫中才可能遇到一次良機。即使再次遇到，也可能或早或晚，或者出生在中國，與賢聖相遇，諸根完好無缺，宿世種下功德，恰逢佛陀住世。你們宿世的因緣足以讓你們斷除煩惱，超越次第，證得果位，最終斷盡一切有漏，成就無漏之行。因此說，時機不再來臨。時機錯過而產生憂慮，是因為從無數劫積累善行才得以遇到良機，良機一旦錯過，後悔也無濟於事。有八種情況，在這些情況下，不能向國王陳述請求。哪八種呢？國王遭遇喪事，不能陳述請求；國王身體不適，不能陳述請求；國王飢餓未食，不能陳述請求；國王進入深宮，不能陳述請求；國王或者進入庫房，或者侵犯他國，不能陳述請求；國王或者與大臣商議，不能陳述請求；有人發起陰謀之事，不能陳述請求；國王獨自靜坐，心中有所謀劃，不能陳述請求。世俗間有八種禁忌，不能隨意宣說。現在佛法中也是如此，在八種無暇之時，不能生起善心。哪八種呢？或者遭遇喪事，親人去世，不能生起善心。或者身處八大地獄和十六小地獄，刀山劍樹、火車爐炭，遭受各種苦惱，身心焦爛，在其中間不能生起善心念道。或者身處餓鬼道，腹部如泰山般巨大，縱橫數十由旬，咽喉細如針尖，長數十丈，一寸之間有千個隔閡，那時心中荒亂，只想著飲食，在其中間不能生起善心念道。如果生於六慾天，一個男子裝飾著百億珍寶，食用甘露，玉女圍繞，看東忘西，看右忘左，像快速旋轉的車輪一樣沒有頭緒，在其中間不能生起善心念道。如果生於邊地夷狄之中，沒有佛法僧三寶，聽不到三法之音，言語不真實，心中沒有篤信，生在邪見之中，或者生於長壽天，在其中間不能生起善心念道。或者生於中國，手腳不全，六根不完整，或者聾啞盲，在其中間不能生起善心念道。或者生於佛陀涅槃后的五無間地獄，在其中間不能生起善心念道。如果佛陀出世，那個人卻在邪見之家，不信三寶，與顛倒相應，在其中間不能生起善心念道。
English version: The time that is lost will not return; it is only in billions of kalpas that one might encounter a good opportunity. Even if one encounters it again, it might be sooner or later, or one might be born in China, meet the wise and virtuous, have all faculties intact, have planted meritorious seeds in past lives, and encounter the Buddha in the world. Your past karmic connections are sufficient for you to sever the bonds of affliction, transcend the stages, attain realization, and ultimately exhaust all outflows, achieving the path of no outflow. Therefore, it is said that the time that is lost will not return. The worry that arises from missing the opportunity is because one has accumulated good deeds over countless kalpas to encounter a good opportunity, and once the good opportunity is missed, regret is of no use. There are eight situations in which one cannot make a request to the king. What are the eight? When the king is in mourning, one cannot make a request; when the king is unwell, one cannot make a request; when the king is hungry and has not eaten, one cannot make a request; when the king enters the inner palace, one cannot make a request; when the king enters the treasury or invades another territory, one cannot make a request; when the king is in discussion with his ministers, one cannot make a request; when someone initiates a conspiracy, one cannot make a request; when the king is sitting alone in silence, contemplating something, one cannot make a request. In the secular world, there are eight taboos that cannot be freely spoken of. Now, it is the same in the Dharma; in eight times of no leisure, one cannot arouse good thoughts. What are the eight? When one encounters mourning, the death of relatives, one cannot arouse good thoughts. When one is in the eight great hells and sixteen minor hells, with mountains of knives, trees of swords, fiery chariots, and charcoal furnaces, suffering all kinds of torment, with body and mind scorched, in that state, one cannot arouse good thoughts of the path. When one is in the realm of hungry ghosts, with a belly as large as Mount Tai, spanning tens of yojanas, and a throat as thin as a needle, tens of zhang long, with a thousand barriers in an inch, at that time, the mind is confused, only thinking of food, in that state, one cannot arouse good thoughts of the path. If one is born in the six heavens of desire, a man adorned with billions of jewels, eating ambrosia, surrounded by jade maidens, looking east and forgetting west, looking right and forgetting left, like a rapidly spinning wheel without end, in that state, one cannot arouse good thoughts of the path. If one is born in the borderlands among barbarians, without the Buddha, Dharma, and Sangha, not hearing the sound of the three jewels, with untrue speech, without sincere faith, born into wrong views, or born in the heavens of long life, in that state, one cannot arouse good thoughts of the path. If one is born in China, with incomplete hands and feet, with six senses not intact, or deaf, blind, or mute, in that state, one cannot arouse good thoughts of the path. If one is born in the five hells of no interval after the Buddha's nirvana, in that state, one cannot arouse good thoughts of the path. If the Buddha appears in the world, but that person is in a family of wrong views, not believing in the three jewels, in accordance with perverted views, in that state, one cannot arouse good thoughts of the path. English version: The time that is lost will not return; it is only in billions of kalpas that one might encounter a good opportunity. Even if one encounters it again, it might be sooner or later, or one might be born in China, meet the wise and virtuous, have all faculties intact, have planted meritorious seeds in past lives, and encounter the Buddha in the world. Your past karmic connections are sufficient for you to sever the bonds of affliction, transcend the stages, attain realization, and ultimately exhaust all outflows, achieving the path of no outflow. Therefore, it is said that the time that is lost will not return. The worry that arises from missing the opportunity is because one has accumulated good deeds over countless kalpas to encounter a good opportunity, and once the good opportunity is missed, regret is of no use. There are eight situations in which one cannot make a request to the king. What are the eight? When the king is in mourning, one cannot make a request; when the king is unwell, one cannot make a request; when the king is hungry and has not eaten, one cannot make a request; when the king enters the inner palace, one cannot make a request; when the king enters the treasury or invades another territory, one cannot make a request; when the king is in discussion with his ministers, one cannot make a request; when someone initiates a conspiracy, one cannot make a request; when the king is sitting alone in silence, contemplating something, one cannot make a request. In the secular world, there are eight taboos that cannot be freely spoken of. Now, it is the same in the Dharma; in eight times of no leisure, one cannot arouse good thoughts. What are the eight? When one encounters mourning, the death of relatives, one cannot arouse good thoughts. When one is in the eight great hells and sixteen minor hells, with mountains of knives, trees of swords, fiery chariots, and charcoal furnaces, suffering all kinds of torment, with body and mind scorched, in that state, one cannot arouse good thoughts of the path. When one is in the realm of hungry ghosts, with a belly as large as Mount Tai, spanning tens of yojanas, and a throat as thin as a needle, tens of zhang long, with a thousand barriers in an inch, at that time, the mind is confused, only thinking of food, in that state, one cannot arouse good thoughts of the path. If one is born in the six heavens of desire, a man adorned with billions of jewels, eating ambrosia, surrounded by jade maidens, looking east and forgetting west, looking right and forgetting left, like a rapidly spinning wheel without end, in that state, one cannot arouse good thoughts of the path. If one is born in the borderlands among barbarians, without the Buddha, Dharma, and Sangha, not hearing the sound of the three jewels, with untrue speech, without sincere faith, born into wrong views, or born in the heavens of long life, in that state, one cannot arouse good thoughts of the path. If one is born in China, with incomplete hands and feet, with six senses not intact, or deaf, blind, or mute, in that state, one cannot arouse good thoughts of the path. If one is born in the five hells of no interval after the Buddha's nirvana, in that state, one cannot arouse good thoughts of the path. If the Buddha appears in the world, but that person is in a family of wrong views, not believing in the three jewels, in accordance with perverted views, in that state, one cannot arouse good thoughts of the path.
。是謂八不閑處，善不與惡俱、惡不與善俱。佛告比丘：「如我今出現於世，如來、至真、等正覺，十號具足敷演道義，上中下善，志趣滅度，度未度者。」是故說曰，時過生憂，墮地獄中。
遍於諸方求， 念心中間察， 頗有斯等類， 不愛己愛彼， 以己喻彼命， 是故不害人。
遍於諸方求者，心念十方，何等眾生不畏死不懷恐懼？復有何等眾生不念樂不患苦？復有何等眾生具一切眾行而自娛樂？是故說曰，遍於諸方求也。念心中間察者，心常憶念行業之本，行業有二種：一者凈觀，二者不凈觀。智者凈觀，不智者不凈觀。是故說曰，念心中間察也。云何頗有斯等類者？若大若小若好若丑各自有性，彼彼自相念，如念己身無異，是故說曰，頗有斯等類也。不愛己愛彼者，人之受形四大俱等，命根一類無有高下，彼命此命俱終變易，是故說曰，不愛己愛彼也。以己喻彼命，是故不害人也。
一切皆懼死， 莫不畏杖痛， 恕己可為譬， 勿殺勿行杖。
一切皆懼死者，五道眾生迴轉四流，皆畏楚毒自護已命。世尊說曰：「若欲護己者，不當行楚毒。」世間狂夫橫行罪業，或以刀杖共相傷害，戲笑為惡號哭受痛，懷毒陰謀禍及門族，是故智者絕禍於未生，資福于無形。是故說曰，一切皆懼死，莫不畏杖痛，恕己可為譬，勿殺勿行杖。夫行殺者，生輒短命，是故汝等當避于殺也。
譬人久行， 從遠吉還， 親厚並安， 歸來喜歡。
昔佛在舍衛國祇樹給孤獨園
現代漢語譯本 這就是所謂的八種無暇之處，善不與惡同在，惡不與善同在。佛告訴比丘們：『就像我現在出現在世間，如來、至真、等正覺，十號具足，宣講道義，從上到下都善，志向于滅度，度化未被度化的人。』因此說，時機錯過會產生憂愁，墮入地獄之中。 遍及各方去尋求，在心中仔細觀察，是否會有這樣一類眾生，不愛自己卻愛他人，用自己來比喻他人的生命，因此不去傷害別人。 『遍及各方去尋求』，是指心中想著十方，什麼樣的眾生不畏懼死亡不懷有恐懼？又有什麼樣的眾生不思念快樂不厭惡痛苦？又有什麼樣的眾生具備一切行為而自得其樂？因此說，『遍及各方去尋求』。『在心中仔細觀察』，是指心中常常憶念行為的根本，行為有兩種：一是凈觀，二是不凈觀。有智慧的人進行凈觀，沒有智慧的人進行不凈觀。因此說，『在心中仔細觀察』。『怎麼會有這樣一類眾生』，是指無論大小好醜，各自都有自己的本性，他們都互相思念，就像思念自己一樣，沒有差別，因此說，『怎麼會有這樣一類眾生』。『不愛自己卻愛他人』，是指人的形體由四大構成，都是一樣的，生命根源也是一樣的，沒有高低之分，他們的生命和我們的生命最終都會變化，因此說，『不愛自己卻愛他人』。『用自己來比喻他人的生命，因此不去傷害別人』。 一切眾生都畏懼死亡，沒有誰不害怕棍棒的疼痛，用自己來做比喻，不要殺害，不要使用棍棒。 『一切眾生都畏懼死亡』，是指五道眾生在四種流轉中輪迴，都畏懼痛苦，保護自己的生命。世尊說：『如果想要保護自己，就不應該施加痛苦。』世間的愚人橫行罪業，或者用刀杖互相傷害，嬉笑作惡，號哭受痛，懷有毒害的陰謀，禍及家族，因此智者在禍患未發生時就斷絕它，在無形中積累福報。因此說，『一切眾生都畏懼死亡，沒有誰不害怕棍棒的疼痛，用自己來做比喻，不要殺害，不要使用棍棒。』凡是殺生的人，出生后往往短命，因此你們應當避免殺生。 譬如有人長期在外行走，從遙遠的地方平安歸來，親人朋友都安好，回來后非常高興。 過去佛在舍衛國的祇樹給孤獨園。
English version These are called the eight unfree states, good does not coexist with evil, and evil does not coexist with good. The Buddha told the monks: 'Just as I now appear in the world, the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, possessing all ten titles, expounding the Dharma, which is good from beginning to end, aspiring to Nirvana, liberating those who have not been liberated.' Therefore, it is said that missing the opportune time brings sorrow and leads to falling into hell. Seeking everywhere, observing carefully in the mind, are there beings who do not love themselves but love others, using their own life as a comparison to others' lives, and therefore do not harm others? 'Seeking everywhere' means thinking of the ten directions in the mind, what beings do not fear death and do not harbor fear? What beings do not think of happiness and do not dislike suffering? What beings possess all actions and enjoy themselves? Therefore, it is said, 'seeking everywhere.' 'Observing carefully in the mind' means constantly remembering the root of actions, which are of two kinds: pure contemplation and impure contemplation. The wise engage in pure contemplation, while the unwise engage in impure contemplation. Therefore, it is said, 'observing carefully in the mind.' 'How can there be such beings?' refers to beings, whether large or small, good or bad, each having their own nature, and they think of each other as they think of themselves, without difference. Therefore, it is said, 'how can there be such beings?' 'Not loving oneself but loving others' means that human forms are composed of the four great elements, all the same, and the root of life is the same, without high or low. Their lives and our lives will eventually change. Therefore, it is said, 'not loving oneself but loving others.' 'Using one's own life as a comparison to others' lives, and therefore not harming others.' All beings fear death, and none do not fear the pain of the rod. Use yourself as an example, do not kill, and do not use the rod. 'All beings fear death' means that beings in the five realms revolve in the four streams, all fearing pain and protecting their own lives. The World Honored One said: 'If you want to protect yourself, you should not inflict pain.' The foolish people of the world commit sins, or harm each other with knives and rods, laughing and doing evil, crying and suffering pain, harboring poisonous plots, and bringing disaster to their families. Therefore, the wise cut off disaster before it arises and accumulate blessings invisibly. Therefore, it is said, 'All beings fear death, and none do not fear the pain of the rod. Use yourself as an example, do not kill, and do not use the rod.' Those who kill often have short lives after birth, therefore you should avoid killing. It is like a person who has been traveling for a long time, returning safely from a distant place, with family and friends all well, and being very happy upon returning. In the past, the Buddha was at the Jeta Grove in Anathapindika's Park in Shravasti.
。時舍衛城裡有人名曰鐘磬，宗族五親不可稱限，己身貧匱乏諸財產，衣不覆形食不充口，五親相見皆低頭而過。鐘磬自念：「吾宿少福生不遇時，自知貧困五親離薄，出則為人所笑，入則為妻兒所責，寧出此國造他方土，死活由天安知餘事，正使處他國土，寧彼死亡不在此求活。」時彼鐘磬即出國界適他邦域，賣庸客作勤力生活，憶本窮悴為五親所薄，晝夜勤勤不暇食息，漸漸積財無數，金銀珍寶車𤦲馬瑙、珊瑚虎珀駱駝驢騾，及以車輿載致珍寶歸還本國。諸五親聞鐘磬多獲珍寶還來歸家，盡出迎逆。與家別久亂髮鬢長，衣裳垢坌步負錢財，五親不識而問曰：「鐘磬今為所在？」鐘磬報曰：「乃在於后，斯須自到。」五親留待，復問後人：「鐘磬所在？」後人報曰：「鐘磬最在前。」如是經久不見鐘磬。鐘磬但言在後，後人復言在前，遂欲至家不識鐘磬。時諸五親捉鐘磬奴指示鐘磬，五親得與相見。「與卿別久各不相識，人存形變乃至於斯。今我五親故來迎卿，何為面欺故言在後？」鐘磬報曰：「我非鐘磬，後車載寶貨乃是鐘磬。曩昔貧悴，為諸五親所見輕忽，對面相見低頭而過。汝今何為求于鐘磬？」五親報曰：「我等接遇卿者，今日何由得致此財？」雖爾五親不多如本不及盡，往城外共相問訊，沐浴澡洗，更著新衣入城歸家。至明清旦辭五親：「違遠如來日久，欲往禮覲問訊。」諸親報曰：「我等亦欲隨從。」是時五親相將共至世尊所，頭面禮足在一面坐
現代漢語譯本：當時，舍衛城裡有一個人名叫鐘磬，他的宗族親戚多得數不清，但他自己卻非常貧窮，缺乏財產，衣不蔽體，食不果腹，親戚們見到他都低頭走過。鐘磬自己想：『我前世缺少福報，生不逢時，自己也知道貧困，親戚們都疏遠我，出門被人嘲笑，回家被妻子兒女責備，不如離開這個國家到其他地方去，生死由天，何必多想，即使在其他地方死了，也比在這裡求活強。』當時，鐘磬就離開了國境，到了其他地方，靠出賣勞力為生，勤奮工作，想起自己以前的窮困，被親戚們輕視，日夜不停地工作，連吃飯休息的時間都沒有，漸漸地積攢了無數的財富，金銀珠寶、車渠瑪瑙、珊瑚琥珀、駱駝驢騾，以及用車輛裝載的珍寶，回到了自己的國家。親戚們聽說鐘磬發了大財，帶著珍寶回來了，都出來迎接他。因為和家人分別太久，鐘磬頭髮散亂，衣服髒污，揹著錢財，親戚們都不認識他，就問：『鐘磬現在在哪裡？』鐘磬回答說：『在後面，一會兒就到了。』親戚們等了一會兒，又問後面的人：『鐘磬在哪裡？』後面的人回答說：『鐘磬在最前面。』這樣過了很久，都沒有見到鐘磬。鐘磬只是說在後面，後面的人又說在前面，於是他們想回家，卻認不出鐘磬了。這時，親戚們抓住鐘磬的奴僕，指著鐘磬說，親戚們才得以和他相見。『和你分別太久，大家都認不出來了，人的容貌變化竟然到了這種地步。現在我們這些親戚特意來迎接你，你為什麼欺騙我們，故意說在後面？』鐘磬回答說：『我不是鐘磬，後面車上裝載的寶物才是鐘磬。以前我貧窮的時候，被你們這些親戚輕視，見面都低頭走過。你們現在為什麼來找鐘磬？』親戚們回答說：『我們接待你，今天怎麼能得到這些財富？』雖然如此，親戚們還是不如以前那樣親近，他們一起到城外互相問候，沐浴洗漱，換上新衣服，進城回家。到了第二天早上，鐘磬向親戚們告辭：『離開如來佛很久了，我想去禮拜問候。』親戚們說：『我們也想一起去。』這時，親戚們就一起到了世尊那裡，頂禮佛足，在一旁坐下。 現代漢語譯本：當時，舍衛城裡有一個人名叫鐘磬，他的宗族親戚多得數不清，但他自己卻非常貧窮，缺乏財產，衣不蔽體，食不果腹，親戚們見到他都低頭走過。鐘磬自己想：『我前世缺少福報，生不逢時，自己也知道貧困，親戚們都疏遠我，出門被人嘲笑，回家被妻子兒女責備，不如離開這個國家到其他地方去，生死由天，何必多想，即使在其他地方死了，也比在這裡求活強。』當時，鐘磬就離開了國境，到了其他地方，靠出賣勞力為生，勤奮工作，想起自己以前的窮困，被親戚們輕視，日夜不停地工作，連吃飯休息的時間都沒有，漸漸地積攢了無數的財富，金銀珠寶、車渠瑪瑙、珊瑚琥珀、駱駝驢騾，以及用車輛裝載的珍寶，回到了自己的國家。親戚們聽說鐘磬發了大財，帶著珍寶回來了，都出來迎接他。因為和家人分別太久，鐘磬頭髮散亂，衣服髒污，揹著錢財，親戚們都不認識他，就問：『鐘磬現在在哪裡？』鐘磬回答說：『在後面，一會兒就到了。』親戚們等了一會兒，又問後面的人：『鐘磬在哪裡？』後面的人回答說：『鐘磬在最前面。』這樣過了很久，都沒有見到鐘磬。鐘磬只是說在後面，後面的人又說在前面，於是他們想回家，卻認不出鐘磬了。這時，親戚們抓住鐘磬的奴僕，指著鐘磬說，親戚們才得以和他相見。『和你分別太久，大家都認不出來了，人的容貌變化竟然到了這種地步。現在我們這些親戚特意來迎接你，你為什麼欺騙我們，故意說在後面？』鐘磬回答說：『我不是鐘磬，後面車上裝載的寶物才是鐘磬。以前我貧窮的時候，被你們這些親戚輕視，見面都低頭走過。你們現在為什麼來找鐘磬？』親戚們回答說：『我們接待你，今天怎麼能得到這些財富？』雖然如此，親戚們還是不如以前那樣親近，他們一起到城外互相問候，沐浴洗漱，換上新衣服，進城回家。到了第二天早上，鐘磬向親戚們告辭：『離開如來佛很久了，我想去禮拜問候。』親戚們說：『我們也想一起去。』這時，親戚們就一起到了世尊那裡，頂禮佛足，在一旁坐下。
English version: At that time, in the city of Shravasti, there was a man named Zhongqing. His clan and relatives were countless, but he himself was very poor, lacking property, his clothes did not cover his body, and he did not have enough to eat. His relatives would lower their heads and pass by when they saw him. Zhongqing thought to himself, 'I lacked blessings in my past life and was born at the wrong time. I know that I am poor and my relatives are distant. When I go out, people laugh at me, and when I go home, my wife and children blame me. It would be better to leave this country and go to another place. Whether I live or die is up to fate, why think too much? Even if I die in another place, it would be better than trying to survive here.' At that time, Zhongqing left the border and went to other places, making a living by selling his labor. He worked diligently, remembering his previous poverty and being looked down upon by his relatives. He worked day and night without even time to eat or rest. Gradually, he accumulated countless wealth, gold, silver, jewels, carnelian, agate, coral, amber, camels, donkeys, mules, and treasures loaded in carts, and returned to his own country. When his relatives heard that Zhongqing had become rich and was returning with treasures, they all came out to welcome him. Because they had been separated from their family for too long, Zhongqing's hair was disheveled, his clothes were dirty, and he was carrying money. His relatives did not recognize him and asked, 'Where is Zhongqing now?' Zhongqing replied, 'He is behind, he will arrive soon.' The relatives waited for a while and then asked the people behind, 'Where is Zhongqing?' The people behind replied, 'Zhongqing is in the front.' After a long time, they still had not seen Zhongqing. Zhongqing only said he was behind, and the people behind said he was in front, so they wanted to go home but could not recognize Zhongqing. At this time, the relatives grabbed Zhongqing's servant and pointed at Zhongqing, and the relatives were able to meet him. 'We have been separated from you for too long, and we don't recognize each other. The changes in people's appearances have reached this point. Now we relatives have come to welcome you, why did you deceive us and deliberately say you were behind?' Zhongqing replied, 'I am not Zhongqing, the treasures loaded in the carts behind are Zhongqing. In the past, when I was poor, I was looked down upon by you relatives, and you would lower your heads and pass by when you saw me. Why are you looking for Zhongqing now?' The relatives replied, 'We are receiving you, how can we obtain this wealth today?' Even so, the relatives were not as close as before. They went outside the city together to greet each other, bathed and washed, changed into new clothes, and entered the city to go home. The next morning, Zhongqing bid farewell to his relatives, 'I have been away from the Tathagata Buddha for a long time, and I want to go and pay my respects.' The relatives said, 'We also want to go with you.' At this time, the relatives went together to where the World Honored One was, bowed at his feet, and sat to one side. English version: At that time, in the city of Shravasti, there was a man named Zhongqing. His clan and relatives were countless, but he himself was very poor, lacking property, his clothes did not cover his body, and he did not have enough to eat. His relatives would lower their heads and pass by when they saw him. Zhongqing thought to himself, 'I lacked blessings in my past life and was born at the wrong time. I know that I am poor and my relatives are distant. When I go out, people laugh at me, and when I go home, my wife and children blame me. It would be better to leave this country and go to another place. Whether I live or die is up to fate, why think too much? Even if I die in another place, it would be better than trying to survive here.' At that time, Zhongqing left the border and went to other places, making a living by selling his labor. He worked diligently, remembering his previous poverty and being looked down upon by his relatives. He worked day and night without even time to eat or rest. Gradually, he accumulated countless wealth, gold, silver, jewels, carnelian, agate, coral, amber, camels, donkeys, mules, and treasures loaded in carts, and returned to his own country. When his relatives heard that Zhongqing had become rich and was returning with treasures, they all came out to welcome him. Because they had been separated from their family for too long, Zhongqing's hair was disheveled, his clothes were dirty, and he was carrying money. His relatives did not recognize him and asked, 'Where is Zhongqing now?' Zhongqing replied, 'He is behind, he will arrive soon.' The relatives waited for a while and then asked the people behind, 'Where is Zhongqing?' The people behind replied, 'Zhongqing is in the front.' After a long time, they still had not seen Zhongqing. Zhongqing only said he was behind, and the people behind said he was in front, so they wanted to go home but could not recognize Zhongqing. At this time, the relatives grabbed Zhongqing's servant and pointed at Zhongqing, and the relatives were able to meet him. 'We have been separated from you for too long, and we don't recognize each other. The changes in people's appearances have reached this point. Now we relatives have come to welcome you, why did you deceive us and deliberately say you were behind?' Zhongqing replied, 'I am not Zhongqing, the treasures loaded in the carts behind are Zhongqing. In the past, when I was poor, I was looked down upon by you relatives, and you would lower your heads and pass by when you saw me. Why are you looking for Zhongqing now?' The relatives replied, 'We are receiving you, how can we obtain this wealth today?' Even so, the relatives were not as close as before. They went outside the city together to greet each other, bathed and washed, changed into new clothes, and entered the city to go home. The next morning, Zhongqing bid farewell to his relatives, 'I have been away from the Tathagata Buddha for a long time, and I want to go and pay my respects.' The relatives said, 'We also want to go with you.' At this time, the relatives went together to where the World Honored One was, bowed at his feet, and sat to one side.
。爾時世尊見眾坐已定，便說斯偈：「譬人久行，從遠吉還，親厚共安，歸來喜歡。」爾時鐘磬及諸五親，歡喜踴躍善心生焉，即起長跪請佛及僧至家設供。如來默然受請。明日時到著衣持缽，比丘僧眾前後圍繞，往造磬家各各次坐。鐘磬手自斟酌行甘饌飲食，食訖行水，更取小坐在如來前，而受咒愿。如來說偈：
「好行福者， 從此到彼， 自受福祚， 如親來喜。 起從聖教， 禁制不善， 近道見愛， 離道莫親。 近與不近， 所往者異， 近道昇天， 不近墮獄。」
爾時鐘磬及諸五親，聞佛所說心開意悟，即于坐上得盡信之法。
樂法戒成就， 誠信樂而習， 能自敕身者， 為人所愛敬。
樂法戒成就者，眾生之類習於法教修諸善法。戒成就者，云何？若有眾生奉持禁戒無毫釐失，持此戒福，復生梵天受福無窮，此則缺戒不奉禁律。何以故？由其摸質天福故。若復有人奉持禁戒毫釐不失，持禁戒福不求生天為梵身帝釋，不求作魔王，不求作轉輪王典四天下，我今持戒之福求于無上等正覺，是謂名為戒成就。是故說曰，樂法戒成就也。誠信樂而習者，執信堅固常樂修習，心不恐懼亦無亂念，一一篤信所行真實，常處有記不處無記，出言至誠不說彼此，是故說曰，誠信樂而習。云何能自敕身？夫行善者自為己身，以物惠施自愛其福，奉持禁戒舍放逸意，求于濟神，為後世作橋樑，論經說義廣采異同亦為己身，是故說曰，能自敕身也
現代漢語譯本：當時，世尊看到大家已經坐定，便說了這首偈語：『譬如有人遠行很久，從遠方平安歸來，親朋好友都感到安樂，為他的歸來而歡喜。』當時，鐘磬和他的親人們，都歡喜踴躍，生起了善心，隨即起身長跪，邀請佛陀和僧眾到家中接受供養。如來默然接受了邀請。第二天，到了吃飯的時候，佛陀穿好衣服，拿著缽，比丘僧眾前後圍繞著，前往鐘磬家，各自按次序坐下。鐘磬親自斟酌，奉上美味的食物，吃完后，又奉上凈水，然後取來小座，坐在如來面前，接受佛陀的祝福。如來說偈： 『樂於行善的人，從這裡到那裡，自己承受福報，就像親人來訪一樣歡喜。從聖教中興起，禁止不善的行為，親近正道，就會被愛戴，遠離正道，就不要親近。親近和不親近，所去的地方不同，親近正道，就會升天，不親近正道，就會墮入地獄。』 當時，鐘磬和他的親人們，聽了佛陀所說，心開意解，當即在座位上獲得了完全的信仰。『喜愛佛法，戒律成就，以誠信為樂並加以修習，能夠自我約束的人，會被人愛戴和尊敬。』 『喜愛佛法，戒律成就』，是指眾生學習佛法教誨，修習各種善法。『戒律成就』，是什麼意思呢？如果有的眾生奉持戒律，沒有絲毫的違犯，持守這種戒律的福報，會再次投生到梵天，享受無盡的福報，但這只是缺失戒律，沒有奉行禁律。為什麼呢？因為他們只是貪圖天上的福報。如果有人奉持戒律，沒有絲毫的違犯，持守戒律的福報，不求生天成為梵天之身或帝釋，不求成為魔王，不求成為統治四天下的轉輪王，而是以持戒的福報，求得無上正等正覺，這才是所謂的戒律成就。所以說，『喜愛佛法，戒律成就』。『以誠信為樂並加以修習』，是指執持堅固的信仰，常常樂於修習，心中不恐懼，也沒有雜亂的念頭，一一篤信所行真實，常處在有記的狀態，不處在無記的狀態，說話真誠，不說是非，所以說，『以誠信為樂並加以修習』。『如何能夠自我約束』？行善的人是爲了自己，用財物佈施是爲了愛惜自己的福報，奉持戒律是爲了捨棄放逸的心意，求得解脫，為後世做橋樑，討論經義，廣泛採納不同的觀點，也是爲了自己，所以說，『能夠自我約束』。
English version: At that time, the World Honored One, seeing that the assembly was seated, spoke this verse: 'It is like a person who has traveled far for a long time, returning home safely from afar, where relatives and friends are at peace and rejoice at their return.' At that time, Zhong Qing and his relatives were joyful and elated, and they generated good intentions. They immediately rose, knelt down, and invited the Buddha and the Sangha to their home for offerings. The Tathagata silently accepted the invitation. The next day, when it was time for the meal, the Buddha put on his robes, took his bowl, and with the assembly of monks surrounding him, went to Zhong Qing's house, where they sat down in order. Zhong Qing personally poured and served delicious food. After eating, he offered water for washing, then took a small seat and sat before the Tathagata to receive blessings. The Tathagata spoke this verse: 'Those who delight in doing good, from here to there, receive their own blessings, like the joy of visiting relatives. Arising from the holy teachings, restraining unwholesome actions, drawing near to the righteous path, they will be loved. Turning away from the righteous path, do not draw near. Drawing near and not drawing near, the places they go are different. Drawing near to the righteous path, they ascend to heaven; not drawing near, they fall into hell.' At that time, Zhong Qing and his relatives, hearing what the Buddha had said, had their minds opened and enlightened, and immediately attained the Dharma of complete faith while still seated. 'Those who delight in the Dharma, whose precepts are accomplished, who delight in faith and practice it, who can discipline themselves, are loved and respected by others.' 'Those who delight in the Dharma, whose precepts are accomplished,' refers to sentient beings who learn the teachings of the Dharma and cultivate various good deeds. 'Accomplishment of precepts,' what does it mean? If there are sentient beings who uphold the precepts without the slightest violation, the merit of upholding these precepts will cause them to be reborn in the Brahma heaven, enjoying endless blessings. However, this is merely a deficiency in precepts, not the practice of the prohibitions. Why? Because they are only greedy for heavenly blessings. If there are those who uphold the precepts without the slightest violation, and the merit of upholding the precepts is not for rebirth in heaven as a Brahma or Indra, not for becoming a demon king, not for becoming a wheel-turning king ruling the four continents, but for seeking unsurpassed, complete enlightenment with the merit of upholding the precepts, this is what is called the accomplishment of precepts. Therefore, it is said, 'delight in the Dharma, whose precepts are accomplished.' 'Delighting in faith and practicing it,' refers to holding firm faith, always delighting in practice, with no fear in the heart, nor confused thoughts, believing in the truth of what is done, always being in a state of mindfulness, not in a state of non-mindfulness, speaking truthfully, not speaking of right and wrong. Therefore, it is said, 'delighting in faith and practicing it.' 'How can one discipline oneself?' Those who do good are doing it for themselves. Giving with material things is to cherish one's own blessings. Upholding the precepts is to abandon the mind of indulgence, seeking liberation, making a bridge for future generations. Discussing the meaning of the scriptures, widely adopting different viewpoints, is also for oneself. Therefore, it is said, 'able to discipline oneself.'
。為人所愛敬者，執行之人所遊方域，為人所敬、嘆說其德。福由人弘，名稱外被，是故說曰，為人所愛敬也。
為人所愛敬， 皆由己所造， 現世得稱譽， 後生于天上。
為人所愛敬者，人之行全則名顯，外來為數千萬人所見尊奉，言從語用為人摽首，斯由積行無虧損故，是故說曰，為人所愛敬。皆由己所造者，人修善行求免厄難，受人信施衣被飯食床臥具病瘦醫藥，則不損耗于禁律法，內有真誠外能消化，是故說曰，皆由己所造也。現世所稱譽者，為天人所嘆，德可敬可貴，所游之方無所掛礙，是故說曰，現世所稱譽也。後生于天上者，身壞命終生善處天上，七寶殿堂受福自然，是故說曰，後生于天上。
教習使稟受， 制止非法行， 善者之所念， 惡者當遠離。
教習使稟受者，在於法功德中教授正法，隨彼所須而演其教，是故說曰，教習使稟受。制止非法行者，非法行者，人所憎惡多興亂念，眾惡之原，令人墮地獄餓鬼畜生，是故說曰，制止非法行也。善者之所念者，修善之人善德具足，終不使人至於惡道，是故說曰，善者之所念也。惡者當遠離者，惡知識者即是惡也，行不至要動與惡俱，心中所念以惡為首，是故說曰，惡者當遠離也。
善與不善者， 此二俱不別， 不善生地獄， 善者生天上。
善與不善者，各自別異：一者妙，二者非妙；一者定，二者亂；一趣善道，二趣惡道；一得善譽，二致誹謗。是故說曰，善與不善也
現代漢語譯本：
被人們愛戴和尊敬的人，他們所到之處，都會受到人們的尊敬和讚美，人們會稱頌他們的美德。福報是由人的行為所弘揚的，名聲也會傳播到遠方，所以說，這是因為他們被人們愛戴和尊敬。
被人們愛戴和尊敬，都是由自己所造就的；今生獲得讚譽，來世會升到天上。
被人們愛戴和尊敬的人，是因為他們的行為完美，名聲顯赫，被千萬人所敬仰和尊奉。他們的一言一行都成為人們的榜樣，這是因為他們積累了無虧的善行。所以說，這是因為他們被人們愛戴和尊敬。『都是由自己所造就的』，是指人們通過修行善行來避免災難，接受他人的佈施，如衣物、食物、床鋪、臥具和醫藥等，並且不違反戒律。他們內心真誠，外在也能消化這些供養，所以說，『都是由自己所造就的』。『今生獲得讚譽』，是指他們的美德受到天人的讚歎，值得尊敬和珍視，他們所到之處都沒有障礙，所以說，『今生獲得讚譽』。『來世會升到天上』，是指他們身壞命終後會升到善處的天上，在七寶殿堂中自然享受福報，所以說，『來世會升到天上』。
教導和學習使人接受真理，制止非法的行為；善人所思念的，惡人應當遠離。
『教導和學習使人接受真理』，是指在佛法的功德中教授正法，根據人們的需要來闡述教義，所以說，『教導和學習使人接受真理』。『制止非法的行為』，是指非法的行為，是人們所憎惡的，會引起許多混亂的念頭，是眾惡的根源，會使人墮入地獄、餓鬼和畜生道，所以說，『制止非法的行為』。『善人所思念的』，是指修行善行的人，他們的善德圓滿，最終不會使人墮入惡道，所以說，『善人所思念的』。『惡人應當遠離』，是指惡知識就是惡，他們的行為不符合要義，總是與惡為伍，心中所想的都是以惡為首，所以說，『惡人應當遠離』。
善與不善，這兩者是不同的；不善會導致地獄，善會導致天上。
善與不善，各自有不同的區別：一是美好，二是醜惡；一是安定，二是混亂；一是通向善道，二是通向惡道；一是獲得美譽，二是招致誹謗。所以說，『善與不善』。 現代漢語譯本：
被人們愛戴和尊敬的人，他們所到之處，都會受到人們的尊敬和讚美，人們會稱頌他們的美德。福報是由人的行為所弘揚的，名聲也會傳播到遠方，所以說，這是因為他們被人們愛戴和尊敬。
被人們愛戴和尊敬，都是由自己所造就的；今生獲得讚譽，來世會升到天上。
被人們愛戴和尊敬的人，是因為他們的行為完美，名聲顯赫，被千萬人所敬仰和尊奉。他們的一言一行都成為人們的榜樣，這是因為他們積累了無虧的善行。所以說，這是因為他們被人們愛戴和尊敬。『都是由自己所造就的』，是指人們通過修行善行來避免災難，接受他人的佈施，如衣物、食物、床鋪、臥具和醫藥等，並且不違反戒律。他們內心真誠，外在也能消化這些供養，所以說，『都是由自己所造就的』。『今生獲得讚譽』，是指他們的美德受到天人的讚歎，值得尊敬和珍視，他們所到之處都沒有障礙，所以說，『今生獲得讚譽』。『來世會升到天上』，是指他們身壞命終後會升到善處的天上，在七寶殿堂中自然享受福報，所以說，『來世會升到天上』。
教導和學習使人接受真理，制止非法的行為；善人所思念的，惡人應當遠離。
『教導和學習使人接受真理』，是指在佛法的功德中教授正法，根據人們的需要來闡述教義，所以說，『教導和學習使人接受真理』。『制止非法的行為』，是指非法的行為，是人們所憎惡的，會引起許多混亂的念頭，是眾惡的根源，會使人墮入地獄、餓鬼和畜生道，所以說，『制止非法的行為』。『善人所思念的』，是指修行善行的人，他們的善德圓滿，最終不會使人墮入惡道，所以說，『善人所思念的』。『惡人應當遠離』，是指惡知識就是惡，他們的行為不符合要義，總是與惡為伍，心中所想的都是以惡為首，所以說，『惡人應當遠離』。
善與不善，這兩者是不同的；不善會導致地獄，善會導致天上。
善與不善，各自有不同的區別：一是美好，二是醜惡；一是安定，二是混亂；一是通向善道，二是通向惡道；一是獲得美譽，二是招致誹謗。所以說，『善與不善』。
English version:
Those who are loved and respected by people, wherever they go, they are respected and praised, and people extol their virtues. Blessings are promoted by people's actions, and their reputation spreads far and wide. Therefore, it is said that this is because they are loved and respected by people.
Being loved and respected by people is all created by oneself; in this life, one gains praise, and in the next life, one ascends to heaven.
Those who are loved and respected by people are because their actions are perfect, their reputation is prominent, and they are admired and revered by millions. Their words and deeds become examples for people, and this is because they have accumulated flawless good deeds. Therefore, it is said that this is because they are loved and respected by people. 'All is created by oneself' means that people avoid disasters through cultivating good deeds, accepting the offerings of others, such as clothing, food, bedding, and medicine, and do not violate the precepts. They are sincere in their hearts and can digest these offerings externally. Therefore, it is said, 'All is created by oneself.' 'In this life, one gains praise' means that their virtues are praised by gods and humans, are worthy of respect and cherishing, and wherever they go, there are no obstacles. Therefore, it is said, 'In this life, one gains praise.' 'In the next life, one ascends to heaven' means that after their body is destroyed and their life ends, they will ascend to the good place in heaven, naturally enjoying blessings in the seven-jeweled palace. Therefore, it is said, 'In the next life, one ascends to heaven.'
Teaching and learning enable people to accept the truth, and to stop illegal actions; what good people think of, evil people should stay away from.
'Teaching and learning enable people to accept the truth' means teaching the right Dharma in the merit of the Buddha's teachings, and explaining the teachings according to people's needs. Therefore, it is said, 'Teaching and learning enable people to accept the truth.' 'Stopping illegal actions' refers to illegal actions, which are hated by people, cause many chaotic thoughts, are the root of all evils, and cause people to fall into hell, hungry ghosts, and the animal realm. Therefore, it is said, 'Stopping illegal actions.' 'What good people think of' refers to those who cultivate good deeds, whose virtues are complete, and who will ultimately not cause people to fall into evil paths. Therefore, it is said, 'What good people think of.' 'Evil people should stay away from' refers to evil teachers who are evil, whose actions do not conform to the essentials, always associate with evil, and whose thoughts are primarily evil. Therefore, it is said, 'Evil people should stay away from.'
Good and not good, these two are different; not good leads to hell, and good leads to heaven.
Good and not good have their own differences: one is beautiful, and the other is ugly; one is stable, and the other is chaotic; one leads to the good path, and the other leads to the evil path; one gains praise, and the other invites slander. Therefore, it is said, 'Good and not good.' English version:
Those who are loved and respected by people, wherever they go, they are respected and praised, and people extol their virtues. Blessings are promoted by people's actions, and their reputation spreads far and wide. Therefore, it is said that this is because they are loved and respected by people.
Being loved and respected by people is all created by oneself; in this life, one gains praise, and in the next life, one ascends to heaven.
Those who are loved and respected by people are because their actions are perfect, their reputation is prominent, and they are admired and revered by millions. Their words and deeds become examples for people, and this is because they have accumulated flawless good deeds. Therefore, it is said that this is because they are loved and respected by people. 'All is created by oneself' means that people avoid disasters through cultivating good deeds, accepting the offerings of others, such as clothing, food, bedding, and medicine, and do not violate the precepts. They are sincere in their hearts and can digest these offerings externally. Therefore, it is said, 'All is created by oneself.' 'In this life, one gains praise' means that their virtues are praised by gods and humans, are worthy of respect and cherishing, and wherever they go, there are no obstacles. Therefore, it is said, 'In this life, one gains praise.' 'In the next life, one ascends to heaven' means that after their body is destroyed and their life ends, they will ascend to the good place in heaven, naturally enjoying blessings in the seven-jeweled palace. Therefore, it is said, 'In the next life, one ascends to heaven.'
Teaching and learning enable people to accept the truth, and to stop illegal actions; what good people think of, evil people should stay away from.
'Teaching and learning enable people to accept the truth' means teaching the right Dharma in the merit of the Buddha's teachings, and explaining the teachings according to people's needs. Therefore, it is said, 'Teaching and learning enable people to accept the truth.' 'Stopping illegal actions' refers to illegal actions, which are hated by people, cause many chaotic thoughts, are the root of all evils, and cause people to fall into hell, hungry ghosts, and the animal realm. Therefore, it is said, 'Stopping illegal actions.' 'What good people think of' refers to those who cultivate good deeds, whose virtues are complete, and who will ultimately not cause people to fall into evil paths. Therefore, it is said, 'What good people think of.' 'Evil people should stay away from' refers to evil teachers who are evil, whose actions do not conform to the essentials, always associate with evil, and whose thoughts are primarily evil. Therefore, it is said, 'Evil people should stay away from.'
Good and not good, these two are different; not good leads to hell, and good leads to heaven.
Good and not good have their own differences: one is beautiful, and the other is ugly; one is stable, and the other is chaotic; one leads to the good path, and the other leads to the evil path; one gains praise, and the other invites slander. Therefore, it is said, 'Good and not good.'
。此二俱不別者，從此人間終亦從行地死，從此造業而致來變，是故說曰，此二俱不別也。不善生地獄者，惡知識人修不善行，己所施為亦欲使人同己，是故說曰，不善生地獄也。善者生天上者，所謂四雙八輩十二賢士，修善本、游虛無，不樂世煩，是故說曰，善者生天上也。
◎出曜經卷第八
出曜經卷第九
◎戒品第七
慧人護戒， 福致三寶， 名聞得利， 後上天樂。
昔佛在舍衛國祇樹給孤獨園。爾時世尊告諸比丘：「慧人慾求三法者，常當護于禁戒。云何為三法？一謂善者稱之慎以法律。二者設得利養無能遏絕。三者身壞命終上生天上。是謂持戒之人行此三法，終受其福。」爾時世尊在大眾中而說此偈：
「慧人護戒， 福致三寶， 名聞得利， 後上天樂。 常見法處， 護戒為明， 得成真見， 輩中吉祥。 持戒者安， 令身無惱， 夜臥恬惔， 寤則常歡。」
爾時眾會聞佛所說，歡喜奉行。
戒終老安， 戒善安止， 慧為人寶， 福盜不取。
戒終老安者，持戒之人雖復年耆老朽，天龍神祇常隨護助，阿須倫、迦留羅、真陀羅、摩休勒、人與非人，鳩槃荼、匹奢遮、羅殺鬼，如此等類常護長老持戒之人，晝夜禁衛如影隨形，是故說曰，戒終老安也。戒善安止者，若有眾生信向如來信根成就，信有二業：一無狐疑信，二有根本信
現代漢語譯本：這兩種行為沒有區別，人死後會隨著生前的行為而墮落，因為造業而導致來世的變異，所以說，這兩種行為沒有區別。不善的行為會使人墮入地獄，是因為惡知識之人修行不善的行為，自己所作所為也想讓別人和自己一樣，所以說，不善的行為會使人墮入地獄。善的行為會使人升入天堂，指的是四雙八輩十二賢士，他們修行善的根本，遨遊于虛無之中，不貪戀世俗的煩惱，所以說，善的行為會使人升入天堂。 現代漢語譯本：有智慧的人守護戒律，會帶來三寶的福報，名聲遠揚，獲得利益，死後升入天界享受快樂。過去佛在舍衛國的祇樹給孤獨園時，世尊告訴眾比丘：『有智慧的人如果想求得三種福報，就應當常常守護戒律。哪三種福報呢？第一種是善人稱讚他，並以法律來約束自己。第二種是即使得到利益供養，也不會被慾望所控制。第三種是身壞命終后，能夠升入天上。』這就是持戒之人所行的三種福報，最終會得到福報。當時，世尊在大眾中說了這首偈語：『有智慧的人守護戒律，會帶來三寶的福報，名聲遠揚，獲得利益，死後升入天界享受快樂。常常能見到真理所在，守護戒律是明智之舉，能夠成就真正的見解，成為眾人中的吉祥之人。持戒的人安穩，使身體沒有煩惱，夜晚安然入睡，醒來時常常歡喜。』當時，大眾聽聞佛所說，歡喜地奉行。 現代漢語譯本：戒律最終使人老年安穩，戒律使人善於安住，智慧是人的珍寶，福報不會被盜取。戒律最終使人老年安穩，指的是持戒之人即使年老體衰，天龍神祇也會常常隨身護佑，阿修羅、迦樓羅、緊那羅、摩睺羅伽、人與非人、鳩槃荼、毗舍遮、羅剎鬼等，這些都會常常守護年長的持戒之人，日夜禁衛，如影隨形，所以說，戒律最終使人老年安穩。戒律使人善於安住，指的是如果有眾生信奉如來，信根成就，相信有兩種業：一種是毫無疑惑的相信，一種是有根本的相信。
English version: These two are not different; from this human world, one will ultimately follow the path of death, and from this, one creates karma that leads to future transformations. Therefore, it is said that these two are not different. Those who are not virtuous are born in hell because evil teachers practice unwholesome deeds, and they also want others to be like them. Therefore, it is said that those who are not virtuous are born in hell. Those who are virtuous are born in heaven, referring to the four pairs and eight ranks of twelve worthy individuals who cultivate the roots of goodness, roam in emptiness, and do not delight in worldly troubles. Therefore, it is said that those who are virtuous are born in heaven. English version: A wise person who protects the precepts will attain the blessings of the Three Jewels, gain fame and benefit, and ascend to heavenly bliss after death. Once, when the Buddha was in the Jeta Grove of Anathapindika in Shravasti, the World Honored One told the monks: 'A wise person who seeks three blessings should always protect the precepts. What are the three blessings? First, the virtuous praise him and he is careful to abide by the law. Second, even if he gains benefits and offerings, he will not be overcome by desire. Third, after his body breaks and his life ends, he will ascend to heaven. These are the three blessings that a precept-holder practices, and he will ultimately receive blessings.' At that time, the World Honored One spoke this verse in the assembly: 'A wise person who protects the precepts will attain the blessings of the Three Jewels, gain fame and benefit, and ascend to heavenly bliss after death. He often sees the place of truth, protecting the precepts is wise, he can achieve true understanding, and be auspicious among the people. A precept-holder is at peace, his body has no worries, he sleeps peacefully at night, and is always happy when he wakes up.' At that time, the assembly heard what the Buddha said and joyfully practiced it. English version: The precepts ultimately bring peace in old age, the precepts bring good dwelling, wisdom is a person's treasure, and blessings cannot be stolen. The precepts ultimately bring peace in old age, referring to a precept-holder who, even if old and frail, is always protected by gods and dragons. Asuras, Garudas, Kinnaras, Mahoragas, humans and non-humans, Kumbhandas, Pisacas, and Rakshasas, these kinds of beings will always protect the elderly precept-holder, guarding him day and night like a shadow. Therefore, it is said that the precepts ultimately bring peace in old age. The precepts bring good dwelling, referring to beings who believe in the Tathagata, whose roots of faith are established, and who believe in two kinds of karma: one is faith without doubt, and the other is faith with a foundation.
。在諸眾中，若沙門梵志婆羅門眾、梵眾魔眾，不能使持戒之人迴心就惡，為天人所供養，是故說曰，戒善安止也。慧為人寶者，慧者，亦名為光，亦名為明，亦名為炬，亦名為錠，亦名為眼，亦名為日，亦名為月，亦名為大火聚，亦名諸法之暉曜，猶如世人多財珍寶乃得居里，慧人寶者亦復如是，功德慧明二事具者乃名為人寶，是故說曰，慧為人寶也。福盜不取，猶如《雜阿含》契經說：「有天至如來所而問斯義：『何物火不燒？何物風不飄？何物風不動？何物水不漬？何物地不敗？何物王盜賊暴雷所不損？何物在庫藏不守不耗損？』爾時世尊告彼天曰：『福火不燒，福風不動，福水不漬，福地不敗，福王賊不劫，暴雷無所害，福致諸庫藏，不守亦不損。』」爾時諸天聞佛所說歡喜踴躍，復以此偈讚頌如來：
「善哉世最勝， 為現世光明， 我等修善行， 得受諸天福。」
是時，諸天覆重以頌問曰：
「何終為善？ 何善安止？ 何為人寶？ 何盜不取？」
世尊以頌報曰：
「戒終老安， 戒善安止， 慧為人寶， 福盜不取。」
時彼天人聞佛所說，戢在心懷，即從坐起繞佛三匝，忽然不現還於天上。
修戒佈施， 作福為福， 從是適彼， 常到安處。
修戒佈施者，施有二事，若持戒牢固兼行佈施，于天世間自然受善報，若施持戒之人多獲果報。是故說曰，持戒佈施也
現代漢語譯本：在眾人之中，如果沙門、婆羅門等修行者，以及天眾、魔眾，都不能使持戒的人改變心意去做壞事，這樣的人就會受到天人的供養，所以說，戒律是善的安穩之處。智慧是人的珍寶，智慧也稱為光，也稱為明，也稱為火炬，也稱為燈，也稱為眼睛，也稱為太陽，也稱為月亮，也稱為巨大的火堆，也稱為一切事物的光輝。就像世人擁有很多財富珍寶才能在城市裡居住一樣，擁有智慧的人也是如此，功德和智慧都具備的人才稱為人的珍寶，所以說，智慧是人的珍寶。福德是盜賊無法奪取的，就像《雜阿含經》里說的那樣：『有天人來到如來面前問：『什麼火燒不著？什麼風吹不散？什麼風不動搖？什麼水浸不濕？什麼地不會毀壞？什麼東西是國王、盜賊、暴雷都不能損害的？什麼東西在倉庫里不用看守也不會耗損？』這時，世尊告訴那位天人說：『福德之火燒不著，福德之風不動搖，福德之水浸不濕，福德之地不會毀壞，福德是國王、盜賊都不能搶奪的，暴雷也無法損害，福德能帶來各種財富，不用看守也不會耗損。』當時，諸天聽了佛說的話，歡喜踴躍，又用這首偈頌讚美如來：『善哉，世間最殊勝者，為世間顯現光明，我們修行善行，才能得到諸天的福報。』當時，諸天又用偈頌問道：『什麼最終是善的？什麼善是安穩的？什麼是人的珍寶？什麼東西是盜賊無法奪取的？』世尊用偈頌回答說：『戒律最終是安穩的，戒律是善的安穩之處，智慧是人的珍寶，福德是盜賊無法奪取的。』當時，那些天人聽了佛說的話，銘記在心，就從座位上站起來，繞佛三圈，忽然消失，回到了天上。 修行戒律和佈施，行善是爲了獲得福報，從這裡到那裡，常常到達安穩的地方。修行戒律和佈施，佈施有兩種情況，如果持戒堅定又行佈施，在天界和人間自然會得到好的報應，如果佈施給持戒的人，會獲得更多的果報。所以說，要持戒和佈施。
English version: Among the multitude, if the ascetics, Brahmins, and other practitioners, as well as the heavenly beings and demons, cannot cause a person who upholds the precepts to turn away from good and do evil, such a person will be honored by gods and humans. Therefore, it is said that precepts are the secure foundation of goodness. Wisdom is a person's treasure; wisdom is also called light, also called brightness, also called a torch, also called a lamp, also called an eye, also called the sun, also called the moon, also called a great fire, also called the radiance of all things. Just as worldly people with much wealth and treasure can live in cities, so it is with those who possess wisdom. Only those who possess both merit and wisdom are called human treasures. Therefore, it is said that wisdom is a person's treasure. Merit cannot be taken by thieves, as it is said in the 'Samyukta Agama Sutra': 'A deva came to the Tathagata and asked: 『What fire does not burn? What wind does not scatter? What wind does not move? What water does not wet? What earth does not decay? What is not harmed by kings, thieves, or thunder? What in a storehouse does not need guarding and does not diminish?』 At that time, the World Honored One told that deva: 『The fire of merit does not burn, the wind of merit does not move, the water of merit does not wet, the earth of merit does not decay, merit cannot be robbed by kings or thieves, thunder cannot harm it, merit brings all kinds of wealth, and it does not need guarding and does not diminish.』 At that time, the devas, hearing the Buddha's words, rejoiced and praised the Tathagata with this verse: 『Well done, the most excellent in the world, you have revealed light to the world. We practice good deeds, so we can receive the blessings of the devas.』 Then, the devas asked again in verse: 『What is ultimately good? What good is secure? What is a person's treasure? What cannot be taken by thieves?』 The World Honored One answered in verse: 『Precepts are ultimately secure, precepts are the secure foundation of goodness, wisdom is a person's treasure, and merit cannot be taken by thieves.』 At that time, those devas, having heard the Buddha's words, kept them in their hearts, then rose from their seats, circled the Buddha three times, and suddenly disappeared, returning to the heavens. Practicing precepts and giving, doing good deeds to gain merit, from here to there, one always reaches a secure place. Practicing precepts and giving, there are two aspects to giving. If one firmly upholds the precepts and also practices giving, one will naturally receive good rewards in the heavens and the human world. If one gives to those who uphold the precepts, one will receive even greater rewards. Therefore, it is said that one should uphold the precepts and give.
。作福為福者，或復有人持戒完具，不廣多聞，所獲功德蓋不足言；若復有人持戒完，具加復大智多聞惠施，彼者獲福無量。是故說曰，作福為福也。從是適彼者，從今世至後世，心常歡悅心無悔吝，是故說曰，從是適彼。常到安處者，冀望具足，自然歡樂心意悅豫，自知戒具佈施清凈，必受功報不墮邪部，晝夜歡喜不懷熱惱，施持戒人及多聞者亦復如是，是故說曰，常到安處。
比丘立戒， 守攝諸根， 食知自節， 寤意令應。
比丘立戒者，執志堅固不可沮壞，不為色聲香味細滑法所牽，是故說曰，比丘立戒也。守攝諸根者，具足眼根耳鼻舌身根意根，皆悉具足無所缺漏，意不錯亂亦無他念，盡隨諸根修其妙行，是故說曰，守攝諸根也。食知自節者，量腹而食，亦不畜積亦不貪餮。尊者曇摩難提說曰：「多食致患苦，少食氣力衰，處中而食者，如稱無高下。」尊者僧迦羅剎造立《修行經》亦作是說：「猶如多捕眾鳥藏在大器，隨時瞻視養食以時，毛尾既長隨時剪落，選其肥者日用供廚。中有一鳥內自思惟：『若我食多肥則致死，若餓不食復致喪身。宜自料量，少食損膚衣毛悅澤，當從籠出。』如其所念即便少食，衣毛悅澤便從其愿。」彼修行人亦復如是，內自校計，如我多食便自瞢瞢不得修道，不獲思惟善法，諸惡法日夜滋甚，貪慾瞋恚愚癡皆由多食，不獲至竟。佛契經說多食之人有五苦患
現代漢語譯本：行善積福的人，如果有人持守戒律完備，但不廣泛學習佛法，所獲得的功德實在不足以言說；如果有人持守戒律完備，再加上廣大的智慧和豐富的學識，又樂於佈施，那麼他所獲得的福報是無量的。所以說，行善就是爲了獲得福報。從今生到後世，內心常常歡喜，沒有後悔和吝嗇，所以說，從今生到後世。常常到達安樂之處，是因為期望具足，自然會感到快樂和愉悅，自己知道戒律清凈，佈施清凈，必定會得到善報，不會墮入邪道，日夜歡喜，沒有煩惱。佈施給持戒的人和博學的人也是如此，所以說，常常到達安樂之處。 比丘建立戒律，守護和攝持各種感官，飲食知道節制，醒悟時的意念應當符合正道。 比丘建立戒律，是指意志堅定，不可動搖，不被色、聲、香、味、觸、法所牽引，所以說，比丘建立戒律。守護和攝持各種感官，是指具備眼、耳、鼻、舌、身、意六根，都完備無缺，意念不散亂，也沒有其他雜念，完全順應各種感官修行妙行，所以說，守護和攝持各種感官。飲食知道節制，是指量腹而食，不積蓄食物，也不貪吃。尊者曇摩難提說：『吃得太多會生病，吃得太少會氣力衰弱，適量飲食，就像用秤稱量一樣不高不低。』尊者僧迦羅剎所著的《修行經》也這樣說：『就像捕捉很多鳥放在大籠子里，隨時觀察，按時餵養，羽毛長長了就隨時修剪，挑選肥壯的每天用來做菜。其中有一隻鳥心裡想：『如果我吃得太多就會肥胖而死，如果餓著不吃又會喪命。應該自己衡量，少吃一些，使羽毛光澤，就能從籠子里出去。』它按照所想的就少吃，羽毛光澤了，就實現了它的願望。』修行的人也是這樣，內心自己衡量，如果我吃得太多就會昏昏沉沉，不能修道，不能思考善法，各種惡法就會日夜增長，貪慾、嗔恚、愚癡都是因為吃得太多，不能達到最終的解脫。佛經上說，吃得太多的人有五種苦患。
English version: Those who do good deeds for the sake of blessings, if someone upholds the precepts completely but does not widely study the Dharma, the merits they obtain are truly insufficient to mention. If someone upholds the precepts completely, and also possesses great wisdom and extensive knowledge, and is generous in giving, then the blessings they obtain are immeasurable. Therefore, it is said that doing good is for the sake of blessings. From this life to the next, the mind is always joyful, without regret or stinginess, so it is said, from this life to the next. Always reaching a place of peace, because of the expectation of fulfillment, one will naturally feel joy and pleasure, knowing that one's precepts are pure and one's giving is pure, one will surely receive good rewards and not fall into evil paths, joyful day and night, without distress. Giving to those who uphold the precepts and those who are learned is also the same, so it is said, always reaching a place of peace. A bhikkhu establishes precepts, guards and controls the senses, knows moderation in eating, and the thoughts when awake should be in accordance with the right path. A bhikkhu establishing precepts means having a firm will, unshakeable, not being led by form, sound, smell, taste, touch, or mental objects, therefore it is said, a bhikkhu establishes precepts. Guarding and controlling the senses means possessing the six senses of eye, ear, nose, tongue, body, and mind, all complete and without deficiency, the mind is not scattered, nor are there other distracting thoughts, completely following the senses to cultivate wonderful practices, therefore it is said, guarding and controlling the senses. Knowing moderation in eating means eating according to the capacity of the stomach, not hoarding food, nor being greedy. Venerable Dhammanandi said: 'Eating too much causes illness, eating too little weakens strength, eating in moderation is like using a scale, neither high nor low.' Venerable Sangharaksha, in his 'Treatise on Practice,' also said: 'It is like catching many birds and putting them in a large cage, observing them at all times, feeding them on time, and when their feathers grow long, trimming them, selecting the fat ones for daily cooking. One of the birds thought to itself: 'If I eat too much, I will become fat and die, if I starve myself, I will also die. I should measure myself, eat less, so that my feathers will be glossy, and I can get out of the cage.' It followed its thoughts and ate less, its feathers became glossy, and it achieved its wish.' The practitioner is also like this, internally measuring themselves, if I eat too much, I will become drowsy and unable to cultivate the path, unable to contemplate good dharmas, and various evil dharmas will increase day and night, greed, hatred, and ignorance are all due to eating too much, and one will not reach ultimate liberation. The Buddha's sutras say that those who eat too much have five sufferings.
。云何為五？一者大便數，二者小便數，三者饒睡眠，四者身重不堪修業，五者多患食不消化。多食之人有此五苦，自墜苦際不至究竟，是故佛說食知自節也。悟意令應者，晝夜警悟系意在禪，若睡欲至，時當舒一腳垂於床下，若睡纏綿不解，當垂兩腳到于床下，若睡重當經行，經行睡重者以水灑面，若復不解，仰觀星宿以寤其志，初夜中夜后夜令無懈怠。是故說曰，寤意令應。
意常覺悟， 晝夜力學， 漏盡意解， 可致泥洹。
意常覺寤者，身口意常得覺寤，淫怒癡至尋能除斷，不遇煩惱所游安隱，是故說曰，意常覺寤。晝夜力學，晝習夜亦爾，夜習晝亦爾，初夜中夜后夜亦復如是，持心專一無他異念，唯從於道思惟心所念法，是故說曰，晝夜力學。漏盡意解者，意勇剛強乃能盡漏，持心懈慢者，不能盡漏、不能精勤於行，是故退轉墮于凡夫部。然彼行人晝夜精勤如救頭然，持心勇捍不慮險難，志崇斷結滅漏為先，是故說曰，漏盡意解也。可致泥洹者，眾行已辦，世患諸惱永不復生，求入泥洹大化諸結，縛著染污人者隱而不起，趣泥洹境無有掛礙，舍現在業入泥洹境，是故說曰，可致泥洹也。
慧者立禁戒， 專心習其智， 比丘無熱惱， 可果盡苦際。
慧者立禁戒者，戒不移動，善住牢固亦不可移，慧者除去愚闇，終不處在愚惑之中，猶如猛將身被重鎧，手無劍者則不能克定強敵，有劍無鎧者亦復不能降彼強敵
現代漢語譯本：什麼是五種障礙呢？第一是排便次數多，第二是小便次數多，第三是嗜睡，第四是身體沉重無法修行，第五是經常消化不良。貪食的人會有這五種痛苦，自己陷入苦難的境地而無法達到最終的解脫，所以佛說要懂得節制飲食。爲了使心意保持清醒，應當晝夜警覺，將心專注于禪定。如果睡意來襲，就應該將一隻腳垂到床下；如果睡意纏綿不解，就應該將兩隻腳都垂到床下；如果睡意很重，就應該起身經行；如果經行時仍然睏倦，就應該用水洗臉；如果仍然無法清醒，就應該仰望星空來振奮精神，初夜、中夜、后夜都不要懈怠。所以說，要使心意保持清醒。 心意常保持覺醒，晝夜努力學習，斷除煩惱，心意解脫，就能達到涅槃。 心意常保持覺醒，是指身、口、意常常保持覺醒，淫慾、嗔怒、愚癡等煩惱一出現就能立即斷除，不被煩惱所困擾，安穩自在。所以說，心意常保持覺醒。晝夜努力學習，是指白天學習，夜晚也學習，夜晚學習，白天也學習，初夜、中夜、后夜都是如此，保持心意專一，沒有其他雜念，只專注于佛道，思考心中所念的佛法。所以說，晝夜努力學習。斷除煩惱，心意解脫，是指心意勇敢剛強才能斷除煩惱，如果心意懈怠，就不能斷除煩惱，不能精進修行，所以會退轉墮落到凡夫的行列。然而，那些修行人晝夜精進，如同救火一樣，保持心意勇敢堅定，不畏懼危險困難，以斷除煩惱、滅盡煩惱為首要目標。所以說，斷除煩惱，心意解脫。能達到涅槃，是指各種修行已經完成，世間的憂患和煩惱永遠不再產生，尋求進入涅槃，徹底消除各種束縛和染污，使人不再被束縛，進入涅槃的境界，沒有任何障礙，捨棄現在的業報，進入涅槃的境界。所以說，能達到涅槃。 有智慧的人建立戒律，專心修習智慧，比丘沒有熱惱，可以達到苦的盡頭。 有智慧的人建立戒律，是指戒律堅定不移，穩固安住，不可動搖。有智慧的人能去除愚昧的黑暗，終究不會處於愚昧迷惑之中。就像勇猛的將領身穿重鎧，手中沒有劍，就不能戰勝強大的敵人；有劍而沒有鎧甲，也不能降服那些強大的敵人。
English version: What are the five hindrances? First, frequent bowel movements; second, frequent urination; third, excessive sleepiness; fourth, a heavy body unable to engage in practice; and fifth, frequent indigestion. Those who overeat experience these five sufferings, falling into a state of misery and unable to reach ultimate liberation. Therefore, the Buddha taught the importance of moderation in eating. To keep the mind alert, one should be vigilant day and night, focusing the mind on meditation. If sleepiness arises, one should hang one foot down from the bed; if sleepiness persists, one should hang both feet down from the bed; if sleepiness is severe, one should engage in walking meditation; if still drowsy while walking, one should splash water on the face; if still unable to wake up, one should look up at the stars to invigorate the spirit, ensuring no laziness during the early, middle, and late watches of the night. Therefore, it is said, 'Keep the mind alert.' When the mind is constantly awake, striving diligently day and night, with defilements eradicated and the mind liberated, one can attain Nirvana. When the mind is constantly awake, it means that body, speech, and mind are always alert. As soon as lust, anger, and ignorance arise, they are immediately cut off. One is not troubled by afflictions and dwells in peace. Therefore, it is said, 'The mind is constantly awake.' Striving diligently day and night means studying during the day and also at night, studying at night and also during the day, and so on during the early, middle, and late watches of the night. One should keep the mind focused, without other distractions, concentrating solely on the Buddha's path, contemplating the Dharma in one's mind. Therefore, it is said, 'Striving diligently day and night.' With defilements eradicated and the mind liberated, it means that the mind is brave and strong enough to eradicate defilements. If the mind is lazy, one cannot eradicate defilements and cannot diligently practice, thus falling back into the realm of ordinary beings. However, those practitioners who strive diligently day and night, as if putting out a fire, keep their minds brave and firm, not fearing dangers or difficulties, with the primary goal of eradicating defilements and extinguishing afflictions. Therefore, it is said, 'With defilements eradicated and the mind liberated.' Being able to attain Nirvana means that all practices have been completed, worldly worries and afflictions will never arise again, seeking to enter Nirvana, completely eliminating all bonds and defilements, so that one is no longer bound, entering the state of Nirvana without any obstacles, abandoning present karma and entering the state of Nirvana. Therefore, it is said, 'Being able to attain Nirvana.' The wise establish precepts, diligently cultivate wisdom, and the bhikkhu is without agitation, able to reach the end of suffering. The wise establish precepts, meaning that the precepts are firm and unmoving, well-established and unshakeable. The wise remove the darkness of ignorance and will never dwell in delusion. Just as a brave general wearing heavy armor but without a sword cannot defeat a strong enemy, similarly, having a sword but no armor cannot subdue those powerful enemies.
。若使猛將身被重鎧手執利劍，前後固險與賊共戰，必有所辦則無狐疑。修行之人亦復如是，身被戒鎧心無慧劍者，則不能壞結使原首，正使有慧身無戒鎧，則不能壞其結使。若彼猛將身被戒鎧心執慧劍，前後固險與結使共戰，必能果辦。是故說曰，慧者立禁戒也。專心習智者，以慧煉心尋究諸垢，猶如礦鐵數入百鍊之爐，柔可為剛偽可為真，猶如大海日夜沸動，濁滓下沉變成寶珍。人亦如是，晝夜役心不止便獲果證。是故說曰，專心習智也。比丘無熱惱者，雖復天地融爛，形處其中終不熱惱無所傷損。何以故？比丘立根得力，志不退還所愿必果。比丘者，壞諸結使永盡無餘，身被袈裟手執應器，到時詣家正慚愧顏，獲施無粗細，愿及滅度，故曰比丘。是故說曰，比丘無熱惱也。可果盡苦際者，盡其苦原永滅無餘，更不復涉歷苦難，從是苦滅功福日滋，是故說曰，可果盡苦際。
以戒降心， 守意正定， 內學止觀， 無忘正智。
以戒降心者，常繫心不失，亦不遊蕩縱逸，是故說曰，以戒降心也。守意正定者，定有三品，或善不善無記，護善定者，不使不善定得伺其便，恒念思惟：「吾今已獲正定，要究竟原本，何緣使不善定錯亂其間？」是故說曰，守護正定也。內學止觀者，常念繫心念明，除去闇冥為示炬錠，觀察愛根推尋癡本，止而不生，是故說曰，內學止觀
現代漢語譯本：如果讓勇猛的將領身穿堅固的鎧甲，手持鋒利的寶劍，在前後都有險要地勢的情況下與敵人作戰，必定能夠有所作為，不會有任何猶豫。修行之人也是如此，如果身上穿著戒律的鎧甲，心中卻沒有智慧的寶劍，就不能摧毀煩惱的根源。即使有智慧，但身上沒有戒律的鎧甲，也不能摧毀煩惱。如果那位勇猛的將領身上穿著戒律的鎧甲，心中拿著智慧的寶劍，在前後都有險要地勢的情況下與煩惱作戰，必定能夠成功。所以說，智慧是建立在戒律的基礎上的。專心修習智慧的人，用智慧來磨練內心，探究各種污垢，就像礦鐵多次放入百鍊的爐火中，柔軟的可以變成剛硬，虛假的可以變成真實。又像大海日夜沸騰，渾濁的雜質下沉，變成珍寶。人也是如此，晝夜不停地用心修行，就能獲得果證。所以說，要專心修習智慧。比丘沒有熱惱，即使天地融化，身處其中也不會感到熱惱，不會受到任何傷害。為什麼呢？因為比丘已經紮下根基，獲得力量，意志不會退轉，所希望的必定能夠實現。比丘，就是摧毀各種煩惱，永遠徹底地消除，身上穿著袈裟，手中拿著缽盂，到吃飯的時候，到各家去，保持慚愧的容顏，接受施捨，無論粗細，都希望施主能夠得到解脫，所以稱為比丘。所以說，比丘沒有熱惱。能夠達到苦的盡頭，就是徹底滅除苦的根源，永遠不再經歷苦難，從此苦滅，功德福報日益增長，所以說，能夠達到苦的盡頭。 用戒律來降伏內心，守護意念，保持正定，內在修習止觀，不要忘記正確的智慧。 用戒律來降伏內心，就是經常繫念內心，不讓它迷失，也不放縱它遊蕩，所以說，用戒律來降伏內心。守護意念，保持正定，定有三種，或者善，或者不善，或者無記。守護善的定，不讓不善的定有機可乘，經常思考：『我現在已經獲得了正定，一定要追究它的根本，為什麼讓不善的定來擾亂它呢？』所以說，守護正定。內在修習止觀，就是經常繫念內心，保持明亮，除去黑暗，就像點燃火炬一樣，觀察愛慾的根源，探尋愚癡的根本，止息而不讓它產生，所以說，內在修習止觀。
English version: If a brave general is made to wear heavy armor and wield a sharp sword, and fights the enemy with secure defenses both in front and behind, he will surely accomplish something and have no doubts. The same is true for a practitioner. If one wears the armor of precepts but lacks the sword of wisdom in their heart, they cannot destroy the root of afflictions. Even if one has wisdom but lacks the armor of precepts, they cannot destroy their afflictions. If that brave general wears the armor of precepts and holds the sword of wisdom in their heart, and fights afflictions with secure defenses both in front and behind, they will surely succeed. Therefore, it is said that wisdom is established by precepts. Those who diligently practice wisdom use wisdom to refine their minds and investigate all defilements, just as raw iron is repeatedly put into a furnace to be refined, where the soft can become hard and the false can become true. It is like the ocean, which boils day and night, where the turbid dregs sink and become precious jewels. People are the same; if they diligently practice their minds day and night, they will attain the fruit of enlightenment. Therefore, it is said that one should diligently practice wisdom. A bhikkhu without heat and vexation, even if the heavens and earth were to melt, would not feel heat or be harmed while dwelling within it. Why? Because the bhikkhu has established roots, gained strength, and their will does not retreat, so their wishes will surely be fulfilled. A bhikkhu is one who destroys all afflictions, completely eliminating them without remainder. They wear the kasaya robe, hold the alms bowl, and when it is time to eat, they go to homes with a face of shame, accepting offerings, whether coarse or fine, and wishing that the donors may attain liberation. Therefore, they are called bhikkhus. Thus, it is said that a bhikkhu has no heat and vexation. One who can reach the end of suffering is one who completely extinguishes the root of suffering, never again experiencing hardship. From this extinguishing of suffering, merit and blessings increase daily. Therefore, it is said that one can reach the end of suffering. Subdue the mind with precepts, guard the intention with right concentration, internally study cessation and contemplation, and do not forget right wisdom. Subduing the mind with precepts means constantly keeping the mind focused, not letting it stray or wander freely. Therefore, it is said, 'Subdue the mind with precepts.' Guarding the intention with right concentration means that concentration has three qualities: good, bad, and neutral. One who guards good concentration does not allow bad concentration to take advantage of them, constantly thinking, 'I have now attained right concentration; I must pursue its root. Why should I allow bad concentration to disrupt it?' Therefore, it is said, 'Guard right concentration.' Internally studying cessation and contemplation means constantly focusing the mind, keeping it clear, removing darkness, like lighting a torch, observing the root of desire, seeking the root of ignorance, stopping it from arising. Therefore, it is said, 'Internally study cessation and contemplation.'
。無忘正智者，智之所照無往不在，心念智隨，如兩牛共一軛，猶如漏盡通役形輕重，以身持心以心持身，身心已應所適無礙石壁皆過，斯為煉心入微煉微入身，心念形隨無所觸礙。是故說曰，無忘正智也。
蠲除諸垢， 盡慢勿生， 終身求法， 勿暫離聖。
蠲除諸垢者，意中諸垢縛使縛著，諸受陰入已盡已滅，無復莖節枝葉，是故說曰，蠲除諸垢。盡慢勿生者，憍慢增上慢執意持心，制慢使滅，陰種結種二跡俱滅，是故說曰，盡慢勿生也。終身求法者，夫言身者，皆是形器之數，結亦名身，陰身聚身養生之業，亦名為身，像馬車步四色兵眾，亦名為身。身中甚者莫過結身，能壞結身求正法者是謂離縛，不處有為不念七處三觀，真佛弟子與堅信堅法相應，能壞結聚，是故說曰，終身求法也。勿暫離聖者，常念從賢聖紹繼宗徒，心所喜樂。賢聖所居，其事有三智：諸結使盡一智也，有餘泥洹界二智也，無餘泥洹界三智也。是故說曰，勿暫離聖也。
戒定慧解， 是當善惟， 都已離垢， 無禍除有。
戒定慧解者，彼修行人，戒品定品慧品三業具足以自纓絡，摧結使聚何往不壞。猶如國王財富人盛才技過人，便能安恤國民，外寇不加。今此行人亦復如是，三業具足，壞結使寇亦無疑難，戒為立志，定撿亂心，慧斷結使，是故說曰，戒定慧解也。是當善惟者，思惟三品晝夜履行初不遠離，是故說曰，是當善惟也
現代漢語譯本：不要忘記正確的智慧，智慧的光芒所照之處無處不在，心念與智慧相隨，如同兩頭牛共用一個軛，又如漏盡通那樣通曉身體的輕重，用身體來控制心，用心來控制身體，身心已經適應，所到之處沒有阻礙，即使是石壁也能穿過，這就是煉心入微，煉微入身，心念隨著形體，沒有什麼是不能觸及的。所以說，不要忘記正確的智慧。 清除各種污垢，徹底消除傲慢，不要產生，終身尋求佛法，不要片刻離開聖賢。 清除各種污垢，指的是心中的各種污垢束縛著人，各種感受、陰、入都已經窮盡、已經滅盡，不再有莖節枝葉，所以說，清除各種污垢。徹底消除傲慢，不要產生，指的是驕傲、增上慢、執意堅持自己的想法，控制傲慢使其滅亡，陰、種、結這兩種痕跡都滅亡，所以說，徹底消除傲慢，不要產生。終身尋求佛法，指的是所謂的身，都是形體的數量，結也稱為身，陰身、聚身、養生的行為，也稱為身，如同象、馬、車、步、四色兵眾，也稱為身。身中最厲害的莫過於結身，能夠摧毀結身，尋求正法的人，就是脫離了束縛，不處於有為，不執著於七處三觀，真正的佛弟子與堅定的信仰、堅定的佛法相應，能夠摧毀結聚，所以說，終身尋求佛法。不要片刻離開聖賢，指的是常常想著從賢聖那裡繼承宗派，心所喜悅。賢聖所居住的地方，其事有三種智慧：各種煩惱都滅盡是一種智慧，有餘涅槃界是第二種智慧，無餘涅槃界是第三種智慧。所以說，不要片刻離開聖賢。 戒、定、慧、解脫，應當好好思惟，都已經脫離了污垢，沒有禍患，消除了有。 戒、定、慧、解脫，指的是那些修行的人，戒品、定品、慧品這三種修行都具備，用來裝飾自己，摧毀煩惱的聚集，沒有什麼不能摧毀的。如同國王富有，人民興盛，才能技藝過人，就能安撫百姓，外敵不能侵犯。現在這個修行人也是這樣，三種修行都具備，摧毀煩惱的敵人也沒有什麼困難，戒是用來立志的，定是用來控制散亂的心的，慧是用來斷除煩惱的，所以說，戒、定、慧、解脫。應當好好思惟，指的是思惟這三種修行，日夜履行，從不遠離，所以說，應當好好思惟。
English version: Do not forget the correct wisdom; the light of wisdom shines everywhere. The mind and wisdom follow each other, like two oxen sharing a yoke, or like a 'leaky-end' who understands the weight of the body. Use the body to control the mind, and the mind to control the body. When the body and mind are in harmony, there are no obstacles, and even stone walls can be passed through. This is the refinement of the mind into the subtle, and the refinement of the subtle into the body. The mind follows the form, and there is nothing that cannot be touched. Therefore, it is said, 'Do not forget the correct wisdom.' Remove all defilements, completely eliminate arrogance, do not generate it, seek the Dharma throughout your life, and do not leave the sages for a moment. Removing all defilements refers to the various defilements in the mind that bind people. All feelings, aggregates, and entrances have been exhausted and extinguished, and there are no more stems, nodes, or branches. Therefore, it is said, 'Remove all defilements.' Completely eliminating arrogance and not generating it refers to pride, excessive arrogance, and stubbornly holding onto one's own ideas. Control arrogance and make it disappear. The two traces of aggregates, seeds, and knots are extinguished. Therefore, it is said, 'Completely eliminate arrogance and do not generate it.' Seeking the Dharma throughout one's life refers to what is called the body, which is all a number of forms. Knots are also called the body. The aggregates of the body, the gathering of the body, and the actions of nourishing life are also called the body, like elephants, horses, chariots, steps, and four-colored troops, which are also called the body. The most powerful thing in the body is the knot-body. Those who can destroy the knot-body and seek the right Dharma are said to be free from bondage, not dwelling in the conditioned, and not clinging to the seven places and three contemplations. True disciples of the Buddha are in accordance with firm faith and firm Dharma, and can destroy the gathering of knots. Therefore, it is said, 'Seek the Dharma throughout your life.' Do not leave the sages for a moment refers to constantly thinking about inheriting the lineage from the sages, which is what the heart rejoices in. The place where the sages dwell has three kinds of wisdom: the complete extinction of all afflictions is one wisdom, the realm of Nirvana with remainder is the second wisdom, and the realm of Nirvana without remainder is the third wisdom. Therefore, it is said, 'Do not leave the sages for a moment.' Precepts, concentration, wisdom, and liberation should be well contemplated. All defilements have been removed, there is no misfortune, and existence has been eliminated. Precepts, concentration, wisdom, and liberation refer to those who practice, who are equipped with the three practices of precepts, concentration, and wisdom, using them to adorn themselves, and destroying the gathering of afflictions. There is nothing that cannot be destroyed. It is like a king who is wealthy, whose people are prosperous, and whose talents and skills are outstanding, who can then appease the people, and foreign enemies cannot invade. Now, this practitioner is also like this, equipped with the three practices, and there is no difficulty in destroying the enemies of afflictions. Precepts are used to establish aspirations, concentration is used to control the scattered mind, and wisdom is used to cut off afflictions. Therefore, it is said, 'Precepts, concentration, wisdom, and liberation.' 'Should be well contemplated' refers to contemplating these three practices, practicing them day and night, and never leaving them. Therefore, it is said, 'Should be well contemplated.'
。都已離垢者，所弘究竟，知生死苦，于中拔濟，極凈無瑕亦無諸垢，是故說曰，都已離垢也。無禍除有者，已離苦惱鼎沸之患，盡諸三有更不受胎，如實知之，是故說曰，無禍除有也。
著解則度， 余不復生， 越諸魔界， 如日清明。
著解則度者，行有六品，欲界色界無色界結聚縛垢，欲界所出癡慢愚惑以自纏絡，是故說曰，著解則度也。余不復生者，彼修行人思惟觀察如實知之，即求方便求滅彼結，生死已盡更不受胎，梵行已立所作已辦，是故說曰，余不復生也。越諸魔界者，六天以下皆是魔界，多諸苦惱閉塞道心，不令人至無為之處。閻浮利內有異類眾生，名曰摩佉，晝則隱藏處在生熟藏間墮魔部界，是謂欲界為魔所害多諸患禍。賢聖之人越于邪境，是故說曰，越諸魔界。如日清明者，猶如日明無有五蔽。云何為五蔽？一者云，二者煙，三者塵，四者霧，五者阿須倫手。無此五患者即日月清明。修行比丘亦復如是，離五陰蓋。云何為五蓋？一者貪慾蓋，二者瞋恚蓋，三者睡眠蓋，四者調戲蓋，五者疑蓋。修行比丘離此五蓋者，即得清明內外通達如紫磨金，是故說曰，如日清明。
狂惑自恣， 比丘外避， 戒定慧行， 求滿勿離。
狂惑自恣者，愚惑凡夫所行卒暴，猶如猿猴舍一取一，心如疾風馳念萬端，是故說曰，狂惑自恣也。比丘外避者，持行如水、忍恕如地，所謂比丘不猗豪族能，自制情閉塞六門，乃謂比丘，是故說曰，比丘外避
現代漢語譯本： '都已離垢者'，是指那些已經脫離了所有污垢的人，他們所弘揚的教義是究竟的，他們深知生死的痛苦，並從中解脫出來，達到極其純凈無瑕、沒有任何污垢的狀態，所以說他們'都已離垢'。 '無禍除有者'，是指那些已經脫離了苦惱煎熬的人，他們已經徹底擺脫了三界輪迴，不再受投胎之苦，如實地瞭解了真諦，所以說他們'無禍除有'。
'著解則度'，是指修行有六個階段，在欲界中，沒有結聚的束縛和污垢，那些由欲界產生的癡迷、傲慢、愚昧和迷惑會自我纏繞，所以說'著解則度'。 '余不復生'，是指那些修行人通過思考和觀察，如實地瞭解了真諦，從而尋求方法來消除這些束縛，生死輪迴已經結束，不再受投胎之苦，梵行已經建立，該做的已經完成，所以說'余不復生'。 '越諸魔界'，是指六天以下都屬於魔界，那裡充滿了苦惱，會阻礙道心，使人無法到達無為的境界。在閻浮提內，有一種叫做摩佉的異類眾生，它們白天隱藏在生熟藏之間，屬於魔的勢力範圍，這就是欲界被魔所害，充滿禍患的原因。賢聖之人超越了這些邪惡的境界，所以說'越諸魔界'。 '如日清明'，是指像太陽一樣清澈明亮，沒有五種遮蔽。哪五種遮蔽呢？一是云，二是煙，三是塵，四是霧，五是阿修羅的手。沒有這五種遮蔽，日月就清明。修行比丘也是如此，他們脫離了五陰的覆蓋。哪五種覆蓋呢？一是貪慾蓋，二是嗔恚蓋，三是睡眠蓋，四是調戲蓋，五是疑蓋。修行比丘如果脫離了這五種覆蓋，就能達到內外通透，像紫磨金一樣純凈，所以說'如日清明'。
'狂惑自恣'，是指愚昧迷惑的凡夫所做的行為粗暴魯莽，就像猿猴一樣，捨棄一個又去抓另一個，心像疾風一樣，念頭千變萬化，所以說'狂惑自恣'。 '比丘外避'，是指修行者要像水一樣柔和，像大地一樣忍耐，所謂比丘，就是不依賴權貴，能夠自我約束，關閉六根，這才是真正的比丘，所以說'比丘外避'。 現代漢語譯本： '都已離垢者'，是指那些已經脫離了所有污垢的人，他們所弘揚的教義是究竟的，他們深知生死的痛苦，並從中解脫出來，達到極其純凈無瑕、沒有任何污垢的狀態，所以說他們'都已離垢'。 '無禍除有者'，是指那些已經脫離了苦惱煎熬的人，他們已經徹底擺脫了三界輪迴，不再受投胎之苦，如實地瞭解了真諦，所以說他們'無禍除有'。
'著解則度'，是指修行有六個階段，在欲界中，沒有結聚的束縛和污垢，那些由欲界產生的癡迷、傲慢、愚昧和迷惑會自我纏繞，所以說'著解則度'。 '余不復生'，是指那些修行人通過思考和觀察，如實地瞭解了真諦，從而尋求方法來消除這些束縛，生死輪迴已經結束，不再受投胎之苦，梵行已經建立，該做的已經完成，所以說'余不復生'。 '越諸魔界'，是指六天以下都屬於魔界，那裡充滿了苦惱，會阻礙道心，使人無法到達無為的境界。在閻浮提內，有一種叫做摩佉的異類眾生，它們白天隱藏在生熟藏之間，屬於魔的勢力範圍，這就是欲界被魔所害，充滿禍患的原因。賢聖之人超越了這些邪惡的境界，所以說'越諸魔界'。 '如日清明'，是指像太陽一樣清澈明亮，沒有五種遮蔽。哪五種遮蔽呢？一是云，二是煙，三是塵，四是霧，五是阿修羅的手。沒有這五種遮蔽，日月就清明。修行比丘也是如此，他們脫離了五陰的覆蓋。哪五種覆蓋呢？一是貪慾蓋，二是嗔恚蓋，三是睡眠蓋，四是調戲蓋，五是疑蓋。修行比丘如果脫離了這五種覆蓋，就能達到內外通透，像紫磨金一樣純凈，所以說'如日清明'。
'狂惑自恣'，是指愚昧迷惑的凡夫所做的行為粗暴魯莽，就像猿猴一樣，捨棄一個又去抓另一個，心像疾風一樣，念頭千變萬化，所以說'狂惑自恣'。 '比丘外避'，是指修行者要像水一樣柔和，像大地一樣忍耐，所謂比丘，就是不依賴權貴，能夠自我約束，關閉六根，這才是真正的比丘，所以說'比丘外避'。
English version: 'Those who have all left defilement' refers to those who have already detached themselves from all impurities. The teachings they propagate are ultimate, they deeply understand the suffering of birth and death, and they liberate themselves from it, reaching a state of extreme purity, without any flaws or defilements. Therefore, it is said that they 'have all left defilement'. 'Those who have eliminated misfortune and existence' refers to those who have already escaped the torment of suffering. They have completely broken free from the cycle of the three realms and are no longer subject to rebirth. They truly understand the truth, so it is said that they 'have eliminated misfortune and existence'.
'Attachment is resolved, then one crosses over' refers to the six stages of practice. In the desire realm, there are no accumulated bonds or defilements. The delusion, arrogance, ignorance, and confusion that arise from the desire realm entangle themselves. Therefore, it is said that 'attachment is resolved, then one crosses over'. 'The rest will not be reborn' refers to those practitioners who, through contemplation and observation, truly understand the truth and seek ways to eliminate these bonds. The cycle of birth and death has ended, and they are no longer subject to rebirth. The practice of pure conduct has been established, and what needs to be done has been completed. Therefore, it is said that 'the rest will not be reborn'. 'Transcending the realms of demons' refers to the fact that everything below the six heavens belongs to the realm of demons. It is full of suffering and obstructs the path of the mind, preventing people from reaching the state of non-action. Within Jambudvipa, there is a different kind of being called Makha, which hides during the day between the raw and cooked food storage areas and belongs to the demonic forces. This is why the desire realm is harmed by demons and full of misfortune. The virtuous and holy transcend these evil realms, so it is said that they are 'transcending the realms of demons'. 'Like the sun, clear and bright' refers to being as clear and bright as the sun, without the five obscurations. What are the five obscurations? First, clouds; second, smoke; third, dust; fourth, fog; and fifth, the hand of Asura. Without these five obscurations, the sun and moon are clear and bright. The practicing monks are also like this; they have detached themselves from the five aggregates. What are the five aggregates? First, the cover of greed; second, the cover of anger; third, the cover of sleep; fourth, the cover of playfulness; and fifth, the cover of doubt. If a practicing monk detaches himself from these five covers, he can achieve inner and outer clarity, as pure as purple gold. Therefore, it is said that he is 'like the sun, clear and bright'.
'Wild delusion and self-indulgence' refers to the rash and reckless actions of ignorant and deluded ordinary people. Like monkeys, they abandon one thing to grab another. Their minds are like a swift wind, with thoughts changing constantly. Therefore, it is said that they are 'wild delusion and self-indulgence'. 'Monks avoid outwardly' refers to practitioners who are as gentle as water and as patient as the earth. A monk is one who does not rely on the powerful and can restrain himself, closing off the six senses. This is what a true monk is, so it is said that 'monks avoid outwardly'. English version: 'Those who have all left defilement' refers to those who have already detached themselves from all impurities. The teachings they propagate are ultimate, they deeply understand the suffering of birth and death, and they liberate themselves from it, reaching a state of extreme purity, without any flaws or defilements. Therefore, it is said that they 'have all left defilement'. 'Those who have eliminated misfortune and existence' refers to those who have already escaped the torment of suffering. They have completely broken free from the cycle of the three realms and are no longer subject to rebirth. They truly understand the truth, so it is said that they 'have eliminated misfortune and existence'.
'Attachment is resolved, then one crosses over' refers to the six stages of practice. In the desire realm, there are no accumulated bonds or defilements. The delusion, arrogance, ignorance, and confusion that arise from the desire realm entangle themselves. Therefore, it is said that 'attachment is resolved, then one crosses over'. 'The rest will not be reborn' refers to those practitioners who, through contemplation and observation, truly understand the truth and seek ways to eliminate these bonds. The cycle of birth and death has ended, and they are no longer subject to rebirth. The practice of pure conduct has been established, and what needs to be done has been completed. Therefore, it is said that 'the rest will not be reborn'. 'Transcending the realms of demons' refers to the fact that everything below the six heavens belongs to the realm of demons. It is full of suffering and obstructs the path of the mind, preventing people from reaching the state of non-action. Within Jambudvipa, there is a different kind of being called Makha, which hides during the day between the raw and cooked food storage areas and belongs to the demonic forces. This is why the desire realm is harmed by demons and full of misfortune. The virtuous and holy transcend these evil realms, so it is said that they are 'transcending the realms of demons'. 'Like the sun, clear and bright' refers to being as clear and bright as the sun, without the five obscurations. What are the five obscurations? First, clouds; second, smoke; third, dust; fourth, fog; and fifth, the hand of Asura. Without these five obscurations, the sun and moon are clear and bright. The practicing monks are also like this; they have detached themselves from the five aggregates. What are the five aggregates? First, the cover of greed; second, the cover of anger; third, the cover of sleep; fourth, the cover of playfulness; and fifth, the cover of doubt. If a practicing monk detaches himself from these five covers, he can achieve inner and outer clarity, as pure as purple gold. Therefore, it is said that he is 'like the sun, clear and bright'.
'Wild delusion and self-indulgence' refers to the rash and reckless actions of ignorant and deluded ordinary people. Like monkeys, they abandon one thing to grab another. Their minds are like a swift wind, with thoughts changing constantly. Therefore, it is said that they are 'wild delusion and self-indulgence'. 'Monks avoid outwardly' refers to practitioners who are as gentle as water and as patient as the earth. A monk is one who does not rely on the powerful and can restrain himself, closing off the six senses. This is what a true monk is, so it is said that 'monks avoid outwardly'.
。戒定慧行者，戒品定品慧品晝夜精勤不興放逸，欲度巨海當乘大舫，欲趣滅度當須戒定慧行，損不善法增益善法，違此正教不順法律者，則于佛法聖眾便有相累。是故說曰，戒定慧行，求滿勿離也。
既不自恣， 又不想念， 是故舍慢， 如是不生。
既不自恣者，不馳於色聲香味細滑法，是故說曰，既不自恣也。又不想念者，心所念法于其中間唯修定意，亦不想念色聲香味細滑法，是故說曰，又不想念也。是故舍慢者，內思止觀制去意亂，恒入定意，不得布現憍慢色聲香味細滑法，是故說曰舍慢也。如是不生者，猶如彼不在色聲香味細滑法，心所念法亦復如是，心之所念猶如天雨、如車翻棄谷，心所念惡復多於彼，是故說曰，如是不生也。
智者學牢固， 于諸禁戒律， 直趣泥洹路， 速得至滅度。
智者學牢固者，承佛教誡，受師訓誨去邪就正，心常堅固不為弊心沮壞，是故說曰，智者學牢固也。于諸禁戒律者，隨時行道守護禁戒，智者所修非愚者所行，是故說曰，于諸禁戒律也。直趣泥洹路者，永息無為亦無終始寂滅無生，是故說曰，直趣泥洹路也。速得至滅度者，中間無礙，猶河暴溢盡趣于海，是故說曰，速得至滅度。
華香不逆風， 芙蓉栴檀香， 德香逆風熏， 德人遍聞香。
昔佛在羅閱祇迦蘭陀竹園所
現代漢語譯本：修行戒、定、慧的人，在戒、定、慧這三方面日夜精勤，不懈怠放縱。想要渡過大海，應當乘坐大船；想要達到涅槃，必須修行戒、定、慧。要減少不善的法，增加善良的法。違背這些正教，不遵守法律的人，就會對佛法和聖眾造成牽累。所以說，要修行戒、定、慧，追求圓滿，不要離開它們。 既不放縱自己，又不胡思亂想，所以才能捨棄傲慢，這樣就不會產生煩惱。 『既不放縱自己』，是指不放縱於色、聲、香、味、觸、法這些感官享受。所以說『既不放縱自己』。『又不胡思亂想』，是指心中所想的法，只專注于修習禪定，也不去想色、聲、香、味、觸、法這些感官享受。所以說『又不胡思亂想』。『所以才能捨棄傲慢』，是指內心思考止觀，制止意念的散亂，恒常進入禪定，不顯現驕慢，不貪戀色、聲、香、味、觸、法這些感官享受。所以說『捨棄傲慢』。『這樣就不會產生煩惱』，是指就像那些不在色、聲、香、味、觸、法中的人一樣，心中所想的法也是如此。心中所想的惡念，就像天降大雨、像車子翻倒傾瀉穀物一樣，比它們還要多。所以說『這樣就不會產生煩惱』。 有智慧的人學習要牢固，對於各種禁戒和律法，直接走向涅槃之路，迅速達到滅度的境界。 『有智慧的人學習要牢固』，是指接受佛的教誨，接受老師的訓導，去除邪惡，走向正道，內心常常堅定，不被邪惡的心念所破壞。所以說『有智慧的人學習要牢固』。『對於各種禁戒和律法』，是指隨時修行，守護禁戒，這是有智慧的人所修行的，不是愚笨的人所能做到的。所以說『對於各種禁戒和律法』。『直接走向涅槃之路』，是指永遠止息，無所作為，也沒有終結和開始，寂靜滅絕，沒有生滅。所以說『直接走向涅槃之路』。『迅速達到滅度的境界』，是指中間沒有障礙，就像河水暴漲，最終都流向大海一樣。所以說『迅速達到滅度的境界』。 花香不能逆風飄散，蓮花和檀香也是如此，只有德行的香氣才能逆風飄散，有德行的人的香氣到處都能聞到。 過去佛在羅閱祇迦蘭陀竹園的時候
English version: Those who practice precepts, concentration, and wisdom diligently day and night, without indulging in laziness. To cross the great ocean, one should board a large ship; to reach Nirvana, one must practice precepts, concentration, and wisdom. One should reduce unwholesome dharmas and increase wholesome dharmas. Those who violate these righteous teachings and do not follow the laws will bring harm to the Buddha's teachings and the Sangha. Therefore, it is said that one should practice precepts, concentration, and wisdom, seeking fulfillment and not abandoning them. Not indulging oneself, nor engaging in random thoughts, thus abandoning arrogance, and in this way, afflictions do not arise. 'Not indulging oneself' means not indulging in the sensory pleasures of form, sound, smell, taste, touch, and mental objects. Therefore, it is said, 'not indulging oneself.' 'Nor engaging in random thoughts' means that the mind focuses solely on the practice of meditation, without thinking about the sensory pleasures of form, sound, smell, taste, touch, and mental objects. Therefore, it is said, 'nor engaging in random thoughts.' 'Thus abandoning arrogance' means that one contemplates cessation and insight, controls the mind's distractions, constantly enters into meditation, and does not display arrogance or crave the sensory pleasures of form, sound, smell, taste, touch, and mental objects. Therefore, it is said, 'abandoning arrogance.' 'And in this way, afflictions do not arise' means that just as those who are not attached to form, sound, smell, taste, touch, and mental objects, the thoughts of the mind are also like that. The evil thoughts of the mind are like heavy rain or like overturned carts spilling grain, even more numerous than those. Therefore, it is said, 'and in this way, afflictions do not arise.' The wise person learns firmly, regarding all precepts and rules, directly heading towards the path of Nirvana, quickly reaching the state of liberation. 'The wise person learns firmly' means accepting the Buddha's teachings, receiving the teacher's instructions, abandoning evil and embracing righteousness, with a mind that is always firm and not corrupted by evil thoughts. Therefore, it is said, 'the wise person learns firmly.' 'Regarding all precepts and rules' means practicing the path at all times, guarding the precepts, which is what the wise practice, not what the foolish do. Therefore, it is said, 'regarding all precepts and rules.' 'Directly heading towards the path of Nirvana' means eternal cessation, non-action, without beginning or end, peaceful extinction, without arising or ceasing. Therefore, it is said, 'directly heading towards the path of Nirvana.' 'Quickly reaching the state of liberation' means that there are no obstacles in between, just as a river in flood all flows towards the sea. Therefore, it is said, 'quickly reaching the state of liberation.' The fragrance of flowers does not travel against the wind, nor do the fragrances of lotus and sandalwood, but the fragrance of virtue travels against the wind, and the fragrance of virtuous people is heard everywhere. In the past, when the Buddha was at the Karanda Bamboo Grove in Rajagriha
。爾時尊者大迦葉在耆阇崛山中，然大迦葉生長豪族，身體柔軟食則甘細不曾粗𪍿，意所開化多愍貧窮，至貧家乞得食粗惡，食便生疾，內風變動遂成暴下。是時世尊告大目連：「汝今隨我問諸疾人。」對曰：「如是。」世尊即將目連詣耆阇崛山，時大迦葉獨坐閑房，無有瞻病之人，如來即往詣大迦葉窟。迦葉見佛欲從坐起，爾時世尊告大迦葉曰：「汝今抱患但坐勿起，吾自有坐具自隨。」爾時世尊知而問迦葉曰：「汝今獨空房無有瞻視病者，云何能樂此空山中？」時釋提桓因在迦葉后立，時大迦葉白世尊曰，而說此偈：
「舍天王位， 為德不惓， 心懷歡喜， 拘翼瞻視。」
爾時世尊告釋提桓因而說此偈：
「天身性清凈， 香薰以自涂， 云何降神意， 瞻視臭穢身？」
爾時釋提桓因叉手合掌而白佛言，重說此偈：
「最勝今當知， 戒香無等倫， 我今嗅功德， 不計醜陋形。
「然今世尊！天上諸香增熾結本長益塵勞，賢聖戒香斷諸結使，閉塞禍門不漏諸欲。然今世尊！如此凡香流轉生死涉歷劫數，不能令人永入寂靜，賢聖戒香億千百劫時時乃有。」爾時世尊微察釋提桓因而說此偈：
「善哉天帝因， 今意甚希有， 能于放逸中， 攝意修德本。」
爾時世尊因此法本，處在大眾而說此頌：
「華香不逆風， 芙蓉旃檀香， 德香逆風熏， 德人遍聞香。」
夫世間諸華香，盡順風香不逆風香；戒德之香亦逆風香亦順風香
現代漢語譯本：當時，尊者大迦葉在耆阇崛山中。大迦葉出身豪門，身體嬌嫩，吃的都是精細的食物，從沒吃過粗糙的。他心懷慈悲，常常憐憫貧窮的人。有一次，他到貧困人家乞食，得到粗劣的食物，吃后就生病了，體內風氣變動，導致腹瀉不止。這時，世尊告訴大目連：『你現在隨我一起去探望病人。』大目連回答：『好的。』世尊就帶著目連來到耆阇崛山。當時，大迦葉獨自一人在靜室裡，沒有人照顧他。如來就前往大迦葉的住所。大迦葉見到佛陀，想要從座位上起身，這時世尊告訴大迦葉說：『你現在身體不適，就坐著不要起來，我自帶坐具。』這時，世尊明知故問大迦葉說：『你現在獨自一人在空房裡，沒有人照顧你，怎麼能喜歡這空山呢？』這時，釋提桓因站在大迦葉身後。大迦葉對世尊說，並說了這首偈：『捨棄天王之位，爲了修行不懈怠，心中充滿歡喜，親自照顧病人。』 這時，世尊告訴釋提桓因，並說了這首偈：『天人的身體清凈，用香薰涂自己，怎麼會降下神意，來照顧這臭穢的身體呢？』這時，釋提桓因合掌對佛說，並重復說了這首偈：『最尊貴的您應當知道，戒香是無與倫比的，我今天聞到的是功德之香，不計較醜陋的形體。』 『然而，世尊！天上的各種香氣，只會增長慾望，加重塵勞。賢聖的戒香，能斷除各種煩惱，關閉禍患之門，不讓慾望滲入。然而，世尊！像這樣的凡俗之香，在生死輪迴中流轉，經歷無數劫數，也不能使人永遠進入寂靜。賢聖的戒香，即使經過億千百劫，也時時存在。』這時，世尊微微觀察釋提桓因，並說了這首偈：『善哉，天帝因，你現在的心意非常難得，能在放逸之中，收攝心意，修習功德的根本。』 這時，世尊因此法理，在大眾中說了這首偈：『花香不能逆風，芙蓉和旃檀的香氣也是如此，只有德行的香氣才能逆風飄散，有德之人，到處都能聞到他的香氣。』 世間各種花香，都只能順風飄散，不能逆風飄散；只有戒德的香氣，既能順風飄散，也能逆風飄散。
English version: At that time, the Venerable Mahakasyapa was in Mount Gijjhakuta. Mahakasyapa was born into a wealthy family, his body was delicate, and he ate only fine foods, never having eaten anything coarse. He was compassionate and often pitied the poor. Once, he went to a poor family to beg for food and received coarse food. After eating it, he became ill, his internal wind changed, and he suffered from severe diarrhea. At this time, the World Honored One said to Mahamoggallana, 'Now, you come with me to visit the sick.' Mahamoggallana replied, 'Yes, I will.' The World Honored One then took Mahamoggallana to Mount Gijjhakuta. At that time, Mahakasyapa was alone in a quiet room, with no one to care for him. The Tathagata went to Mahakasyapa's dwelling. When Mahakasyapa saw the Buddha, he wanted to rise from his seat, but the World Honored One said to Mahakasyapa, 'You are not well, so just sit and do not get up. I have my own seat.' Then, the World Honored One, knowing the situation, asked Mahakasyapa, 'You are alone in this empty room, with no one to care for you. How can you enjoy being in this empty mountain?' At this time, Sakra, Lord of the Devas, was standing behind Mahakasyapa. Mahakasyapa said to the World Honored One, and spoke this verse: 'Giving up the position of the King of the Devas, for the sake of virtue, without weariness, with a joyful heart, personally caring for the sick.' Then, the World Honored One said to Sakra, Lord of the Devas, and spoke this verse: 'The body of a Deva is pure, and you anoint yourself with fragrant oils. How can you lower your divine intention to care for this foul and smelly body?' At this time, Sakra, Lord of the Devas, clasped his hands and said to the Buddha, repeating this verse: 'The Most Honored One should know that the fragrance of precepts is unparalleled. Today, I smell the fragrance of merit, and do not consider the ugly form.' 'However, World Honored One! The various fragrances of the heavens only increase desires and add to the dust of afflictions. The fragrance of the precepts of the virtuous sages can cut off all afflictions, close the door to misfortune, and prevent desires from entering. However, World Honored One! Such ordinary fragrances circulate in the cycle of birth and death, passing through countless eons, and cannot lead people to eternal stillness. The fragrance of the precepts of the virtuous sages, even after billions of eons, is always present.' At this time, the World Honored One observed Sakra, Lord of the Devas, and spoke this verse: 'Well done, Sakra, Lord of the Devas, your intention is very rare. In the midst of indulgence, you can gather your mind and cultivate the root of virtue.' Then, the World Honored One, based on this Dharma principle, spoke this verse in the assembly: 'The fragrance of flowers does not travel against the wind, nor does the fragrance of lotuses or sandalwood. Only the fragrance of virtue travels against the wind. The fragrance of a virtuous person is known everywhere.' All the fragrances of the world travel only with the wind, not against it. Only the fragrance of precepts and virtue travels both with and against the wind.
。世間華香齊熏欲界不熏色界，或直熏一方不熏三方；持戒之香香徹十方。華香逼近乃別；持戒之香上徹一究竟天。是故說曰，華香不逆風，德人遍聞香。
旃檀多香， 青蓮芳華， 雖謂是真， 不如戒香。
旃檀多香者，諸世所說，沉水、木榓、旃檀、都良，此是根香。華香者，青蓮、芙蓉、瞻卜、須干提末、須干提華，至解脫華、純日精華、分陀利華，如是眾華數十百種，于持戒香，百倍千倍萬倍巨億萬倍不可以譬喻為比，非心所思非意所度。今此眾香隨人一世現身娛樂，不能隨人至於後世；持戒之香現世蒙祐，于百千劫未曾唐捐。是故說曰，雖謂是真，不如戒香也。
華香氣微， 不可謂真， 持戒之香， 到天殊勝。
華香氣微者，旃檀木榓中國所貴邊土所無；戒德之香，上熏過諸天，下徹十方，彌滿世界無不聞者。是故說曰，華香氣微，不可謂真。持戒之香，到天殊勝者，忉利諸天縱情放意所念自由，猶尚嘆譽持戒之人，修善得福為惡墮罪，諸在戒品定品慧品解脫見慧品度知見品，可敬可貴為無上道。何以故？如此之人，為人導師牽示正路，開人愚冥令見慧明。是故說曰，持戒之香，到天殊勝。
戒具成就， 定意度脫， 魔迷失道， 魔不知道。
戒具成就者，四部之眾，比丘比丘尼優婆塞優婆夷，斯戒具清凈無有毫釐缺漏，魔王雖有豪勢，統領欲界于中獨尊，然不能知四部之眾所獲果證，亦復不知從何道果得盡漏結
現代漢語譯本：世間的花香只能薰染欲界，不能薰染其他界，或者只能薰染一個方向，不能薰染其他三個方向；而持戒的香氣卻能遍及十方。花香只有靠近才能分辨，而持戒的香氣卻能上達最高的究竟天。所以說，花香不能逆風傳播，而有德行的人的香氣卻能被廣泛聞到。 旃檀的香氣雖然濃郁，青蓮的芬芳雖然美麗，但即使被認為是真實的，也比不上持戒的香氣。 所謂旃檀的香氣濃郁，是指世間所說的沉水香、木榓香、旃檀香、都良香，這些都是根部的香氣。所謂花香，是指青蓮花、芙蓉花、瞻卜花、須干提末花、須干提花，乃至解脫花、純日精華花、分陀利花等，這些花有數十百種，但與持戒的香氣相比，百倍、千倍、萬倍、巨億萬倍都無法比擬，不是心所能思量，也不是意所能度量的。現在這些花香只能隨人一世享樂，不能隨人到後世；而持戒的香氣，現世就能得到庇佑，在百千劫中也不會白費。所以說，即使被認為是真實的，也比不上持戒的香氣。 花香的氣味微弱，不能說是真實的；而持戒的香氣，卻能到達天上，非常殊勝。 所謂花香的氣味微弱，是指旃檀木榓在中國被視為珍貴，但在邊遠地區卻不存在；而戒德的香氣，上能薰染過諸天，下能通達十方，瀰漫整個世界，沒有誰聞不到。所以說，花香的氣味微弱，不能說是真實的。所謂持戒的香氣，到達天上非常殊勝，是指忉利天的諸天縱情放意，所思所想自由自在，仍然讚歎持戒之人，修善得福，作惡墮罪，諸如在戒品、定品、慧品、解脫見慧品、度知見品中，都是可敬可貴的無上之道。為什麼呢？因為這樣的人，是人們的導師，引導人們走上正路，開啟人們的愚昧，使他們見到智慧的光明。所以說，持戒的香氣，到達天上非常殊勝。 戒律圓滿成就，禪定能使人度脫，魔王會迷失道路，魔王不知道這些。 所謂戒律圓滿成就，是指四部大眾，比丘、比丘尼、優婆塞、優婆夷，他們的戒律清凈，沒有絲毫的缺漏。魔王雖然有強大的勢力，統領欲界，在其中獨尊，但卻不能知道四部大眾所獲得的果證，也不知道他們是從何種道果得以斷盡煩惱的。
English version: The fragrance of worldly flowers can only permeate the desire realm, not other realms, or it can only permeate one direction, not the other three directions; while the fragrance of upholding precepts can pervade all ten directions. The fragrance of flowers can only be distinguished when close, while the fragrance of upholding precepts can reach the highest ultimate heaven. Therefore, it is said that the fragrance of flowers cannot travel against the wind, but the fragrance of virtuous people can be widely heard. Although the fragrance of sandalwood is rich, and the fragrance of blue lotus is beautiful, even if they are considered real, they are not comparable to the fragrance of upholding precepts. The so-called rich fragrance of sandalwood refers to the agarwood, wood musk, sandalwood, and turpeth, which are said in the world, and these are the fragrances of the roots. The so-called flower fragrance refers to the blue lotus, hibiscus, champak, sugandhi-mala, sugandhi flowers, and even the liberation flower, pure sun essence flower, and pundarika flower, etc. There are dozens or hundreds of these flowers, but compared with the fragrance of upholding precepts, they cannot be compared by a hundred times, a thousand times, ten thousand times, or even a hundred million times. It is beyond what the mind can conceive or what the intention can measure. Now these flower fragrances can only accompany people for one lifetime of enjoyment, and cannot follow people into the next life; while the fragrance of upholding precepts can bring blessings in this life, and will not be in vain for hundreds of thousands of kalpas. Therefore, it is said that even if they are considered real, they are not comparable to the fragrance of upholding precepts. The fragrance of flowers is weak and cannot be said to be real; while the fragrance of upholding precepts can reach the heavens and is very superior. The so-called weak fragrance of flowers refers to sandalwood and wood musk, which are considered precious in China but do not exist in remote areas; while the fragrance of virtue from upholding precepts can permeate above all the heavens and reach below all ten directions, filling the entire world, and no one cannot hear it. Therefore, it is said that the fragrance of flowers is weak and cannot be said to be real. The so-called fragrance of upholding precepts reaching the heavens is very superior, refers to the fact that the gods of the Trayastrimsa heaven, who indulge in their desires and have freedom of thought, still praise those who uphold precepts, cultivate good deeds and gain blessings, and commit evil and fall into sin. Those who are in the precepts, samadhi, wisdom, liberation, and knowledge of liberation are all worthy of respect and are the supreme path. Why? Because such people are the guides of people, leading them onto the right path, opening up their ignorance, and enabling them to see the light of wisdom. Therefore, it is said that the fragrance of upholding precepts reaching the heavens is very superior. When precepts are fully accomplished, meditation can liberate people, the demon king will lose his way, and the demon king does not know these things. The so-called full accomplishment of precepts refers to the four assemblies, monks, nuns, laymen, and laywomen, whose precepts are pure and without the slightest flaw. Although the demon king has great power, rules the desire realm, and is supreme in it, he cannot know the fruits attained by the four assemblies, nor does he know from what path they have been able to exhaust their defilements.
。是時弊魔口與心語：「此諸黑服之士，剃髮露臂偏袒右肩，修禪習定，或有進至離我濁境，或有往還不由我教，或有永滅不知神識所處，或有舍壽知識所趣。」是故說曰，魔迷於道，魔不知道。
此道為究竟， 此道無有上， 向得能究原， 禪定是縛魔。
此道為究竟者，安隱無為快樂無窮，趣向一道至泥洹門，是故說曰，此道為究竟也。此道無有上者，於此道更無有上，諸天龍鬼敬心承事興致供養。尊者舍利弗有一沙彌，名曰純頭，長年八歲得六神通，飛騰虛空至阿耨泉。有五通梵志名曰須拔，亦至彼泉。時彼耨泉守泉青衣鬼，驅逐五通梵志，瓦石打擲不使逼近神泉，純頭沙彌乘虛空至，彼青衣神鬼數百之眾皆前迎逆，或前收攝衣者，或持凈水洗手足者，或以凈巾拂拭首面者，或以香湯沐浴身體者。須拔梵志放聲說曰：「我今以得五通神德無量，力能移山住流回轉，天地猶掌回珠，自學道以來百二十餘年，勞形苦體形神疲極。或事五明，四處然火日光上照，或臥灰糞，或臥荊棘，險難之中無道不學。然更驅逐不得至泉。然此黑衣小兒，年在七八未離乳哺，身體穢臭故存，然更待敬過重迎逆承事。用何等故？」時青衣鬼語梵志曰：「今此學士形年雖小，行過三界，得賢聖八品道；汝今無是，故不興敬。」有一婆羅門名曰閱叉，興立一寺亦名閱叉，恒供給酥油供寺然燈。時有遠方婆羅門來至閱叉寺中，又聞閱叉梵志高才明德，偏信佛法建立神廟，與共相見共相問訊
當時，邪魔在心中低語：『這些身穿黑衣的人，剃髮、袒露手臂、偏袒右肩，修習禪定，有些人甚至能脫離我的污濁境界，有些人來去不受我的教唆，有些人永遠滅亡不知神識去向，有些人捨棄壽命，知識也隨之消散。』因此說，魔對道迷惑，魔不瞭解道。 此道為究竟，此道無有上，向得能究原，禪定是縛魔。 此道為究竟，意味著安穩無為，快樂無窮，趨向唯一道路，直達涅槃之門，所以說此道為究竟。此道無有上，意味著此道之上再無其他，諸天龍鬼都恭敬地侍奉並供養。尊者舍利弗有一個沙彌，名叫純頭，年僅八歲就獲得了六神通，能飛騰虛空到達阿耨泉。有一個擁有五神通的梵志名叫須拔，也到了那個泉邊。當時，守護阿耨泉的青衣鬼驅趕五神通的梵志，用瓦石擊打，不讓他靠近神泉。純頭沙彌乘虛空到達時，數百青衣神鬼都上前迎接，有的上前整理他的衣服，有的拿著凈水洗他的手腳，有的用乾淨的毛巾擦拭他的頭臉，有的用香湯沐浴他的身體。須拔梵志大聲說道：『我如今已獲得五神通，神力無量，能移山、止流、迴轉天地，猶如掌中玩珠。自從學道以來，一百二十多年，勞累身體，形神疲憊。我或者研究五明，在四個地方燃火，讓日光照射，或者睡在灰燼中，或者睡在荊棘上，在各種險難中無所不學。然而卻被驅趕，不能靠近泉水。而這個身穿黑衣的小孩，年齡只有七八歲，還未斷奶，身體污穢不堪，卻受到如此隆重的迎接和侍奉。這是為什麼呢？』當時，青衣鬼對梵志說：『這個學道之人雖然年紀小，但他的修行已經超越三界，獲得了賢聖八品道；你沒有達到這種境界，所以我們不尊敬你。』有一個婆羅門名叫閱叉，建立了一座寺廟，也叫閱叉，他經常提供酥油供寺廟點燈。當時，有遠方的婆羅門來到閱叉寺中，又聽說閱叉梵志才高德厚，偏信佛法，建立了神廟，就與他相見，互相問候。
At that time, the demon whispered in his heart: 'These men in black robes, with shaved heads, bare arms, and right shoulders exposed, practice meditation. Some even advance beyond my impure realm, some come and go without my guidance, some perish forever without knowing where their consciousness goes, and some abandon their lives, their knowledge also dissipating.' Therefore, it is said that the demon is confused about the path, the demon does not understand the path. 'This path is ultimate, this path has no superior, those who attain it can reach the origin, meditation is the binding of the demon.' 'This path is ultimate' means it is peaceful, inactive, and has endless joy, leading to the one path, directly to the gate of Nirvana. Therefore, it is said that this path is ultimate. 'This path has no superior' means there is no path above this one. Gods, dragons, and ghosts all respectfully serve and make offerings. Venerable Sariputra had a novice monk named Chuntou, who at the age of eight had attained the six supernatural powers, able to fly through the air to the Anavatapta Lake. A Brahmin with five supernatural powers named Subha also came to that lake. At that time, the blue-robed ghost guarding the Anavatapta Lake drove away the Brahmin with five supernatural powers, striking him with tiles and stones, not allowing him to approach the sacred spring. When the novice monk Chuntou arrived through the air, hundreds of blue-robed ghosts came forward to greet him, some arranging his robes, some holding clean water to wash his hands and feet, some wiping his face with clean towels, and some bathing his body with fragrant water. The Brahmin Subha exclaimed: 'I have now attained the five supernatural powers, with immeasurable divine power, able to move mountains, stop streams, and turn the world, like a pearl in the palm of my hand. Since I began practicing the path, for over one hundred and twenty years, I have toiled my body, and my mind and body are exhausted. I have studied the five sciences, lit fires in four places, allowing the sunlight to shine, or slept in ashes, or slept on thorns, learning in all kinds of difficulties. Yet I am driven away and cannot approach the spring. But this small child in black robes, only seven or eight years old, still nursing, with a filthy body, is treated with such great respect and service. Why is this?' At that time, the blue-robed ghost said to the Brahmin: 'This practitioner, although young in age, has transcended the three realms and attained the eight stages of the path of the wise and holy; you have not reached this level, so we do not respect you.' There was a Brahmin named Yuecha, who built a temple also named Yuecha, and he regularly provided ghee to light the lamps in the temple. At that time, a Brahmin from a distant place came to the Yuecha temple, and having heard of the Brahmin Yuecha's great talent and virtue, and his devotion to Buddhism and the establishment of the temple, he met with him and exchanged greetings.
。時有一沙彌復來迎，取油酥供寺然燈，眾多梵志語閱叉婆羅門曰：「汝審向色衣人禮耶？」言語未訖沙彌已至，即復禮之。眾多梵志語此梵志曰：「汝出四姓才藝過人，天文地理無不觀練，神咒感靈無事不克。今此色衣之人，出衆多姓種非真正，何為違本法而向恭禮？又卿梵志執行清凈自修，內藏圖讖秘記，行道成福何愿不克，文字章印無不周悉，佛行寡鮮有何可貴？捨本取末是我所疾。蓋聞沙門寒賤巧詐繁滋，幻惑世人所行短促，齊榮一身不能延致梵福，正使相見正可擎拳而已，何為五體投地恭敬作禮耶？我等親見甚怪所以，況先學大人豈能恕卿此罪耶？」閱叉報眾多婆羅門曰：「諸人靜默，聽我所說妙偈之頌：
「『賢聖德難量， 八直無上道， 是為沙門梵， 如來口所宣。 睹此形雖小， 以果賢聖道， 是故今自歸， 梵志何為嗤？』」
是故說曰，此道無有上也。向得能究原者，須陀洹、斯陀含能斷欲界縛諸纏陰入，是故說曰：「向得能盡原也。」禪定是縛魔者，入定坐禪之人，樂處閑靜志崇一意，計出入息執意牢固，能斷魔縛反縛于魔，入定之人能使役鬼神如意即至。佛契經亦說：「我于天上人間遍觀察之，縛中牢者不過魔縛，然為漏盡羅漢所見摧辱，于當來變更不受生。是故比丘當作是學，當求方便斷魔牢縛。」◎
◎說法雖微少， 一意專聽受， 此名護法人， 除去淫怒癡， 眾結永盡者， 故名為沙門。
說法雖微少者，少而有要，義味相應
當時，有一位沙彌又來迎接，取來酥油供奉寺廟點燈。許多婆羅門對閱叉婆羅門說：『你真的要向那個穿俗色衣服的人行禮嗎？』話音未落，沙彌已經到了，他又向沙彌行禮。許多婆羅門對這位婆羅門說：『你出身四姓，才藝過人，天文地理無不精通，神咒感應靈驗，沒有辦不成的事。現在這個穿俗色衣服的人，出身眾多姓氏，種族並非純正，你為何違背本法而向他恭敬行禮？而且你作為婆羅門，修行清凈，自我修持，內心藏有圖讖秘記，行道積福，沒有願望不能實現，文字章印無不通曉，而佛的修行寡少，有什麼值得尊貴的？捨本逐末，這是我所厭惡的。聽說沙門卑賤，狡詐多端，迷惑世人，所行短暫，只求自身榮華，不能延及梵天之福。即使相見，也只可拱手而已，為何要五體投地恭敬作禮呢？我們親眼所見，覺得非常奇怪，更何況你作為先學之人，難道能免除此罪嗎？』閱叉回答眾多婆羅門說：『各位請安靜，聽我說一段美妙的偈頌：』 『賢聖的德行難以衡量，八正道是無上的道路，這是沙門梵行的體現，是如來親口宣說的。看到他形體雖小，卻因修得賢聖之道，所以我現在歸依他，婆羅門為何要嘲笑呢？』 因此說，這條道路沒有比它更高的了。如果能探究本源，須陀洹、斯陀含能斷除欲界的束縛，以及各種煩惱，因此說：『能夠探究本源。』禪定是束縛魔的，入定坐禪的人，喜歡處在閑靜之處，專心致志，計算出入息，執意堅定，能斷除魔的束縛，反過來束縛魔。入定的人能使役鬼神，如意即到。佛的契經也說：『我在天上人間遍觀，束縛中最牢固的莫過於魔的束縛，然而會被漏盡的羅漢所摧毀，在未來不再受生。因此比丘應當這樣學習，應當尋求方便斷除魔的牢固束縛。』 『說法雖然微少，一心專注聽受，這叫做護持佛法的人，除去淫慾、嗔怒、愚癡，眾結永遠斷盡的人，所以叫做沙門。』 說法雖然微少，但少而精要，義理與實際相符。
At that time, a novice monk came to greet them again, bringing ghee to offer for the temple lamps. Many Brahmins said to the Brahmin Yuecha: 'Are you really going to bow to that person wearing common clothes?' Before the words were finished, the novice monk had arrived, and he bowed to him again. Many Brahmins said to this Brahmin: 'You are from the four castes, with outstanding talents, proficient in astronomy and geography, and your divine spells are effective, with nothing you cannot accomplish. Now, this person wearing common clothes, from various castes, is not of pure lineage. Why do you violate the original law and respectfully bow to him? Moreover, as a Brahmin, you practice purity, cultivate yourself, possess secret prophecies, accumulate blessings through practice, and there is no wish you cannot fulfill. You are well-versed in writing and seals. Yet, the Buddha's practice is scarce, what is there to value? Abandoning the root for the branch is what I despise. It is said that the Shramanas are lowly, cunning, and deceitful, misleading the world, their practices are short-lived, only seeking personal glory, unable to extend to the blessings of Brahma. Even if you meet, you should only clasp your hands, why prostrate yourself in reverence? We have seen it with our own eyes and find it very strange. Moreover, as a senior student, how can you be exempt from this sin?' Yuecha replied to the many Brahmins: 'Please be quiet, and listen to my wonderful verse:' 'The virtue of the wise and holy is immeasurable, the Eightfold Path is the supreme way, this is the embodiment of the Shramana's Brahma conduct, proclaimed by the Tathagata himself. Although his form is small, he has attained the path of the wise and holy, so I now take refuge in him, why do Brahmins mock?' Therefore, it is said that there is no path higher than this. If one can explore the origin, a Srotapanna and Sakadagamin can break the bonds of the desire realm, as well as various afflictions, therefore it is said: 'Able to explore the origin.' Samadhi is what binds Mara. Those who enter samadhi and meditate, like to be in quiet places, focus their minds, calculate their in-and-out breaths, and firmly hold their intentions. They can break the bonds of Mara and bind Mara in return. Those who enter samadhi can command ghosts and spirits, and they will come as desired. The Buddha's sutras also say: 'I have observed throughout the heavens and the human world, and the strongest of bonds is none other than Mara's bonds, yet they will be destroyed by the Arhats who have exhausted their outflows, and in the future, they will no longer be reborn. Therefore, monks should learn in this way, and should seek ways to break the strong bonds of Mara.' 'Although the teachings are few, if one listens attentively with a focused mind, this is called a protector of the Dharma, one who removes lust, anger, and ignorance. One who has completely exhausted all bonds is called a Shramana.' Although the teachings are few, they are concise and essential, and the meaning corresponds to reality.
。昔有二比丘在深山中學，一人多聞，一人寡淺。時少聞者持戒完具，所誦經文唯有一句，日日諷誦更不求受。時虛空神及山林神日日稱善，「愿樂欲聞道人所說。」時彼多聞比丘，以已所知眾妙之義甚深經句高聲諷誦，山林諸神默然不對，亦不唱善。時多聞比丘，尋懷恚怒語彼山神：「今此晚學比丘，所學淺薄唯誦一句，天便稱善哉！我今多聞義理甚深，採拾眾經言詞妙語，與汝誦習，然諸天神亦不應對亦不稱善。」天神報曰：「比丘不自責，方復責我。此少聞比丘言與行相應，汝今比丘雖誦三藏，行與經違。佛所演《出曜》，亦有此偈：
「『說法雖微少， 一意專聽受， 此名護法人， 除去淫怒癡。』
「此比丘與法相應，雖未盡淫怒癡方便令盡。汝雖多聞，晝夜習淫怒癡貪，著色聲香味細滑法。此少聞比丘晝夜禪思念不分散，是故恒與稱善。汝雖多聞意不專一，是故不稱善。」時彼比丘聞諸天語，即懷慚愧自恥所作。「山神由尚見我穢行，況神通得道而不觀見耶？我今自改思惟妙智，不復興念著淫怒癡。」如其所行言行相應，諸天日日稱善無量。夫人履行隨朋友誘，于善法得具足成就。爾時比丘執行精勤，得世俗妙法，不凈、安般，念四意止，暖法、頂法、忍法、世間第一法，以次得證須陀洹果、斯陀含果、阿那含果、阿羅漢果。比丘得道已報謝諸天：「遭蒙勸誘拔濯清淵，我今得道盡蒙神祇之力，多所饒益多所成就。」復重與諸天說法，心開意解得法眼凈
現代漢語譯本：從前有兩位比丘在深山中修行，一位博學多聞，一位學識淺薄。當時，那位學識淺薄的比丘持戒非常完備，他所誦讀的經文只有一句，每天都誦讀這一句，不再尋求學習其他經文。這時，虛空神和山林神每天都稱讚說：『我們很樂意聽這位道人所說。』當時，那位博學多聞的比丘，用他所知道的眾多精妙深奧的經文高聲誦讀，山林諸神卻默默不語，也不稱讚。這時，那位博學多聞的比丘，心中懷著憤怒，對山神說：『現在這個晚學的比丘，所學淺薄，只誦一句經文，你們就稱讚他！我如今博學多聞，義理深奧，收集眾多經文的妙語，給你們誦讀，然而諸天神卻不迴應，也不稱讚。』天神回答說：『比丘你不責備自己，反而責備我。這位學識淺薄的比丘，他的言行一致，你這位比丘雖然誦讀三藏經典，但你的行為卻與經文相違背。佛所說的《出曜經》中，也有這樣的偈語：』 『說法雖然微少，一心專注聽受，這叫做護持佛法的人，能去除淫慾、嗔怒、愚癡。』 『這位比丘與佛法相應，雖然還沒有完全斷除淫慾、嗔怒、愚癡，但他正在努力斷除。你雖然博學多聞，卻晝夜貪戀淫慾、嗔怒、愚癡，執著於色、聲、香、味、觸等細微的享樂。這位學識淺薄的比丘，晝夜禪思，心念不散亂，所以我們總是稱讚他。你雖然博學多聞，但心意不專一，所以我們不稱讚你。』當時，那位比丘聽了諸天的話，立刻感到慚愧，為自己的所作所為感到羞恥。『山神尚且能看到我的污穢行為，更何況神通得道的人，難道會看不到嗎？我從今以後要改正自己，思考精妙的智慧，不再生起貪戀淫慾、嗔怒、愚癡的念頭。』當他的行為與言語一致時，諸天每天都無限地稱讚他。人們的行為會受到朋友的引導，從而在善法上得到圓滿的成就。當時，那位比丘精進修行，獲得了世俗的妙法，包括不凈觀、安般念、四念處、暖法、頂法、忍法、世間第一法，依次證得了須陀洹果、斯陀含果、阿那含果、阿羅漢果。比丘得道后，向諸天道謝說：『承蒙你們的勸導，使我從污濁的深淵中解脫出來，我今天能夠得道，完全是仰仗諸神的力量，使我獲益良多，成就良多。』他又再次為諸天說法，使他們心開意解，得到了法眼清凈。
English version: Once, there were two monks practicing in the deep mountains. One was very learned, and the other had shallow knowledge. At that time, the monk with shallow knowledge was perfectly observant of the precepts. The scripture he recited was only one sentence, which he recited daily and did not seek to learn more. Then, the gods of the void and the mountain forest praised him daily, saying, 『We are happy to hear what this practitioner says.』 At that time, the learned monk, using the many profound and subtle meanings of the scriptures he knew, recited them aloud. The gods of the mountain forest remained silent and did not praise him. Then, the learned monk, with anger in his heart, said to the mountain gods, 『Now this late-learning monk, with his shallow knowledge, only recites one sentence, and you praise him! I am now very learned, with profound meanings, collecting the wonderful words of many scriptures, and reciting them to you, yet the gods do not respond or praise me.』 The gods replied, 『Monk, you do not blame yourself, but instead blame me. This monk with shallow knowledge, his words and actions are consistent. You, monk, although you recite the three baskets of scriptures, your actions contradict the scriptures. In the 『Udānavarga』 spoken by the Buddha, there is also this verse:』 『Though the teaching is small, if one listens with a focused mind, this is called a protector of the Dharma, who can remove lust, anger, and ignorance.』 『This monk is in accordance with the Dharma. Although he has not completely eliminated lust, anger, and ignorance, he is striving to eliminate them. Although you are very learned, you indulge in lust, anger, and ignorance day and night, clinging to the subtle pleasures of form, sound, smell, taste, and touch. This monk with shallow knowledge meditates day and night, his mind not scattered, so we always praise him. Although you are very learned, your mind is not focused, so we do not praise you.』 At that time, the monk, hearing the words of the gods, immediately felt ashamed and disgraced by his actions. 『Even the mountain gods can see my impure actions, how much more so those who have attained enlightenment through supernatural powers? From now on, I will correct myself, contemplate profound wisdom, and no longer give rise to thoughts of lust, anger, and ignorance.』 When his actions were consistent with his words, the gods praised him immeasurably every day. People』s actions are guided by their friends, and thus they can achieve complete accomplishment in good Dharma. At that time, the monk practiced diligently and attained the wonderful worldly Dharma, including the contemplation of impurity, mindfulness of breathing, the four foundations of mindfulness, the warmth stage, the peak stage, the forbearance stage, and the highest worldly Dharma. He then successively attained the fruits of Stream-enterer, Once-returner, Non-returner, and Arhat. After the monk attained enlightenment, he thanked the gods, saying, 『I am grateful for your guidance, which has pulled me out of the muddy abyss. Today, I am able to attain enlightenment entirely due to the power of the gods, which has greatly benefited and accomplished me.』 He then preached the Dharma to the gods again, opening their minds and enabling them to attain the pure Dharma eye.
。是故說曰，說法雖微少。
不放而得稱， 放逸緻譭謗， 不逸摩竭人， 緣凈得生天。
過去久遠無數世時，有佛出世名曰迦葉至真等正覺，在世教化，所度有緣眾生已訖，于無餘泥洹界而般泥洹。爾時眾生四部之眾耶旬，舍利起七寶塔興敬供養。復經數世，塔遂凋壞無補治者。是時義合邑眾九萬二千人，時瓶沙王最為上首，瓶沙王告諸大眾：「汝等各自勸勵共造福德，佛世難遇人身難得，雖得為人，或墮邊地生邪見家，我等何為貪著世俗歡樂？不如開意修治朽故塔寺。」諸人靡從受王教令，即共修治朽故塔寺，復共發願：「我等諸人心齊意同共治此寺，設有毫釐福德者，不墮三塗八難之中，便生天上人中同處不異。復聞將來有佛出現名釋迦文，彼初說法，使我大眾最初得度，以王為首。」是時九萬二千人，隨其世壽各各命終，盡生天上處忉利天宮。復經數世，閻浮利內有佛出世，名釋迦文至真等正覺，十號具足，三十二相、八十種好，紫磨金色圓光七尺，語聲八種如羯毗鳥音。是時九萬二千天，受天福已各各命終生摩竭國界。瓶沙王長年八歲，系嗣王后，以法治化無有阿曲，修治正法，恩慈下及不害生命，分檀佈施周窮濟厄，遠行經過暫停息者盡供給之。是時儒童菩薩，舍八萬婇女捐王重位，夜非人時舍國求道，自剃頭髮復脫寶衣，所乘白馬盡付車匿還國白王：「生死苦惱憂勞無數，子今學道要求果證，若成所愿還當度王
所以說，佛法雖然微少。 不放縱而能獲得稱讚，放縱會導致譭謗，不放逸的摩竭人，因為清凈的緣故得以昇天。 過去很久遠無數世的時候，有佛出世，名叫迦葉至真等正覺，在世教化，所度化的有緣眾生已經完畢，在無餘涅槃界而般涅槃。當時眾生四部大眾耶旬，舍利起七寶塔，興起敬意供養。又經過數世，塔就凋敝損壞，沒有修補的人。當時義合邑的民眾九萬二千人，當時瓶沙王是他們的首領，瓶沙王告訴大眾：『你們各自勉勵，共同創造福德，佛世難遇，人身難得，即使得到人身，或許會墮落到邊地，生在邪見之家，我們為何貪戀世俗的歡樂？不如開闊心意，修繕朽壞的塔寺。』眾人沒有不聽從國王的教令的，就共同修繕朽壞的塔寺，又共同發願：『我們眾人同心同德，共同修繕此寺，如果有絲毫福德，不墮入三塗八難之中，便能生到天上人間，同處不異。又聽說將來有佛出現，名叫釋迦文，他初次說法，使我們大眾最初得到度化，以國王為首。』當時九萬二千人，隨著各自的壽命終結，都生到天上，住在忉利天宮。又經過數世，閻浮利內有佛出世，名叫釋迦文至真等正覺，十號具足，三十二相、八十種好，紫磨金色，圓光七尺，說話的聲音有八種，像羯毗鳥的聲音。當時九萬二千天人，享受天福后，各自命終，生到摩竭國界。瓶沙王長到八歲，繼承王位，用佛法治理國家，沒有偏私，修持正法，恩慈下及，不傷害生命，分發財物佈施，賙濟貧困危難的人，遠行經過暫停息的人都盡力供給他們。當時儒童菩薩，捨棄八萬婇女，放棄王位，在夜裡非人的時候，捨棄國家求道，自己剃掉頭髮，又脫下寶衣，所乘的白馬都交給車匿，讓他回國稟告國王：『生死苦惱憂愁勞累無數，我如今學道，要求得果證，如果成就所愿，還應當度化國王。』
Therefore it is said, the Dharma, though subtle and small. Not indulging, one gains praise; indulgence leads to slander. The non-indulgent people of Magadha, through purity, are born in heaven. In the distant past, countless ages ago, a Buddha named Kasyapa, the Perfectly Enlightened One, appeared in the world. He taught and transformed all those with karmic connections, and then entered Parinirvana in the realm of no remainder. At that time, the four assemblies of beings, the Yejun, built a seven-jeweled stupa to enshrine his relics, offering reverence and worship. After several ages, the stupa became dilapidated and no one repaired it. At that time, 92,000 people from the town of Yiyi, with King Bimbisara as their leader, were told by the king: 'You should each encourage one another to create merit. It is difficult to encounter a Buddha in the world, and difficult to obtain a human body. Even if one obtains a human body, one might fall into a remote land or be born into a family with wrong views. Why do we cling to worldly pleasures? It is better to open our minds and repair the dilapidated stupa and temple.' The people all followed the king's instructions and together repaired the dilapidated stupa and temple. They also made a vow: 'We, with one heart and one mind, will repair this temple. If there is even a small amount of merit, may we not fall into the three evil realms or the eight difficulties, but be born in heaven or among humans, living together without difference. We also hear that in the future, a Buddha named Sakyamuni will appear. When he first teaches the Dharma, may we be the first to be liberated, with the king as our leader.' At that time, the 92,000 people, each according to their lifespan, passed away and were all born in the Trayastrimsa Heaven. After several ages, a Buddha named Sakyamuni, the Perfectly Enlightened One, with the ten titles, thirty-two marks, and eighty minor characteristics, with a body of purple-gold color, a seven-foot halo, and a voice with eight qualities like the sound of a Kalavinka bird, appeared in Jambudvipa. At that time, the 92,000 devas, having enjoyed heavenly blessings, each passed away and were born in the land of Magadha. King Bimbisara, at the age of eight, succeeded to the throne. He ruled with Dharma, without partiality, practiced the true Dharma, showed kindness to all, did not harm living beings, distributed wealth in charity, and provided for the poor and needy. He provided for all who traveled far and stopped to rest. At that time, the Bodhisattva, as a young prince, abandoned his 80,000 concubines and renounced his royal position. In the night, when it was not the time for humans, he left the kingdom to seek the Way. He shaved his head and took off his precious garments. He entrusted his white horse to Chandaka, asking him to return to the kingdom and inform the king: 'The sufferings of birth and death are countless. I am now learning the Way to seek enlightenment. If I achieve my goal, I will return to liberate the king.'
。」是時，菩薩轉復前進，道逢獵師著其法服狀如沙門，菩薩問獵者：「所著法服名為何等？」獵師報曰：「此名袈裟，被著遊獵，群鹿見已謂為學道之人，皆來敬附各無恐懼，我等以次取殺用自存命。」菩薩聞此倍興悲慈：
「夫人依四等， 拔濟眾生類， 袈裟如來服， 除穢而造穢。
「我今有此著身天衣極細軟好，可共博貿。」獵師報曰：「王子生長深宮，身體軟細，不更寒苦，恐壞王子身。」菩薩報曰：「但貿無苦，此是古聖賢人幖式。」獵師報曰：「王子寶衣價直無數，今此袈裟無所任施，何為茍欲博貿？」菩薩報曰：「意欲所須不計貴賤。」獵師報曰：「此衣垢穢膿血臭處不敢博貿。」菩薩報曰：「臭之與香開意見與，自當浣濯。」獵師即脫衣貿菩薩寶衣。是時，菩薩著法衣，手執藕華葉，入羅閱城乞食。爾時數千萬眾普集一處，逢見菩薩舉手讚歎，或言：「善來！」或言：「日月。」或有叉手自歸命者，或相問訊，為是天耶？梵耶？釋提桓因耶？眾人所圍不容乞求，尋執華葉還至城外徑至東山，人眾追逐前後相次。時瓶沙王在高樓上，遙見人眾追逐菩薩，即問左右：「此諸人眾皆奔趣山，為有何故？」有一大臣審識菩薩，即白王曰：「此是釋種子，辭家出學遊蕩在外，或能謀圖國事，當往誅殺。」瓶沙聞已告彼臣曰：「護卿種族勿吐此言，正使釋子紹王位者作轉輪聖王，我等便為臣佐，若使出家學道自致佛者，我等愿為上首弟子
現代漢語譯本：當時，菩薩繼續向前走，在路上遇到一個獵人，他穿著像沙門一樣的法服。菩薩問獵人：『你穿的法服叫什麼名字？』獵人回答說：『這叫袈裟，穿著它去打獵，群鹿看到后以為是修行的人，都來親近，毫無恐懼，我們因此可以依次捕殺它們來維持生計。』菩薩聽到這些，更加悲憫： 『人們應該依據四種平等心，救濟眾生。袈裟本是如來的法服，卻被用來除穢反而造穢。』 『我現在有這件穿在身上的天衣，非常柔軟精美，可以和你交換。』獵人回答說：『王子生長在深宮，身體嬌嫩，不耐寒冷，恐怕會損害王子的身體。』菩薩回答說：『交換吧，不會有事的，這是古代聖賢的標誌。』獵人說：『王子的寶衣價值連城，而這件袈裟沒什麼用處，為什麼要勉強交換呢？』菩薩說：『我想要它，不在乎貴賤。』獵人說：『這件衣服又臟又臭，沾滿了膿血，不敢交換。』菩薩說：『臭和香只是看法不同，我會把它洗乾淨的。』獵人就脫下衣服，和菩薩交換了寶衣。當時，菩薩穿上法衣，手持蓮花葉，進入羅閱城乞食。那時，數千萬民眾聚集在一起，看到菩薩都舉手讚歎，有的說：『善哉！』有的說：『像日月一樣！』有的合掌歸命，有的互相問候，問他是天人嗎？是梵天嗎？還是釋提桓因？眾人圍著菩薩，讓他無法乞食，於是他拿著蓮花葉回到城外，直接去了東山，人們追逐著他，前後相隨。當時，瓶沙王在高樓上，遠遠看到眾人追逐菩薩，就問左右：『這些人奔向山裡，是什麼原因？』有一位大臣認出了菩薩，就對國王說：『這是釋迦族的王子，辭別家人出外求學，或許會謀反，應該去誅殺他。』瓶沙王聽后對大臣說：『保護你的族人，不要說這種話。即使釋迦族的王子繼承王位，也會成為轉輪聖王，我們也會成為他的臣子。如果他出家修行，最終成佛，我們願意成為他的首座弟子。』
English version: At that time, the Bodhisattva continued forward, and on the road, he encountered a hunter wearing a Dharma robe that looked like a Shramana. The Bodhisattva asked the hunter, 'What is the name of the Dharma robe you are wearing?' The hunter replied, 'This is called a Kasaya. Wearing it while hunting, the deer see it and think it is a person practicing the Way, so they come close without fear. We then kill them one by one to sustain our lives.' Upon hearing this, the Bodhisattva felt even greater compassion: 'People should rely on the four immeasurables to save all sentient beings. The Kasaya is originally the Tathagata's robe, but it is used to remove filth and instead creates filth.' 'I now have this heavenly robe that I am wearing, which is extremely soft and fine. I can trade it with you.' The hunter replied, 'Prince, you grew up in the deep palace, your body is delicate, and you cannot endure the cold. I am afraid it will harm your body.' The Bodhisattva replied, 'Just trade, it will be fine. This is the symbol of ancient sages.' The hunter said, 'Prince, your precious robe is priceless, while this Kasaya is useless. Why would you insist on trading?' The Bodhisattva said, 'I want it, regardless of its value.' The hunter said, 'This robe is dirty and smelly, covered in pus and blood. I dare not trade.' The Bodhisattva said, 'Smell and fragrance are just different perspectives. I will wash it clean.' The hunter then took off his robe and traded it for the Bodhisattva's precious robe. At that time, the Bodhisattva put on the Dharma robe, held a lotus leaf in his hand, and entered Rajagriha to beg for food. At that time, tens of millions of people gathered in one place. When they saw the Bodhisattva, they raised their hands in praise. Some said, 'Welcome!' Some said, 'Like the sun and moon!' Some folded their palms in reverence, and some greeted each other, asking if he was a Deva, a Brahma, or Shakra? The crowd surrounded the Bodhisattva, making it impossible for him to beg for food. So, he took the lotus leaf and returned outside the city, going directly to the Eastern Mountain. The people chased after him, one after another. At that time, King Bimbisara was on a high tower, and he saw the crowd chasing the Bodhisattva from afar. He asked his attendants, 'Why are all these people rushing to the mountain?' One of the ministers recognized the Bodhisattva and said to the king, 'This is a prince of the Shakya clan, who has left his family to study abroad. Perhaps he is plotting a rebellion and should be killed.' Upon hearing this, King Bimbisara said to the minister, 'Protect your clan and do not speak such words. Even if the Shakya prince inherits the throne, he will become a Chakravartin king, and we will become his ministers. If he leaves home to practice the Way and eventually becomes a Buddha, we are willing to become his foremost disciples.'
。」最初說法先在其例，是瓶沙王車載飲食種種甘饌，往就山中與菩薩相見，尋前禮足，自稱姓字：「摩竭國界瓶沙王者我身是也。」菩薩報曰：「我先識矣，何須致敬？」瓶沙王啟曰：「今獻微貢，供食之餘愿見納受，以示微心。」菩薩默然受食。食訖行清凈水，王前白言：「若使王子成無上道者，當見先度永離世苦。」時瓶沙王禮足取別，菩薩進路到阿蘭所。阿蘭諸弟子等，遙見菩薩來即白其師：「今有一人端正殊特徑趣師門，必求為弟子也。」時阿蘭即告弟子而說此頌。
出曜經卷第十
學品第八
護身惡行， 自正身行， 護身惡者， 修身善行。
護身惡行者，何以故說身惡行？自知內過、知他人過故名惡行，惡已充具顏色變異，或以手拳相加毀壞形體，此惡眾事今世後世不獲安隱，或墮餓鬼畜生中形貌醜陋；若生人中才不及人；有異梵志為犬所嚙，梵志恚怒身心熾盛，要治惡犬使不暴虐。父母告曰：「梵志猶犬嚙婆羅門，婆羅門復可嚙犬不也？」梵志報父母：「要當治犬使不縱毒。」父母告子：「不隨我教，恣汝所為。」是時，梵志捉犬反縛以杖捶打，打時有二非義：草索傷犬足：復令失糞。此眾生類亦復如是，諍小致大以用害身。諸佛世尊大慈加被，訓誨眾生令不諍訟，然眾生類不從其教，瞋恚所纏，復生二非義，為眾苦所縛，當復經歷地獄餓鬼畜生之惱，雖得為人形貌醜陋，如是眾惱不可稱記，是故世尊說護身惡行
現代漢語譯本：最初的說法是這樣的，瓶沙王用車載著各種美味的食物，前往山中與菩薩相見，他行禮后自報家門：『我是摩竭國界的瓶沙王。』菩薩回答說：『我早就認識你了，何必如此客氣？』瓶沙王說：『我今天獻上微薄的供品，希望您能接受，以表達我的心意。』菩薩默默地接受了食物。吃完后，菩薩用清水洗手，瓶沙王上前說道：『如果我的王子能夠成就無上道，希望他能先被度化，永遠脫離世間的痛苦。』當時，瓶沙王行禮告別，菩薩繼續前往阿蘭所在的地方。阿蘭的弟子們遠遠地看到菩薩走來，就告訴他們的老師：『現在有一個人相貌端正，非常特別，正朝著我們這裡走來，一定是想拜您為師。』這時，阿蘭就告訴弟子們，並說了這首偈語。 現代漢語譯本：出自《出曜經》卷第十，學品第八：守護身之惡行，端正自身之行為，守護身之惡行者，修習身之善行。守護身之惡行，為什麼說身之惡行呢？因為自己知道自己的過錯，也知道他人的過錯，所以稱為惡行。惡行已經充分顯現，臉色也會改變，或者用拳頭互相毆打，毀壞身體。這些惡事，今生來世都無法獲得安寧，或者墮入餓鬼、畜生道，形貌醜陋；即使轉生為人，才能也比不上別人。有一個外道被狗咬了，外道非常生氣，身心都充滿了怒火，想要懲治惡犬，讓它不再暴虐。他的父母勸他說：『外道被狗咬了，難道外道也要咬狗嗎？』外道回答父母說：『我一定要懲治這隻狗，讓它不再放肆。』父母告訴兒子：『你不聽我的勸告，就隨你便吧。』這時，外道把狗反綁起來，用棍子捶打，打的時候有兩處不合理的地方：草繩傷了狗的腳，還讓狗失去了糞便。這些眾生也是這樣，因為小事而引發大事，最終傷害自己。諸佛世尊以大慈悲加持，教導眾生不要爭鬥，然而眾生不聽從教誨，被嗔恚所纏繞，又生出兩處不合理的地方，被眾多的痛苦所束縛，將來還要經歷地獄、餓鬼、畜生道的苦惱，即使轉生為人，也會形貌醜陋，這樣的苦惱數不勝數。所以世尊說要守護身之惡行。
English version: The initial account is that King Bimbisara loaded various delicious foods onto his chariot and went to the mountains to meet the Bodhisattva. After paying his respects, he introduced himself: 'I am King Bimbisara of the Magadha kingdom.' The Bodhisattva replied, 'I already know you, why be so formal?' King Bimbisara said, 'Today I offer these humble gifts, hoping you will accept them to show my sincerity.' The Bodhisattva silently accepted the food. After eating, the Bodhisattva washed his hands with clean water, and King Bimbisara stepped forward and said, 'If my prince can achieve the supreme path, I hope he will be the first to be liberated, forever free from the suffering of the world.' At that time, King Bimbisara bowed and took his leave, and the Bodhisattva continued on his way to where Alara was. Alara's disciples saw the Bodhisattva coming from afar and told their teacher, 'There is a person with a dignified and extraordinary appearance coming straight towards our gate, he must be seeking to become your disciple.' At this time, Alara told his disciples and spoke this verse. English version: From the 'Sutra of the Collection of the Udānavarga', Volume 10, Chapter 8 on Learning: Guard against evil deeds of the body, correct your own bodily conduct, those who guard against evil deeds of the body, cultivate good deeds of the body. Guard against evil deeds of the body, why speak of evil deeds of the body? Because one knows one's own faults and also knows the faults of others, therefore it is called evil deeds. Evil deeds have fully manifested, one's complexion will change, or one will use fists to strike each other, destroying the body. These evil things, in this life and the next, will not obtain peace, or one will fall into the realms of hungry ghosts and animals, with an ugly appearance; even if reborn as a human, one's talents will not be as good as others. There was an ascetic who was bitten by a dog, the ascetic was very angry, his mind and body were filled with rage, wanting to punish the evil dog so that it would not be violent again. His parents advised him, 'The ascetic was bitten by a dog, should the ascetic bite the dog back?' The ascetic replied to his parents, 'I must punish this dog so that it will not be reckless.' The parents told their son, 'If you do not listen to my advice, then do as you please.' At this time, the ascetic tied the dog up and beat it with a stick, and there were two unreasonable things in the beating: the straw rope hurt the dog's feet, and it also caused the dog to lose its feces. These sentient beings are also like this, because of small things they cause big things, ultimately harming themselves. The Buddhas and World Honored Ones, with great compassion, teach sentient beings not to fight, but sentient beings do not listen to the teachings, are entangled by anger, and again create two unreasonable things, are bound by many sufferings, and in the future will have to experience the suffering of hell, hungry ghosts, and animals, even if reborn as a human, they will have an ugly appearance, such sufferings are countless. Therefore, the World Honored One said to guard against evil deeds of the body.
。護身惡行已，獲何功德？答曰：「獲二功德名譽善本。云何為二？若處在天宮受福自然，七寶殿堂懸處虛空，若生人中顏貌端正，見者歡喜皆來歸仰，在大眾中為數千萬眾所見尊奉，如月獨明眾星迴附。」是故說曰，護身惡行。自正身行者，得何功德？有何名譽？答曰：「于現世中亦得名譽，若使身滅命終亦得名譽。」云何于現身中而得名譽？若於今身進止行來，為數千萬眾所見供養；若身壞命終，生善處天上。自正身行復有何功德？答曰：「𣧑弊邪魅暴惡鬼神不能得便，怨仇伺捕不能得捉。」於是頌曰：
「怨仇彌滿世， 欲求得其捉， 種惡還自加， 猶蛇反自毒。」
形為苦本心為禍首，是故世尊說曰，自正身行也。護身惡者何以故說？惡行所趣非真，如所說。惡財惡子惡服惡處惡土此皆名惡。或緣知親作惡，或緣非知親作惡，是故如來說護身惡者也。修身善行者，善行有二業，如所說。善財善子善服善處善土，身修善行，于佛法聖眾父母尊長，盡行恭敬無他越逸，是故世尊說修身善行也。
護口惡行， 自正口行， 護口惡者， 修口善行。
護口惡行者，何以故說？自知內過、知他人過，故名曰惡行，若已瞋恚發口罵詈虛生過咎，使數千萬眾皆生惡念，而不自覺亦復不知，后受惡報咸共懷瞋恚，彼罵者后入地獄餓鬼畜生受苦無量。若生人中多被誹謗言不信用。能守護口者，自致福報，亦生天上快樂自然，若生為人不被粗言。是故說曰，護口惡行也
現代漢語譯本：
『守護自身不做惡行，能獲得什麼功德？』回答說：『能獲得兩種功德和美譽。哪兩種呢？如果身處天宮，自然享受福報，七寶殿堂懸浮在虛空中；如果轉生為人，容貌端正，見到的人都心生歡喜，前來歸附仰慕，在大眾之中被數千萬的人所尊敬奉養，如同明月獨照，眾星環繞。』所以說，要守護自身不做惡行。『自身行為端正，能獲得什麼功德？有什麼美譽？』回答說：『在現世就能獲得美譽，如果身死命終，也能獲得美譽。』如何在現世獲得美譽呢？如果今生舉手投足、行走坐臥，都被數千萬的人所瞻仰供養；如果身壞命終，就能轉生到美好的天界。自身行為端正還有什麼功德呢？』回答說：『兇惡的邪魅、暴虐的鬼神不能得逞，怨恨的仇敵伺機捕捉也無法得手。』於是有偈頌說：
『怨恨充滿世間， 想要捕捉他人， 種下惡因反害自身， 如同毒蛇反噬自身。』
形體是痛苦的根源，心是禍患的源頭，所以世尊說，要端正自身的行為。為什麼要說守護自身不做惡行呢？因為惡行所趨向的不是真理，就像所說的，惡財、惡子、惡服、惡處、惡土，這些都稱為惡。或者因為知道親近的人作惡，或者因為不知道親近的人作惡，所以如來說要守護自身不做惡行。修習自身善行的人，善行有兩種業報，就像所說的，善財、善子、善服、善處、善土，自身修習善行，對於佛法、聖眾、父母、尊長，都盡心恭敬，沒有絲毫越軌，所以世尊說要修習自身善行。
守護口舌不做惡行， 端正口舌的行為， 守護口舌不做惡行的人， 修習口舌的善行。
為什麼要說守護口舌不做惡行呢？因為自己知道自己的過錯，也知道他人的過錯，所以稱為惡行。如果已經心生嗔恚，開口謾罵，無端生出過錯，使數千萬的人都生出惡念，自己卻不自覺也不知道，之後會受到惡報，大家都會懷恨在心，那些謾罵的人之後會墮入地獄、餓鬼、畜生道，遭受無量的痛苦。如果轉生為人，也會經常被人誹謗，言語不被信任。能夠守護口舌的人，自己會得到福報，也能轉生到天上，享受自然的快樂，如果轉生為人，也不會遭受粗暴的言語。所以說，要守護口舌不做惡行。 English version:
'What merit is gained by guarding against evil deeds of the body?' The answer is: 'Two merits and good reputations are gained. What are the two? If one is in a heavenly palace, one naturally enjoys blessings, with seven-jeweled halls suspended in the void; if one is born among humans, one's appearance is handsome, and those who see one are delighted and come to admire and rely on one. In the midst of the multitude, one is respected and revered by tens of millions, like the moon shining alone while the stars revolve around it.' Therefore, it is said, guard against evil deeds of the body. 'What merit is gained by correcting one's own bodily conduct? What reputation is gained?' The answer is: 'One gains a reputation in this present life, and if one's body perishes and life ends, one also gains a reputation.' How does one gain a reputation in this present life? If in this life, one's movements and actions are seen and revered by tens of millions; if one's body is destroyed and life ends, one is reborn in a good heavenly realm. What other merit is gained by correcting one's own bodily conduct?' The answer is: 'Wicked demons, violent and evil spirits cannot take advantage, and vengeful enemies cannot capture one.' Therefore, a verse says:
'Enemies fill the world, Seeking to capture others, Sowing evil returns to oneself, Like a snake poisoning itself.'
The body is the root of suffering, and the mind is the source of misfortune. Therefore, the World Honored One said, correct one's own bodily conduct. Why is it said to guard against evil deeds of the body? Because the path of evil deeds is not true, as it is said, evil wealth, evil children, evil clothing, evil places, evil lands, all these are called evil. Either because one knows that close ones do evil, or because one does not know that close ones do evil, therefore the Tathagata says to guard against evil deeds of the body. Those who cultivate good deeds of the body, good deeds have two karmic results, as it is said, good wealth, good children, good clothing, good places, good lands. One cultivates good deeds of the body, and towards the Buddha's teachings, the holy assembly, parents, and elders, one is respectful and does not transgress. Therefore, the World Honored One said to cultivate good deeds of the body.
Guard against evil deeds of the mouth, Correct the conduct of the mouth, Those who guard against evil deeds of the mouth, Cultivate good deeds of the mouth.
Why is it said to guard against evil deeds of the mouth? Because one knows one's own faults and knows the faults of others, this is called evil conduct. If one has already become angry and speaks abusive words, creating faults for no reason, causing tens of millions of people to have evil thoughts, and one is not aware of it, one will receive evil retribution later, and everyone will harbor resentment. Those who speak abusively will later fall into hell, the realm of hungry ghosts, and the animal realm, suffering immeasurable pain. If one is reborn as a human, one will often be slandered and one's words will not be trusted. Those who can guard their mouths will attain blessings, and will also be reborn in heaven, enjoying natural happiness. If one is reborn as a human, one will not suffer harsh words. Therefore, it is said, guard against evil deeds of the mouth.
'What merit is gained by guarding against evil deeds of the body?' The answer is: 'Two merits and good reputations are gained. What are the two? If one is in a heavenly palace, one naturally enjoys blessings, with seven-jeweled halls suspended in the void; if one is born among humans, one's appearance is handsome, and those who see one are delighted and come to admire and rely on one. In the midst of the multitude, one is respected and revered by tens of millions, like the moon shining alone while the stars revolve around it.' Therefore, it is said, guard against evil deeds of the body. 'What merit is gained by correcting one's own bodily conduct? What reputation is gained?' The answer is: 'One gains a reputation in this present life, and if one's body perishes and life ends, one also gains a reputation.' How does one gain a reputation in this present life? If in this life, one's movements and actions are seen and revered by tens of millions; if one's body is destroyed and life ends, one is reborn in a good heavenly realm. What other merit is gained by correcting one's own bodily conduct?' The answer is: 'Wicked demons, violent and evil spirits cannot take advantage, and vengeful enemies cannot capture one.' Therefore, a verse says:
'Enemies fill the world, Seeking to capture others, Sowing evil returns to oneself, Like a snake poisoning itself.'
The body is the root of suffering, and the mind is the source of misfortune. Therefore, the World Honored One said, correct one's own bodily conduct. Why is it said to guard against evil deeds of the body? Because the path of evil deeds is not true, as it is said, evil wealth, evil children, evil clothing, evil places, evil lands, all these are called evil. Either because one knows that close ones do evil, or because one does not know that close ones do evil, therefore the Tathagata says to guard against evil deeds of the body. Those who cultivate good deeds of the body, good deeds have two karmic results, as it is said, good wealth, good children, good clothing, good places, good lands. One cultivates good deeds of the body, and towards the Buddha's teachings, the holy assembly, parents, and elders, one is respectful and does not transgress. Therefore, the World Honored One said to cultivate good deeds of the body.
Guard against evil deeds of the mouth, Correct the conduct of the mouth, Those who guard against evil deeds of the mouth, Cultivate good deeds of the mouth.
Why is it said to guard against evil deeds of the mouth? Because one knows one's own faults and knows the faults of others, this is called evil conduct. If one has already become angry and speaks abusive words, creating faults for no reason, causing tens of millions of people to have evil thoughts, and one is not aware of it, one will receive evil retribution later, and everyone will harbor resentment. Those who speak abusively will later fall into hell, the realm of hungry ghosts, and the animal realm, suffering immeasurable pain. If one is reborn as a human, one will often be slandered and one's words will not be trusted. Those who can guard their mouths will attain blessings, and will also be reborn in heaven, enjoying natural happiness. If one is reborn as a human, one will not suffer harsh words. Therefore, it is said, guard against evil deeds of the mouth.
。自正口行者，為得何等功德？答曰：「為數千萬眾所見嘆譽，傳相告語，此人良謹與行相應，言不粗獷，不求彼短不譏彼失，口齒端嚴言不強吃。」是故說曰，自正口行也。護口惡者者，其義有二：或當賢聖默然，或當法說義說。夫欲出言先當自理，言致敗身非獨一人，若吐粗言為人所疾，進止行來無人敬待。是故說曰，護口惡者也。修口善行者，諸修善行之人心懷仁慈，吐言柔軟不傷人意，為眾多人所見愛念，是故說曰，修口善行也。
護意惡行， 自正意行， 護意惡者， 修意善行。
護意惡行者，于意三行最為上首，意一念頃能使城郭村落盡為丘野。如契經所說：「『云何居士！汝頗聞有流沙空野、隨沙門空野、閑靜空野不？』長者白佛：『聞有流沙曠野、隨沙門空野、閑靜空野。』佛告居士：『云何居士！誰造此流沙空野、隨沙門空野？』長者白佛：『皆由神仙意念惡故，咒術所作，有此流沙空野、隨沙門空野。』」如《修行經》說：「十九人執修正行，唯有一人不應在閑靜之處，以其口業心惡，持行之人不許此人在曠野間。即告彼人曰：『汝心懷惡所念不善，宜在人間誦習經典佐助眾事，役心亂意應成道果。汝設在空之中欲求空意，意方念亂恒生不善，自致滅亡不至善道。』」不護意者，隨意所種，入地獄餓鬼畜生中。設得為人，輒墮卑賤，為人所疾見則不歡。能護意者，若生天上，封受自然，金床玉機七寶殿堂，若生為人，人所愛敬。是故說曰，護意惡行也
現代漢語譯本：如果一個人能端正自己的口語行為，會獲得什麼樣的功德呢？回答說：『會被成千上萬的人所讚歎和稱譽，他們會互相轉告說，這個人言行謹慎，言語不粗魯，不挑剔別人的缺點，不譏諷別人的過失，說話時口齒清晰，言語不強詞奪理。』所以說，要端正自己的口語行為。守護口語的惡行，其含義有二：一是應該像賢聖那樣保持沉默，二是應該宣講佛法和正義。想要說話之前，應當先自我反省，因為言語會導致自身敗壞，這並非個例。如果說出粗俗的言語，會被人厭惡，無論走到哪裡都不會受到尊敬。所以說，要守護口語的惡行。修習口語的善行，那些修習善行的人心懷仁慈，說出的話語柔和，不傷害別人的心意，會被許多人所喜愛和思念。所以說，要修習口語的善行。 守護意念的惡行，端正自己的意念行為，守護意念的惡行，修習意念的善行。 守護意念的惡行，在所有意念行為中，意念的三種行為最為重要。意念在一瞬間就能使城郭村落變為荒野。正如契經所說：『居士，你是否聽說過有流沙空野、隨沙門空野、閑靜空野？』長者回答佛說：『聽說過有流沙曠野、隨沙門空野、閑靜空野。』佛告訴居士：『居士，是誰製造了這些流沙空野、隨沙門空野呢？』長者回答佛說：『都是因為神仙的意念邪惡，用咒術所造成的，才有了這些流沙空野、隨沙門空野。』正如《修行經》所說：『十九個人堅持修正自己的行為，只有一個人不應該待在安靜的地方，因為他的口業和心念都很惡劣，修行的人不允許這個人待在曠野中。』就告訴那個人說：『你的心懷惡念，所想的都不善良，應該在人間誦讀經典，幫助大家做事，用紛亂的心思來成就道果。如果你在空曠的地方想要尋求空寂的意念，你的意念反而會更加混亂，不斷產生不善的念頭，最終導致滅亡，無法到達善道。』不守護意念的人，會隨著自己所種下的惡因，墮入地獄、餓鬼、畜生道中。即使能夠轉生為人，也會變得卑賤，被人厭惡，看到他們的人都不會高興。能夠守護意念的人，如果轉生到天上，會自然獲得封賞，擁有金床玉機和七寶殿堂；如果轉生為人，也會受到人們的愛戴和尊敬。所以說，要守護意念的惡行。
English version: What merit does one gain by rectifying their speech? The answer is: 『They will be admired and praised by millions, who will tell each other that this person is careful in their words and actions, their speech is not coarse, they do not seek others' faults or criticize their mistakes, their speech is clear and not forceful.』 Therefore, it is said that one should rectify their speech. Guarding against evil speech has two meanings: one is to remain silent like the sages, and the other is to preach the Dharma and righteousness. Before speaking, one should first reflect on oneself, because speech can lead to one's own downfall, and this is not an isolated case. If one speaks vulgar words, they will be disliked, and they will not be respected wherever they go. Therefore, it is said that one should guard against evil speech. Cultivating good speech means that those who cultivate good deeds have kind hearts, their words are gentle and do not hurt others' feelings, and they are loved and cherished by many. Therefore, it is said that one should cultivate good speech. Guarding against evil thoughts, rectifying one's own thoughts, guarding against evil thoughts, and cultivating good thoughts. Guarding against evil thoughts, among all mental actions, the three actions of thought are the most important. A single thought can turn cities and villages into wilderness in an instant. As the sutra says: 『Layman, have you heard of the desolate wilderness of flowing sand, the desolate wilderness of wandering monks, and the desolate wilderness of quietude?』 The elder replied to the Buddha: 『I have heard of the desolate wilderness of flowing sand, the desolate wilderness of wandering monks, and the desolate wilderness of quietude.』 The Buddha told the elder: 『Layman, who created these desolate wildernesses of flowing sand and wandering monks?』 The elder replied to the Buddha: 『They were all created by the evil thoughts of the immortals, using spells, which resulted in these desolate wildernesses of flowing sand and wandering monks.』 As the 『Practice Sutra』 says: 『Nineteen people insist on correcting their behavior, but one person should not stay in a quiet place because their speech and thoughts are evil. Those who practice do not allow this person to stay in the wilderness.』 They tell that person: 『Your heart is filled with evil thoughts, and what you think is not good. You should recite scriptures in the human world, help others, and use your chaotic thoughts to achieve the fruit of the path. If you seek emptiness in a desolate place, your thoughts will become even more chaotic, constantly generating evil thoughts, which will lead to your destruction and prevent you from reaching the path of goodness.』 Those who do not guard their thoughts will fall into hell, the realm of hungry ghosts, and the animal realm according to the evil causes they have planted. Even if they are reborn as humans, they will be lowly, disliked, and people will not be happy to see them. Those who can guard their thoughts, if they are reborn in heaven, will naturally receive rewards, with golden beds, jade tables, and seven-jeweled palaces; if they are reborn as humans, they will be loved and respected. Therefore, it is said that one should guard against evil thoughts.
。自正意行者，意所馳念難禁難制，由意生念能使成事，身危妙行退轉垂辦之證，轉為凡夫，是故說曰，自正意行也。護意惡者，息意寂然不生想著，修意正行斂意專一，是故說曰，護意惡也。修意善行者，意念善行、身修正法、口宣其教，二事由意乃至無為，是故說曰，意修善行也。
身棄惡行， 及口惡行， 意棄惡行， 及諸穢惡。
身棄惡行者，捨身惡行永滅無餘，是故說曰，棄身惡行也。及口惡行者，口所宣說不陳惡法，亦莫布現惡事，是故說曰，及口惡行也。意棄惡行者，意不念諸不善法，不生害心於眾生類，是故說曰，意棄惡行也。及諸穢惡者，諸外不善法與意並者，既不自利又不利人，盡當求滅不令使生，是故說曰，及諸穢惡也。
身修善行， 口善亦爾， 意修善行， 無慾盡漏。
身修善行者，身不造惡行。身行有三：不殺生，不盜，不淫妷，修此三業正其身行，供養佛法及眾僧，掃灑補治故壞塔寺，是故說曰，身修善行也。口善亦爾者，口有四過，不妄語、不粗言、不鬥亂彼此、不綺語，讚歎說佛功德，嘆法及比丘僧，承事父母師友長者，是故說曰，口善亦爾也。意修善行者，意有三過，不生嫉妒、恚、癡邪見，但生眾善功德，不隨倒見墮邪部界，是故說曰，意修善行也。無慾盡漏者，無慾之人無量曠大無限之用。盡漏者，諸陰蓋持入不復興起。是故說曰，無慾盡漏也。
身修善行， 口意亦爾， 於今後世， 永生善處
現代漢語譯本：如果一個人放任自己的意念，那麼意念就會難以控制，難以約束。由意念產生的想法能夠導致事情的發生，身體會因此陷入危險，精妙的修行也會退轉，最終淪為凡夫俗子。所以說，要『自正意行』。守護意念，避免產生惡念，就是要讓意念平靜，不生執著。修習意念的正行，就是要收斂意念，使其專一。所以說，要『護意惡』。修習意念的善行，就是要意念善行，身體力行修正法，口中宣揚教義。這兩件事都由意念而起，最終達到無為的境界。所以說，要『意修善行』。 身體捨棄惡行，以及口頭的惡行，意念捨棄惡行，以及各種污穢的惡念。 身體捨棄惡行，就是要捨棄身體的惡行，使其永遠滅絕，不留餘地。所以說，要『棄身惡行』。口頭捨棄惡行，就是口中不說惡法，也不宣揚惡事。所以說，要『及口惡行』。意念捨棄惡行，就是意念不思不善之法，不生害人之心。所以說，要『意棄惡行』。以及各種污穢的惡念，指的是那些外在的不善之法與意念相連，既不利己也不利人，應當全部滅除，不讓其產生。所以說，要『及諸穢惡』。 身體修習善行，口頭也如此，意念修習善行，就能無慾無漏。 身體修習善行，就是身體不做惡行。身體的行為有三種：不殺生，不偷盜，不邪淫。修習這三種行為，端正自己的身行，供養佛法和僧眾，打掃修補破舊的佛塔寺廟。所以說，要『身修善行』。口頭也如此，就是口頭有四種過失，不妄語，不粗言，不挑撥離間，不說綺語。讚歎佛的功德，讚歎佛法和比丘僧，侍奉父母師長。所以說，要『口善亦爾』。意念修習善行，就是意念有三種過失，不生嫉妒、嗔恚、愚癡邪見，只生各種善的功德，不隨顛倒的見解墮入邪道。所以說，要『意修善行』。無慾無漏，是指無慾之人擁有無量廣大無限的功用。無漏，是指各種陰蓋不再興起。所以說，要『無慾盡漏』。 身體修習善行，口頭和意念也如此，今生來世，永遠生於善處。
English version: If one allows their mind to wander, the mind will become difficult to control and restrain. Thoughts arising from the mind can lead to actions, causing the body to fall into danger, and subtle practices to regress, ultimately becoming an ordinary person. Therefore, it is said, 'self-correcting one's mind's actions.' Guarding the mind against evil means calming the mind, not giving rise to attachments. Cultivating the mind's righteous actions means focusing and concentrating the mind. Therefore, it is said, 'guarding the mind against evil.' Cultivating the mind's good actions means thinking good thoughts, practicing the righteous Dharma with the body, and proclaiming the teachings with the mouth. These two things arise from the mind, ultimately reaching the state of non-action. Therefore, it is said, 'cultivating the mind's good actions.' Abandoning evil actions of the body, as well as evil actions of the mouth, abandoning evil actions of the mind, and all defiled evil thoughts. Abandoning evil actions of the body means abandoning the body's evil actions, making them forever extinct, leaving no trace. Therefore, it is said, 'abandoning evil actions of the body.' Abandoning evil actions of the mouth means not speaking evil Dharma, nor proclaiming evil deeds. Therefore, it is said, 'and evil actions of the mouth.' Abandoning evil actions of the mind means the mind does not think of unwholesome things, nor does it give rise to harmful intentions towards living beings. Therefore, it is said, 'abandoning evil actions of the mind.' And all defiled evil thoughts refer to those external unwholesome things that are connected to the mind, which are neither beneficial to oneself nor to others, and should all be eliminated, not allowed to arise. Therefore, it is said, 'and all defiled evil thoughts.' The body cultivates good actions, the mouth is the same, the mind cultivates good actions, then one can be without desire and without outflows. The body cultivates good actions, which means the body does not commit evil actions. There are three actions of the body: not killing, not stealing, and not engaging in sexual misconduct. Cultivating these three actions, correcting one's bodily conduct, making offerings to the Buddha, Dharma, and Sangha, sweeping and repairing dilapidated pagodas and temples. Therefore, it is said, 'the body cultivates good actions.' The mouth is the same, which means the mouth has four faults: not lying, not speaking harshly, not sowing discord, and not engaging in frivolous speech. Praising the Buddha's merits, praising the Dharma and the Bhikkhu Sangha, serving parents, teachers, and elders. Therefore, it is said, 'the mouth is the same.' The mind cultivates good actions, which means the mind has three faults: not giving rise to jealousy, anger, ignorance, and wrong views, but only giving rise to various good merits, not following inverted views and falling into wrong paths. Therefore, it is said, 'the mind cultivates good actions.' Being without desire and without outflows refers to a person without desire possessing immeasurable, vast, and limitless functions. Without outflows means that the various obscurations no longer arise. Therefore, it is said, 'without desire and without outflows.' The body cultivates good actions, the mouth and mind are the same, in this life and the next, one will forever be born in a good place.
。
身修善行者，問曰：「上己身修善行，有何不及復更重演？」報曰：「如來所化受教若干，或有欲廣聞其義，或有欲略說旨要，略旨要者粗舉五陰苦形，欲廣聞其義者，一一斷別身口意行，各隨次第以其事類證而解之。復有欲聞廣說略說，是故如來廣演此偈。如所說身修善行者，是謂廣說，口意亦爾者，是謂略說。如來觀前眾生意之所樂，便演其義令得受化，亦使受化人所愿充滿。」凡諸善行饒益眾生多所成就，是故說曰，身修善行，口意亦爾。於今世至後世，長夜受樂食福無窮，永生善處。受福有二：俗福、無漏福。是故說曰，永生善處也。
慈仁不殺， 常能攝身， 是處不死， 所適無患。
慈仁不殺者，終不殺害觸惱生類，不劫略他財，不淫犯他妻。所謂仁者，得履賢聖善法，是故說曰，慈仁不殺也。常能攝身者，晝夜謹慎以身御行如護吉祥瓶，寧自喪身份受刑斬，不託形命造不善行。昔有旃陀利家生七男，六兄得須陀洹道，小者故處凡夫，母人旃陀利得阿那含道，兄弟七人盡受五戒為佛弟子。彼國常儀方俗舊法，旃陀利法要當行殺，國中設有男女殺盜淫妷及余重罪，盡使旃陀利殺之。時國主召彼大兒：「今有應死之徒，汝行殺之。」其人即向王拜求哀自陳：「愿大王弘恕，身受五戒為佛弟子，不敢行殺，守身謹慎不念邪非，寧自殺身不以犯戒殺害蟻子。」時王奮赫天威瞋恚隆盛，告其人曰：「卿為國民我為國主，不從吾教方更信佛浮說。」尋敕傍臣速將此人詣市殺之
現代漢語譯本：
對於那些修行善行的人，有人會問：『既然已經修行了善行，為什麼還要重複強調呢？』 回答說：『如來所教化的對象各有不同，有些人希望廣泛地瞭解其中的含義，有些人則希望簡要地說明要旨。對於那些希望瞭解要旨的人，可以粗略地舉出五蘊的苦相；對於那些希望廣泛瞭解含義的人，則要一一分別地剖析身、口、意的行為，並按照次第，用相關的事例來加以解釋。還有人希望既能聽到廣說，又能聽到略說，所以如來才廣泛地演說這首偈子。』就像所說的『身修善行』，這可以看作是廣說；而『口意亦爾』，則可以看作是略說。如來觀察眾生心意的喜好，就演說相應的道理，使他們能夠接受教化，也使接受教化的人能夠心滿意足。凡是善行都能饒益眾生，成就許多功德，所以說『身修善行，口意亦爾』。這樣，從今生到後世，都能長久地享受快樂和福報，永生於善處。享受福報有兩種：世俗的福報和無漏的福報。所以說『永生善處』。
慈悲仁愛而不殺生，常常能夠約束自己的行為，這樣的人就不會遭受死亡的威脅，無論去哪裡都不會有憂患。
『慈悲仁愛而不殺生』，是指永遠不殺害、觸惱任何眾生，不搶奪他人的財物，不姦淫他人的妻子。所謂『仁』，就是能夠遵循賢聖的善法，所以說『慈悲仁愛而不殺生』。『常常能夠約束自己的行為』，是指日夜謹慎地約束自己的行為，就像守護吉祥的寶瓶一樣，寧願自己喪命、遭受刑罰，也不利用自己的生命去造作不善的行為。從前有一個旃陀羅家庭生了七個兒子，六個哥哥都證得了須陀洹果位，最小的弟弟仍然是凡夫。他們的母親旃陀羅證得了阿那含果位，七兄弟都受持五戒，成為佛陀的弟子。他們國家有一個習俗，按照舊的法律，旃陀羅必須執行死刑。如果國內有男女犯了殺人、偷盜、淫亂以及其他重罪，都由旃陀羅來處決。當時，國王召見他們的大兒子說：『現在有應該處死的人，你去執行死刑。』那個人立刻向國王跪拜，哀求說：『希望大王寬恕，我受持五戒，是佛陀的弟子，不敢殺生，我約束自己的行為，不生邪念，寧願自己被殺，也不犯戒去殺害螞蟻。』當時，國王勃然大怒，怒火中燒，對那個人說：『你是我的子民，我是你的國君，你不聽從我的命令，反而去信奉佛陀的虛妄之說。』隨即命令身邊的侍臣，立刻把這個人帶到集市處死。 現代漢語譯本：
修行善行的人被問到：『既然已經修行善行，為何還要重複強調？』回答說：『如來教化的對象各不相同，有人希望廣聞其義，有人希望略說要旨。略說要旨的，就粗略地舉出五陰的苦相；希望廣聞其義的，就一一分別地剖析身口意行，各自按照次第，用相關的事例來證明和解釋。還有人希望既能聽到廣說，又能聽到略說，所以如來才廣泛地演說這首偈子。』就像所說的『身修善行』，這是廣說；『口意亦爾』，這是略說。如來觀察眾生心意的喜好，就演說相應的道理，使他們能夠接受教化，也使接受教化的人能夠心滿意足。凡是善行都能饒益眾生，成就許多功德，所以說『身修善行，口意亦爾』。這樣，從今生到後世，都能長久地享受快樂和福報，永生於善處。享受福報有兩種：世俗的福報和無漏的福報。所以說『永生善處』。
慈悲仁愛而不殺生，常常能夠約束自己的行為，這樣的人就不會遭受死亡的威脅，無論去哪裡都不會有憂患。
『慈悲仁愛而不殺生』，是指永遠不殺害、觸惱任何眾生，不搶奪他人的財物，不姦淫他人的妻子。所謂『仁』，就是能夠遵循賢聖的善法，所以說『慈悲仁愛而不殺生』。『常常能夠約束自己的行為』，是指日夜謹慎地約束自己的行為，就像守護吉祥的寶瓶一樣，寧願自己喪命、遭受刑罰，也不利用自己的生命去造作不善的行為。從前有一個旃陀羅家庭生了七個兒子，六個哥哥都證得了須陀洹果位，最小的弟弟仍然是凡夫。他們的母親旃陀羅證得了阿那含果位，七兄弟都受持五戒，成為佛陀的弟子。他們國家有一個習俗，按照舊的法律，旃陀羅必須執行死刑。如果國內有男女犯了殺人、偷盜、淫亂以及其他重罪，都由旃陀羅來處決。當時，國王召見他們的大兒子說：『現在有應該處死的人，你去執行死刑。』那個人立刻向國王跪拜，哀求說：『希望大王寬恕，我受持五戒，是佛陀的弟子，不敢殺生，我約束自己的行為，不生邪念，寧願自己被殺，也不犯戒去殺害螞蟻。』當時，國王勃然大怒，怒火中燒，對那個人說：『你是我的子民，我是你的國君，你不聽從我的命令，反而去信奉佛陀的虛妄之說。』隨即命令身邊的侍臣，立刻把這個人帶到集市處死。
English version:
When those who cultivate good deeds are asked, 'Since you have already cultivated good deeds, why do you repeat and emphasize them?' The answer is: 'The Tathagata's teachings are tailored to different individuals. Some wish to understand the meaning broadly, while others prefer a concise explanation of the essential points. For those who seek the essential points, we can briefly mention the suffering forms of the five aggregates. For those who wish to understand the meaning broadly, we must analyze the actions of body, speech, and mind separately, each in order, using relevant examples to explain them. There are also those who wish to hear both broad and concise explanations, so the Tathagata expounds this verse extensively.' As it is said, 'Cultivating good deeds with the body' is considered a broad explanation, while 'the same with speech and mind' is considered a concise explanation. The Tathagata observes the inclinations of sentient beings' minds and expounds the corresponding teachings, enabling them to receive guidance and fulfilling the wishes of those who receive it. All good deeds benefit sentient beings and accomplish many merits, hence it is said, 'Cultivate good deeds with the body, and the same with speech and mind.' In this way, from this life to future lives, one can enjoy happiness and blessings endlessly, and be reborn in a good place. There are two types of blessings: worldly blessings and blessings free from defilements. Therefore, it is said, 'Reborn in a good place.'
Those who are compassionate and do not kill, who are always able to restrain their actions, will not face the threat of death, and will have no worries wherever they go.
'Compassionate and do not kill' means never harming or disturbing any living being, not stealing others' property, and not committing adultery with others' spouses. 'Compassion' means being able to follow the virtuous teachings of the sages, hence it is said, 'Compassionate and do not kill.' 'Always able to restrain their actions' means being cautious in restraining one's actions day and night, like guarding a precious vase, preferring to lose one's own life and suffer punishment rather than using one's life to commit unwholesome actions. Once, there was a Chandala family with seven sons. Six of the elder brothers attained the state of Srotapanna, while the youngest remained an ordinary person. Their mother, a Chandala, attained the state of Anagami. All seven brothers observed the five precepts and became disciples of the Buddha. In their country, it was a custom according to the old laws that Chandalas had to carry out executions. If men or women in the country committed murder, theft, adultery, or other serious crimes, they would be executed by the Chandalas. At that time, the king summoned their eldest son and said, 'Now there are people who should be executed, you go and carry out the executions.' That person immediately bowed to the king and pleaded, 'I hope Your Majesty will forgive me. I observe the five precepts and am a disciple of the Buddha. I dare not kill. I restrain my actions and do not have evil thoughts. I would rather be killed myself than break the precepts and kill an ant.' At that time, the king was enraged and said to that person, 'You are my subject, and I am your king. You do not obey my orders but instead believe in the Buddha's false teachings.' He then ordered his attendants to immediately take this person to the market and execute him. English version:
When those who practice good deeds are asked: 'Since you have already practiced good deeds, why emphasize them repeatedly?' The answer is: 'The Tathagata's teachings are tailored to different individuals. Some wish to hear the meaning extensively, while others prefer a concise explanation of the essential points. For those who seek the essential points, we briefly mention the suffering aspects of the five aggregates. For those who wish to hear the meaning extensively, we analyze the actions of body, speech, and mind separately, each in order, using relevant examples to prove and explain them. There are also those who wish to hear both extensive and concise explanations, so the Tathagata expounds this verse extensively.' As it is said, 'Cultivating good deeds with the body' is an extensive explanation; 'the same with speech and mind' is a concise explanation. The Tathagata observes the inclinations of sentient beings' minds and expounds the corresponding teachings, enabling them to receive guidance and fulfilling the wishes of those who receive it. All good deeds benefit sentient beings and accomplish many merits, hence it is said, 'Cultivate good deeds with the body, and the same with speech and mind.' In this way, from this life to future lives, one can enjoy happiness and blessings endlessly, and be reborn in a good place. There are two types of blessings: worldly blessings and blessings free from defilements. Therefore, it is said, 'Reborn in a good place.'
Those who are compassionate and do not kill, who are always able to restrain their actions, will not face the threat of death, and will have no worries wherever they go.
'Compassionate and do not kill' means never harming or disturbing any living being, not stealing others' property, and not committing adultery with others' spouses. 'Compassion' means being able to follow the virtuous teachings of the sages, hence it is said, 'Compassionate and do not kill.' 'Always able to restrain their actions' means being cautious in restraining one's actions day and night, like guarding a precious vase, preferring to lose one's own life and suffer punishment rather than using one's life to commit unwholesome actions. Once, there was a Chandala family with seven sons. Six of the elder brothers attained the state of Srotapanna, while the youngest remained an ordinary person. Their mother, a Chandala, attained the state of Anagami. All seven brothers observed the five precepts and became disciples of the Buddha. In their country, it was a custom according to the old laws that Chandalas had to carry out executions. If men or women in the country committed murder, theft, adultery, or other serious crimes, they would be executed by the Chandalas. At that time, the king summoned their eldest son and said, 'Now there are people who should be executed, you go and carry out the executions.' That person immediately bowed to the king and pleaded, 'I hope Your Majesty will forgive me. I observe the five precepts and am a disciple of the Buddha. I dare not kill. I restrain my actions and do not have evil thoughts. I would rather be killed myself than break the precepts and kill an ant.' At that time, the king was enraged and said to that person, 'You are my subject, and I am your king. You do not obey my orders but instead believe in the Buddha's false teachings.' He then ordered his attendants to immediately take this person to the market and execute him.
。其人復白王曰：「身是王民心是我資，恣王所欲殺便殺之。」即將詣市而梟其首，王問傍臣：「嚮應死人更有誰存？」臣報王曰：「余有強弟六人。」王敕左右隨次召來複敕殺人。其人報曰：「身受五戒為佛弟子，不敢行殺。」王瞋怒盛復取殺之。如是盡喚兄弟六人，皆言受戒不敢行殺，王瞋恚盛盡使殺之。次復召小弟母子俱來，王見母來倍復瞋恚。「前殺六子母不送行，今召小子何故便來？」母白王曰：「愿聽微言以自宣理。前六子者盡得須陀洹道，正使大王取彼六人碎身如塵者，終不興惡如毛髮。今此小者處在凡夫，身雖修善，未蒙道法潤身，是故我念子未得道，或能失意畏王教令，自惜形命毀戒行殺，故送來耳。彼當毀戒隨王教令，不仁行殺，身壞命終入泰山地獄，憐愍子故是以送來。」王復問母：「前死六子盡得須陀洹道耶？」答曰：「盡得。」王復問母：「母身為得何道？」母答曰：「得阿那含道。」王聞斯語自投于地，諸臣扶起以水灑之，久乃醒寤稱怨自責：「我為自造無量罪根，放心建意殺六須陀洹。」身意煩惱坐不安席，即自嚴辦香油酥薪，取六死屍而耶旬之，起六偷婆興敬供養，日三懺悔意願滅罪漸漸微薄。復出財貨給彼老母，至於齋日數數懺悔，冀得罪薄免於地獄。是故說曰，常能攝身也。須陀洹、斯陀含、阿那含、阿羅漢，守護禁戒無所缺減，凡夫人雖守護戒，心如飄風不能恒定，是故說曰，常能攝身
那人又對國王說：『我的身體是您的子民，我的心志由我支配，任憑您想殺就殺吧。』隨即就要到市集被斬首示眾。國王問身邊的臣子：『剛才那個該死的人，還有什麼親人嗎？』臣子稟告國王說：『他還有六個強壯的弟弟。』國王命令左右依次把他們召來，又命令殺掉。那人稟告說：『我受了五戒，是佛弟子，不敢殺生。』國王勃然大怒，又把他殺了。像這樣，把六個兄弟都叫來，他們都說受了戒不敢殺生，國王怒火中燒，把他們都殺了。接著又把最小的弟弟和他的母親一起召來，國王看到母親來了，更加憤怒。『之前殺了六個兒子，你都不來送行，現在召見小兒子，你為什麼就來了？』母親對國王說：『希望您能聽我幾句微言，讓我自己陳述道理。之前的六個兒子都證得了須陀洹果位，即使大王把他們六人碎屍萬段，他們最終也不會生起像毛髮那樣微小的惡念。現在這個小兒子還是凡夫俗子，雖然修行善法，但還沒有得到佛法的滋潤，所以我擔心他沒有得道，可能會因為害怕您的命令，爲了保全性命而毀戒殺生，所以才送他來。他如果毀戒，聽從您的命令，不仁地殺生，身死命終就會墮入泰山地獄，我憐憫我的兒子，所以才送他來。』國王又問母親：『之前死去的六個兒子都證得了須陀洹果位嗎？』回答說：『都證得了。』國王又問母親：『您自己證得了什麼果位？』母親回答說：『證得了阿那含果位。』國王聽到這些話，就跌倒在地上，眾臣扶起他，用水潑醒他，過了很久才清醒過來，他怨恨自己，責備自己說：『我為自己造下了無量的罪根，放縱自己的心意，殺害了六個須陀洹。』身心煩惱，坐立不安，就自己準備香油酥薪，把六具屍體焚燒，建造了六座佛塔，恭敬供養，每天三次懺悔，希望罪業漸漸減輕。又拿出財物給那位老母親，到了齋日就多次懺悔，希望罪業減輕，免於地獄之苦。所以說，要常常約束自己的身心。須陀洹、斯陀含、阿那含、阿羅漢，守護禁戒沒有絲毫缺失，凡夫俗子雖然也守護戒律，但心像飄風一樣不能恒定，所以說，要常常約束自己的身心。 現代漢語譯本
The man then said to the king, 'My body is your subject, and my mind is my own. You may kill me as you wish.' He was then taken to the market to be beheaded. The king asked his ministers, 'Does that man who deserved to die have any relatives?' The ministers reported to the king, 'He has six strong younger brothers.' The king ordered his attendants to summon them one by one and then ordered them to be killed. The man reported, 'I have taken the five precepts and am a disciple of the Buddha. I dare not kill.' The king was furious and had him killed. In this way, all six brothers were summoned, and they all said that they had taken the precepts and dared not kill. The king was enraged and had them all killed. Then, the youngest brother and his mother were summoned together. When the king saw the mother, he was even more furious. 'Before, when I killed six sons, you did not come to see them off. Now that I have summoned the youngest son, why have you come?' The mother said to the king, 'I hope you will listen to my humble words so that I can explain the reason. The previous six sons had all attained the state of Srotapanna. Even if Your Majesty were to tear their bodies into dust, they would never harbor even the slightest evil thought. Now, this youngest son is still an ordinary person. Although he cultivates good deeds, he has not yet been nourished by the Dharma. Therefore, I am worried that he has not attained enlightenment and might, out of fear of your orders, destroy his precepts and kill to save his life. That is why I sent him here. If he destroys his precepts and follows your orders to kill cruelly, he will fall into the Tai Mountain Hell after death. I pity my son, so I sent him here.' The king then asked the mother, 'Did the six sons who died before all attain the state of Srotapanna?' She replied, 'They all did.' The king then asked the mother, 'What state have you attained?' The mother replied, 'I have attained the state of Anagami.' Upon hearing these words, the king fell to the ground. The ministers helped him up and splashed water on him to wake him. After a long time, he regained consciousness and lamented, blaming himself, 'I have created immeasurable roots of sin for myself. I indulged my mind and killed six Srotapannas.' He was troubled in body and mind and could not sit still. He prepared fragrant oil and firewood, burned the six corpses, built six stupas, and made offerings with reverence. He repented three times a day, hoping that his sins would gradually diminish. He also gave wealth to the old mother and repented many times on fasting days, hoping that his sins would be reduced and he would be spared from hell. Therefore, it is said that one should always restrain one's body and mind. Srotapannas, Sakadagamis, Anagamis, and Arhats guard their precepts without any deficiency. Although ordinary people also guard their precepts, their minds are like a gust of wind and cannot be constant. Therefore, it is said that one should always restrain one's body and mind. English version
。是處不死者，得果之人，舍男子身還得男子身，舍賢聖身還得賢聖身，終不懷憂畏地獄餓鬼畜生，阿那含身即彼天上不還世間，阿羅漢永無愁惱，諸累已盡入無為境惔然寂滅。是故說曰，是處不死也。所適無患者，于彼無為境終無煩惱，亦無愁憂苦患，亦無死亡戀慕，是故說曰，所適無患也。
不殺為仁， 常能慎言， 是處不死，
不殺為仁者，終不信讒毀之人于中起害心，是故說曰，不殺為仁也。常能慎言者，若被罵詈粗言惡語，計皆空寂音響無形，猶如賢聖終無恚怒。設有所為，斯皆權化非實恚怒，或意內自念不發於口，設發於口尋懷慚愧。是故說曰，常能慎言，是處不死，所適無患也。
不殺為仁， 常能慎意， 是處不死，
得向之人，設遭百千苦惱，身墮回波深淵，若墮火坑熾焰之中，終不懷懼令心變易，晝夜調心不令越逸，猶如得勝怨仇死而加毒，得向之人心除結使猶怨不盡。復重思惟：「彼修行人觀心成敗五陰所趣，移有漏心至無漏境，無常苦空無我，已獲無漏守護不失。何以故？彼修行人每自思惟：『從永劫以來染著生死，流轉刀劍世中，恒修此意造罪無端，為意役使如人使奴僕。我今已勝調伏心識，今重守護使不越逸。』」是故說曰，不殺為仁，常能慎意，是處不死，所適無患。
慎身為勇悍， 慎口悍亦然， 慎意為勇悍， 一切結亦然， 此處名不死， 所適無憂患
現代漢語譯本：到達不死的境界，獲得果位的人，捨棄男子之身還能獲得男子之身，捨棄賢聖之身還能獲得賢聖之身，最終不會懷有對地獄、餓鬼、畜生的憂慮和畏懼。阿那含的境界是到達天上不再返回世間，阿羅漢永遠沒有愁苦煩惱，各種束縛已經斷盡，進入無為的境界，安然寂滅。所以說，這是不死的境界。所到達之處沒有憂患，在那個無為的境界中，最終沒有煩惱，也沒有憂愁痛苦，也沒有死亡的留戀和不捨，所以說，所到達之處沒有憂患。 現代漢語譯本：不殺生是仁德，常常能夠謹慎言語，這是不死的境界。 現代漢語譯本：不殺生是仁德的人，最終不會相信讒言誹謗的人，心中不會生起害人之心，所以說，不殺生是仁德。常常能夠謹慎言語的人，如果被辱罵粗言惡語，都認為這些都是空寂的音響，沒有形體，就像賢聖之人最終不會有嗔怒。即使有所作為，這些都是權宜之計，並非真正的嗔怒，或者在心中自念而不說出口，如果說出口也會立刻感到慚愧。所以說，常常能夠謹慎言語，這是不死的境界，所到達之處沒有憂患。 現代漢語譯本：不殺生是仁德，常常能夠謹慎意念，這是不死的境界。 現代漢語譯本：獲得趨向果位的人，即使遭遇百千苦惱，身體墜入迴旋的波浪深淵，或者墜入火焰熾盛的火坑之中，最終也不會懷有恐懼，使心改變。日夜調伏內心，不讓它放縱越軌，就像戰勝了怨仇，即使對方死了也要加以毒害一樣。獲得趨向果位的人，心中雖然除去了煩惱的束縛，但就像怨恨還沒有完全消除一樣。又反覆思惟：『那些修行人觀察心的成敗，五陰所趨向之處，將有漏的心轉移到無漏的境界，認識到無常、苦、空、無我，已經獲得無漏的守護，不會失去。』為什麼呢？那些修行人常常自己思惟：『從永劫以來，貪戀執著生死，在刀劍的輪迴中流轉，一直修習這種意念，造作無端的罪業，被意念役使，就像人役使奴僕一樣。我現在已經戰勝並調伏了心識，現在要重新守護它，不讓它放縱越軌。』所以說，不殺生是仁德，常常能夠謹慎意念，這是不死的境界，所到達之處沒有憂患。 現代漢語譯本：謹慎自己的行為是勇敢，謹慎自己的言語也是勇敢，謹慎自己的意念是勇敢，一切的束縛也是如此。這裡被稱為不死，所到達之處沒有憂患。
English version: Those who reach the state of immortality, those who have attained the fruit, can shed their male body and still obtain a male body, shed their sage body and still obtain a sage body. Ultimately, they will not harbor worries or fears about hell, hungry ghosts, or animals. The state of Anagami is to reach heaven and not return to the world, while the Arhat has no sorrow or distress, all bonds are broken, and they enter the state of non-action, peacefully extinguished. Therefore, it is said that this is the state of immortality. Where one goes, there is no suffering; in that state of non-action, there is ultimately no distress, no sorrow or pain, no longing for death, and no attachment. Therefore, it is said that where one goes, there is no suffering. English version: Not killing is benevolence, and always being careful in speech, this is the state of immortality. English version: One who does not kill is benevolent, and will ultimately not believe slanderous people, nor will they harbor harmful intentions in their heart. Therefore, it is said that not killing is benevolence. One who is always careful in speech, if they are insulted with harsh words, they consider them empty sounds without form, like a sage who ultimately has no anger. Even if they act, these are expedient measures, not real anger, or they think to themselves without speaking, and if they do speak, they immediately feel ashamed. Therefore, it is said that always being careful in speech, this is the state of immortality, and where one goes, there is no suffering. English version: Not killing is benevolence, and always being careful in thought, this is the state of immortality. English version: One who has attained the path, even if they encounter hundreds of thousands of sufferings, their body falls into a deep whirlpool, or falls into a blazing fire pit, they will ultimately not harbor fear, nor will their mind change. Day and night, they tame their mind, not letting it go astray, like having defeated an enemy, even if the enemy is dead, they would still want to harm them. One who has attained the path, although they have removed the bonds of affliction, it is as if the resentment has not been completely eliminated. They repeatedly contemplate: 'Those practitioners observe the success and failure of the mind, where the five aggregates tend, shifting the defiled mind to the undefiled state, recognizing impermanence, suffering, emptiness, and no-self, having already obtained the protection of the undefiled, they will not lose it.' Why? Those practitioners often think to themselves: 'Since time immemorial, they have been attached to birth and death, flowing in the cycle of swords, constantly cultivating this intention, creating endless sins, being used by the mind, like a person using a servant. Now I have conquered and tamed my mind, and now I must protect it again, not letting it go astray.' Therefore, it is said that not killing is benevolence, always being careful in thought, this is the state of immortality, and where one goes, there is no suffering. English version: Being careful in one's actions is courage, being careful in one's speech is also courage, being careful in one's thoughts is courage, and so are all bonds. This place is called immortality, and where one goes, there is no suffering.
。
夫言勇悍者，博古攬今高才明德技術備具，與智相應舍諸惡法，身所修行不處貪慾，是故說曰，慎身為勇悍也。慎口悍亦然者，口所吐言先笑后語不傷人意，是故說曰，慎口悍亦然也。慎意為勇悍者，意已柔調不興惡念，是故說曰，慎意為勇悍也。一切結亦然者，問曰：「身口意行三事已辦，有何缺漏而云一切結亦然耶？」答曰：「如所說應來往進止縫作補綻，應為而不為，此皆身所應行闕而不行。彼修行人能具此諸行。」是故說曰，慎身為勇行。口行有餘者，應隨賢聖教律，而不為不習男音女音，彼此音皆悉不習，是謂口余行。何謂意有餘行更造有緣受生之分？此是意余行，彼執行人能見此諸行，身口意余行盡能具足，是故說一切結亦然也。此處名不死者，滅盡泥洹無終無始，無來無往無生滅著斷，是故說此處名不死也。所適無憂患者，所以言有憂者，由衣被飲食床臥具病瘦醫藥、奴婢僕使象馬車乘國財妻息，皆生憂患，無此則無患，是故說所適無憂患也。
護身為善哉， 護口善亦然， 護意為善哉， 護一切亦然， 比丘護一切， 能盡苦原際。
護身為善哉者，能一意守護身，諸天世人稱歎其德，天龍鬼神八部之眾盡嘆其德，晝夜祐助勸成究竟，是故說護身為善哉也。護口善亦然者，若有習非弊惡之業，或被罵詈為人所毀，執心護口終不還報，諸天世人皆共稱善，是故說護口善亦然也
現代漢語譯本： 所謂勇悍之人，是博覽古今、才華橫溢、品德高尚、技術精湛，與智慧相輔相成，捨棄一切惡法。他們身體力行，不貪圖慾望，所以說，謹慎自身是勇悍的表現。謹慎言語也是如此，口中所說的話，先微笑后發言，不傷害他人，所以說，謹慎言語也是勇悍的表現。謹慎意念是勇悍的表現，意念已經調柔，不產生惡念，所以說，謹慎意念是勇悍的表現。『一切結亦然』是什麼意思呢？有人問：『身、口、意三方面的行為都已經做到了，還有什麼缺失而說一切結也是如此呢？』回答說：『就像所說的，應該來往、進退、縫補衣物，應該做的事情卻沒有做，這些都是身體應該做卻沒有做的。那些修行的人能夠做到這些行為。』所以說，謹慎自身是勇悍的行為。口的行為還有剩餘，應該遵循賢聖的教誨和戒律，不學習男音女音，這些聲音都不學習，這就是口的行為的剩餘。什麼是意念的剩餘行為，會再次產生有緣分受生的機會呢？這就是意念的剩餘行為，那些修行的人能夠看到這些行為，身、口、意剩餘的行為都能做到，所以說一切結也是如此。這裡被稱為不死，是滅盡煩惱，達到涅槃，沒有終結也沒有開始，沒有來也沒有去，沒有生滅執著，所以說這裡被稱為不死。所去之處沒有憂患，之所以說有憂患，是因為衣服、飲食、床鋪、臥具、疾病、醫藥、奴婢、僕人、大象、馬匹、車乘、國家財產、妻子兒女，都會產生憂患，沒有這些就沒有憂患，所以說所去之處沒有憂患。
守護自身是善，守護口也是善，守護意念是善，守護一切也是善，比丘守護一切，能徹底消除痛苦的根源。
守護自身是善，是指能夠一心守護自身，諸天世人都會稱讚他的德行，天龍鬼神八部眾都會讚歎他的德行，日夜保佑他，勸勉他最終成就，所以說守護自身是善。守護口也是善，是指如果遇到不好的事情，或者被辱罵、被譭謗，能夠執著地守護自己的口，最終不還報，諸天世人都會稱讚他的善行，所以說守護口也是善。
English version: Those who are called courageous are those who are well-versed in the past and present, highly talented, virtuous, and skilled, possessing wisdom and abandoning all evil practices. They practice self-discipline and do not indulge in desires. Therefore, it is said that being cautious in one's actions is a sign of courage. Being cautious in speech is also the same; what one says is preceded by a smile and spoken without harming others. Therefore, it is said that being cautious in speech is also a sign of courage. Being cautious in thought is a sign of courage; one's mind is already gentle and does not give rise to evil thoughts. Therefore, it is said that being cautious in thought is a sign of courage. What does 'all fetters are also the same' mean? Someone asks, 'If the actions of body, speech, and mind have already been accomplished, what is lacking that it is said all fetters are also the same?' The answer is, 'As it is said, one should come and go, advance and retreat, sew and mend clothes. What should be done is not done; these are things that the body should do but does not. Those who practice can accomplish these actions.' Therefore, it is said that being cautious in one's actions is a courageous act. There are remaining actions of speech; one should follow the teachings and precepts of the wise and holy, not learning male or female voices, not learning any of these voices. This is the remaining action of speech. What are the remaining actions of the mind that create the opportunity to be reborn? These are the remaining actions of the mind. Those who practice can see these actions, and they can fulfill the remaining actions of body, speech, and mind. Therefore, it is said that all fetters are also the same. This place is called the undying, which is the extinction of afflictions, reaching Nirvana, without beginning or end, without coming or going, without birth, death, or attachment. Therefore, it is said that this place is called the undying. Where one goes, there is no worry. The reason for saying there is worry is because of clothing, food, beds, bedding, illness, medicine, servants, maids, elephants, horses, carriages, national wealth, wives, and children, all of which cause worry. Without these, there is no worry. Therefore, it is said that where one goes, there is no worry.
Guarding the body is good, guarding the mouth is also good, guarding the mind is good, guarding all is also good. A monk who guards all can completely eliminate the root of suffering.
Guarding the body is good, meaning one can wholeheartedly guard the body. Gods and people will praise their virtue. The eight divisions of gods, dragons, and spirits will all praise their virtue, protecting and encouraging them day and night to achieve ultimate success. Therefore, it is said that guarding the body is good. Guarding the mouth is also good, meaning if one encounters bad things, or is insulted or slandered, one can steadfastly guard one's mouth and ultimately not retaliate. Gods and people will all praise their good deeds. Therefore, it is said that guarding the mouth is also good.
。護意為善哉者，若人杖捶割截形體覆被罵詈，彼執行人持心潔凈不興恚怒，諸天世人皆稱其善，是故說護意為善哉也。護一切亦然者，于身口意外諸餘行謹慎攝護，是故說護一切亦然也。比丘護一切者，執行比丘護身意及餘外行，威儀禮節悉皆備具，是故說比丘護一切也。能盡苦原際者，以具此行豈當趣惡道耶？盡斷地獄畜生餓鬼道，人中苦人中痛能悉斷之，是故說能盡苦原際。
護口意清凈， 身終不為惡， 能凈此三者， 便逮神仙道。
護口意清凈者，於三毀敗中，壽敗劫敗結敗，此名三敗。釋迦文佛出現於世，在濁世中人壽百歲，翼從弟子不守護口過多犯禁律，聖人在世猶尚毀戒，況千載末能存戒律耶？佛契經說：「后千歲末正法欲沒盡時，有七穢行顯佈於世。云何為七？若有人百歲持戒，彈指之頃為惡知識所壞。二者久行慈心，彈指之頃為瞋恚所壞。三者薄賤威儀不隨其教。四者互相是非諍于勝負。五者在國城村落，斗亂彼此傳東至西。六者貪著利養遂致疫病。七者從凡夫至羅漢，皆被毀辱而取滅度。」所以致誹謗者，皆由不護口故。尊者滿足阿羅漢說曰：「恒訓化餓鬼。」往詣餓鬼界，見一餓鬼形狀醜陋，見者毛豎莫不畏懼，身出熾焰如大火聚，口出蛆蟲膿血流溢，臭氣遠徹不可親近。或口吐焰火長數十丈，或耳鼻眼身體支節放諸火焰長數十丈，唇口垂倒像如野豬，身體縱廣一由旬，手自抓摑舉聲號哭馳走東西
現代漢語譯本：『護意為善哉』的意思是，如果有人用棍棒捶打、切割身體，甚至辱罵，而執行者內心清凈，不生嗔怒，那麼諸天和世人都會稱讚他善良。所以說『護意為善哉』。『護一切亦然』的意思是，對於身、口、意之外的其他行為，也要謹慎守護，所以說『護一切亦然』。『比丘護一切』的意思是，修行比丘守護身、意以及其他外在行為，威儀禮節都完備，所以說『比丘護一切』。『能盡苦原際』的意思是，具備這些修行，怎麼會墮入惡道呢？能徹底斷除地獄、畜生、餓鬼道，以及人間的痛苦，所以說『能盡苦原際』。 守護口和意念清凈，身體最終不會作惡，能凈化這三方面，就能達到神仙的境界。 『護口意清凈』的意思是，在三種衰敗中，即壽命衰敗、劫數衰敗和結使衰敗，這被稱為三敗。釋迦牟尼佛出現在世間，在濁世中人的壽命為百歲，跟隨的弟子如果不守護口，就會過多地觸犯戒律。聖人在世尚且會毀壞戒律，更何況千年之後還能儲存戒律呢？佛經說：『後世千年，正法將要滅盡時，會有七種污穢的行為顯現於世。』哪七種呢？第一，如果有人持戒百年，彈指之間就會被惡知識所破壞。第二，長期修行慈心，彈指之間就會被嗔恚所破壞。第三，輕視威儀，不遵循教誨。第四，互相爭論是非，爭強好勝。第五，在國家、城市、村落中，互相爭鬥，把東邊的傳到西邊。第六，貪圖利益，導致瘟疫疾病。第七，從凡夫到羅漢，都會被誹謗侮辱而滅度。』之所以會產生誹謗，都是因為不守護口。尊者滿足阿羅漢說：『我經常教化餓鬼。』他前往餓鬼界，看到一個餓鬼形狀醜陋，看到的人都毛骨悚然，非常恐懼。它身上發出熾熱的火焰，像巨大的火堆，口中流出蛆蟲和膿血，臭氣遠播，無法靠近。有的口中噴出數十丈長的火焰，有的耳朵、鼻子、眼睛、身體關節都放出數十丈長的火焰，嘴唇下垂，像野豬一樣，身體縱橫一由旬，用手抓撓自己，大聲哭喊，奔走東西。
English version: 'Protecting the mind is good' means that if someone is beaten with sticks, cut, or even insulted, and the executor's heart is pure and does not generate anger, then the heavens and people will praise him as good. Therefore, it is said 'protecting the mind is good.' 'Protecting everything is also the same' means that for actions other than body, speech, and mind, one should also be careful to protect them, so it is said 'protecting everything is also the same.' 'A monk protects everything' means that a practicing monk protects his body, mind, and other external actions, and his demeanor and etiquette are complete, so it is said 'a monk protects everything.' 'Able to end the source of suffering' means that with these practices, how could one fall into evil paths? One can completely cut off the paths of hell, animals, and hungry ghosts, as well as the suffering of humans, so it is said 'able to end the source of suffering.' Protecting the mouth and mind with purity, the body will ultimately not do evil. If one can purify these three aspects, one can attain the realm of immortals. 『Protecting the mouth and mind with purity』 means that among the three kinds of decay, namely the decay of lifespan, the decay of kalpas, and the decay of defilements, these are called the three decays. When Shakyamuni Buddha appeared in the world, in the turbid world, people's lifespan was a hundred years. If the disciples who followed him did not guard their mouths, they would violate the precepts too much. Even when the sage was alive, the precepts were still broken, let alone after a thousand years, could the precepts still be preserved? The Buddhist scriptures say: 『In the last thousand years, when the Dharma is about to perish, there will be seven defiled behaviors manifested in the world.』 What are the seven? First, if someone has upheld the precepts for a hundred years, they will be destroyed by evil knowledge in the blink of an eye. Second, someone who has practiced loving-kindness for a long time will be destroyed by anger in the blink of an eye. Third, they despise demeanor and do not follow the teachings. Fourth, they argue with each other about right and wrong, competing for victory. Fifth, in countries, cities, and villages, they fight with each other, spreading rumors from east to west. Sixth, they are greedy for profit, leading to epidemics and diseases. Seventh, from ordinary people to Arhats, they will all be slandered and insulted and pass away.』 The reason for slander is all because of not guarding the mouth. The Venerable Satisfied Arhat said: 『I often teach hungry ghosts.』 He went to the realm of hungry ghosts and saw a hungry ghost with an ugly shape. Those who saw it were horrified and terrified. It emitted scorching flames like a huge pile of fire, and maggots and pus flowed from its mouth. The stench was far-reaching and unbearable to approach. Some spewed flames tens of feet long from their mouths, and some had flames tens of feet long coming from their ears, noses, eyes, and body joints. Their lips drooped down like a wild boar, their bodies were one yojana in length and width, they scratched themselves with their hands, cried loudly, and ran around.
。時尊滿足問餓鬼曰：「汝宿作何罪咎，今受此苦？」餓鬼報曰：「吾曩昔在世時，出家作沙門，戀著房舍慳貪不捨，身持威儀出言臭惡。若見持戒精進比丘輒復罵辱，或戾口弄，或偏眼視，或戾是作非，或戾非作是。自恃豪族謂為不死，造諸無量不善之本，寧以利刀自割其舌，如是從劫離劫甘心受苦，不以一日之中誹謗精進比丘。尊若還閻浮利地者，以我形狀可戒敕諸比丘，善護口過勿妄出言，設見梵行持戒比丘者，念宣其德。自受餓鬼形以來，經數百歲數千歲數萬歲數千百萬歲受如此苦惱，我卻後命終當入地獄中。」是時，餓鬼說此語已，舉聲號哭自投于地，如泰山崩天翻地覆。斯由口過故使然矣，能守護口過者受福無窮。迦葉如來出現於世，敷演法教教化已周，于無餘泥洹界而般泥洹。泥洹后時有三藏比丘名曰黃顏，眾僧告敕：「一切雜使不命卿涉，但與諸後學說諸妙法。」時三藏比丘內心輕蔑不免僧命，便與後學敷演經義，喚受義曰：「速前象頭。」次喚第二者，復曰馬頭，複次駱駝頭，複次驢頭，複次豬頭，次喚羊頭、羯羝頭，次喚師子頭，次喚虎頭，次喚禽頭，次喚熊頭，如是喚眾獸之類不可稱數。三藏黃顏口出如此無量惡言，雖授經義不免其罪，身壞命終入地獄中，經歷數千萬劫受苦無量。餘罪未畢從地獄出，生大海中受水性形，一身百頭形體極大，異類見之皆悉馳走
現代漢語譯本：當時，尊者滿足問餓鬼說：『你前世做了什麼罪過，今生遭受這樣的痛苦？』餓鬼回答說：『我過去在世時，出家做了沙門，貪戀房舍，吝嗇不肯捨棄，表面上裝作威儀，說出的話卻惡臭難聞。如果見到持戒精進的比丘，就謾罵侮辱他們，或者歪著嘴戲弄，或者斜著眼睛看，或者把對的說成錯的，或者把錯的說成對的。自恃是豪門貴族，以為不會死，造作了無數不善的根本。寧願用利刀割自己的舌頭，像這樣從劫到劫甘心受苦，也不願在一天之中誹謗精進的比丘。尊者如果回到閻浮提，可以用我的樣子來告誡各位比丘，要好好守護自己的口舌，不要妄言亂語，如果見到修行梵行、持戒的比丘，要稱讚他們的功德。自從我受餓鬼身以來，已經經歷了數百年、數千年、數萬年、數千萬年，遭受如此的苦惱，我死後還要墮入地獄。』當時，餓鬼說完這些話，就大聲號哭，自己投到地上，像泰山崩塌，天翻地覆一樣。這都是因為口舌的過失造成的啊，能夠守護口舌的人，會得到無窮的福報。迦葉如來出現在世間，宣講佛法教化眾生，教化完畢后，在無餘涅槃界入滅。涅槃后，有一位三藏比丘名叫黃顏，僧眾告誡他說：『一切雜事都不要讓你參與，你只要給後來的學僧講解佛法妙義就行了。』當時，這位三藏比丘內心輕視僧眾的命令，沒有聽從，就給後來的學僧講解經義，他叫一個聽法的人說：『快點，像頭。』接著叫第二個說：『馬頭』，又叫第三個說：『駱駝頭』，又叫第四個說：『驢頭』，又叫第五個說：『豬頭』，接著叫羊頭、羯羝頭，又叫獅子頭，又叫虎頭，又叫禽頭，又叫熊頭，像這樣叫各種野獸的名字，數都數不清。三藏黃顏口中說出如此無量的惡言，雖然講授了經義，也免不了他的罪過，身死命終后墮入地獄，經歷了數千萬劫，受苦無量。餘罪未盡，從地獄出來，生在大海中，受水性之身，一身百頭，形體巨大，其他異類見到都紛紛逃走。 現代漢語譯本：當時，尊者滿足問餓鬼說：『你前世做了什麼罪過，今生遭受這樣的痛苦？』餓鬼回答說：『我過去在世時，出家做了沙門，貪戀房舍，吝嗇不肯捨棄，表面上裝作威儀，說出的話卻惡臭難聞。如果見到持戒精進的比丘，就謾罵侮辱他們，或者歪著嘴戲弄，或者斜著眼睛看，或者把對的說成錯的，或者把錯的說成對的。自恃是豪門貴族，以為不會死，造作了無數不善的根本。寧願用利刀割自己的舌頭，像這樣從劫到劫甘心受苦，也不願在一天之中誹謗精進的比丘。尊者如果回到閻浮提，可以用我的樣子來告誡各位比丘，要好好守護自己的口舌，不要妄言亂語，如果見到修行梵行、持戒的比丘，要稱讚他們的功德。自從我受餓鬼身以來，已經經歷了數百年、數千年、數萬年、數千萬年，遭受如此的苦惱，我死後還要墮入地獄。』當時，餓鬼說完這些話，就大聲號哭，自己投到地上，像泰山崩塌，天翻地覆一樣。這都是因為口舌的過失造成的啊，能夠守護口舌的人，會得到無窮的福報。迦葉如來出現在世間，宣講佛法教化眾生，教化完畢后，在無餘涅槃界入滅。涅槃后，有一位三藏比丘名叫黃顏，僧眾告誡他說：『一切雜事都不要讓你參與，你只要給後來的學僧講解佛法妙義就行了。』當時，這位三藏比丘內心輕視僧眾的命令，沒有聽從，就給後來的學僧講解經義，他叫一個聽法的人說：『快點，像頭。』接著叫第二個說：『馬頭』，又叫第三個說：『駱駝頭』，又叫第四個說：『驢頭』，又叫第五個說：『豬頭』，接著叫羊頭、羯羝頭，又叫獅子頭，又叫虎頭，又叫禽頭，又叫熊頭，像這樣叫各種野獸的名字，數都數不清。三藏黃顏口中說出如此無量的惡言，雖然講授了經義，也免不了他的罪過，身死命終后墮入地獄，經歷了數千萬劫，受苦無量。餘罪未盡，從地獄出來，生在大海中，受水性之身，一身百頭，形體巨大，其他異類見到都紛紛逃走。
English version: Then, the Venerable Purna asked the hungry ghost, 'What sins did you commit in your past life that you are now suffering such pain?' The hungry ghost replied, 'In my past life, I was a monk who was attached to my dwelling, miserly and unwilling to give it up. I outwardly pretended to be dignified, but my words were foul and offensive. If I saw a monk who was disciplined and diligent, I would scold and insult them, or make faces at them, or look at them with a sidelong glance, or call right wrong, or call wrong right. I relied on my noble birth, thinking I would not die, and created countless roots of unwholesome deeds. I would rather cut off my own tongue with a sharp knife and suffer willingly from kalpa to kalpa than slander a diligent monk for even a single day. If you return to Jambudvipa, you can use my appearance to warn the monks to guard their mouths well and not speak carelessly. If you see a monk practicing pure conduct and keeping the precepts, you should praise their virtues. Since I took the form of a hungry ghost, I have suffered such torment for hundreds of years, thousands of years, tens of thousands of years, and hundreds of millions of years. After I die, I will fall into hell.' At that time, after the hungry ghost finished speaking, he cried out loudly and threw himself to the ground, like a mountain collapsing and the sky and earth turning upside down. This was all caused by the fault of the mouth. Those who can guard their mouths will receive boundless blessings. When Kashyapa Tathagata appeared in the world, he expounded the Dharma and taught all beings. After his teachings were complete, he entered parinirvana in the realm of no remainder. After his parinirvana, there was a Tripitaka monk named Huang Yan. The Sangha instructed him, 'Do not involve yourself in any miscellaneous affairs. Just explain the profound meaning of the Dharma to the later students.' At that time, this Tripitaka monk, with contempt in his heart, did not obey the Sangha's order. He then explained the scriptures to the later students, calling one of the listeners, 'Hurry up, Elephant Head.' Then he called the second one, 'Horse Head,' then the third one, 'Camel Head,' then the fourth one, 'Donkey Head,' then the fifth one, 'Pig Head,' then he called Sheep Head, Ram Head, then Lion Head, then Tiger Head, then Bird Head, then Bear Head, calling them by the names of various beasts, countless in number. Tripitaka Huang Yan uttered such immeasurable evil words. Although he taught the scriptures, he could not escape his sin. After his life ended, he fell into hell, where he suffered immeasurable torment for tens of millions of kalpas. His remaining sins not yet exhausted, he emerged from hell and was born in the great ocean, taking the form of a water creature with a hundred heads and a huge body. Other creatures would flee in terror at the sight of him. English version: Then, the Venerable Purna asked the hungry ghost, 'What sins did you commit in your past life that you are now suffering such pain?' The hungry ghost replied, 'In my past life, I was a monk who was attached to my dwelling, miserly and unwilling to give it up. I outwardly pretended to be dignified, but my words were foul and offensive. If I saw a monk who was disciplined and diligent, I would scold and insult them, or make faces at them, or look at them with a sidelong glance, or call right wrong, or call wrong right. I relied on my noble birth, thinking I would not die, and created countless roots of unwholesome deeds. I would rather cut off my own tongue with a sharp knife and suffer willingly from kalpa to kalpa than slander a diligent monk for even a single day. If you return to Jambudvipa, you can use my appearance to warn the monks to guard their mouths well and not speak carelessly. If you see a monk practicing pure conduct and keeping the precepts, you should praise their virtues. Since I took the form of a hungry ghost, I have suffered such torment for hundreds of years, thousands of years, tens of thousands of years, and hundreds of millions of years. After I die, I will fall into hell.' At that time, after the hungry ghost finished speaking, he cried out loudly and threw himself to the ground, like a mountain collapsing and the sky and earth turning upside down. This was all caused by the fault of the mouth. Those who can guard their mouths will receive boundless blessings. When Kashyapa Tathagata appeared in the world, he expounded the Dharma and taught all beings. After his teachings were complete, he entered parinirvana in the realm of no remainder. After his parinirvana, there was a Tripitaka monk named Huang Yan. The Sangha instructed him, 'Do not involve yourself in any miscellaneous affairs. Just explain the profound meaning of the Dharma to the later students.' At that time, this Tripitaka monk, with contempt in his heart, did not obey the Sangha's order. He then explained the scriptures to the later students, calling one of the listeners, 'Hurry up, Elephant Head.' Then he called the second one, 'Horse Head,' then the third one, 'Camel Head,' then the fourth one, 'Donkey Head,' then the fifth one, 'Pig Head,' then he called Sheep Head, Ram Head, then Lion Head, then Tiger Head, then Bird Head, then Bear Head, calling them by the names of various beasts, countless in number. Tripitaka Huang Yan uttered such immeasurable evil words. Although he taught the scriptures, he could not escape his sin. After his life ended, he fell into hell, where he suffered immeasurable torment for tens of millions of kalpas. His remaining sins not yet exhausted, he emerged from hell and was born in the great ocean, taking the form of a water creature with a hundred heads and a huge body. Other creatures would flee in terror at the sight of him.
。爾時世尊見眾多比丘互相是非不慎口過，或吐言粗𪍿以致忿怒，或所說似戲發起舊怨，或以智陵人彼人不信伏受，或說種類所出卑賤用作嫌隙。爾時世尊知諸比丘彼此者多恐后墮罪，即以神足接諸比丘，詣于大海見彼受罪獸一身百頭，欲使諸比丘改往修來。問彼罪蟲曰：「汝是黃顏不耶？」蟲即報言：「實是。」如是至三，報曰：「實是。」時諸比丘即前長跪白世尊曰：「我等未曾聞此，為因何義頻問此獸審是黃顏耶？唯愿世尊敷演其義，令未悟者使得開解。」如來三達無不觀察，過去當來現在事皆悉解明，其有難詰如來義者，隨時發遣永除疑網。爾時世尊與諸比丘說曩昔本緣：「昔古久遠無數世時人壽二萬歲，爾時有佛出世，名曰迦葉如來、至真、等正覺，十號具足，敷演法教曠濟無涯，教化已周，于無餘泥洹界而般泥洹。泥洹后時有三藏比丘名曰黃顏，眾僧告敕：『一切雜使不命卿涉，與諸後學說微妙法。』時三藏比丘內心自大，輕蔑於人不免僧命，便與後學敷演經義。喚諸受義人名目眾獸之類，雖授經義猶不免罪，身壞命終入地獄中，經歷數千萬劫受苦無量，餘罪未畢從地獄出，生彼大海，受水性形一身百頭。是故比丘當精勤護口，出言柔和勿吐粗語。汝觀此獸由其惡言故便致此罪。」時諸比丘聞佛教誡，又見彼獸形苦如茲，道心遂固，悔本所習心念口言形之大患，能攝口心者終無惡聲流佈于外。是故說曰，護口意清凈也
當時，世尊看到許多比丘互相爭論是非，不謹慎自己的言語，或者說出粗俗的話語以致引發憤怒，或者所說的話語像開玩笑一樣引起舊的怨恨，或者憑藉自己的智慧去壓制別人，使別人不信服，或者說別人的出身卑賤以此作為嫌隙。當時，世尊知道這些比丘之間有許多這樣的問題，恐怕他們將來會因此而墮落，就用神通帶著這些比丘來到大海邊，讓他們看到一個受罪的野獸，它長著一百個頭，想以此來讓這些比丘改過自新。世尊問那個罪蟲說：『你是黃顏嗎？』蟲回答說：『確實是。』這樣問了三次，蟲都回答說：『確實是。』當時，比丘們就上前長跪，對世尊說：『我們從未聽說過這樣的事情，為什麼您要多次問這隻野獸是否是黃顏呢？希望世尊能夠解釋其中的含義，讓那些沒有領悟的人能夠明白。』如來通達三世，沒有不觀察到的，過去、未來、現在的事情都完全明白，如果有誰難以理解如來的教義，如來都會隨時解釋，永遠消除他們的疑惑。當時，世尊就對這些比丘說了過去的原因：『在很久很久以前，無數劫之前，那時人們的壽命有兩萬歲，當時有一位佛出世，名叫迦葉如來、至真、等正覺，十號具足，他宣講佛法，廣度無邊眾生，教化完畢后，在無餘涅槃界入滅。涅槃之後，有一位三藏比丘名叫黃顏，僧團告誡他說：『一切雜事都不要讓你參與，你只要給後來的學僧講解微妙的佛法。』當時，這位三藏比丘內心自大，輕視別人，不聽從僧團的命令，就給後來的學僧講解經義。他稱呼那些聽他講經的人為各種野獸的名字，雖然講授了經義，但仍然沒有免除罪過，身壞命終后墮入地獄，經歷了數千萬劫，受了無量的痛苦，餘罪未盡，從地獄出來，生在大海中，受水性之身，長了一百個頭。所以，比丘們應當精勤守護自己的口，說話要柔和，不要說粗俗的話。你們看這隻野獸，就是因為惡語才導致這樣的罪過。』當時，比丘們聽了佛的教誨，又看到那隻野獸的痛苦樣子，道心更加堅定，後悔自己以前的習慣，心裡想著口和身體的巨大禍患，能夠約束自己的口和心的人，最終不會有惡名流傳在外。所以說，守護口意是清凈的。
At that time, the World Honored One saw many monks arguing with each other, being careless with their speech, or uttering coarse words that led to anger, or saying things that seemed like jokes that stirred up old grudges, or using their wisdom to suppress others, causing them not to believe or submit, or speaking of others' humble origins as a source of discord. At that time, the World Honored One knew that there were many such problems among these monks, and that they might fall into sin because of them in the future. So, he used his supernatural powers to take these monks to the sea, where they saw a suffering beast with a hundred heads, intending to make these monks repent and reform. The World Honored One asked the sin-insect, 'Are you Huang Yan?' The insect replied, 'Indeed, I am.' He asked this three times, and the insect replied, 'Indeed, I am' each time. Then, the monks came forward, knelt down, and said to the World Honored One, 'We have never heard of such a thing. Why do you repeatedly ask this beast if it is Huang Yan? We beseech the World Honored One to explain the meaning of this, so that those who have not understood may be enlightened.' The Tathagata is all-knowing in the three realms, observing everything without exception. He fully understands the past, future, and present. If anyone has difficulty understanding the Tathagata's teachings, the Tathagata will explain them at any time, forever removing their doubts. At that time, the World Honored One told the monks about the past causes: 'Long, long ago, countless eons ago, when people's lifespans were 20,000 years, there was a Buddha who appeared in the world, named Kasyapa Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, possessing all ten titles. He expounded the Dharma, widely saving countless beings. After his teachings were completed, he entered Nirvana without remainder. After his Nirvana, there was a Tripitaka monk named Huang Yan. The Sangha instructed him, 'Do not involve yourself in any miscellaneous affairs. You should only explain the subtle Dharma to the later students.' At that time, this Tripitaka monk was arrogant, looked down on others, and disobeyed the Sangha's orders. He then explained the scriptures to the later students. He called those who listened to his teachings by the names of various beasts. Although he taught the scriptures, he still could not avoid sin. After his body perished, he fell into hell, where he suffered immeasurable pain for tens of millions of eons. His remaining sins not yet exhausted, he emerged from hell and was born in the sea, taking on a water-based form with a hundred heads. Therefore, monks, you should diligently guard your mouths, speak gently, and not utter coarse words. You see this beast, it is because of its evil speech that it has incurred such a sin.' At that time, the monks heard the Buddha's teachings and saw the suffering form of that beast. Their resolve for the path became even stronger. They regretted their past habits, thinking about the great harm of the mouth and body. Those who can restrain their mouths and minds will ultimately not have evil reputations spread abroad. Therefore, it is said that guarding the mouth and mind is purity.
。身終不為惡者，若身行惡，為諸佛世尊所不稱記，若生地獄餓鬼畜生中受苦難計。設身修善立諸德本，為諸佛世尊所見嘆譽，若生天上封受自然，若盡苦際，于無餘泥洹界而般泥洹。是故說曰，身終不為惡也。能凈此三者，身行口行意行，此三業凈為獲何果？答曰：「為天龍鬼神八部之眾所見尊奉，便為得至滅盡泥洹，不為凡夫所共牽連，逮得仙人道。」所謂仙人者，諸佛世尊是也，所演言教一言片辭，上中下義盡趣于道。是故說曰，能凈此三者，便逮仙人道。
誹謗品第九
佛在舍衛國祇樹給孤獨園。爾時世尊，無數大眾前後圍繞而為說法。時，有栴摩那祇在舍衛城裡，時摩那祇宿舊怨深，罪識不除，身帶木杅以衣覆之，出舍衛城至祇桓精舍，遙見世尊與無數大眾而為說法，歡喜踴躍不能自勝。「今日要當在大眾中毀辱瞿曇沙門，令我等師得致供養。」在於大眾而說此偈：
「說法甘悅人， 口出無量義， 使我懷妊身， 不羞此宜適。」
爾時世尊出柔軟響，聲如羯脾鳥亦如梵音，而說斯偈：
「妄語地獄近。」摩那祇報曰：「作之言不作。」佛復報曰：「二罪后俱受，是行自牽往。」時大眾中多諸外道異學裸形梵志，信佛者少，習邪者眾，聞此女語皆共信用。「此女孤獨少失父母，如其所說必實彰審
現代漢語譯本：如果一個人最終不作惡，但如果他做了惡事，就會不被諸佛世尊所認可，並且會在地獄、餓鬼、畜生道中遭受難以計數的苦難。如果他修善並建立各種功德的根本，就會被諸佛世尊所讚歎，可能會升到天上享受自然福報，或者最終達到苦難的盡頭，在無餘涅槃界中入滅。因此說，最終不要作惡。如果能凈化這三種行為，即身行、口行、意行，這三業清凈會獲得什麼果報呢？回答說：『會被天龍鬼神八部眾所尊敬供奉，便能達到滅盡涅槃，不會被凡夫俗子所牽連，從而獲得仙人道。』所謂的仙人，就是諸佛世尊，他們所宣講的教誨，哪怕是一言片語，都包含著上、中、下三種意義，最終都指向真理。因此說，能凈化這三種行為，就能獲得仙人道。 現代漢語譯本：誹謗品第九。佛陀在舍衛國的祇樹給孤獨園。當時，世尊被無數大眾前後圍繞著說法。這時，舍衛城裡有一個名叫栴摩那祇的女子，她因為宿世的怨恨很深，罪惡的意識沒有消除，身上帶著木盆用衣服遮蓋著，從舍衛城出來到了祇桓精舍，遠遠地看見世尊正在給無數大眾說法，她歡喜雀躍，不能自已。『今天一定要在大眾中詆譭瞿曇沙門，讓我的老師們得到供養。』於是她在眾人面前說了這首偈：『說法甘甜悅耳，口中說出無量義理，卻使我懷了身孕，不羞恥地做這種事。』這時，世尊發出柔和的聲音，聲音像羯脾鳥一樣，也像梵音一樣，說了這首偈：『說謊的人離地獄很近。』摩那祇回答說：『做了卻說沒做。』佛陀又回答說：『兩種罪過之後都會承受，這種行為是自己把自己牽引到地獄。』當時大眾中有很多外道、異學、裸形梵志，相信佛陀的人很少，習慣邪見的人很多，聽到這個女人的話都相信了。『這個女人孤獨，從小就失去了父母，如果她所說的是真的，那一定是事實。』
English version: If a person ultimately does not commit evil, but if they do commit evil, they will not be recognized by all the Buddhas and World Honored Ones, and they will suffer countless hardships in hell, the realm of hungry ghosts, and the animal realm. If they cultivate goodness and establish the roots of various merits, they will be praised by all the Buddhas and World Honored Ones, they may ascend to heaven to enjoy natural blessings, or ultimately reach the end of suffering, entering Nirvana in the realm of no remainder. Therefore, it is said, ultimately do not commit evil. If one can purify these three actions, namely bodily actions, verbal actions, and mental actions, what will be the result of these three karmas being purified? The answer is: 'They will be respected and revered by the heavenly dragons, ghosts, and the eight classes of beings, and they will be able to reach the extinction of Nirvana, not be entangled by ordinary people, and thus attain the path of the immortals.' The so-called immortals are the Buddhas and World Honored Ones, and the teachings they proclaim, even a single word or phrase, contain the three meanings of superior, middle, and inferior, all ultimately leading to the truth. Therefore, it is said that if one can purify these three actions, one can attain the path of the immortals. English version: Chapter Nine on Slander. The Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, the World Honored One was surrounded by countless people, both in front and behind, while expounding the Dharma. At this time, there was a woman named Chanmana-chi in the city of Shravasti. Because of deep-seated resentment from past lives, and her awareness of sin not being eliminated, she carried a wooden basin covered with clothing, and came out of Shravasti to the Jeta Grove. From afar, she saw the World Honored One expounding the Dharma to countless people. She was overjoyed and could not contain herself. 'Today, I must slander the Shramana Gautama in front of the crowd, so that my teachers will receive offerings.' So, in front of the crowd, she spoke this verse: 'The Dharma is sweet and pleasing, the mouth speaks of limitless meanings, yet it has made me pregnant, shamelessly doing this.' At this time, the World Honored One emitted a soft sound, like the sound of a kalavinka bird, and also like the sound of Brahma, and spoke this verse: 'Those who lie are close to hell.' Chanmana-chi replied: 'They did it but say they didn't.' The Buddha replied again: 'Both sins will be suffered later, this action is dragging oneself to hell.' At that time, there were many heretics, heterodox scholars, and naked ascetics among the crowd. Few believed in the Buddha, and many were accustomed to wrong views. When they heard this woman's words, they all believed them. 'This woman is alone, having lost her parents since childhood. If what she says is true, then it must be the truth.'
。」其信佛者內自思惟：「昔佛在宮，舍王重位捐棄婇女，出家學道成最正覺，豈當有心與此穢陋之女與共從事？」時釋提桓因在如來后，執扇而扇，內自思惟：「此弊梵志女，云何乃興此意誹謗如來？」即化為白鼠，嚙木杅，系斷聲震。大眾無不見者，其中不篤信者悉皆愕然：「此為何聲，乃震四遠？」其中信佛之人聞此音聲，歡喜踴躍僉然同悅。尋有一人從坐起，手執木杅語彼女曰：「此是汝兒耶？」時地自開全身入阿鼻地獄中。時，女宗族追慕啼泣不能捨離，不信佛者即起懺悔，其中信者共相告曰：「誹謗之報其罪如是，現驗如茲，豈云後世？」
妄語地獄近者，本無而言有，實非而言是。曾不經歷自言數涉，如此之類墮八大地獄，入十六鬲子，是故說曰，妄語地獄近。作之言不作者，其罪有二：一者實作而犯之；二者妄語，作而言非。此罪最重其報無量，是故說曰，作之言不作也。二罪后俱受者，其二重罪，殃禍之本亡身喪命，智者所不為，是故說曰，二罪后俱受也。是行自牽往者，世人造穢行與身作累，后受其報親族不救，經歷劫數乃得解脫，是故說曰，是行自牽往也。
夫士之生， 斧在口中， 所以斬身， 由其惡言。
昔佛在羅閱祇城耆阇崛山。時，尊者舍利弗、大目犍連，食時著衣持缽正其威儀，下靈鷲山頂入城乞食。食后還出羅閱祇城，未至其所，道逢暴雨，雷電霹靂，道側有神寺，房舍深邃，先有放牛女人於此止住
現代漢語譯本：『那些信仰佛教的人內心自忖：『過去佛陀在宮中時，捨棄了王位和眾多妃嬪，出家修道最終成就了無上正等正覺，怎麼會有心思與這個污穢醜陋的女子一同行事呢？』當時，帝釋天在如來身後，拿著扇子為他扇風，內心自忖：『這個卑劣的婆羅門女子，怎麼會生出這樣的念頭來誹謗如來呢？』於是就化作一隻白鼠，咬斷了木盆的繫繩，發出震耳欲聾的聲響。大眾沒有誰沒看見的，其中那些不堅定信仰的人都驚愕不已：『這是什麼聲音，竟然震動四方？』而那些信仰佛陀的人聽到這個聲音，都歡喜雀躍，一同感到愉悅。隨即有一個人從座位上站起來，手裡拿著木盆對那個女子說：『這是你的孩子嗎？』當時地面裂開，那個女子全身墜入阿鼻地獄中。當時，女子的宗族追思哀悼，哭泣不止，不肯離去，那些不信佛的人立即開始懺悔，而那些信佛的人則互相告知說：『誹謗的報應，罪過就是這樣，現世就得到了驗證，難道還要等到來世嗎？』 妄語地獄的臨近，是指本來沒有卻說有，實際上不是卻說是。不曾經歷卻說經歷過多次，像這樣的行為會墮入八大地獄，進入十六小地獄，所以說，妄語地獄很近。做了卻說沒做，罪過有二：一是確實做了卻犯了罪；二是妄語，做了卻說沒做。這種罪過最重，報應無量，所以說，做了卻說沒做。兩種罪過之後一起承受，是雙重的罪過，是災禍的根源，會喪失生命，有智慧的人不會這樣做，所以說，兩種罪過之後一起承受。這是自己牽引自己前往的，世人造作污穢的行為，給自己帶來禍患，之後承受報應，親族也無法救助，要經歷漫長的劫數才能解脫，所以說，這是自己牽引自己前往的。 人的出生，就像口中含著一把斧頭，之所以會斬傷自身，都是因為惡語。 過去佛陀在王舍城耆阇崛山。當時，尊者舍利弗、大目犍連，到了吃飯的時候，穿好衣服，拿著缽，整理好威儀，從靈鷲山頂下來到城裡乞食。吃完飯後，他們從王舍城出來，還沒到住處，路上遇到了暴雨，雷電交加，路邊有一座神廟，房屋深邃，先前有一個放牛的女人在這裡暫住。
English version: 'Those who believed in Buddhism thought to themselves: 『In the past, when the Buddha was in the palace, he abandoned his royal position and numerous concubines, left home to practice the Way, and ultimately attained the Supreme Enlightenment. How could he possibly have the intention to engage in activities with this filthy and ugly woman?』 At that time, Indra was behind the Tathagata, fanning him with a fan, and thought to himself: 『How could this vile Brahmin woman have such thoughts to slander the Tathagata?』 So he transformed into a white mouse, gnawed through the rope of the wooden basin, and made a deafening sound. Everyone saw it, and those who did not have firm faith were all astonished: 『What is this sound that is shaking all around?』 But those who believed in the Buddha were overjoyed and delighted upon hearing this sound. Immediately, a person stood up from his seat, holding the wooden basin, and said to the woman: 『Is this your child?』 At that moment, the ground split open, and the woman fell entirely into the Avici Hell. At that time, the woman』s family mourned and wept, unable to leave, and those who did not believe in the Buddha immediately began to repent, while those who believed in the Buddha told each other: 『The retribution for slander is like this, it is verified in this life, why wait for the next life?』 The proximity of the hell of false speech refers to saying something exists when it does not, or saying something is true when it is not. Claiming to have experienced something many times when one has not, such actions will lead to falling into the eight great hells and entering the sixteen minor hells. Therefore, it is said that the hell of false speech is near. Doing something and saying one did not do it incurs two sins: one is actually committing the act and thus sinning; the other is lying, saying one did not do what one did. This sin is the most severe, and its retribution is immeasurable. Therefore, it is said, doing something and saying one did not do it. When both sins are received together, it is a double sin, the root of disaster, leading to the loss of life. The wise do not do this. Therefore, it is said, both sins are received together. This is oneself leading oneself to it. People create defiled actions, bringing trouble upon themselves, and later they suffer the retribution. Relatives cannot help, and it takes countless eons to be liberated. Therefore, it is said, this is oneself leading oneself to it. The birth of a person is like having an axe in their mouth. The reason they cut themselves is due to their evil words. In the past, the Buddha was at Mount Gṛdhrakūṭa in Rājagṛha. At that time, the Venerable Śāriputra and Mahāmaudgalyāyana, when it was time to eat, put on their robes, held their bowls, and adjusted their demeanor. They descended from the peak of Mount Gṛdhrakūṭa and entered the city to beg for food. After eating, they left Rājagṛha, and before reaching their dwelling, they encountered a heavy rainstorm with thunder and lightning. There was a temple by the side of the road, with deep and secluded rooms, where a cow-herding woman had previously taken shelter.
。時，舍利弗、目犍連入寺便住，不見女人；女人遙見舍利弗等，即便失精墮地。時，瞿波利比丘復從後來，舍利弗遙見來，語目連曰：「不與愚從事，得離惡人快。今此比丘是惡知識，宜可出避。」即與目連出彼寺廟涉道而去。瞿波利后至入于廟內，見有女人顏貌端正，作弄女姿像如犯淫，有不凈在地，咄曰：「禍災未曾所見，云何舍利弗、目連等，自稱智慧神足夸世獨步，神通智達謂為第一，今乃與此放牛女人犯淫交接，斯現事如是。世豈有聖人耶？我今躬自見，不從人聞。」得是歡喜即出寺廟，徒跣涉雨至世尊所，頭面禮足在一面立。時，瞿波利比丘前白佛言：「舍利弗、目連等，纂行極弊造凡夫業。適從城出，道遇暴雨入寺避之，見目連等與牧牛女人交接，我躬見之實不虛誑，女人今故在寺，現可驗之。」爾時世尊三稱瞿波利字而告之曰：「止止比丘！勿吐斯言！可發善心向舍利弗、目連等。所以然者？此二賢人，梵行已立所作已辦。」時瞿波利復重白佛：「我今實信如來，如所教敕，然舍利弗、目連所行穢惡，實見淫妷犯于梵行。」佛復告瞿波利：「止止比丘！無令于如來前自墜命根。舍利弗、目連者，行過三界凈如天金，豈當有此淫慾意乎？」瞿波利白佛：「誠如來教，但弟子躬見犯欲，若今如來不見信者，知復如何？」說此語已即前禮足涉路而去，還至靜室復自思惟：「舍利弗、目連身犯穢行我實見之，然今世尊特不見信
現代漢語譯本：當時，舍利弗和目犍連進入寺廟便住了下來，沒有看見女人；女人遠遠地看見舍利弗等人，立刻失精倒在地上。這時，瞿波利比丘又從後面來到，舍利弗遠遠地看見他來了，就對目犍連說：『不要和愚蠢的人共事，能夠遠離惡人真是快樂。現在這個比丘是惡知識，應該離開避開他。』於是就和目犍連離開那座寺廟，沿著道路走了。瞿波利後來到達進入寺廟，看見有個女人容貌端正，做出挑逗的姿態，像是在犯淫，地上有不凈的東西，就呵斥道：『真是禍事，從未見過，怎麼舍利弗、目犍連等人，自稱智慧神通，誇耀世間獨一無二，神通智慧通達，自認為是第一，現在竟然和這個放牛的女人犯淫交合，這事實就是這樣。世上難道有聖人嗎？我今天親眼所見，不是從別人那裡聽來的。』他得到這個結論后非常高興，就走出寺廟，光著腳冒著雨來到世尊那裡，頭面禮足後站在一邊。當時，瞿波利比丘上前稟告佛說：『舍利弗、目犍連等人，行為極其惡劣，造作凡夫的罪業。我剛才從城裡出來，路上遇到暴雨就進入寺廟避雨，看見目犍連等人和放牛的女人交合，我親眼所見，真實不虛，那個女人現在還在寺廟裡，可以去驗證。』這時世尊三次呼喚瞿波利的名字，然後告訴他說：『停止吧，比丘！不要說這樣的話！應該對舍利弗、目犍連等人發起善心。這是為什麼呢？因為這兩位賢人，梵行已經建立，該做的事情已經做完了。』當時瞿波利又再次稟告佛說：『我現在確實相信如來，就像您所教導的那樣，但是舍利弗、目犍連所做的污穢惡行，確實是犯了淫慾，違背了梵行。』佛又告訴瞿波利說：『停止吧，比丘！不要在如來面前自毀性命。舍利弗、目犍連，他們的行為超越三界，清凈如天上的黃金，怎麼會有這種淫慾的想法呢？』瞿波利對佛說：『確實如您所教導的，但是弟子親眼看見他們犯了淫慾，如果現在如來不相信，我又能怎麼辦呢？』說完這話，他就上前禮足，然後沿著路離開了，回到靜室后又自己思量：『舍利弗、目犍連身犯污穢的行為我確實看見了，但是現在世尊卻不相信。』 現代漢語譯本：當時，舍利弗和目犍連進入寺廟就住了下來，沒有看見女人；那女人遠遠地看見舍利弗他們，就立刻失精倒在地上。這時，瞿波利比丘又從後面來了，舍利弗遠遠地看見他來了，就對目犍連說：『不要和愚蠢的人在一起，能遠離惡人真是快樂。現在這個比丘是惡知識，應該離開他避開。』於是就和目犍連離開那座寺廟，沿著道路走了。瞿波利後來到了寺廟裡，看見有個女人容貌端正，做出挑逗的姿態，像是在犯淫，地上有不乾淨的東西，就呵斥道：『真是禍事，從未見過，怎麼舍利弗、目犍連他們，自稱智慧神通，誇耀世間獨一無二，神通智慧通達，自認為是第一，現在竟然和這個放牛的女人犯淫交合，這事實就是這樣。世上難道有聖人嗎？我今天親眼所見，不是從別人那裡聽來的。』他得到這個結論后非常高興，就走出寺廟，光著腳冒著雨來到世尊那裡，頭面禮足後站在一邊。當時，瞿波利比丘上前稟告佛說：『舍利弗、目犍連他們，行為極其惡劣，造作凡夫的罪業。我剛才從城裡出來，路上遇到暴雨就進入寺廟避雨，看見目犍連他們和放牛的女人交合，我親眼所見，真實不虛，那個女人現在還在寺廟裡，可以去驗證。』這時世尊三次呼喚瞿波利的名字，然後告訴他說：『停止吧，比丘！不要說這樣的話！應該對舍利弗、目犍連他們發起善心。這是為什麼呢？因為這兩位賢人，梵行已經建立，該做的事情已經做完了。』當時瞿波利又再次稟告佛說：『我現在確實相信如來，就像您所教導的那樣，但是舍利弗、目犍連所做的污穢惡行，確實是犯了淫慾，違背了梵行。』佛又告訴瞿波利說：『停止吧，比丘！不要在如來面前自毀性命。舍利弗、目犍連，他們的行為超越三界，清凈如天上的黃金，怎麼會有這種淫慾的想法呢？』瞿波利對佛說：『確實如您所教導的，但是弟子親眼看見他們犯了淫慾，如果現在如來不相信，我又能怎麼辦呢？』說完這話，他就上前禮足，然後沿著路離開了，回到靜室后又自己思量：『舍利弗、目犍連身犯污穢的行為我確實看見了，但是現在世尊卻不相信。』
English version: At that time, Sariputra and Maudgalyayana entered the temple and stayed there, not seeing any woman; the woman, seeing Sariputra and the others from afar, immediately lost her semen and fell to the ground. Then, the monk Kokalika came from behind, and Sariputra, seeing him coming from afar, said to Maudgalyayana, 'It is not good to associate with fools; it is a joy to be away from evil people. This monk is an evil acquaintance, we should leave and avoid him.' So he and Maudgalyayana left that temple and went along the road. Kokalika later arrived and entered the temple, and saw a woman with a beautiful face, making seductive gestures as if committing adultery, with impure matter on the ground, and he scolded, 'What a disaster, I have never seen such a thing! How can Sariputra and Maudgalyayana, who claim to be wise and have supernatural powers, boasting of being unique in the world, with penetrating wisdom and considering themselves the best, now be committing adultery with this cowherd woman? This is the reality. Are there any saints in the world? I have seen it with my own eyes, not heard it from others.' He was very happy with this conclusion, and left the temple, barefoot in the rain, and went to the World Honored One, bowing his head to his feet and standing to one side. At that time, the monk Kokalika went forward and reported to the Buddha, saying, 'Sariputra and Maudgalyayana, their behavior is extremely bad, committing the deeds of ordinary people. I just came out of the city, and on the way, I encountered a rainstorm and entered the temple to take shelter, and I saw Maudgalyayana and the others having intercourse with a cowherd woman. I saw it with my own eyes, it is true and not false, and that woman is still in the temple, you can verify it.' Then the World Honored One called Kokalika's name three times and told him, 'Stop, monk! Do not speak such words! You should have good intentions towards Sariputra and Maudgalyayana. Why is that? Because these two virtuous men have established their pure conduct, and have completed what needs to be done.' At that time, Kokalika again reported to the Buddha, 'I truly believe in the Tathagata, as you have taught, but the filthy and evil deeds of Sariputra and Maudgalyayana, they have indeed committed adultery and violated their pure conduct.' The Buddha again told Kokalika, 'Stop, monk! Do not destroy your life before the Tathagata. Sariputra and Maudgalyayana, their conduct transcends the three realms, as pure as heavenly gold, how could they have such lustful thoughts?' Kokalika said to the Buddha, 'It is indeed as you have taught, but this disciple saw them committing adultery with my own eyes, if the Tathagata does not believe me now, what can I do?' After saying this, he went forward and bowed at his feet, then left along the road, and returned to his quiet room and thought to himself, 'I have indeed seen Sariputra and Maudgalyayana committing filthy acts, but now the World Honored One does not believe it.' English version: At that time, Sariputra and Maudgalyayana entered the temple and stayed there, not seeing any woman; the woman, seeing Sariputra and the others from afar, immediately lost her semen and fell to the ground. Then, the monk Kokalika came from behind, and Sariputra, seeing him coming from afar, said to Maudgalyayana, 'It is not good to associate with fools; it is a joy to be away from evil people. This monk is an evil acquaintance, we should leave and avoid him.' So he and Maudgalyayana left that temple and went along the road. Kokalika later arrived and entered the temple, and saw a woman with a beautiful face, making seductive gestures as if committing adultery, with impure matter on the ground, and he scolded, 'What a disaster, I have never seen such a thing! How can Sariputra and Maudgalyayana, who claim to be wise and have supernatural powers, boasting of being unique in the world, with penetrating wisdom and considering themselves the best, now be committing adultery with this cowherd woman? This is the reality. Are there any saints in the world? I have seen it with my own eyes, not heard it from others.' He was very happy with this conclusion, and left the temple, barefoot in the rain, and went to the World Honored One, bowing his head to his feet and standing to one side. At that time, the monk Kokalika went forward and reported to the Buddha, saying, 'Sariputra and Maudgalyayana, their behavior is extremely bad, committing the deeds of ordinary people. I just came out of the city, and on the way, I encountered a rainstorm and entered the temple to take shelter, and I saw Maudgalyayana and the others having intercourse with a cowherd woman. I saw it with my own eyes, it is true and not false, and that woman is still in the temple, you can verify it.' Then the World Honored One called Kokalika's name three times and told him, 'Stop, monk! Do not speak such words! You should have good intentions towards Sariputra and Maudgalyayana. Why is that? Because these two virtuous men have established their pure conduct, and have completed what needs to be done.' At that time, Kokalika again reported to the Buddha, 'I truly believe in the Tathagata, as you have taught, but the filthy and evil deeds of Sariputra and Maudgalyayana, they have indeed committed adultery and violated their pure conduct.' The Buddha again told Kokalika, 'Stop, monk! Do not destroy your life before the Tathagata. Sariputra and Maudgalyayana, their conduct transcends the three realms, as pure as heavenly gold, how could they have such lustful thoughts?' Kokalika said to the Buddha, 'It is indeed as you have taught, but this disciple saw them committing adultery with my own eyes, if the Tathagata does not believe me now, what can I do?' After saying this, he went forward and bowed at his feet, then left along the road, and returned to his quiet room and thought to himself, 'I have indeed seen Sariputra and Maudgalyayana committing filthy acts, but now the World Honored One does not believe it.'
。」時，四天王夜非人時，往至瞿波利所，謂瞿波利曰：「舍利弗、目連等賢善之人，三界福田無有過者，何為興念誹謗，自墜罪苦？」比丘問曰：「卿是何人？」報曰：「護世四天王。」比丘報曰：「汝等諸天，何為舍自然伎樂來至此山？」四王報言：「故為比丘來至此耳，可發善心於彼二賢。」比丘告王：「但還宮殿，不相豫事。」天即還宮。去未經時，釋提桓因復從后至，謂比丘曰：「可發善心於彼二賢。」比丘報釋提桓因曰：「且守汝天福，不豫汝事。」時拘翼複道而還。富梵天覆來到比丘所，語比丘曰：「可發善心於彼二賢。」比丘答曰：「汝是何人？」報曰：「吾是富梵天。」比丘告曰：「世尊不記汝得阿那含耶？」報曰：「如是。」「汝設得阿那含者，何由至此乎？」富梵天即便還去。即其夜，瞿波利舉身生皰大如芥子，轉如胡豆，漸如桃杏，亦如鼻羅果等，瘡遂壞敗，膿血流出臭穢難近，身壞命終入阿浮度地獄中，千具犛牛而耕其舌。
爾時世尊告諸比丘：「守護口過慎勿誹謗，夫誹謗之生皆由貪嫉，昨瞿波利比丘來至我所云：『舍利弗、目連等，習近惡智與女人交接。』吾尋呵制：『止止比丘！勿出此言！可發善心於舍利弗目連所。』如是再三。波利比丘謗心遂熾，釋提桓因、富梵天及四天王，皆來到波利比丘所，慇勤諫曉曰：『可發善心於彼舍利弗、目連等。』波利比丘即復報曰：『各還汝天宮，吾躬自睹彼二賢穢行，如是何為干豫其事？且還速歸，勿復重宣
當四天王這些夜間非人來到瞿波利所在的地方時，他們對瞿波利說：『舍利弗、目連等賢善之人，是三界中最有福報的，沒有人能超過他們。你為何要生起誹謗的念頭，自取罪苦呢？』比丘問：『你們是什麼人？』他們回答說：『我們是護世四天王。』比丘說：『你們這些天人，為何捨棄自然的娛樂來到這座山？』四天王回答說：『我們正是爲了你而來，希望你對那兩位賢者生起善心。』比丘告訴四天王：『你們還是回宮殿去吧，不要管我的事。』天人就回宮了。不久之後，釋提桓因又從後面來到，對這個比丘說：『你應該對那兩位賢者生起善心。』比丘對釋提桓因說：『你還是守住你的天福吧，不要管我的事。』這時，拘翼也返回了。富梵天又來到比丘所在的地方，對他說：『你應該對那兩位賢者生起善心。』比丘回答說：『你是誰？』他回答說：『我是富梵天。』比丘說：『世尊不是說你已經證得阿那含果了嗎？』他回答說：『是的。』『你既然已經證得阿那含果，為何還會來到這裡呢？』富梵天就回去了。當天晚上，瞿波利全身長出像芥子一樣大的皰疹，然後變得像胡豆一樣大，漸漸地又像桃杏一樣大，甚至像鼻羅果一樣大。瘡開始潰爛，膿血流出，臭穢難聞，最終身壞命終，墮入阿浮度地獄中，被一千頭犛牛耕他的舌頭。 這時，世尊告訴眾比丘：『要守護好自己的口，謹慎不要誹謗。誹謗的產生都是由於貪婪和嫉妒。昨天，瞿波利比丘來到我這裡說：『舍利弗、目連等人，親近惡知識，與女人交合。』我立刻呵斥他：『住口，比丘！不要說這樣的話！應該對舍利弗、目連生起善心。』我這樣說了三次。波利比丘誹謗的心更加強烈，釋提桓因、富梵天和四天王都來到波利比丘這裡，懇切地勸告他說：『應該對舍利弗、目連等人產生善心。』波利比丘卻回答說：『你們都回自己的天宮去吧，我親眼看到那兩位賢者的污穢行為，這事與你們何干？你們還是快點回去，不要再說了。』
When the Four Heavenly Kings, these non-humans of the night, arrived at where Gopolika was, they said to Gopolika, 'Shariputra, Maudgalyayana, and others are virtuous people, the most blessed in the three realms, and no one surpasses them. Why do you harbor thoughts of slander, bringing suffering upon yourself?' The monk asked, 'Who are you?' They replied, 'We are the Four Heavenly Kings who protect the world.' The monk said, 'You heavenly beings, why have you abandoned your natural pleasures to come to this mountain?' The Four Heavenly Kings replied, 'We have come specifically for you, hoping you will generate good thoughts towards those two virtuous ones.' The monk told the Four Heavenly Kings, 'You should return to your palaces and not interfere in my affairs.' The heavenly beings then returned to their palaces. Not long after, Shakra, Lord of the Devas, came from behind and said to the monk, 'You should generate good thoughts towards those two virtuous ones.' The monk said to Shakra, Lord of the Devas, 'You should keep your heavenly blessings and not interfere in my affairs.' At this time, Kujika also returned. The Great Brahma also came to where the monk was and said to him, 'You should generate good thoughts towards those two virtuous ones.' The monk replied, 'Who are you?' He replied, 'I am the Great Brahma.' The monk said, 'Didn't the World Honored One say that you have attained Anagami?' He replied, 'Yes.' 'Since you have attained Anagami, why have you come here?' The Great Brahma then left. That night, Gopolika's whole body developed blisters as large as mustard seeds, then as large as broad beans, gradually becoming as large as peaches and apricots, and even as large as bilva fruits. The sores began to fester, pus and blood flowed out, and the stench was unbearable. Eventually, his body broke down, and he died, falling into the Avici hell, where a thousand plowing oxen plowed his tongue. At this time, the World Honored One told the monks, 'Guard your mouths and be careful not to slander. Slander arises from greed and jealousy. Yesterday, the monk Gopolika came to me and said, 'Shariputra, Maudgalyayana, and others associate with evil teachers and engage in intercourse with women.' I immediately rebuked him, 'Stop, monk! Do not say such things! You should generate good thoughts towards Shariputra and Maudgalyayana.' I said this three times. The monk Gopolika's slanderous heart grew stronger. Shakra, Lord of the Devas, the Great Brahma, and the Four Heavenly Kings all came to the monk Gopolika, earnestly advising him, 'You should generate good thoughts towards Shariputra, Maudgalyayana, and others.' The monk Gopolika replied, 'You should all return to your heavenly palaces. I have personally witnessed the impure behavior of those two virtuous ones. What does this have to do with you? You should quickly return and not speak further.'
。』尋即各還其所。于夜波利比丘身生皰瘡即取命終，膿血流出，入阿浮度地獄中，千具犛牛而耕其舌。是故比丘！當興勇猛攝護身口意過，見諸精進比丘共相敬待如視我無異。」是時，世尊在大眾中，而說斯頌：
「夫士之生， 斧在口中， 所以斬身，
「夫士之生者，出母胞胎宿行不同意性殊異，猶如有人手執利斧，入山斬伐林木華果藥草毀壞成功。今此人間亦復如是，人生於世不能守護口過，為心所使，造不善本，皆由於舌，端正醜陋長短好惡，亦由心念口發致此重罪。是故比丘！心秉牢固守護其口。如是比丘！當作是學。」爾時諸比丘聞佛所說，歡喜奉行。
譽惡惡所譽， 是二俱為惡， 好以口會鬥， 是后皆無安。
譽惡惡所譽者，彼瞿波利比丘嘆譽調達功德，體性柔軟行業真正，多聞廣慧，慈悲四等育養眾生。如此之類應當毀呰不應嘆譽，是故說譽惡惡所譽也。是二俱為惡者，舍利弗、目連比丘，修清凈梵行眾德具足，永離塵埃不與欲會，廣博多智明達三世。然瞿波利比丘，愚心不革執意牢固，興致誹謗云：「舍利弗、目連比丘造諸惡業。」如此之類應當嘆德不應興謗。何以故？舍利弗、目連者，持戒多聞為人導師，處在大眾轉無上法輪，逮得羅漢諸漏已盡；然彼惡人興致誹謗，不嘆其德。是故說曰，是二俱為惡也
『隨即各自回到自己的住所。』到了晚上，波利比丘身上生了瘡，隨即死去，膿血流出，墮入阿浮度地獄中，被一千頭犛牛耕他的舌頭。因此，比丘們！應當奮勇精進，守護好身口意，見到精進的比丘，要像對待我一樣恭敬。」這時，世尊在大眾中，說了這首偈頌： 『人的出生，就像口中含著一把斧頭，用來斬斷自身。』 『人的出生，從母胎出來，宿世的修行不同，心性也各異，就像有人手持利斧，進入山林砍伐樹木、花果、藥草，破壞了它們的成就。現在這人間也是如此，人生在世不能守護好口舌的過失，被心所驅使，造作不善的根本，都源於舌頭，端正醜陋、長短好壞，也由心念口發而導致這些重罪。因此，比丘們！要堅定心志，守護好自己的口。』比丘們！應當這樣學習。」當時，眾比丘聽了佛所說，歡喜奉行。 讚美惡人，詆譭善人，這兩種行為都是惡的，喜歡用口舌爭鬥，最終都不會有安寧。 讚美惡人，詆譭善人，是指瞿波利比丘讚美提婆達多的功德，說他體性柔和，行為真正，博學多聞，智慧廣大，慈悲四等，養育眾生。像這樣的人應該譭謗，不應該讚美，所以說讚美惡人，詆譭善人。這兩種行為都是惡的，是指舍利弗、目犍連比丘，修行清凈的梵行，眾德具足，永遠遠離塵埃，不與慾望相會，廣博多智，明達三世。然而瞿波利比丘，愚癡的心不改變，執意固執，興起誹謗說：『舍利弗、目犍連比丘造作各種惡業。』像這樣的人應該讚美他們的功德，不應該誹謗。為什麼呢？因為舍利弗、目犍連是持戒多聞，為人導師，處在大眾中轉無上法輪，證得阿羅漢，諸漏已盡；然而那個惡人卻興起誹謗，不讚美他們的功德。所以說，這兩種行為都是惡的。
'Then each returned to their own place.' That night, a sore developed on the body of the monk Polibhikshu, and he died immediately. Pus and blood flowed out, and he fell into the Avichi Hell, where a thousand plows of oxen plowed his tongue. Therefore, monks! You should be courageous and diligent in guarding your actions, speech, and thoughts. When you see diligent monks, you should respect them as if they were me.」 At that time, the World Honored One, in the midst of the assembly, spoke this verse: 'The birth of a man is like having an axe in his mouth, which is used to cut down his own body.' 'The birth of a man, coming from the womb, has different karmic practices from past lives, and their natures are different. It is like someone holding a sharp axe, entering the mountains to cut down trees, flowers, fruits, and herbs, destroying their achievements. Now, this human world is also like this. People in the world cannot guard against the faults of their mouths and tongues, and are driven by their minds to create the roots of unwholesome actions, all of which originate from the tongue. Whether one is handsome or ugly, tall or short, good or bad, is also caused by the thoughts of the mind and the words of the mouth, leading to these grave sins. Therefore, monks! You must firmly hold your minds and guard your mouths.' Monks! You should learn in this way.」 At that time, the monks, having heard what the Buddha said, joyfully practiced it. Praising the wicked and slandering the good, both of these actions are evil. Those who like to fight with their mouths will ultimately have no peace. Praising the wicked and slandering the good refers to the monk Gopolika praising Devadatta's merits, saying that he is gentle in nature, true in his actions, learned and wise, compassionate and nurturing to all beings. Such a person should be slandered, not praised. Therefore, it is said that praising the wicked and slandering the good. Both of these actions are evil refers to the monks Shariputra and Maudgalyayana, who practice pure Brahma conduct, are full of virtues, are forever free from dust, do not associate with desires, are learned and wise, and understand the three worlds. However, the monk Gopolika, with his foolish mind unchanged and his stubborn will, slandered them, saying: 'The monks Shariputra and Maudgalyayana commit all kinds of evil deeds.' Such people should be praised for their merits, not slandered. Why? Because Shariputra and Maudgalyayana are upholders of precepts, learned, and teachers of others. They turn the unsurpassed Dharma wheel in the assembly, attain Arhatship, and have exhausted all outflows; yet that wicked person slanders them and does not praise their merits. Therefore, it is said that both of these actions are evil.
。好以口會鬥者，夫人處世罪苦萬端，或因淫嫉致吝，或因博戲致恚，罪心已固不慮後緣，出言招禍以滅身本，漸當入泰山地獄餓鬼畜生，涉諸苦難無有窮已；雖得為人諸根不具，聾盲瘖啞為人所輕；或在邊地佛后，皆由口過身受殃罪。猶木生火還自焚燒，口為禍門，舌為殃本，二事機發，敗毀形命。是故說，好以口會鬥。是后皆無安者，眾生處在欲界，為顛倒所惑，愚無慧明，為愛縛所繫，憍慢纏身慳嫉心深，不達五識身樂，不知苦之所興，永處闇冥不求燈明，是故說，是后皆無安也。
諍為少利， 如掩失財， 從彼致諍， 令意向惡。
諍為少利者，昔有眾多比丘，時到著衣持缽入舍衛城乞食。見數十博戲之人對坐共戲，一人得勝一人不如，彼得勝者捉不如者剝脫衣裳，五毒加形痛不可忍。眾多比丘見已入舍衛城乞食，乞食已收攝衣缽，更正衣服至世尊所，頭面禮足在一面坐。時諸比丘具以此事白世尊曰：「向入城乞食，見二戲人對面博戲，一人得勝一人不如，其不如者既失衣裳，身被毒手，痛不可忍。」佛因此本為諸比丘而說偈曰：「諍為少利也，言少利者，猶如大海取其一渧，減須彌山如芥子許，損大地土如米許，復損虛空如蚊許，比丘！極為少不？」白佛言：「甚少。」「博戲雖小亦復如是，百倍千倍萬倍巨億萬倍不可譬喻為比，是故比丘！由小致大遂及諍訟，親變為疏骨肉離索。若復有人誹謗賢聖持戒比丘及謗毀如來，虛而無實，其後受罪，億佛不救
現代漢語譯本：喜歡用口舌爭鬥的人，要知道人活在世上，罪惡和痛苦有千萬種，有的是因為淫慾嫉妒而變得吝嗇，有的是因為賭博遊戲而變得憤怒。罪惡的念頭一旦形成就不知道考慮後果，說出的話招來災禍，最終毀滅自身。這樣的人會逐漸墮入泰山地獄、餓鬼、畜生道，遭受各種苦難沒有盡頭；即使能夠投胎做人，也會諸根不全，成為聾子、瞎子、啞巴，被人輕視；或者出生在邊遠地區，佛法衰微的地方，這些都是因為口舌之過而遭受的罪報。就像木頭生火，最終也會把自己燒燬一樣，口是禍患之門，舌頭是災殃的根本，這兩者一旦發動，就會敗壞自己的生命。所以說，喜歡用口舌爭鬥。這樣的人最終都不會安寧。眾生生活在欲界，被顛倒的觀念所迷惑，愚昧無知，沒有智慧，被愛慾所束縛，被驕傲自滿所纏繞，慳吝嫉妒之心很深，不明白五種感官帶來的快樂，不知道痛苦的根源，永遠處在黑暗之中，不尋求光明，所以說，這樣的人最終都不會安寧。 現代漢語譯本：爲了微小的利益而爭鬥，就像掩蓋丟失的財物一樣，從爭鬥導致憤怒，使心走向邪惡。 現代漢語譯本：爲了微小的利益而爭鬥，從前有很多比丘，當時穿著袈裟，拿著缽，進入舍衛城乞食。看到幾十個賭博的人面對面坐著賭博，一個人贏了，一個人輸了，贏的人抓住輸的人剝奪他的衣服，用毒手加害，痛苦難忍。眾多比丘看到后，進入舍衛城乞食，乞食完畢，收拾好衣缽，整理好衣服，來到世尊那裡，頭面頂禮佛足，在一旁坐下。當時，眾比丘把這件事詳細地告訴世尊說：『剛才進城乞食，看到兩個賭博的人面對面賭博，一個人贏了，一個人輸了，輸的人不僅失去了衣服，還被毒手加害，痛苦難忍。』佛陀因此為眾比丘說了偈語：『爭鬥是爲了微小的利益，所說的微小利益，就像從大海中取出一滴水，減少須彌山像芥菜籽那麼大，損害大地像米粒那麼大，損害虛空像蚊子那麼大，比丘們！這算不算非常少呢？』比丘們回答說：『非常少。』『賭博的利益雖然很小，也是如此，百倍千倍萬倍巨億萬倍都無法比喻，所以比丘們！因為小事而導致大事，最終引發爭訟，親人變成疏遠，骨肉分離。如果有人誹謗賢聖持戒的比丘，以及誹謗詆譭如來，虛假不實，他們之後所受的罪報，即使億萬佛陀也無法救度。
English version: Those who are fond of quarreling with their mouths should know that there are countless sins and sufferings in the world. Some become stingy due to lust and jealousy, while others become angry due to gambling. Once the thought of sin is formed, they do not consider the consequences. Their words invite disaster, ultimately destroying themselves. Such people will gradually fall into the hells of Mount Tai, the realms of hungry ghosts and animals, enduring endless suffering. Even if they are reborn as humans, they will have incomplete faculties, becoming deaf, blind, or mute, and be despised by others. Or they may be born in remote areas where the Buddha's teachings are weak. All these are the karmic consequences of their verbal transgressions. Just as wood produces fire and eventually burns itself, the mouth is the gate of misfortune, and the tongue is the root of calamity. Once these two are activated, they will ruin one's life. Therefore, it is said, 'Those who are fond of quarreling with their mouths.' Such people will ultimately have no peace. Sentient beings live in the realm of desire, deluded by inverted views, ignorant and lacking wisdom. They are bound by desire, entangled in arrogance, and have deep-seated stinginess and jealousy. They do not understand the pleasure of the five senses, nor do they know the source of suffering. They remain in darkness, not seeking light. Therefore, it is said, 'Such people will ultimately have no peace.' English version: Contending for small gains is like concealing lost property. From contention arises anger, leading the mind towards evil. English version: Contending for small gains. Once, there were many monks who, at that time, wearing their robes and carrying their bowls, entered the city of Shravasti to beg for alms. They saw dozens of gamblers sitting face to face, gambling. One person won, and one person lost. The winner grabbed the loser and stripped him of his clothes, inflicting pain with poisonous hands. The many monks, having seen this, entered Shravasti to beg for alms. After begging, they gathered their robes and bowls, adjusted their clothes, and went to the World Honored One, bowing their heads to his feet and sitting to one side. At that time, the monks told the World Honored One in detail about this matter, saying, 'Earlier, when we entered the city to beg for alms, we saw two gamblers gambling face to face. One person won, and one person lost. The loser not only lost his clothes but was also harmed by poisonous hands, suffering unbearable pain.' Therefore, the Buddha spoke a verse for the monks, saying, 'Contention is for small gains. The so-called small gains are like taking a drop of water from the ocean, reducing Mount Sumeru to the size of a mustard seed, diminishing the earth to the size of a grain of rice, and diminishing the void to the size of a mosquito. Monks! Is this extremely small?' The monks replied, 'It is extremely small.' 'The gains from gambling, though small, are also like this, a hundred times, a thousand times, ten thousand times, a hundred million times, countless times beyond comparison. Therefore, monks! Because of small matters, great matters arise, eventually leading to disputes, turning relatives into strangers, and separating flesh and blood. If someone slanders virtuous monks who uphold the precepts, or slanders and defames the Tathagata, falsely and without basis, the karmic retribution they will receive afterward cannot be saved even by billions of Buddhas.'
。」是故說，諍為少利，如掩失財，從彼致諍，令意向惡也。
百千尼羅浮， 三十六五獄， 誹謗賢聖者， 依口發願惡。
爾時世尊告諸比丘：「瞿波利比丘者，自招禍患入尼羅浮地獄中。爾時獄卒阿傍以鐵剛鉗拔出其舌長數百丈，舒展平正以鐵釘釘之，以千犛牛犁鏵火然用耕其舌，一日之中百千萬終死而復生。所以然者？以其惡罪未除故，當復經三十六五地獄，受苦無量不可稱記，從彼獄出當受畜生餓鬼，復當經歷數千萬劫畢其罪苦。若其為人，聾盲瘖啞六根不具，語不真正多被誹謗，若行道路橫為人打。是故比丘當勤修道德，慎莫誹謗賢聖比丘。誹謗賢聖者其受如是。如是比丘！當作是學。」爾時諸比丘聞佛所說，歡喜奉行。
無道墮惡道， 自增地獄苦， 遠愚修忍意， 念諦則無犯。
無道墮惡道者，虛而不實亦復不見，正事可依誑生非禍，猶如旃摩那者、瞿波利比丘等，虛而不實誹謗賢聖及舍利弗、目連比丘，身受其報億劫不息。是故說曰，無道墮惡道也。自增地獄苦者，當入百千尼羅浮地獄，當復入三十六五阿浮地獄，身入其中毒痛無量，舍地獄身受地獄身增地獄苦，是故說曰，自增地獄苦也。遠愚修忍意者，恒懷恐懼，聞犯禁制衣毛為豎，遠離愚闇忍諸不忍，是故說曰，遠愚修忍意也。念諦則無犯者，去垢止病莫若四諦，能專意不亂思惟形器內外無主，乃得離此誹謗之聲，是故說曰，念諦則無犯也
現代漢語譯本：所以說，爭論帶來的利益很少，就像掩蓋損失的錢財一樣，從爭論導致爭執，會使心意走向邪惡。 百千尼羅浮地獄，三十六五地獄，誹謗賢聖的人，依仗口舌發出惡毒的誓願。 當時，世尊告訴眾比丘：『瞿波利比丘，自招禍患墮入尼羅浮地獄中。當時獄卒阿傍用鐵鉗拔出他的舌頭，長達數百丈，舒展開來用鐵釘釘住，用燒紅的犁鏵耕他的舌頭，一天之中死生百千萬次。之所以這樣，是因為他的罪惡沒有消除，還要經歷三十六五地獄，受苦無量，無法計數，從地獄出來還要遭受畜生餓鬼的果報，還要經歷數千萬劫才能結束罪苦。如果轉生為人，就會聾盲瘖啞，六根不全，說話不真實，經常被誹謗，走在路上也會橫遭毆打。所以比丘應當勤修道德，謹慎不要誹謗賢聖比丘。誹謗賢聖的人會遭受這樣的果報。比丘們，應當這樣學習。』當時，眾比丘聽聞佛陀所說，歡喜奉行。 沒有正道就會墮入惡道，自己增加地獄的痛苦，遠離愚癡修習忍辱之心，憶念真諦就不會犯錯。 沒有正道就會墮入惡道，虛妄不實，也看不到真相，正當的事情可以依靠，卻用謊言製造災禍，就像旃摩那和瞿波利比丘等人，虛妄不實地誹謗賢聖以及舍利弗、目連比丘，身體遭受的報應億劫不息。所以說，沒有正道就會墮入惡道。自己增加地獄的痛苦，會墮入百千尼羅浮地獄，還會墮入三十六五阿浮地獄，身體在其中遭受無量的劇痛，捨棄地獄的身體又受地獄的身體，增加地獄的痛苦，所以說，自己增加地獄的痛苦。遠離愚癡修習忍辱之心，要常常懷有恐懼，聽到犯戒的禁令就會毛骨悚然，遠離愚昧黑暗，忍受一切不能忍受的，所以說，遠離愚癡修習忍辱之心。憶念真諦就不會犯錯，去除污垢，停止疾病，沒有比四諦更好的方法了，能夠專心不亂地思考形體內外都沒有主宰，才能遠離誹謗的聲音，所以說，憶念真諦就不會犯錯。
English version: Therefore it is said that contention brings little benefit, like covering up lost wealth. From contention arises conflict, causing the mind to turn towards evil. Hundreds of thousands of Naraka hells, thirty-six and five hells, those who slander the virtuous and noble, rely on their mouths to utter evil vows. At that time, the World Honored One told the monks: 'The monk Gopali, brought misfortune upon himself and fell into the Naraka hell. At that time, the hell warden Apang used iron tongs to pull out his tongue, which was hundreds of feet long, spread it out flat, and nailed it down with iron nails. He then used red-hot plows to till his tongue, dying and being reborn hundreds of millions of times in a single day. The reason for this is that his evil deeds have not been eradicated, and he must still go through thirty-six and five hells, suffering immeasurable and uncountable pain. After emerging from those hells, he will suffer the retribution of being an animal and a hungry ghost, and will have to go through tens of millions of kalpas to end his suffering. If he is reborn as a human, he will be deaf, blind, and mute, with incomplete senses, his words will be untrue, he will often be slandered, and he will be beaten on the road. Therefore, monks, you should diligently cultivate virtue and be careful not to slander virtuous and noble monks. Those who slander the virtuous and noble will suffer such retribution. Monks, you should learn in this way.' At that time, the monks, having heard what the Buddha said, joyfully practiced it. Without the right path, one falls into evil paths, increasing one's own suffering in hell. By staying away from foolishness and cultivating patience, and by contemplating the truth, one will not err. Without the right path, one falls into evil paths, being false and not seeing the truth. Righteous matters can be relied upon, but instead, lies create misfortune, like Chanmana and the monk Gopali, who falsely slandered the virtuous and noble, as well as the monks Sariputra and Maudgalyayana. Their bodies suffer the consequences for countless kalpas without end. Therefore, it is said that without the right path, one falls into evil paths. Increasing one's own suffering in hell, one will fall into hundreds of thousands of Naraka hells, and also into thirty-six and five Avici hells. The body suffers immeasurable pain within them. Abandoning the hellish body, one takes on another hellish body, increasing the suffering of hell. Therefore, it is said that one increases one's own suffering in hell. Staying away from foolishness and cultivating patience means to always be fearful, to have one's hair stand on end upon hearing of forbidden precepts, to stay away from ignorance and darkness, and to endure all that is unbearable. Therefore, it is said that one stays away from foolishness and cultivates patience. Contemplating the truth means that there is no better way to remove defilement and stop disease than the Four Noble Truths. By focusing one's mind without distraction and contemplating that there is no master within or without the body, one can be free from the sound of slander. Therefore, it is said that by contemplating the truth, one will not err.
。
◎出曜經卷第十
出曜經卷第十一
姚秦涼州沙門竺佛念譯誹謗品第九之餘
◎若猗內藏， 依賢聖活， 愚者墮惡， 猶愿邪見。
昔佛在舍衛國祇樹給孤獨園，時與數千萬眾前後圍繞而為說法。有異比丘即從坐起，偏露右臂叉手合掌前白佛言：「如來莫說休息泥洹，如來出要賢聖妙法，如來於現法中閑靜無為而自娛樂。」爾時世尊告諸比丘：「汝等觀此愚人，自墜惡趣永滅形壽。不但今日呵制如來，乃往久遠無數世時，于毗波尸如來所，亦復呵制使不說法。不但呵制毗波尸如來，乃復呵制尸棄如來使不說法，次復呵制毗舍毗如來，次復呵制拘樓如來，複次呵制拘那含牟尼佛，次復呵制迦葉如來。我今第七如來、至真、等正覺出現於世，復來呵制使不說法。如此愚人，端心正意不呵制如來者，即應此座上坐，諸塵垢盡得法眼凈。」是時，世尊在大眾中，說此偈曰：
「以失今良會， 更立誓願求， 終不見聖諦， 況欲見究竟？
「比丘當知！此愚癡凡夫之人，于賢聖道撿自喪形命，離於佛法聖眾。」若猗內藏者，如來深法之藏無所染著，其事有三：一者三界緣對結使永盡無餘亦名阿羅漢。二者不復生滅更無萌兆趣生熟藏。三者于天人世興致供養悉能消化，使前施者受福無窮。是故說曰，若猗內藏也。依賢聖活者，賢聖有二：一者善根成就名曰賢聖，二者無漏成就名曰賢聖。如此賢聖不猗邪見而求活，乃依深法妙智而求活也。是故說曰，依賢聖活也
現代漢語譯本 《出曜經》第十卷
《出曜經》第十一卷
姚秦涼州沙門竺佛念譯《誹謗品》第九之餘
◎若依內心深藏的智慧，依循賢聖之道生活，愚者就會墮入惡道，仍然執迷於邪見。
過去，佛陀在舍衛國的祇樹給孤獨園時，與數千萬大眾前後圍繞著說法。有一位比丘從座位上站起來，袒露右臂，叉手合掌，走到佛陀面前稟告說：『如來不要說涅槃寂靜，如來應該宣說出離世俗的賢聖妙法，如來應該在現世中享受閑靜無為的快樂。』當時，世尊告訴眾比丘：『你們看這個愚人，他自己墮入惡道，永遠失去生命。他不僅今天呵斥如來，在很久遠的過去，無數世以前，在毗婆尸如來那裡，他也呵斥如來，不讓如來說法。他不僅呵斥毗婆尸如來，還呵斥尸棄如來不讓如來說法，接著又呵斥毗舍婆如來，接著又呵斥拘樓如來，接著又呵斥拘那含牟尼佛，接著又呵斥迦葉如來。我今天作為第七位如來、至真、等正覺出現在世間，他又來呵斥我不讓說法。像這樣的愚人，如果能端正心思，不呵斥如來，就應該坐在這個座位上，所有塵垢都會消除，獲得清凈的法眼。』當時，世尊在大眾中說了這首偈語：
『因為錯失了今天這美好的機會，反而立下誓願去追求，最終都不能見到聖諦，更何況想要見到究竟的真理呢？』
『比丘們應當知道！這個愚癡凡夫之人，在賢聖之道中自取滅亡，遠離佛法和聖眾。』『若依內心深藏』，是指如來深奧的法藏，不被任何事物所染著，其含義有三：一是三界中的各種煩惱和束縛都徹底斷盡，沒有絲毫殘留，也稱為阿羅漢。二是不會再有生滅，不會再有任何萌芽和跡象，趨向于生死輪迴。三是對於天人和世間的供養，都能完全消化，使之前的施捨者獲得無盡的福報。所以說，『若依內心深藏』。『依賢聖活』，賢聖有兩種：一是善根成就稱為賢聖，二是無漏智慧成就稱為賢聖。這樣的賢聖不會依賴邪見而求生存，而是依賴深奧的佛法和智慧而求生存。所以說，『依賢聖活』。
English version The Sutra of the Collection of the Udānavarga, Volume Ten
The Sutra of the Collection of the Udānavarga, Volume Eleven
Translated by the Śrāmaṇa Dharmarakṣa of Liangzhou during the Yao Qin Dynasty, the remainder of the Ninth Chapter on Slander
◎ If one relies on the inner treasury, lives according to the noble and virtuous, the foolish fall into evil, still desiring wrong views.
Once, the Buddha was in the Jeta Grove of Anāthapiṇḍika's Park in Śrāvastī, surrounded by tens of millions of people, preaching the Dharma. A certain bhikkhu rose from his seat, bared his right arm, clasped his hands, and approached the Buddha, saying, 'Tathāgata, do not speak of the cessation of nirvāṇa. Tathāgata, you should preach the noble and virtuous Dharma of liberation. Tathāgata, you should enjoy the quietude and non-action in the present life.' At that time, the World-Honored One told the bhikkhus, 'You see this foolish person, he falls into evil realms and loses his life forever. Not only today does he rebuke the Tathāgata, but in the distant past, countless eons ago, he also rebuked the Tathāgata Vipasyin, preventing him from preaching the Dharma. Not only did he rebuke the Tathāgata Vipasyin, but he also rebuked the Tathāgata Sikhin, preventing him from preaching the Dharma. Then he rebuked the Tathāgata Visvabhu, then he rebuked the Tathāgata Krakucchanda, then he rebuked the Tathāgata Kanakamuni, and then he rebuked the Tathāgata Kasyapa. Now, I, the seventh Tathāgata, the Truly Enlightened One, the Perfectly Enlightened One, have appeared in the world, and he has come again to rebuke me, preventing me from preaching the Dharma. If such a foolish person can have a sincere and upright mind and not rebuke the Tathāgata, then he should sit on this seat, and all defilements will be eliminated, and he will attain the pure Dharma eye.' At that time, the World-Honored One, in the midst of the assembly, spoke this verse:
'Having lost this good opportunity today, they instead make vows to seek, ultimately they will not see the noble truth, how much less will they see the ultimate?'
'Bhikkhus, you should know! This foolish, ordinary person, in the path of the noble and virtuous, destroys his own life, and is separated from the Buddha's Dharma and the noble assembly.' 'If one relies on the inner treasury' refers to the Tathāgata's profound Dharma treasury, which is not defiled by anything. It has three meanings: first, the bonds and attachments of the three realms are completely exhausted without any remainder, also called an Arhat. Second, there is no more birth and death, no more sprouts or signs of tending towards the cycle of birth and death. Third, all offerings from gods and humans can be completely digested, allowing the previous donors to receive endless blessings. Therefore, it is said, 'If one relies on the inner treasury.' 'Lives according to the noble and virtuous' means that there are two kinds of noble and virtuous: one is the accomplishment of good roots, called noble and virtuous, and the other is the accomplishment of non-outflow wisdom, called noble and virtuous. Such noble and virtuous ones do not rely on wrong views to seek life, but rely on the profound Dharma and wisdom to seek life. Therefore, it is said, 'Lives according to the noble and virtuous.'
。愚者墮惡者，猶如彼比丘呵制如來使不說法。「休息泥洹、如來出要、賢聖妙法，如來於現法中但當閑靜無為而自娛樂，何為與大眾說法？」如此比類，愚不識真自招禍惡，愿樂湯火以為屋室，此人不當與坐起言語。是故說曰，愚者墮惡也。猶愿邪見者，懷猶豫見習顛倒久與邊見相應，如彼契經所說：「佛告長者：『夫邪見之人自犯身行如所說，犯口所行如所說，犯意所行如所說，興意想念流馳萬端，盡興邪見不可親近，消滅善本增益惡種。所以然者？長者當知！邪見為病迷於正法，猶伊叉桓子、帝多羅子、尸婆犁子種散於地，隨時長養漸得水潤，火溫風動地持，后得長大，食之極苦粗澀穢臭不可食啖。』」邪見之人亦復如是，自犯身行口行意行，是故說曰，猶愿邪見也。
竹蘆生節， 還害其軀， 吐言當善， 不演惡教。
竹蘆生節者，竹蘆生節粗而且長，若遇暴風倚互相撐各入其節，節自枯朽更不復生。彼比丘所說亦復如是，自招其罪不為他人，是故說曰，竹蘆生節，還害其軀也。吐言當善者，言當慈仁哀愍一切，是故說曰，吐言當善也。不演惡教者，有吐言教不善之法后趣惡道，人身猶尚可行，言辯通達時乃有耳。是故說曰，不演惡教也。
從善得解脫， 為惡不得解， 善解者為賢， 是為脫惡惱， 賢聖解不然， 如彼愚得解。
從善得解脫者，夫至解脫無為之處，言當用善，巧言善語者，為人所敬，所至到方多所饒益，是故說曰，從善得解脫也
現代漢語譯本：愚蠢的人墮落為惡人，就像那個比丘呵斥如來，阻止他說法一樣。「休息于涅槃、如來出離世間、賢聖的微妙之法，如來在現世中應當只是閑靜無為地自我娛樂，為何要為大眾說法呢？」像這樣比喻，愚蠢的人不認識真理，自己招致禍患，寧願把湯火當作房屋，這種人不應該與他同坐起、交談。所以說，愚者墮落為惡人。又像那些心懷邪見的人，他們懷著猶豫不決的見解，習慣於顛倒的觀念，長期與邊見相應，就像那部契經所說：『佛告訴長者：『心懷邪見的人，自己所犯的身行就像所說的那樣，所犯的口行就像所說的那樣，所犯的意行就像所說的那樣，興起的意念想法流轉萬端，完全沉溺於邪見，不可親近，消滅善的根本，增長惡的種子。為什麼會這樣呢？長者應當知道！邪見是一種疾病，使人迷惑于正法，就像伊叉桓子、帝多羅子、尸婆犁子，他們的種子散落在地上，隨著時間推移，逐漸得到水的滋潤，火的溫暖，風的吹動，土地的承載，後來長大，吃起來極其苦澀、粗糙、污穢、臭不可食。』心懷邪見的人也是這樣，自己所犯的身行、口行、意行都是如此。所以說，就像那些心懷邪見的人一樣。 竹子和蘆葦生長出節，反而會傷害自身，說話應當善良，不要宣揚邪惡的教義。 竹子和蘆葦生長出節，竹子和蘆葦的節粗而且長，如果遇到暴風，它們互相依靠，各自進入自己的節，節就會自己枯朽，不再生長。那個比丘所說的話也是這樣，自己招致罪過，不是爲了別人。所以說，竹子和蘆葦生長出節，反而會傷害自身。說話應當善良，說話應當慈愛仁慈，憐憫一切，所以說，說話應當善良。不要宣揚邪惡的教義，有些人說話宣揚不善的教法，最終會走向惡道，人身尚且可以修行，言語辯才通達的時候才會有機會。所以說，不要宣揚邪惡的教義。 從善行中得到解脫，作惡不能得到解脫，善於理解的人是賢者，這就是脫離惡的煩惱，賢聖的理解不是這樣，就像那些愚蠢的人得到理解一樣。 從善行中得到解脫，到達解脫無為的境界，言語應當使用善，善巧的言語，為人所敬重，所到之處多有饒益，所以說，從善行中得到解脫。
English version: A fool falls into evil, just like that monk who rebuked the Tathagata, preventing him from teaching the Dharma. 'Rest in Nirvana, the Tathagata's departure from the world, the subtle Dharma of the wise and holy, the Tathagata should only be quiet and inactive in this present life, enjoying himself, why teach the Dharma to the masses?' Like this analogy, a fool does not recognize the truth, brings misfortune upon himself, and would rather have boiling water as a house. Such a person should not be sat with, nor spoken to. Therefore, it is said, a fool falls into evil. Also like those who harbor wrong views, they hold hesitant views, are accustomed to inverted concepts, and are long associated with extreme views, just as that sutra says: 'The Buddha told the elder: 'Those who hold wrong views, their actions of body are as they say, their actions of mouth are as they say, their actions of mind are as they say, the thoughts that arise flow in countless ways, completely immersed in wrong views, unapproachable, destroying the roots of good, and increasing the seeds of evil. Why is this so? Elder, you should know! Wrong view is a disease that confuses one about the right Dharma, just like the seeds of the Iksvaku, the Titara, and the Sivali, scattered on the ground, gradually nourished by water, the warmth of fire, the movement of wind, and the support of the earth, later growing up, extremely bitter, rough, filthy, and foul-smelling, and inedible.' Those who hold wrong views are also like this, their actions of body, mouth, and mind are all like this. Therefore, it is said, like those who harbor wrong views. Bamboo and reeds grow nodes, which in turn harm their bodies. Speech should be kind, and evil teachings should not be propagated. Bamboo and reeds grow nodes, the nodes of bamboo and reeds are thick and long. If they encounter a storm, they lean on each other, each entering its own node, and the node will wither and no longer grow. What that monk said is also like this, bringing guilt upon himself, not for others. Therefore, it is said, bamboo and reeds grow nodes, which in turn harm their bodies. Speech should be kind, speech should be loving and compassionate, and have pity for all, therefore, it is said, speech should be kind. Do not propagate evil teachings, some people speak and propagate evil teachings, and will eventually go to evil paths. The human body can still be cultivated, and there will only be opportunities when speech and eloquence are clear. Therefore, it is said, do not propagate evil teachings. From good deeds comes liberation, evil deeds do not lead to liberation. Those who understand well are wise, this is to escape the afflictions of evil. The understanding of the wise and holy is not like this, like those fools who gain understanding. From good deeds comes liberation, reaching the state of liberation and non-action, speech should use good, skillful speech, which is respected by people, and wherever one goes, there will be much benefit. Therefore, it is said, from good deeds comes liberation.
。為惡不得解者，常懷愁憂心意煩惱恒懷恐懼，是故說，為惡不得解也。善解者為賢者，言解脫未必是解脫，或能被系王者所拘，所謂解脫者心身俱解脫，是故說，善解者為賢。是謂脫惡惱者，縛有二緣，今身易後身，今身者桁械考掠及諸五毒之痛，覆被結使縛流轉五趣，于中能自拔濟乃為善解，是故說，解脫惡惱也。賢聖解不然者，賢聖有二業：一者善本成就，二者無漏成就。彼賢聖人所吐言教不自傷損，后無苦惱，是故說賢聖解不然也。如彼愚得解者，愚人習行好著邪道不隨正路，以自牽往趣三惡道，是故說如彼愚得解也。
比丘抱損意， 不躁言得忠， 義說如法說， 是言柔軟甘。
比丘抱損意者，比丘護口意，自能收攝，語不煩重，若處道俗，處中而說不嬈彼此，是故說曰，比丘抱損意也。不躁言得忠者，少言多中不離佛語，世俗煩鬧意恒遠離，是故說曰，不躁言得忠也。義說如法說者，具足而說，句身味身無所缺漏，是故說曰，義說如法說也。是言柔軟甘，出無量義解悅人意，所說無厭足，如天甘露善心無怒，亦不選擇彼豪族種、此卑家種，平等而說無增減心，是故說曰，是言柔軟甘也。
善說賢聖教， 法說如法二， 念說如念三， 諦說如諦四。
善說賢聖教者，賢聖出教必有所由，接度眾生無不有濟，是故說賢聖教也。法說如法二者，賢聖教中正法所居、非法所居。何以故？說法之時，廣佈賢聖道長益善根，說非法時，增益不善根善法有損
現代漢語譯本：作惡而無法解脫的人，常常懷有憂愁，心意煩惱，總是感到恐懼。所以說，作惡是無法解脫的。善於解脫的人是賢者，說解脫未必是真的解脫，或許會被國王所拘禁。所謂解脫，是指身心都得到解脫。所以說，善於解脫的人是賢者。這指的是脫離惡的煩惱。束縛有兩方面的原因，今生會影響來世。今生指的是刑具、拷打以及各種毒害的痛苦，還會被煩惱束縛，在五道中輪迴。如果能從中自我解救，才是真正的善於解脫。所以說，解脫惡的煩惱。賢聖的解脫不是這樣，賢聖有兩種成就：一是善的根本成就，二是無漏的成就。賢聖之人所說的話不會傷害自己，以後也不會有痛苦。所以說，賢聖的解脫不是這樣。如同愚人所理解的解脫，愚人習慣於走邪路，不遵循正道，從而把自己引向三惡道。所以說，如同愚人所理解的解脫。 比丘懷著謙遜的心意，不急躁說話就能得到忠誠，所說的道理符合正法，所說的話語柔和甘美。 比丘懷著謙遜的心意，是指比丘守護自己的口和意，能夠自我約束，說話不繁瑣重複。無論在道俗之間，都能保持中正的態度，說話不擾亂彼此。所以說，比丘懷著謙遜的心意。不急躁說話就能得到忠誠，是指少說話，但所說的話都符合佛法，遠離世俗的喧囂。所以說，不急躁說話就能得到忠誠。所說的道理符合正法，是指完整地講述，句子的含義和味道都沒有缺失。所以說，所說的道理符合正法。所說的話語柔和甘美，是指說出無量的道理，使人感到喜悅，所說的話不會讓人厭煩，如同天上的甘露，心懷善意沒有怒氣，也不會選擇豪門貴族或卑微之家，平等地講述，沒有增減之心。所以說，所說的話語柔和甘美。 善於講述賢聖的教誨，符合正法，如法而說，這是第二種；唸誦時如理如念，這是第三種；講述真諦時如實講述，這是第四種。 善於講述賢聖的教誨，是指賢聖的教誨必定有其原因，用來接引眾生，沒有不救度的。所以說，是賢聖的教誨。符合正法，如法而說，這是第二種，是指賢聖的教誨中，哪些是正法，哪些是非法。為什麼呢？因為說法的時候，要廣佈賢聖之道，增長善根；說非法的時候，會增長不善根，損害善法。
English version: Those who do evil and cannot find release are constantly filled with sorrow, their minds troubled, and they always harbor fear. Therefore, it is said that doing evil cannot lead to release. Those who are skilled in release are the wise. Saying 'release' does not necessarily mean true release, as one might still be detained by a king. True release means the liberation of both body and mind. Therefore, it is said that those skilled in release are the wise. This refers to escaping the afflictions of evil. There are two causes of bondage: the present life affects the next. The present life involves the pain of shackles, torture, and various poisons, and one is also bound by afflictions, transmigrating through the five realms. If one can liberate oneself from this, then one is truly skilled in release. Therefore, it is said, 'release from the afflictions of evil.' The release of the noble sages is not like this. The noble sages have two accomplishments: one is the accomplishment of the root of goodness, and the other is the accomplishment of non-outflow. The words spoken by the noble sages do not harm themselves, and they will not suffer later. Therefore, it is said that the release of the noble sages is not like this. Like the release understood by the foolish, the foolish are accustomed to following evil paths, not following the right path, thus leading themselves to the three evil realms. Therefore, it is said, 'like the release understood by the foolish.' A bhikkhu who harbors a humble mind, who does not speak rashly, obtains loyalty; what is said is in accordance with the Dharma, and the words are gentle and sweet. A bhikkhu who harbors a humble mind means that the bhikkhu guards his mouth and mind, is able to restrain himself, and does not speak in a complicated or repetitive manner. Whether among the ordained or the laity, he maintains a balanced attitude, and his words do not disturb either side. Therefore, it is said, 'a bhikkhu who harbors a humble mind.' Not speaking rashly and obtaining loyalty means speaking little, but what is said is in accordance with the Buddha's teachings, and he stays away from the noise of the world. Therefore, it is said, 'not speaking rashly and obtaining loyalty.' What is said is in accordance with the Dharma means speaking completely, without missing the meaning or flavor of the sentences. Therefore, it is said, 'what is said is in accordance with the Dharma.' The words are gentle and sweet means expressing limitless meanings, making people feel joyful, and what is said does not cause weariness. It is like heavenly nectar, with a kind heart and no anger, and he does not choose between the noble and the humble, speaking equally without any increase or decrease in his heart. Therefore, it is said, 'the words are gentle and sweet.' Skillfully speaking the teachings of the noble sages, speaking in accordance with the Dharma, as the Dharma, is the second; reciting with mindfulness, as mindfulness, is the third; speaking the truth, as the truth, is the fourth. Skillfully speaking the teachings of the noble sages means that the teachings of the noble sages must have a reason, used to guide sentient beings, without failing to save them. Therefore, it is said, 'the teachings of the noble sages.' Speaking in accordance with the Dharma, as the Dharma, is the second, referring to what is the Dharma and what is not the Dharma in the teachings of the noble sages. Why? Because when teaching the Dharma, one should widely spread the path of the noble sages, increasing good roots; when speaking of what is not the Dharma, it will increase unwholesome roots and harm good Dharma.
。善說賢聖教，第一句；法說如法說，是故說法說如法二也。念說如念三者，出言柔和為人所愛念，出言粗獷為人所憎惡，欲為人所念者當自念其善，雖處畜生，聞其惡言皆懷愁戚。昔有二人各畜力牛，一人自誇欲得與彼牛捔力，若不如者，要金錢五百，試牛並耕一牛力實勝之。其牛主罵曰：「弊牛努力。」牛聞其罵，即便臥地，輸金錢五百枚。復至後日主責牛曰：「名汝為快牛，乃使我失錢，令我慚愧。」牛報其主曰：「更可試之，當盡我力，當還倍得彼錢。」即復更耕，如牛所言倍得彼錢。畜生尚識善惡之言，況人當不識善惡言乎？是故說，念說如念三也。諦說如諦四者，好學之士畏懼生死五道患難，既損耗不益前人，如斯之類塞泥洹路開地獄門，如來欲現真妙之義，諦說如諦四也。
是以言語者， 必使己無患， 亦不克眾人， 是為能善言。
是以言語者，言先自惟不自克伐，使今世後世必無苦患，若今身為惡犯王者法，或財產田業沒入于宮，或為盜賊劫掠，居業日耗所愿必乖。若至後身，死入地獄畜生餓鬼，地獄五毒不可堪忍，畜生芻蒿負重為役，餓鬼饑饉形𨇼極苦。若欲吐言當念謹慎，使今世後世永無苦患，為無數眾生見輒愛念，死生天上受福自然，是故說曰，是以言語者，必使己無患也。亦不克眾人者，或有狂夫妄讒良善，使彼興恚以致喪身。言說真誠不譏彼短則無所克，是故說曰，亦不克眾人也
現代漢語譯本：善於宣說賢聖的教誨，這是第一點；說法要符合佛法，所以說法要如法，這是第二點。言語要像思考一樣，這是第三點，說話柔和會讓人喜愛，說話粗暴會讓人憎恨，想要被人喜愛的人應當自己思考自己的善行，即使是畜生，聽到惡言也會感到憂愁。從前有兩個人各自養著一頭壯牛，其中一人誇口要和對方的牛比力氣，如果不如對方，就要輸五百金錢，試著讓牛一起耕地，結果一頭牛的力氣確實勝過另一頭。輸了的那頭牛的主人罵道：『你這沒用的牛，白費力氣。』牛聽到責罵，就立刻趴在地上，輸了五百金錢。到了第二天，主人責備牛說：『我叫你快牛，你卻讓我輸了錢，讓我感到慚愧。』牛對主人說：『可以再試一次，我一定盡力，一定能把輸的錢加倍贏回來。』於是又去耕地，正如牛所說，贏回了雙倍的錢。畜生尚且能分辨善惡之言，何況人呢，難道不應該分辨善惡之言嗎？所以說，言語要像思考一樣，這是第三點。真實地說，要像真理一樣，這是第四點，好學的人畏懼生死輪迴的苦難，既不能幫助前人，反而像這樣的人會堵塞通往涅槃的道路，打開地獄的大門，如來想要展現真實微妙的意義，所以真實地說，要像真理一樣，這是第四點。 所以，說話的人，一定要使自己沒有禍患，也不要傷害他人，這才是善於說話的人。 所以，說話的人，說話前要先自己思考，不要自我誇耀，使今生來世都沒有痛苦和禍患。如果今生作惡，觸犯了王法，或者財產田地被沒收充公，或者被盜賊搶劫，家業日益衰敗，所希望的必定落空。如果到了來世，死後墮入地獄、畜生、餓鬼道，地獄的五種劇毒難以忍受，畜生吃草負重勞役，餓鬼飢餓難耐，形體枯槁，極其痛苦。如果想要說話，應當謹慎思考，使今生來世永遠沒有痛苦和禍患，讓無數眾生見到就喜愛，死後升入天界享受自然的福報，所以說，說話的人，一定要使自己沒有禍患。也不要傷害他人，有的人會胡言亂語，誹謗善良的人，使他們憤怒以至於喪命。說話真誠，不譏諷別人的缺點，就不會傷害他人，所以說，也不要傷害他人。
English version: To speak well of the teachings of the wise and holy, that is the first point; to speak the Dharma in accordance with the Dharma, therefore to speak the Dharma as it should be, that is the second point. To speak as one thinks, that is the third point; gentle speech is loved by people, harsh speech is hated by people, those who wish to be loved should reflect on their own good deeds, even animals, upon hearing harsh words, feel sorrow. Once there were two people, each raising a strong ox, one boasted that he wanted to compete with the other's ox in strength, and if he lost, he would pay five hundred gold coins. They tried having the oxen plow together, and one ox was indeed stronger than the other. The owner of the losing ox cursed, 'You useless ox, you wasted your strength.' Upon hearing the curse, the ox immediately lay down, and the owner lost five hundred gold coins. The next day, the owner scolded the ox, 'I called you a fast ox, but you made me lose money and feel ashamed.' The ox replied to its owner, 'We can try again, I will do my best, and I will win back double the money.' So they plowed again, and as the ox said, they won back double the money. Even animals can distinguish between good and bad words, how much more should humans be able to distinguish between good and bad words? Therefore, it is said, to speak as one thinks, that is the third point. To speak truthfully, as if speaking the truth, that is the fourth point; those who are eager to learn fear the suffering of birth and death in the five realms, not only do they not benefit those who came before, but they also block the path to Nirvana and open the gates of hell. The Tathagata wishes to reveal the true and subtle meaning, therefore to speak truthfully, as if speaking the truth, that is the fourth point. Therefore, those who speak, must ensure that they do not bring harm upon themselves, nor should they harm others, this is what it means to speak well. Therefore, those who speak, should first reflect before speaking, not boast about themselves, so that there will be no suffering or harm in this life or the next. If in this life one does evil, violating the laws of the king, or if one's property and land are confiscated, or if one is robbed by thieves, one's family will decline day by day, and one's wishes will surely be thwarted. If in the next life, after death, one falls into hell, the animal realm, or the realm of hungry ghosts, the five poisons of hell are unbearable, animals eat grass and bear heavy burdens, and hungry ghosts suffer from extreme hunger, their bodies withered and extremely painful. If one wishes to speak, one should think carefully, so that there will be no suffering or harm in this life or the next, so that countless beings will love them upon seeing them, and after death, they will ascend to the heavens and enjoy natural blessings. Therefore, it is said, those who speak, must ensure that they do not bring harm upon themselves. Nor should they harm others, some people will speak nonsense, slandering good people, causing them to become angry and even lose their lives. Speaking truthfully, without criticizing the shortcomings of others, will not harm others, therefore it is said, nor should they harm others.
。是為能善言者，人修善行言必有驗，或說泥洹趣要正路，順從佛教種天之福，是故說，是為能善言也。
言使投意可， 亦令得歡喜， 不使至惡意， 出言眾悉可。
言使投意可者，人之處世當習方俗，或相顏而出語，或聽彼進趣而後報，恒適彼人意良宜得所，或現威怒怯怕時人，或現羸弱伏從於人，將護其意令彼得所。是故說曰，言使投意可也。亦令得歡喜者，出言向人必使有益，前人聞者倍用歡喜，不被罵詈來彼罵辱，是故說曰，亦令得歡喜也。不使至惡意者，不施怨於人造不善行，亦不種地獄餓鬼畜生之行。造惡業者，當受三報，是故說曰，不使至惡意也。出言眾悉可者，與人從事恒當謙恭卑下，正使言論得勝，當自鄙不如，是故說曰，出言眾悉可也。
至誠甘露說， 說法無有上， 諦說義如法， 是為立道根。
至誠甘露說者，與人說法當修諸功德，如來法者，甚深微妙善住安隱，一切行無常、一切法無我，泥洹為滅盡，能意御亂，與人說法不懷懈怠，是故說曰，至誠甘露說也。說法無有上者，出言真正輒有所度，趣道之要由是通達，是故說曰，說法無有上也。諦說義如法者，如念真實本際清凈，亦不顛倒不懷虛詐，如法者名句身句味句，真如法性亦不變易，是故說曰，諦說義如法也。是為立道根者，無漏善法永離塵垢，至解脫門逮無礙道，是為立道根也。
說如佛言者， 是吉得滅度， 為能斷苦際， 是謂言中上
現代漢語譯本：能夠善於言辭的人，修行善行，所說的話必定應驗。或者宣說涅槃的要義和正道，順從佛教，種下昇天的福報。因此說，這是能夠善於言辭的表現。 言語要使人感到投合心意，也能使人感到歡喜，不使人產生惡意，說出的話大家都認可。 『言語要使人感到投合心意』，是指人在世間應當學習各地的風俗習慣，或者觀察對方的臉色而說話，或者聽取對方的意願后再回應，總是使對方感到滿意，這樣才恰當。或者在對方膽怯害怕時表現出威嚴，或者在對方強大時表現出順從，維護對方的心意，使對方感到滿意。因此說，『言語要使人感到投合心意』。『也能使人感到歡喜』，是指對人說話一定要有益處，聽的人會更加歡喜，不會被謾罵，也不會招來侮辱。因此說，『也能使人感到歡喜』。『不使人產生惡意』，是指不與人結怨，不做不善的行為，也不種下地獄、餓鬼、畜生的惡因。造惡業的人，會受到三種惡報。因此說，『不使人產生惡意』。『說出的話大家都認可』，是指與人交往時，要始終謙虛恭敬，即使言論上佔了上風，也要自認為不如對方。因此說，『說出的話大家都認可』。 至誠的甘露之說，說法沒有比這更高的了，真實地說出符合正義的道理，這是建立道的基礎。 『至誠的甘露之說』，是指對人說法時，應當修習各種功德。如來的教法，非常深奧微妙，能夠使人安穩地住于其中。一切行為都是無常的，一切法都是無我的，涅槃是滅盡煩惱的境界。能夠控制自己的心意，不懈怠地對人說法。因此說，『至誠的甘露之說』。『說法沒有比這更高的了』，是指說出的話真實正確，能夠度化眾生，通達修道的要領。因此說，『說法沒有比這更高的了』。『真實地說出符合正義的道理』，是指如實地念誦真實的本際清凈，不顛倒，不虛偽。『如法』是指名句、身句、味句，真如法性也是不變的。因此說，『真實地說出符合正義的道理』。『這是建立道的基礎』，是指無漏的善法永遠脫離塵垢，到達解脫之門，獲得無礙的道。這是建立道的基礎。 說的話如同佛所說，這是吉祥，能夠得到解脫，能夠斷除痛苦的根源，這可以說是言語中的最高境界。
English version: Those who are skilled in speech, practice good deeds, and their words will surely be verified. Or they may speak of the essentials and the right path to Nirvana, following the teachings of Buddhism, and planting the seeds of heavenly blessings. Therefore, it is said that this is the mark of one who is skilled in speech. Speech should be agreeable to the listener's mind, and also bring them joy, not cause ill will, and the words spoken should be acceptable to all. 『Speech should be agreeable to the listener's mind』 means that when interacting with the world, one should learn the customs of different places, or observe the other person's expression before speaking, or listen to their intentions before responding, always making the other person feel satisfied, which is appropriate. Or, when the other person is timid and fearful, show authority; or when the other person is strong, show compliance, protecting their feelings and making them feel satisfied. Therefore, it is said, 『Speech should be agreeable to the listener's mind.』 『And also bring them joy』 means that when speaking to others, it must be beneficial, so that the listener will be even more joyful, not be cursed, and not invite insult. Therefore, it is said, 『And also bring them joy.』 『Not cause ill will』 means not to harbor resentment towards others, not to do unwholesome deeds, and not to plant the seeds of hell, hungry ghosts, or animal realms. Those who create evil karma will receive three kinds of retribution. Therefore, it is said, 『Not cause ill will.』 『And the words spoken should be acceptable to all』 means that when interacting with others, one should always be humble and respectful, and even if one prevails in an argument, one should consider oneself inferior to the other. Therefore, it is said, 『And the words spoken should be acceptable to all.』 The sincere words of sweet dew, there is no higher teaching than this, truthfully speaking the principles that accord with righteousness, this is the foundation for establishing the path. 『The sincere words of sweet dew』 means that when teaching others, one should cultivate various merits. The teachings of the Tathagata are very profound and subtle, enabling one to dwell in peace. All actions are impermanent, all dharmas are without self, and Nirvana is the state of extinguishing afflictions. One should be able to control one's mind and not be lazy when teaching others. Therefore, it is said, 『The sincere words of sweet dew.』 『There is no higher teaching than this』 means that the words spoken are true and correct, able to liberate sentient beings, and to understand the essentials of the path. Therefore, it is said, 『There is no higher teaching than this.』 『Truthfully speaking the principles that accord with righteousness』 means to recite the true and pure original state without delusion or falsehood. 『Accord with righteousness』 refers to the name, phrase, body, and taste, and the true nature of dharma is also unchanging. Therefore, it is said, 『Truthfully speaking the principles that accord with righteousness.』 『This is the foundation for establishing the path』 means that the unblemished good dharma is forever free from defilement, reaching the gate of liberation, and attaining the unobstructed path. This is the foundation for establishing the path. Speaking as the Buddha speaks, this is auspicious, able to attain liberation, able to cut off the root of suffering, this can be said to be the highest state of speech.
。
說如佛言者，說四意止究生死原繫念專意，或說意斷精進不懈，或說神足兼逮定，或說根義于中逮慧根，或說力義成就於力，或說覺意令達覺法，或說八直道分別八道，亦復說若干眾法名身句身味身。如來或說八十千諸度，使眾生類乘此度而度彼岸，是故說曰，說如佛言者。是吉得泥洹者，永寂之處吉無不利，脫眾苦患離諸結使，亦復脫于生老病死憂戚難禍，是故說曰，是吉得泥洹也。為能斷苦際者，所謂苦者五盛陰身，牽致冥室不睹慧明。苦有八相，生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、所求不得苦，取要言之，五盛陰苦。阿僧祇眾生涉歷苦涂至永寂處，如今眾生履行妙觀，越苦境界至無為岸者，皆由佛恩。是故說曰，為能斷苦際也。是謂言中上者，所出言教無能過上，亦非二乘所能逮及，曠濟無量亦無邊福，是故說曰，是謂言中上也。◎
◎出曜經行品第十
一法過去， 謂妄語人， 不免後世， 無惡不更。
昔佛在舍衛國祇樹給孤獨園。爾時世尊像如經行，漸漸以次至羅雲房中，時羅云遙見世尊，即從坐起，更拂拭坐具清凈水。世尊至房偏踞羅云床，取清凈水洗手足，留少殘水告羅云曰：「汝見留此水不？」「唯然已見。」佛告羅云：「沙門執行亦復如是，不知慚愧無有恥辱。羅云當知！設有比丘，如此行者，無惡不更無痛不遭，猶此惡垢水不可凈用。」爾時世尊躬自寫水于地，告羅云曰：「汝見吾寫水在地不乎？」「唯然已見
現代漢語譯本：
如果說像佛說的那樣，那就是說四種意念止息，以探究生死的根源，專注于意念；或者說意念斷絕，精進不懈；或者說神通具足，兼修禪定；或者說根的意義，從中獲得智慧之根；或者說力的意義，成就力量；或者說覺悟的意念，使達到覺悟的法；或者說八正道，分別闡述八條道路；也說若干眾多的法，名為身句身味身。如來或者說八十千種度化方法，使眾生能夠憑藉這些方法到達彼岸。因此說，『說如佛言者』。這是吉祥地獲得涅槃的人，永遠寂靜的地方吉祥而無不利，脫離各種痛苦和煩惱，也脫離生老病死憂愁和災禍。因此說，『是吉祥地獲得涅槃的人』。爲了能夠斷絕痛苦的邊際，所謂痛苦就是五蘊之身，牽引到黑暗的房間，看不到智慧的光明。痛苦有八種表現：生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、所求不得苦，總而言之，就是五蘊之苦。無數的眾生經歷痛苦的道路到達永遠寂靜的地方，如今眾生修行微妙的觀想，超越痛苦的境界到達無為的彼岸，都是由於佛的恩德。因此說，『爲了能夠斷絕痛苦的邊際』。這就是所說言語中的最高者，所說出的教誨沒有能夠超過它的，也不是二乘所能夠達到的，廣泛救濟無量無邊的福德。因此說，『這就是所說言語中的最高者』。
◎《出曜經·行品》第十
一種法過去，指的是說妄語的人，不能免除後世的報應，沒有惡事不經歷。
過去佛在舍衛國的祇樹給孤獨園。當時世尊像平常一樣經行，漸漸地依次來到羅云的房間中。當時羅云遠遠地看見世尊，就從座位上站起來，重新擦拭坐具，準備乾淨的水。世尊來到房間，偏身坐在羅云的床上，取乾淨的水洗手腳，留下少許殘水告訴羅云說：『你看見留下的這些水了嗎？』『是的，我看見了。』佛告訴羅云：『沙門修行也是這樣，不知慚愧，沒有羞恥。羅云應當知道！如果有比丘，像這樣修行，沒有惡事不經歷，沒有痛苦不遭受，就像這污濁的水不能用來清潔一樣。』當時世尊親自把水倒在地上，告訴羅云說：『你看見我把水倒在地上嗎？』『是的，我看見了。』 現代漢語譯本：
佛陀所說的，是指四念住，以探究生死根源，專注于念頭；或指斷除意念，精進不懈；或指神通具足，兼修禪定；或指根的意義，從中獲得慧根；或指力的意義，成就力量；或指覺悟的意念，使達到覺悟的法；或指八正道，分別闡述八條道路；也說若干眾多的法，名為身句身味身。如來或說八萬四千種度化方法，使眾生能夠憑藉這些方法到達彼岸。因此說，『說如佛言者』。這是吉祥地獲得涅槃的人，永遠寂靜的地方吉祥而無不利，脫離各種痛苦和煩惱，也脫離生老病死憂愁和災禍。因此說，『是吉祥地獲得涅槃的人』。爲了能夠斷絕痛苦的邊際，所謂痛苦就是五蘊之身，牽引到黑暗的房間，看不到智慧的光明。痛苦有八種表現：生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、所求不得苦，總而言之，就是五蘊之苦。無數的眾生經歷痛苦的道路到達永遠寂靜的地方，如今眾生修行微妙的觀想，超越痛苦的境界到達無為的彼岸，都是由於佛的恩德。因此說，『爲了能夠斷絕痛苦的邊際』。這就是所說言語中的最高者，所說出的教誨沒有能夠超過它的，也不是二乘所能夠達到的，廣泛救濟無量無邊的福德。因此說，『這就是所說言語中的最高者』。
◎《出曜經·行品》第十
一種法過去，指的是說妄語的人，不能免除後世的報應，沒有惡事不經歷。
過去佛在舍衛國的祇樹給孤獨園。當時世尊像平常一樣經行，漸漸地依次來到羅云的房間中。當時羅云遠遠地看見世尊，就從座位上站起來，重新擦拭坐具，準備乾淨的水。世尊來到房間，偏身坐在羅云的床上，取乾淨的水洗手腳，留下少許殘水告訴羅云說：『你看見留下的這些水了嗎？』『是的，我看見了。』佛告訴羅云：『沙門修行也是這樣，不知慚愧，沒有羞恥。羅云應當知道！如果有比丘，像這樣修行，沒有惡事不經歷，沒有痛苦不遭受，就像這污濁的水不能用來清潔一樣。』當時世尊親自把水倒在地上，告訴羅云說：『你看見我把水倒在地上嗎？』『是的，我看見了。』
English version:
If it is said as the Buddha said, it refers to the four foundations of mindfulness to investigate the origin of birth and death, focusing on the mind; or it refers to the cessation of the mind, diligent and unremitting; or it refers to the possession of supernatural powers, while also practicing meditation; or it refers to the meaning of the roots, from which the root of wisdom is obtained; or it refers to the meaning of power, achieving strength; or it refers to the mind of enlightenment, enabling one to reach the Dharma of enlightenment; or it refers to the Eightfold Path, explaining the eight paths separately; it also speaks of numerous dharmas, named body-sentence-body-taste-body. The Tathagata may speak of eighty thousand methods of deliverance, enabling sentient beings to reach the other shore by these methods. Therefore, it is said, 'Speaking as the Buddha said.' This is the auspicious attainment of Nirvana, a place of eternal stillness, auspicious and without disadvantage, free from all suffering and afflictions, also free from the sorrow and calamities of birth, old age, sickness, and death. Therefore, it is said, 'This is the auspicious attainment of Nirvana.' In order to be able to cut off the boundary of suffering, the so-called suffering is the five aggregates of the body, leading to a dark room, unable to see the light of wisdom. Suffering has eight aspects: the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of encountering what one dislikes, the suffering of separation from what one loves, the suffering of not getting what one seeks, in short, the suffering of the five aggregates. Countless sentient beings have traversed the path of suffering to reach the place of eternal stillness. Now, sentient beings practice subtle contemplation, transcending the realm of suffering to reach the shore of non-action, all due to the Buddha's grace. Therefore, it is said, 'In order to be able to cut off the boundary of suffering.' This is what is said to be the highest among words, the teachings that have been spoken cannot be surpassed, nor can they be attained by the two vehicles, widely saving immeasurable and boundless blessings. Therefore, it is said, 'This is what is said to be the highest among words.'
◎Chapter Ten of the 'Conduct' Section of the 'Udānavarga'
One dharma has passed, referring to a person who speaks falsely, who cannot avoid retribution in the next life, and who will experience every evil.
In the past, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, the World Honored One was walking as usual, gradually and sequentially arriving at Rahula's room. At that time, Rahula saw the World Honored One from afar, and immediately rose from his seat, re-wiped the seat, and prepared clean water. The World Honored One arrived at the room, sat sideways on Rahula's bed, took clean water to wash his hands and feet, and left a little residual water, telling Rahula, 'Do you see this water that has been left?' 'Yes, I have seen it.' The Buddha told Rahula, 'The practice of a Shramana is also like this, not knowing shame, without any sense of disgrace. Rahula should know! If there is a Bhikkhu who practices like this, there is no evil that he will not experience, no suffering that he will not endure, just like this dirty water cannot be used for cleaning.' At that time, the World Honored One personally poured the water on the ground, and told Rahula, 'Do you see me pouring the water on the ground?' 'Yes, I have seen it.' English version:
To say as the Buddha said, it refers to the four foundations of mindfulness to investigate the root of birth and death, focusing on the mind; or it refers to the cutting off of the mind, diligent and unremitting; or it refers to the possession of supernatural powers, while also practicing meditation; or it refers to the meaning of the roots, from which the root of wisdom is obtained; or it refers to the meaning of power, achieving strength; or it refers to the mind of enlightenment, enabling one to reach the Dharma of enlightenment; or it refers to the Eightfold Path, explaining the eight paths separately; it also speaks of numerous dharmas, named body-sentence-body-taste-body. The Tathagata may speak of eighty-four thousand methods of deliverance, enabling sentient beings to reach the other shore by these methods. Therefore, it is said, 'Speaking as the Buddha said.' This is the auspicious attainment of Nirvana, a place of eternal stillness, auspicious and without disadvantage, free from all suffering and afflictions, also free from the sorrow and calamities of birth, old age, sickness, and death. Therefore, it is said, 'This is the auspicious attainment of Nirvana.' In order to be able to cut off the boundary of suffering, the so-called suffering is the five aggregates of the body, leading to a dark room, unable to see the light of wisdom. Suffering has eight aspects: the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of encountering what one dislikes, the suffering of separation from what one loves, the suffering of not getting what one seeks, in short, the suffering of the five aggregates. Countless sentient beings have traversed the path of suffering to reach the place of eternal stillness. Now, sentient beings practice subtle contemplation, transcending the realm of suffering to reach the shore of non-action, all due to the Buddha's grace. Therefore, it is said, 'In order to be able to cut off the boundary of suffering.' This is what is said to be the highest among words, the teachings that have been spoken cannot be surpassed, nor can they be attained by the two vehicles, widely saving immeasurable and boundless blessings. Therefore, it is said, 'This is what is said to be the highest among words.'
◎Chapter Ten of the 'Conduct' Section of the 'Udānavarga'
One dharma has passed, referring to a person who speaks falsely, who cannot avoid retribution in the next life, and who will experience every evil.
In the past, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, the World Honored One was walking as usual, gradually and sequentially arriving at Rahula's room. At that time, Rahula saw the World Honored One from afar, and immediately rose from his seat, re-wiped the seat, and prepared clean water. The World Honored One arrived at the room, sat sideways on Rahula's bed, took clean water to wash his hands and feet, and left a little residual water, telling Rahula, 'Do you see this water that has been left?' 'Yes, I have seen it.' The Buddha told Rahula, 'The practice of a Shramana is also like this, not knowing shame, without any sense of disgrace. Rahula should know! If there is a Bhikkhu who practices like this, there is no evil that he will not experience, no suffering that he will not endure, just like this dirty water cannot be used for cleaning.' At that time, the World Honored One personally poured the water on the ground, and told Rahula, 'Do you see me pouring the water on the ground?' 'Yes, I have seen it.'
。」「其有至誠執意妄語，不知慚愧無有恥辱，如此之行無惡不涉。」爾時世尊手執水器覆地，語羅云曰：「汝見我覆此器不？」「唯然已見。」「若有至誠執意妄語人，不知慚愧無有羞辱，如此之類無惡不涉。」爾時世尊告羅云曰：「汝今當作是學，彈指戲笑之間不得妄語，況至誠妄語乎？如是羅云！當作是學。」是故說曰，一法過去，謂妄語人。二百五十戒威儀內禁七法所說，犯一法者則受其𠍴，是故說曰，一法過去，謂妄語人也。不免後世者，已舍後世功勛善本，夫人妄語眾人證知，況言重作罪，涉歷艱苦無不周遍，是故說曰，不免後世，無惡不更。
寧啖燒鐵， 吞飲洋銅， 不以無戒， 食人信施。
寧啖燒鐵者，猶如鐵丸猛火燒赤，取而吞之，燒唇燒舌燒咽燒腹下過，雖有此苦自致死亡，不緣此入地獄餓鬼畜生受苦無量，是故說曰，寧啖燒鐵，吞飲洋銅也。不以無戒，食人信施者，不持戒人，外荷法服內懷奸詭，信無實行自大憍人，少有所知夸世自譽，受人信施謂宜應爾，不慮後世萬毒加形。見諸持梵行人興輕蔑心，死輒墮惡，身口意不具，亦不修威儀禮節，出入行來違失禁限；見人得養生嫉妒心，死輒受困無罪不受。是故說曰，不以無戒，食人信施也。
若人畏苦， 亦不樂苦， 勿造惡行， 念尋變悔。
若人畏苦者，己身畏苦不得施苦於人，施苦於人者后受其報
現代漢語譯本：『如果有人執意說謊，不知羞愧，毫無恥辱感，那麼他就會無惡不作。』當時，世尊手持水器將其傾覆于地，對羅云說：『你看到我把這個器皿傾覆了嗎？』『是的，我看到了。』『如果有人執意說謊，不知羞愧，毫無恥辱感，那麼他就會無惡不作。』當時，世尊告訴羅云說：『你現在應當這樣學習，即使在彈指嬉笑之間也不得說謊，更何況是執意說謊呢？羅云啊！應當這樣學習。』所以說，一種法會使人墮落，那就是說謊的人。二百五十條戒律威儀中禁止的七種行為，如果犯了其中一種，就會受到懲罰。所以說，一種法會使人墮落，那就是說謊的人。不能免除後世的苦難，是因為他已經捨棄了後世的功德善根。一個人說謊，眾人都會知道，更何況是犯下重罪，經歷各種艱苦，無處不遍。所以說，不能免除後世的苦難，沒有哪種惡行不會經歷。
寧願吞食燒紅的鐵塊， 吞飲滾燙的銅汁， 也不要因為不持戒， 而食用他人的信施。
寧願吞食燒紅的鐵塊，就像燒得通紅的鐵丸，拿來吞下，燒灼嘴唇、舌頭、咽喉、腹部，雖然有這種痛苦會導致死亡，但不會因此墮入地獄、餓鬼、畜生道，遭受無量的痛苦。所以說，寧願吞食燒紅的鐵塊，吞飲滾燙的銅汁。不要因為不持戒，而食用他人的信施，不持戒的人，外表穿著僧服，內心懷著奸詐詭計，相信自己沒有實際的修行，自大驕傲，稍微知道一點就向世人誇耀自己，接受他人的信施，認為理所應當，不考慮後世萬種毒害加身。看到那些持戒修行的人，就生起輕蔑之心，死後就會墮入惡道，身口意都不清凈，也不修習威儀禮節，出入行走都違背禁令；看到別人得到供養，就生起嫉妒之心，死後就會遭受困苦，沒有哪種罪不會承受。所以說，不要因為不持戒，而食用他人的信施。
如果有人畏懼痛苦， 也不喜歡痛苦， 就不要造作惡行， 要時常反省悔改。
如果有人畏懼痛苦，自己畏懼痛苦，就不能把痛苦施加給別人，把痛苦施加給別人，以後就會受到報應。 現代漢語譯本：'如果有人執意說謊，不知羞愧，毫無恥辱感，那麼他就會無惡不作。'當時，世尊手持水器將其傾覆于地，對羅云說：'你看到我把這個器皿傾覆了嗎？''是的，我看到了。''如果有人執意說謊，不知羞愧，毫無恥辱感，那麼他就會無惡不作。'當時，世尊告訴羅云說：'你現在應當這樣學習，即使在彈指嬉笑之間也不得說謊，更何況是執意說謊呢？羅云啊！應當這樣學習。'所以說，一種法會使人墮落，那就是說謊的人。二百五十條戒律威儀中禁止的七種行為，如果犯了其中一種，就會受到懲罰。所以說，一種法會使人墮落，那就是說謊的人。不能免除後世的苦難，是因為他已經捨棄了後世的功德善根。一個人說謊，眾人都會知道，更何況是犯下重罪，經歷各種艱苦，無處不遍。所以說，不能免除後世的苦難，沒有哪種惡行不會經歷。
寧願吞食燒紅的鐵塊， 吞飲滾燙的銅汁， 也不要因為不持戒， 而食用他人的信施。
寧願吞食燒紅的鐵塊，就像燒得通紅的鐵丸，拿來吞下，燒灼嘴唇、舌頭、咽喉、腹部，雖然有這種痛苦會導致死亡，但不會因此墮入地獄、餓鬼、畜生道，遭受無量的痛苦。所以說，寧願吞食燒紅的鐵塊，吞飲滾燙的銅汁。不要因為不持戒，而食用他人的信施，不持戒的人，外表穿著僧服，內心懷著奸詐詭計，相信自己沒有實際的修行，自大驕傲，稍微知道一點就向世人誇耀自己，接受他人的信施，認為理所應當，不考慮後世萬種毒害加身。看到那些持戒修行的人，就生起輕蔑之心，死後就會墮入惡道，身口意都不清凈，也不修習威儀禮節，出入行走都違背禁令；看到別人得到供養，就生起嫉妒之心，死後就會遭受困苦，沒有哪種罪不會承受。所以說，不要因為不持戒，而食用他人的信施。
如果有人畏懼痛苦， 也不喜歡痛苦， 就不要造作惡行， 要時常反省悔改。
如果有人畏懼痛苦，自己畏懼痛苦，就不能把痛苦施加給別人，把痛苦施加給別人，以後就會受到報應。
English version: 'If someone is deliberately lying, without shame or a sense of disgrace, then they will commit all kinds of evil.' At that time, the World Honored One held a water vessel and overturned it on the ground, saying to Rahula, 'Did you see me overturn this vessel?' 'Yes, I saw it.' 'If someone is deliberately lying, without shame or a sense of disgrace, then they will commit all kinds of evil.' At that time, the World Honored One told Rahula, 'You should now learn in this way, that even in the midst of a finger snap and laughter, you must not lie, let alone deliberately lie? Rahula! You should learn in this way.' Therefore, it is said that one thing leads to downfall, and that is a liar. Among the two hundred and fifty precepts and rules of conduct, seven actions are forbidden, and if one commits one of them, they will be punished. Therefore, it is said that one thing leads to downfall, and that is a liar. One cannot escape the suffering of the next life because they have abandoned the merits and good roots of the next life. When a person lies, everyone will know, let alone committing a serious crime, experiencing all kinds of hardships, and being everywhere. Therefore, it is said that one cannot escape the suffering of the next life, and there is no evil that one will not experience.
Rather eat burning iron, Swallow molten copper, Than, without keeping the precepts, Eat the offerings of others.
Rather eat burning iron, like a red-hot iron ball, take it and swallow it, burning the lips, tongue, throat, and abdomen, although this suffering will lead to death, it will not cause one to fall into hell, the realm of hungry ghosts, or the animal realm, and suffer immeasurable pain. Therefore, it is said, rather eat burning iron, swallow molten copper. Do not, without keeping the precepts, eat the offerings of others. A person who does not keep the precepts, outwardly wears monastic robes, but inwardly harbors deceitful schemes, believes that they have no actual practice, is arrogant and proud, and boasts to the world about their little knowledge, accepts the offerings of others, thinking it is their due, and does not consider the myriad poisons that will be inflicted upon them in the next life. Seeing those who uphold the precepts and practice, they give rise to contempt, and after death, they will fall into evil realms, their body, speech, and mind are not pure, they do not cultivate proper conduct and etiquette, and their comings and goings violate the prohibitions; seeing others receive offerings, they give rise to jealousy, and after death, they will suffer hardship, and there is no sin that they will not endure. Therefore, it is said, do not, without keeping the precepts, eat the offerings of others.
If a person fears suffering, And does not like suffering, Then do not commit evil deeds, And constantly reflect and repent.
If a person fears suffering, and they themselves fear suffering, then they must not inflict suffering on others. If they inflict suffering on others, they will receive retribution in the future. English version: 'If someone is deliberately lying, without shame or a sense of disgrace, then they will commit all kinds of evil.' At that time, the World Honored One held a water vessel and overturned it on the ground, saying to Rahula, 'Did you see me overturn this vessel?' 'Yes, I saw it.' 'If someone is deliberately lying, without shame or a sense of disgrace, then they will commit all kinds of evil.' At that time, the World Honored One told Rahula, 'You should now learn in this way, that even in the midst of a finger snap and laughter, you must not lie, let alone deliberately lie? Rahula! You should learn in this way.' Therefore, it is said that one thing leads to downfall, and that is a liar. Among the two hundred and fifty precepts and rules of conduct, seven actions are forbidden, and if one commits one of them, they will be punished. Therefore, it is said that one thing leads to downfall, and that is a liar. One cannot escape the suffering of the next life because they have abandoned the merits and good roots of the next life. When a person lies, everyone will know, let alone committing a serious crime, experiencing all kinds of hardships, and being everywhere. Therefore, it is said that one cannot escape the suffering of the next life, and there is no evil that one will not experience.
Rather eat burning iron, Swallow molten copper, Than, without keeping the precepts, Eat the offerings of others.
Rather eat burning iron, like a red-hot iron ball, take it and swallow it, burning the lips, tongue, throat, and abdomen, although this suffering will lead to death, it will not cause one to fall into hell, the realm of hungry ghosts, or the animal realm, and suffer immeasurable pain. Therefore, it is said, rather eat burning iron, swallow molten copper. Do not, without keeping the precepts, eat the offerings of others. A person who does not keep the precepts, outwardly wears monastic robes, but inwardly harbors deceitful schemes, believes that they have no actual practice, is arrogant and proud, and boasts to the world about their little knowledge, accepts the offerings of others, thinking it is their due, and does not consider the myriad poisons that will be inflicted upon them in the next life. Seeing those who uphold the precepts and practice, they give rise to contempt, and after death, they will fall into evil realms, their body, speech, and mind are not pure, they do not cultivate proper conduct and etiquette, and their comings and goings violate the prohibitions; seeing others receive offerings, they give rise to jealousy, and after death, they will suffer hardship, and there is no sin that they will not endure. Therefore, it is said, do not, without keeping the precepts, eat the offerings of others.
If a person fears suffering, And does not like suffering, Then do not commit evil deeds, And constantly reflect and repent.
If a person fears suffering, and they themselves fear suffering, then they must not inflict suffering on others. If they inflict suffering on others, they will receive retribution in the future.
。是身如地，隨其所種各獲其果，眾生之類亦復如是，隨其種罪后受其報，人心不同猶如形像，罪苦追身無有脫者。是故說曰，若人畏苦，亦不樂苦也。勿造惡行者，不得為惡加被一切，夫人自利乃得利人，不能自益安得益人？若處鬧中若在閑靜，若大若小，可見不可見，當遠離於惡如避劫燒，是故說曰，勿造惡行，念尋變悔也。
至誠為惡， 已作當作， 不免於苦， 欲避何益？
至誠為惡者，或復有人已作當作方作，已作過去、方作現在、當作未來，三世作惡不知苦至，是故說，至誠為惡，已作當作也。不免於苦者，眾生之類心好為惡，不知后罪報至，若於現身犯王者禁，隨罪輕重料簡決斷，此內法禁亦復如是，習惡不自覺，縱情弛意，是故說，不免於惡，欲避何益也。死王閻羅遣獄卒阿傍，迎罪人魂神，身被五系，將至閻羅王所。王問罪人：「汝頗見第一天使不耶？」對曰：「不見。」王問罪人：「云何男子！汝生在人間時，經過村落城郭郡縣，見諸男女父母懷抱，未能離大小便，父母推燥處濕，沐浴澡洗澥浣衣裳，汝為見不？」對曰：「已見。」王告罪人曰：「汝何不作是慮？于現法中見善惡報，當自謹慎，凈身口意修諸善法。」罪人報曰：「處在人間放意自恣愚不識真，本我所造今受其報。」王告罪人：「如卿來語，卿本自造，今當受報，使放逸人知禁制難犯。汝所作罪業，非父母為，亦非兄弟五親沙門婆羅門所造。」爾時閻羅王以此第一天使教誡，次復第二天使教誡之
現代漢語譯本：人的身體就像土地，隨著所種的種子不同而收穫不同的果實。眾生也是如此，隨著所種的罪惡而承受相應的報應。人心各不相同，就像人的形貌各異一樣，罪惡帶來的痛苦會緊隨其身，無法逃脫。所以說，如果有人害怕痛苦，就不應該喜歡痛苦。不要做惡事，不要為惡行增加助力。人只有先讓自己受益，才能使他人受益，如果自己都不能受益，又怎麼能使他人受益呢？無論身處喧鬧之中還是閑靜之處，無論事情大小，無論可見還是不可見，都應當像躲避劫火一樣遠離罪惡。所以說，不要做惡事，要時常反省悔改。 真心實意地作惡，無論是已經做過的還是將要做的事情，都無法避免痛苦，想要逃避又有什麼用呢？ 真心實意地作惡，有的人已經做了惡事，有的人正在做惡事，有的人將要做惡事。已經做過的屬於過去，正在做的屬於現在，將要做的屬於未來。這三世作惡的人不知道痛苦將要來臨。所以說，真心實意地作惡，無論是已經做過的還是將要做的事情。無法避免痛苦，眾生喜歡作惡，不知道將來的罪報會到來。如果在現世觸犯了王法，會根據罪行的輕重進行判決。內心的法則也是如此，習慣了作惡而不自覺，放縱自己的慾望。所以說，無法避免痛苦，想要逃避又有什麼用呢？死王閻羅派遣獄卒阿傍，迎接罪人的魂魄，罪人被五花大綁，帶到閻羅王那裡。閻羅王問罪人：『你是否見過第一位天使？』罪人回答說：『沒有見過。』閻羅王問罪人：『你這男子！你生活在人間的時候，經過村莊、城鎮、郡縣，看到那些男女父母懷抱著嬰兒，嬰兒還不能自己大小便，父母給他們擦拭乾凈，洗澡換衣服，你見過嗎？』罪人回答說：『見過了。』閻羅王告訴罪人說：『你為什麼不考慮一下？在現實生活中看到善惡的報應，應當自己謹慎，凈化身口意，修習各種善法。』罪人回答說：『生活在人間的時候，放縱自己的慾望，愚昧無知，不認識真理，自己造的惡，現在要承受報應。』閻羅王告訴罪人說：『正如你所說，是你自己造的惡，現在應當承受報應，讓那些放縱的人知道禁制是難以違犯的。你所做的罪業，不是父母做的，也不是兄弟、親戚、沙門、婆羅門做的。』當時，閻羅王用這第一位天使的教誨來告誡罪人，接著又用第二位天使的教誨來告誡他。
English version: The body is like the earth; according to what is sown, each reaps its fruit. The same is true of sentient beings; according to the sins they sow, they later receive their retribution. People's minds differ, just as their appearances differ. The suffering that follows sin clings to them, and there is no escape. Therefore, it is said, if one fears suffering, one should not delight in it. Do not commit evil deeds; do not add to the burden of evil. A person can only benefit others by first benefiting themselves. If one cannot benefit oneself, how can one benefit others? Whether in a noisy place or in quiet solitude, whether in great or small matters, whether visible or invisible, one should stay away from evil as if avoiding a burning fire. Therefore, it is said, do not commit evil deeds; constantly reflect and repent. To sincerely commit evil, whether it has already been done or is about to be done, one cannot avoid suffering. What is the use of trying to escape? To sincerely commit evil, some have already done evil, some are doing evil, and some are about to do evil. What has been done belongs to the past, what is being done belongs to the present, and what is about to be done belongs to the future. Those who commit evil in these three times do not know that suffering is coming. Therefore, it is said, to sincerely commit evil, whether it has already been done or is about to be done. One cannot avoid suffering. Sentient beings like to commit evil and do not know that future retribution will come. If one violates the law of the king in this life, one will be judged according to the severity of the crime. The inner law is also the same. One becomes accustomed to evil without realizing it, indulging one's desires. Therefore, it is said, one cannot avoid suffering; what is the use of trying to escape? King Yama, the king of death, sends the prison guards, the Abangs, to greet the souls of the sinners. The sinners are bound with five ropes and taken to King Yama. King Yama asks the sinner, 'Have you seen the first angel?' The sinner replies, 'I have not.' King Yama asks the sinner, 'You man! When you lived in the human world, passing through villages, towns, and counties, did you see the men and women, parents holding their babies, who could not yet control their bowel movements, and the parents wiping them clean, bathing them, and changing their clothes? Have you seen this?' The sinner replies, 'I have seen it.' King Yama tells the sinner, 'Why do you not consider this? In this life, you see the retribution of good and evil. You should be careful, purify your body, speech, and mind, and cultivate all good deeds.' The sinner replies, 'When I lived in the human world, I indulged my desires, was ignorant, and did not recognize the truth. I created evil, and now I must bear the retribution.' King Yama tells the sinner, 'As you have said, you created the evil yourself, and now you must bear the retribution. Let those who are indulgent know that the prohibitions are difficult to violate. The sins you have committed were not done by your parents, nor by your brothers, relatives, monks, or Brahmins.' At that time, King Yama used the teachings of this first angel to admonish the sinner, and then he used the teachings of the second angel to admonish him.
。「汝頗見第二天使不耶？」對曰：「不見。」王問罪人：「云何男子！汝在人間經過村落郡縣城邑，見諸男女疾病困篤，坐床褥上或坐或臥？」罪人報曰：「已見。」「云何男子！汝何不作是念：『于現在法中其罪如此，當自謹慎，凈身口意修諸善法。』」罪人報曰：「處在人間放逸自恣愚不識真，本我所造今受其殃。」王告罪人：「如卿所說，卿本自造今當受報，使放逸人知制難犯。汝所作罪，非父母為，亦非兄弟五親沙門婆羅門所造，亦非諸天世人教卿所作。」爾時王以此第二天使教誡已，次與第三天使重教誡之。「汝頗見第三天使不耶？」對曰：「不見。」王問罪人：「云何男子！汝在人間經過村落城郭郡縣，見諸老人柱杖呻吟行步脊僂頭白齒落，飲食苦竭命在旦夕。汝為見不？」罪人對曰：「唯然見之。」王問罪人：「云何男子！汝何不作是念：『于現法中其事如此，當自謹慎，凈身口意修諸善法。』」罪人報曰：「處在人間放逸自恣愚不識真，本我所造今受其殃。」王告罪人：「如卿所說，卿本自造今當受報，使放逸人知禁制難犯。汝所作罪，非父母為，亦非兄弟五親沙門婆羅門所造，亦非諸天世人教卿使作。」時閻羅王以此第三天使教誡已，次以第四天使重教誡之。「汝頗見第四天使不？」對曰：「不見。」王問罪人：「云何男子？汝在人間經過城郭郡縣村落，見諸男女有終亡者，或死經一日二日乃至七日，身體膀脹膿血流出，或為烏鵲虎狼所見啖食
現代漢語譯本：『你可曾見到第二位天使嗎？』罪人回答說：『沒有見到。』閻羅王問罪人：『喂，男子！你在人間經過村落、郡縣、城邑，可曾見到那些生病的人，他們痛苦地躺在床上，或坐或臥？』罪人回答說：『我見到了。』閻羅王問：『喂，男子！你為什麼沒有這樣想：『現在他們受這樣的苦，我應當自己謹慎，凈化身口意，修習各種善法。』？』罪人回答說：『我在人間放縱自己，愚昧無知，不明白真理，我過去所造的惡業，現在要承受它的苦果。』閻羅王告訴罪人：『正如你所說，你過去自己造的惡業，現在應當承受報應，讓那些放縱的人知道，惡行是難以觸犯的。你所犯的罪，不是父母所為，也不是兄弟、親戚、沙門、婆羅門所為，也不是諸天世人教唆你做的。』當時，閻羅王用這第二位天使的教誨告誡罪人後，接著又用第三位天使再次告誡他。『你可曾見到第三位天使嗎？』罪人回答說：『沒有見到。』閻羅王問罪人：『喂，男子！你在人間經過村落、城郭、郡縣，可曾見到那些老人，他們拄著枴杖行走，彎腰駝背，頭髮花白，牙齒脫落，飲食困難，生命垂危？你見到過嗎？』罪人回答說：『是的，我見到過。』閻羅王問罪人：『喂，男子！你為什麼沒有這樣想：『現在他們是這樣的情況，我應當自己謹慎，凈化身口意，修習各種善法。』？』罪人回答說：『我在人間放縱自己，愚昧無知，不明白真理，我過去所造的惡業，現在要承受它的苦果。』閻羅王告訴罪人：『正如你所說，你過去自己造的惡業，現在應當承受報應，讓那些放縱的人知道，禁制是難以觸犯的。你所犯的罪，不是父母所為，也不是兄弟、親戚、沙門、婆羅門所為，也不是諸天世人教唆你做的。』當時，閻羅王用這第三位天使的教誨告誡罪人後，接著又用第四位天使再次告誡他。『你可曾見到第四位天使嗎？』罪人回答說：『沒有見到。』閻羅王問罪人：『喂，男子！你在人間經過城郭、郡縣、村落，可曾見到那些男女死去，有的死了一天兩天，甚至七天，身體腫脹，膿血流出，有的被烏鴉、野獸吞食？』 現代漢語譯本：你可曾見到第二位天使嗎？』罪人回答說：『沒有見到。』閻羅王問罪人：『喂，男子！你在人間經過村落、郡縣、城邑，可曾見到那些生病的人，他們痛苦地躺在床上，或坐或臥？』罪人回答說：『我見到了。』閻羅王問：『喂，男子！你為什麼沒有這樣想：『現在他們受這樣的苦，我應當自己謹慎，凈化身口意，修習各種善法。』？』罪人回答說：『我在人間放縱自己，愚昧無知，不明白真理，我過去所造的惡業，現在要承受它的苦果。』閻羅王告訴罪人：『正如你所說，你過去自己造的惡業，現在應當承受報應，讓那些放縱的人知道，惡行是難以觸犯的。你所犯的罪，不是父母所為，也不是兄弟、親戚、沙門、婆羅門所為，也不是諸天世人教唆你做的。』當時，閻羅王用這第二位天使的教誨告誡罪人後，接著又用第三位天使再次告誡他。『你可曾見到第三位天使嗎？』罪人回答說：『沒有見到。』閻羅王問罪人：『喂，男子！你在人間經過村落、城郭、郡縣，可曾見到那些老人，他們拄著枴杖行走，彎腰駝背，頭髮花白，牙齒脫落，飲食困難，生命垂危？你見到過嗎？』罪人回答說：『是的，我見到過。』閻羅王問罪人：『喂，男子！你為什麼沒有這樣想：『現在他們是這樣的情況，我應當自己謹慎，凈化身口意，修習各種善法。』？』罪人回答說：『我在人間放縱自己，愚昧無知，不明白真理，我過去所造的惡業，現在要承受它的苦果。』閻羅王告訴罪人：『正如你所說，你過去自己造的惡業，現在應當承受報應，讓那些放縱的人知道，禁制是難以觸犯的。你所犯的罪，不是父母所為，也不是兄弟、親戚、沙門、婆羅門所為，也不是諸天世人教唆你做的。』當時，閻羅王用這第三位天使的教誨告誡罪人後，接著又用第四位天使再次告誡他。『你可曾見到第四位天使嗎？』罪人回答說：『沒有見到。』閻羅王問罪人：『喂，男子！你在人間經過城郭、郡縣、村落，可曾見到那些男女死去，有的死了一天兩天，甚至七天，身體腫脹，膿血流出，有的被烏鴉、野獸吞食？』
English version: 'Have you seen the second angel?' The sinner replied, 'I have not.' King Yama asked the sinner, 'Hey, man! When you were in the human world, passing through villages, counties, and cities, did you see those who were sick, lying painfully on their beds, either sitting or lying down?' The sinner replied, 'I have seen them.' King Yama asked, 'Hey, man! Why didn't you think like this: 'Now they are suffering like this, I should be careful myself, purify my body, speech, and mind, and cultivate all kinds of good deeds'?' The sinner replied, 'In the human world, I indulged myself, was ignorant and did not understand the truth. The evil deeds I committed in the past, I must now bear their bitter consequences.' King Yama told the sinner, 'As you said, the evil deeds you committed in the past, you should now bear the retribution, so that those who indulge themselves will know that evil deeds are difficult to violate. The sins you committed were not done by your parents, nor by your brothers, relatives, ascetics, or Brahmins, nor were they instigated by gods or people.' At that time, after King Yama admonished the sinner with the teachings of the second angel, he then admonished him again with the third angel. 'Have you seen the third angel?' The sinner replied, 'I have not.' King Yama asked the sinner, 'Hey, man! When you were in the human world, passing through villages, towns, and counties, did you see those old people, walking with canes, hunched over, with white hair, missing teeth, having difficulty eating, and whose lives were in danger? Have you seen them?' The sinner replied, 'Yes, I have seen them.' King Yama asked the sinner, 'Hey, man! Why didn't you think like this: 'Now they are in this situation, I should be careful myself, purify my body, speech, and mind, and cultivate all kinds of good deeds'?' The sinner replied, 'In the human world, I indulged myself, was ignorant and did not understand the truth. The evil deeds I committed in the past, I must now bear their bitter consequences.' King Yama told the sinner, 'As you said, the evil deeds you committed in the past, you should now bear the retribution, so that those who indulge themselves will know that prohibitions are difficult to violate. The sins you committed were not done by your parents, nor by your brothers, relatives, ascetics, or Brahmins, nor were they instigated by gods or people.' At that time, after King Yama admonished the sinner with the teachings of the third angel, he then admonished him again with the fourth angel. 'Have you seen the fourth angel?' The sinner replied, 'I have not.' King Yama asked the sinner, 'Hey, man! When you were in the human world, passing through cities, counties, and villages, did you see those men and women who had died, some for one or two days, even seven days, their bodies swollen, with pus and blood flowing out, some being eaten by crows and beasts?' English version: 'Have you seen the second angel?' The sinner replied, 'I have not.' King Yama asked the sinner, 'Hey, man! When you were in the human world, passing through villages, counties, and cities, did you see those who were sick, lying painfully on their beds, either sitting or lying down?' The sinner replied, 'I have seen them.' King Yama asked, 'Hey, man! Why didn't you think like this: 'Now they are suffering like this, I should be careful myself, purify my body, speech, and mind, and cultivate all kinds of good deeds'?' The sinner replied, 'In the human world, I indulged myself, was ignorant and did not understand the truth. The evil deeds I committed in the past, I must now bear their bitter consequences.' King Yama told the sinner, 'As you said, the evil deeds you committed in the past, you should now bear the retribution, so that those who indulge themselves will know that evil deeds are difficult to violate. The sins you committed were not done by your parents, nor by your brothers, relatives, ascetics, or Brahmins, nor were they instigated by gods or people.' At that time, after King Yama admonished the sinner with the teachings of the second angel, he then admonished him again with the third angel. 'Have you seen the third angel?' The sinner replied, 'I have not.' King Yama asked the sinner, 'Hey, man! When you were in the human world, passing through villages, towns, and counties, did you see those old people, walking with canes, hunched over, with white hair, missing teeth, having difficulty eating, and whose lives were in danger? Have you seen them?' The sinner replied, 'Yes, I have seen them.' King Yama asked the sinner, 'Hey, man! Why didn't you think like this: 'Now they are in this situation, I should be careful myself, purify my body, speech, and mind, and cultivate all kinds of good deeds'?' The sinner replied, 'In the human world, I indulged myself, was ignorant and did not understand the truth. The evil deeds I committed in the past, I must now bear their bitter consequences.' King Yama told the sinner, 'As you said, the evil deeds you committed in the past, you should now bear the retribution, so that those who indulge themselves will know that prohibitions are difficult to violate. The sins you committed were not done by your parents, nor by your brothers, relatives, ascetics, or Brahmins, nor were they instigated by gods or people.' At that time, after King Yama admonished the sinner with the teachings of the third angel, he then admonished him again with the fourth angel. 'Have you seen the fourth angel?' The sinner replied, 'I have not.' King Yama asked the sinner, 'Hey, man! When you were in the human world, passing through cities, counties, and villages, did you see those men and women who had died, some for one or two days, even seven days, their bodies swollen, with pus and blood flowing out, some being eaten by crows and beasts?'
。汝見不耶？」罪人報曰：「唯然見之。」「云何男子！汝何不作是念：『于現法中其事如此，當自謹慎，凈身口意修諸善法。』」罪人報曰：「處在人間放逸自恣愚不識真，本我所造今受其殃。」王告罪人：「如卿所說，卿本自造今當受報，使放逸人知禁制難犯。汝所作罪，亦非父母兄弟五親沙門婆羅門所造，亦非諸天世人教卿使作。」時閻羅王以此第四天使教誡已，次以第五天使重教誡之。「汝頗見第五天使不？」對曰：「不見。」王問罪人：「云何男子！汝在人間經過城郭郡縣村落，見諸男子偷盜作賊，為王所縛，或截手截腳，或截耳截鼻，或生剝其皮，或拔頭筋，或以鋸鋸頸，或以長橛刺臗從口出，或融銅灌身，或支節解其形，或倒懸于樹經於七日以箭射殺，或生革絡頭反縛野地上棄之曠野，或開腹抽腸以草充之。汝為見不？」對曰：「唯然見之。」「云何男子！汝何不作是念：『于現法中其事如此，當自謹慎，凈身口意修諸善法。』」罪人報曰：「處在人間放逸自恣愚不識真，本我所造今受其報。」王告罪人：「如卿所說，卿本自造今當受報，使放逸人知禁制難犯。汝所作罪，亦非父母兄弟五親沙門婆羅門所造，亦非諸天世人教卿使作。」時閻羅王以此第五天使教誡已，即以罪人付獄卒，將詣鑊湯所，隨罪輕重使入百三十六鑊湯，經歷劫數受苦難量。是故說曰，欲避何益也。
莫能於此處， 避免宿惡殃。
昔佛在釋翅瘦迦惟羅越國尼鳩類園中
現代漢語譯本：『你看見了嗎？』罪人回答說：『是的，我看見了。』『年輕人啊！你為什麼不這樣想：『在現世中，事情就是這樣，應當自己謹慎，凈化身口意，修習各種善法。』』罪人回答說：『身處人間，放縱自己，愚昧無知，不辨真偽，自己造下的惡業，現在承受它的苦果。』閻羅王告訴罪人：『正如你所說，是你自己造下的惡業，現在應當承受報應，讓放縱的人知道禁制是難以違犯的。你所犯的罪，也不是父母兄弟五親沙門婆羅門所造，也不是諸天世人教唆你做的。』當時，閻羅王用這第四位天使教誡之後，接著用第五位天使再次教誡他。『你看見第五位天使了嗎？』回答說：『沒有看見。』閻羅王問罪人：『年輕人啊！你在人間經過城郭郡縣村落，看見那些偷盜作賊的人，被國王抓捕，有的被砍手砍腳，有的被割耳割鼻，有的被活剝皮，有的被拔出頭筋，有的被用鋸子鋸斷脖子，有的被用長木樁刺穿臀部從口中穿出，有的被澆灌融化的銅汁，有的被肢解，有的被倒掛在樹上七天，然後用箭射死，有的被用生皮革捆住頭，反綁在野地上，拋棄在曠野，有的被剖開肚子抽出腸子，用草填充。你看見了嗎？』回答說：『是的，我看見了。』『年輕人啊！你為什麼不這樣想：『在現世中，事情就是這樣，應當自己謹慎，凈化身口意，修習各種善法。』』罪人回答說：『身處人間，放縱自己，愚昧無知，不辨真偽，自己造下的惡業，現在承受它的報應。』閻羅王告訴罪人：『正如你所說，是你自己造下的惡業，現在應當承受報應，讓放縱的人知道禁制是難以違犯的。你所犯的罪，也不是父母兄弟五親沙門婆羅門所造，也不是諸天世人教唆你做的。』當時，閻羅王用這第五位天使教誡之後，就把罪人交給獄卒，帶到鑊湯之處，根據罪行的輕重，讓他們進入一百三十六個鑊湯中，經歷無數劫數，承受難以估量的痛苦。所以說，想要逃避又有什麼用呢？ 沒有人能在這裡，避免宿世的惡報。 過去佛在釋迦瘦迦惟羅越國尼鳩類園中。
English version: 『Have you seen it?』 The sinner replied, 『Yes, I have seen it.』 『Young man! Why didn't you think like this: 『In this present life, things are like this, one should be cautious, purify one's body, speech, and mind, and cultivate all good dharmas.』 The sinner replied, 『Being in the human world, indulging oneself, being ignorant and not knowing the truth, I created my own evil karma and now suffer its consequences.』 King Yama told the sinner, 『As you said, you created your own evil karma and now you should receive the retribution, so that those who are indulgent will know that prohibitions are difficult to violate. The sins you committed were not created by your parents, siblings, five relatives, ascetics, or Brahmins, nor were they instigated by gods or people.』 At that time, King Yama, after admonishing him with this fourth angel, then admonished him again with the fifth angel. 『Have you seen the fifth angel?』 He replied, 『I have not seen it.』 King Yama asked the sinner, 『Young man! When you were in the human world, passing through cities, counties, and villages, did you see those men who stole and committed robbery, who were captured by the king, some having their hands and feet cut off, some having their ears and noses cut off, some being skinned alive, some having their head tendons pulled out, some having their necks sawed off, some being pierced through the buttocks with long stakes coming out of their mouths, some being poured with molten copper, some being dismembered, some being hung upside down on trees for seven days and then shot to death with arrows, some having their heads bound with raw leather, tied up on the wild ground, and abandoned in the wilderness, some having their bellies cut open and their intestines pulled out and filled with grass. Have you seen it?』 He replied, 『Yes, I have seen it.』 『Young man! Why didn't you think like this: 『In this present life, things are like this, one should be cautious, purify one's body, speech, and mind, and cultivate all good dharmas.』 The sinner replied, 『Being in the human world, indulging oneself, being ignorant and not knowing the truth, I created my own evil karma and now suffer its retribution.』 King Yama told the sinner, 『As you said, you created your own evil karma and now you should receive the retribution, so that those who are indulgent will know that prohibitions are difficult to violate. The sins you committed were not created by your parents, siblings, five relatives, ascetics, or Brahmins, nor were they instigated by gods or people.』 At that time, King Yama, after admonishing him with this fifth angel, handed the sinner over to the prison guards, who took him to the cauldron of boiling water, where, according to the severity of their sins, they were made to enter one hundred and thirty-six cauldrons, experiencing immeasurable suffering for countless eons. Therefore, it is said, what is the use of trying to avoid it? No one can here, avoid the retribution of past evil. In the past, the Buddha was in the Nigrodha Garden in the country of Kapilavastu.
。爾時流離王集四種兵，欲往攻伐舍夷國，將諸營從退父王位自立為王。有一惡臣名曰耶利，白流離王：「王本為王子時，至舍夷外家舍，到佛精舍，為釋子所毀辱。時王見敕：『若我為王便啟此事。』今時已到，兵馬興盛。」即敕嚴駕欲往報怨。佛知其意，先至道側坐枯樹下，時流離王躬率兵馬往伐舍夷國，道遇如來，即前禮覲前白世尊：「此間多諸好樹枝葉繁茂，何以舍之坐枯樹下？」佛告王曰：「五親蔭厚不可舍離，昔此樹茂枝葉熾盛，曾經過此得樹蔭力。」王尋退還，還詣兵眾告語上下：「我等宜還不應前進。所以然者？如來今日為彼五親，必佐神力不可攻伐。」臣佐白王：「如來豈能恒坐樹下乎？」如來見流離王去後，知此宿緣不可得避，以宿命智觀其所由，觀諸釋種必當受苦。即從坐而去，還至比丘僧中在眾而坐。時，大目連見如來憐愍五親如有憂悒，往到佛所前白佛言：「今流離王攻舍夷國，念其中人當遭辛苦，欲以方便救接彼國。一者舉舍夷國著虛空中，二者舉舍夷國著大海中，三者舉舍夷國著須彌山腹裡。四者舉舍夷國人著此地下他方世界。令流離王不知其處。」佛告目連：「知卿雖有此智德神足無量，安隱舍夷國人耳，何能安處宿對人耶？」於是目連禮已便退。爾時世尊與諸大眾，敷演其義，欲使正法久存於世，示現宿對永不可避。大眾聞其所說悵然悲泣，愍流離王當報宿緣，在於大眾而說頌曰：
莫能於是處， 避免宿惡殃
現代漢語譯本：當時，琉璃王集結四種軍隊，想要攻打釋迦族居住的舍夷國，他帶領著軍隊，推翻了他父親的王位，自己當上了國王。有一個名叫耶利的奸臣，對琉璃王說：『大王您還是王子的時候，去釋迦族的外家，到了佛陀的精舍，被釋迦族的子弟侮辱。當時大王您曾下令說：『如果我當上國王，一定要提起這件事。』現在時機已到，兵強馬壯。』於是琉璃王下令準備車駕，想要去報仇。佛陀知道他的意圖，先到路邊，坐在一棵枯樹下。當時，琉璃王親自率領軍隊去攻打舍夷國，在路上遇到了如來，立刻上前行禮，然後對世尊說：『這裡有很多枝葉繁茂的好樹，您為什麼捨棄它們，而坐在這棵枯樹下呢？』佛陀告訴琉璃王說：『五親的庇護是深厚的，不可捨棄。以前這棵樹枝葉茂盛，我曾經經過這裡，得到過樹蔭的庇護。』琉璃王隨即退兵，回到軍營，告訴部下：『我們應該退兵，不應該前進。因為如來今天爲了他的五親，一定會施展神力，我們無法攻打。』臣子們對琉璃王說：『如來難道會一直坐在樹下嗎？』如來看到琉璃王離開后，知道這個宿緣無法避免，用宿命通觀察事情的緣由，看到釋迦族的人必定會遭受苦難。於是，他從座位上離開，回到比丘僧眾中，坐在大家中間。當時，大目犍連看到如來憐憫五親，好像很憂愁的樣子，就到佛陀那裡，對佛陀說：『現在琉璃王攻打舍夷國，想到那裡的人會遭受苦難，我想用方便的方法來救助他們。一是把舍夷國舉到虛空中，二是把舍夷國舉到大海中，三是把舍夷國舉到須彌山腹中，四是把舍夷國的人轉移到這個地下其他世界，讓琉璃王不知道他們的去處。』佛陀告訴目犍連：『我知道你雖然有這樣的智慧和神通，可以安頓舍夷國的人，但是怎麼能安頓他們宿世的因果呢？』於是，目犍連行禮后就退下了。當時，世尊和大眾一起，闡述這個道理，想要讓正法長久流傳於世，顯示宿世的因果是永遠無法逃避的。大眾聽了佛陀所說，悵然悲泣，憐憫琉璃王將要承受宿世的報應。於是，在大家面前說了偈語：『沒有人能夠在這個地方，避免宿世的惡報。』 沒有人能夠在這個地方，避免宿世的惡報。
English version: At that time, King Virudhaka gathered four kinds of troops, intending to attack the Shakyas' country of Shravasti. He led his army, deposed his father from the throne, and made himself king. There was a wicked minister named Yeli, who said to King Virudhaka, 'When you were still a prince, you went to the Shakyas' maternal home and to the Buddha's monastery, where you were insulted by the Shakya disciples. At that time, you commanded, 'If I become king, I will bring this matter up.' Now the time has come, and the army is strong.' So King Virudhaka ordered the preparation of chariots, wanting to take revenge. The Buddha, knowing his intention, went ahead to the roadside and sat under a withered tree. At that time, King Virudhaka personally led his army to attack Shravasti. On the way, he encountered the Tathagata, immediately bowed in respect, and then said to the World Honored One, 'There are many good trees with lush foliage here, why do you abandon them and sit under this withered tree?' The Buddha told King Virudhaka, 'The protection of one's five relatives is profound and cannot be abandoned. In the past, this tree had lush foliage, and I once passed by here and received the protection of its shade.' King Virudhaka then retreated his troops, returned to the camp, and told his subordinates, 'We should retreat and not advance. Because the Tathagata today is protecting his five relatives, he will surely use his divine power, and we cannot attack.' The ministers said to King Virudhaka, 'Can the Tathagata always sit under a tree?' After seeing King Virudhaka leave, the Tathagata knew that this karmic connection could not be avoided. Using his knowledge of past lives, he observed the cause of the matter and saw that the Shakya people would surely suffer. So, he left his seat and returned to the assembly of monks, sitting among them. At that time, Mahamoggallana saw that the Tathagata was compassionate towards his five relatives and seemed worried. He went to the Buddha and said, 'Now King Virudhaka is attacking Shravasti, and I think of the suffering that the people there will endure. I want to use expedient means to help them. First, I will lift Shravasti into the empty sky; second, I will lift Shravasti into the great ocean; third, I will lift Shravasti into the belly of Mount Sumeru; fourth, I will move the people of Shravasti to another world under this earth, so that King Virudhaka will not know where they are.' The Buddha told Mahamoggallana, 'I know that although you have such wisdom and boundless supernatural powers, you can settle the people of Shravasti, but how can you settle their karmic debts from past lives?' Then, Mahamoggallana bowed and retreated. At that time, the World Honored One, together with the assembly, expounded this principle, wanting to make the Dharma last long in the world, showing that karmic debts from past lives can never be avoided. The assembly, hearing what the Buddha said, were saddened and wept, pitying King Virudhaka for having to bear the karmic retribution from past lives. Then, in front of everyone, he spoke a verse: 'No one can, in this place, avoid the retribution of past evil deeds.' No one can, in this place, avoid the retribution of past evil deeds.
。」 眾生有苦惱， 不得免老死， 唯有仁智者， 不念人非惡。
眾生有苦惱者，若見他人非法之事，覺寤比丘專念五法，然後興發人意。云何為五？一者謂為前人契經不流利，二者戒不成就，三者定意不具，四者愚無黠慧，五者諸漏不盡。是故說曰，眾生有苦惱，不得免老死也。唯有人智者，欲止彼人當自謹慎，己自為穢復止他者，為人所譏嗤其所為。是故智者終已遠離，縛中牢者莫若緣對，縛處在泥犁，無有繫縛者，隨罪輕重各受其報。是故說曰：唯有仁智者，不念人非惡也。
妄證求賂， 行己不正， 怨譖良人， 以枉治士， 罪縛斯人， 自投在坑。
妄證求賂者，或有眾生不自量己，內不思惟，恒求人短，見非則喜、見善不從，所行眾事以邪為正，是故說曰，妄證求賂，行己不正也。怨譖良人者，或有良善之人，意在貪學，衣不蓋形食不充口，為愚者所輕，障塞其德不使顯現，緣是致咎，復當經歷百三十六地獄，從一地獄至一地獄，其中受苦不可稱計。以融銅為食，以釜湯為室，以膿血為盛饌，以髓腦為脂澤。畢彼罪已來入畜生，受形若干志趣不同，或高或下，食以芻草擔負過載，皆由先世抵突所致。若生餓鬼，以空氣充腹以針刺腹，內氣泄出尋還滿腹，猶如羅縠觀空表裡悉現。是故說，怨譖良人，以枉治士也
現代漢語譯本：眾生都有苦惱，無法避免衰老和死亡，只有仁慈和智慧的人，才不會記掛別人的過錯和邪惡。 現代漢語譯本：眾生有苦惱，如果看到他人不合乎法度的事情，覺悟的比丘應當專注於五種方法，然後才去勸導他人。哪五種呢？第一是認為對方對佛經不熟悉，第二是戒律沒有修好，第三是禪定不足，第四是愚笨沒有智慧，第五是煩惱沒有斷盡。所以說，眾生有苦惱，無法避免衰老和死亡。只有仁慈和智慧的人，想要阻止他人時，應當自己謹慎，自己行為不端卻去阻止別人，會被人譏笑。所以智者最終會遠離這種行為。被束縛中最牢固的莫過於因緣對立，束縛之處在地獄，沒有誰能束縛誰，只是根據罪行的輕重各自承受報應。所以說，只有仁慈和智慧的人，才不會記掛別人的過錯和邪惡。 現代漢語譯本：爲了求取賄賂而作偽證，行為不端正，怨恨並誹謗善良的人，用不正當的手段來對待士人，這種人會被罪惡束縛，自己投入深淵。 現代漢語譯本：爲了求取賄賂而作偽證的人，有些人不自量力，內心不反省，總是尋找別人的缺點，看到別人做錯就高興，看到別人做好事卻不效仿，所做的事情都以邪為正。所以說，爲了求取賄賂而作偽證，行為不端正。怨恨並誹謗善良的人，有些人善良，一心向學，衣不蔽體食不果腹，卻被愚蠢的人輕視，阻礙他們的德行不讓顯現，因此招致罪過，還要經歷一百三十六個地獄，從一個地獄到另一個地獄，其中所受的痛苦無法計算。用融化的銅來當食物，用沸騰的鍋湯來當房間，用膿血來當豐盛的菜餚，用骨髓腦漿來當油脂。受完這些罪之後，會轉生為畜生，形態各異，志趣不同，有的高有的低，吃的是草，揹負著重物，這些都是前世的罪過導致的。如果轉生為餓鬼，用空氣來充飢，用針刺腹，腹內的空氣泄出后又會立刻充滿，就像羅縠一樣，從外面看裡面，裡面看外面都清晰可見。所以說，怨恨並誹謗善良的人，用不正當的手段來對待士人。
English version: All beings have suffering, and cannot avoid old age and death. Only the benevolent and wise do not dwell on the faults and evils of others. English version: Those who suffer, if they see others doing things that are not in accordance with the Dharma, an awakened Bhikkhu should focus on five methods before advising others. What are the five? First, it is to consider that the other person is not fluent in the scriptures; second, that their precepts are not well-practiced; third, that their concentration is insufficient; fourth, that they are foolish and lack wisdom; and fifth, that their defilements are not exhausted. Therefore, it is said that all beings have suffering and cannot avoid old age and death. Only the benevolent and wise, when wanting to stop others, should be cautious themselves. If one's own behavior is improper and yet one tries to stop others, one will be ridiculed. Therefore, the wise will ultimately stay away from such behavior. Among the most binding of fetters is the opposition of causes and conditions. The place of bondage is in hell, where no one can bind anyone else, but each receives retribution according to the severity of their sins. Therefore, it is said that only the benevolent and wise do not dwell on the faults and evils of others. English version: To give false testimony for bribes, to act improperly, to resent and slander good people, and to treat scholars unjustly, such a person will be bound by sin and throw themselves into the abyss. English version: Those who give false testimony for bribes, some people do not measure themselves, do not reflect inwardly, always seek the faults of others, are happy when they see others do wrong, and do not follow when they see others do good. All their actions are based on evil as right. Therefore, it is said, to give false testimony for bribes, to act improperly. Those who resent and slander good people, some are good and devoted to learning, their clothes do not cover their bodies and their food is not enough, yet they are despised by the foolish, their virtues are blocked from being revealed, and thus they incur guilt. They will have to go through one hundred and thirty-six hells, from one hell to another, where the suffering is immeasurable. They will eat molten copper, use boiling pots of soup as rooms, use pus and blood as sumptuous dishes, and use marrow and brains as grease. After completing these punishments, they will be reborn as animals, with different forms and different interests, some high and some low, eating grass and carrying heavy loads, all caused by the sins of their previous lives. If they are reborn as hungry ghosts, they will fill their stomachs with air, and when their stomachs are pierced with needles, the air will leak out and then immediately fill up again, like a fine silk gauze, where the inside and outside are clearly visible. Therefore, it is said, to resent and slander good people, and to treat scholars unjustly.
。罪縛斯人者，行對追身如影隨形，奔趣五道涉苦無量，所至到處不離四縛五結，設處為人恒在牢獄系閉，身被考掠求死不得，是故說曰：罪縛斯人，自投于坑也。
夫士為行， 好之與惡， 各自為身， 終不敗亡。
夫士為行者，一切有形眾生之類，心念口言身口意行，是故說，夫士為行也。好之與惡者，或善不善，若好若丑，若苦若樂，或苦痛樂痛，斯名善惡皆由行興，是故說，好之與惡也。各自為身者，人為善惡，若苦若樂若好若丑，盡當受報無免之者，善生天上惡入地獄，是故說，各自為身。終不敗亡也，夫善惡之行猶形影相追，受對由行終不毀敗，正使天焦地融須彌崩頹海水枯涸、日月墮地星宿凋落，善惡之報終不毀敗。於是頌曰：
「動轉屈申， 影常親附， 或起或住， 不離其形。 不但影隨， 形亦隨影， 猶行善惡， 終不相離。 是故說終， 不敗亡也。」
好取之士， 自以為可， 沒取彼者， 人亦滅亡。
好取之士者，夫人自善其身，不當念彼長短，亦莫譏別，擇地取要。若詭欺於人虛妄不實，于百千生沒彼生此恒為人欺，展轉受報不離縛著，隨本作行今受其報。如種果樹，苦得苦果甜得甜果。善惡之報亦復如是，善受天福惡報地獄。是故說曰，好取之士，自以為可，沒彼取者，人亦沒亡也。
作惡不起， 如兵所截， 牽往不覺， 己墮惡道， 后受苦報， 乃知前習
現代漢語譯本：束縛人的罪業，就像影子跟隨身體一樣，追逐著人，使人在五道中奔波，遭受無量的痛苦。無論到哪裡，都無法擺脫四種束縛和五種結使。即使為人，也總是像被囚禁在牢獄中，身體遭受拷打，求死都不能。所以說：『罪業束縛人，是自己跳入坑中。』 人的行為，無論是善是惡，都是為自己而做，最終不會消亡。 所謂『人的行為』，是指一切有形眾生的心念、口語、身行和意行。所以說，『人的行為』。『好之與惡』，指的是善與不善，好與丑，苦與樂，或苦痛與樂痛。這些善惡都是由行為產生的，所以說，『好之與惡』。『各自為身』，指的是人所做的善惡，無論是苦是樂，是好是醜，最終都要承受相應的報應，無法逃脫。行善者生於天上，作惡者墮入地獄，所以說，『各自為身』。『終不敗亡』，指的是善惡的行為就像形影相隨，所受的報應由行為決定，最終不會毀壞。即使天崩地裂，須彌山倒塌，海水枯竭，日月墜落，星辰隕落，善惡的報應也終究不會毀壞。因此有偈頌說： 『動轉屈伸，影子常緊隨，或起或住，不離其形。不僅影子跟隨形體，形體也跟隨影子，就像善惡的行為，最終不會分離。所以說，終不敗亡。』 那些喜歡佔取的人，自以為是，奪取別人的東西，自己也會滅亡。 所謂『喜歡佔取的人』，是指人應當修善自身，不應計較別人的長短，也不應譏諷別人，而應選擇重要的東西。如果欺騙別人，虛妄不實，在百千次生死輪迴中，都會被人欺騙，輾轉承受報應，無法擺脫束縛。隨自己所作的行為，今生承受相應的報應。就像種果樹，種苦的得苦果，種甜的得甜果。善惡的報應也是如此，行善者得天福，作惡者墮地獄。所以說，『喜歡佔取的人，自以為是，奪取別人的東西，自己也會滅亡。』 作惡而不悔改，就像被士兵砍斷一樣，被牽引著走向惡道而不自知，之後承受痛苦的報應，才明白之前的習性。
English version: The sins that bind people follow them like a shadow, causing them to wander through the five paths, enduring immeasurable suffering. Wherever they go, they cannot escape the four bonds and five fetters. Even as humans, they are always like prisoners in jail, their bodies tortured, unable to seek death. Therefore, it is said: 'Sins bind people, causing them to throw themselves into a pit.' A person's actions, whether good or bad, are done for themselves, and will ultimately not perish. The so-called 'person's actions' refers to the thoughts, words, bodily actions, and intentions of all sentient beings with form. Therefore, it is said, 'person's actions.' 'Good and evil' refers to good and not good, beautiful and ugly, suffering and joy, or pain and pleasure. These good and evil are all produced by actions, so it is said, 'good and evil.' 'Each for themselves' means that the good and evil that people do, whether it is suffering or joy, beautiful or ugly, they will ultimately bear the corresponding retribution, unable to escape. Those who do good are born in heaven, and those who do evil fall into hell, so it is said, 'each for themselves.' 'Will ultimately not perish' means that good and evil actions are like form and shadow following each other, and the retribution received is determined by the actions, and will ultimately not be destroyed. Even if the sky collapses, the earth splits, Mount Sumeru collapses, the sea dries up, the sun and moon fall, and the stars fall, the retribution of good and evil will ultimately not be destroyed. Therefore, there is a verse that says: 'Moving and stretching, the shadow always follows closely, whether rising or staying, it does not leave its form. Not only does the shadow follow the form, but the form also follows the shadow, just like good and evil actions, which will ultimately not be separated. Therefore, it is said, will ultimately not perish.' Those who like to take advantage, thinking they are right, seize things from others, and will also perish themselves. The so-called 'those who like to take advantage' refers to people who should cultivate their own goodness, not dwell on the shortcomings of others, nor ridicule others, but choose what is important. If they deceive others, being false and untrue, in hundreds and thousands of lives, they will be deceived by others, enduring retribution in turn, unable to escape the bonds. According to their own actions, they will receive the corresponding retribution in this life. Just like planting fruit trees, planting bitter ones yields bitter fruit, and planting sweet ones yields sweet fruit. The retribution of good and evil is also like this, those who do good receive heavenly blessings, and those who do evil fall into hell. Therefore, it is said, 'those who like to take advantage, thinking they are right, seize things from others, and will also perish themselves.' Doing evil without repentance is like being cut off by soldiers, being led to evil paths without knowing it, and then enduring painful retribution, only then understanding their previous habits.
。
作惡不起者，愚人思慮不與善俱，晝夜興想殺盜淫妷犯十惡行，是故說，作惡不起也。如兵所截，終不還變有回顧心。何以故爾？愚人自作是念：「檀越施主素自貧匱，慳嫉之人反更富貴。」是以愚者見此譏變，執意遂堅心不開悟。是故說曰，作惡不起，如兵所截也。牽往不覺，己墮惡道者，不知現世後世所作善惡諸不善行，不慮后當無有覆護，是故說曰，牽往不覺，己墮惡道也。后受苦報，乃知前習者，昔有居士戒敕家人以雉為食，先持雉肉著釜中，然後方覓火煮之，不覺蛇墮釜中。居士食法，要當問師，師曰：「此不可食。」不從師教遂便食之。經宿蛇毒內發，方更問師，師曰：「不從我命，知當如何？」爾時醫師向彼而說頌曰：
「貪味遂食毒， 不從吾往言， 為毒之所困， 后乃自覺悟。」
爾時世尊告眾會人：「當爲是離是，夫人為惡死入地獄，修行善者受彼天福。然此眾生者有來久，不計無常遷變之事，不受如來真實至教，謂惡為善、以是為非。」爾時世尊便說此偈：
「愚心不開悟， 習惡不從吾， 受苦地獄痛， 后乃憶真教。」
后受苦報，乃知前習者，地獄燒炙痛，餓鬼饑饉苦，畜生常重苦，是故說曰，后受苦報，乃知前習也。
兇人行虐， 沈漸數數， 快欲為之， 罪報自然。
昔佛在舍衛國祇樹給孤獨園
現代漢語譯本：
那些作惡卻不自知悔改的人，是因為愚笨的人思考問題時不會與善念同行，他們日夜想著殺、盜、淫等十惡行為，所以說，作惡卻不自知悔改。就像被刀劍砍斷一樣，最終也不會改變，不會有回頭之心。為什麼會這樣呢？愚笨的人自己會想：『那些佈施的施主本來就很貧窮，而那些吝嗇嫉妒的人反而更加富貴。』因此，愚笨的人看到這種情況就譏諷，執意不悟。所以說，作惡卻不自知悔改，就像被刀劍砍斷一樣。被牽引著走向惡道卻不自知，是因為他們不知道現世和後世所作的善惡行為，不考慮將來會沒有庇護，所以說，被牽引著走向惡道卻不自知。後來遭受苦報，才明白之前的習性，從前有個居士告誡家人用野雞做食物，先把雞肉放到鍋里，然後才去找火煮，沒注意到有蛇掉進鍋里。居士吃飯時，應該先問過師父，師父說：『這個不能吃。』他不聽師父的教誨就吃了。過了一夜，蛇毒發作，才又去問師父，師父說：『不聽我的話，知道會怎麼樣了吧？』當時，醫生對他說了一首偈語：
『貪圖美味就吃了毒， 不聽我的勸告， 被毒所困擾， 後來才醒悟。』
當時，世尊告訴在場的人：『應當遠離這些，人作惡死後會墮入地獄，修行善的人會享受天福。然而這些眾生，長久以來，不考慮無常變化的事情，不接受如來真實的教誨，把惡當成善，把是當成非。』當時，世尊就說了這首偈語：
『愚笨的心不開悟， 習慣作惡不聽我的話， 在地獄遭受痛苦， 後來才想起真正的教誨。』
後來遭受苦報，才明白之前的習性，地獄的燒灼之痛，餓鬼的飢餓之苦，畜生的常受重苦，所以說，後來遭受苦報，才明白之前的習性。
兇惡的人行暴虐， 逐漸沉淪， 以作惡為樂， 罪報自然會來。
從前佛在舍衛國的祇樹給孤獨園。 現代漢語譯本：
English version:
Those who commit evil without repentance do so because foolish people's thoughts do not align with goodness. They constantly think about killing, stealing, and engaging in sexual misconduct, the ten evil deeds. Therefore, it is said that they commit evil without repentance. Like something severed by a sword, they will never change or have a change of heart. Why is this so? Foolish people think to themselves, 'Those who give alms are poor, while those who are stingy and jealous become rich.' Therefore, when foolish people see this, they mock and become more stubborn. Thus, it is said that they commit evil without repentance, like something severed by a sword. They are led to evil paths without realizing it because they do not know the good and evil deeds they commit in this life and the next, and they do not consider that they will have no protection in the future. Therefore, it is said that they are led to evil paths without realizing it. Only after suffering the consequences do they understand their past habits. Once, a householder instructed his family to eat pheasant. He first put the pheasant meat in a pot and then went to find fire to cook it, not noticing that a snake had fallen into the pot. When the householder was about to eat, he should have asked his teacher. The teacher said, 'This cannot be eaten.' He did not listen to his teacher's advice and ate it. After a night, the snake poison took effect, and he went to ask his teacher again. The teacher said, 'You did not listen to me, so what do you expect?' At that time, the doctor said a verse to him:
'Greedy for taste, you ate the poison, You did not listen to my advice, Now you are afflicted by the poison, Only now do you awaken.'
At that time, the World Honored One told the assembly, 'You should stay away from these things. People who do evil will fall into hell after death, while those who cultivate good will enjoy heavenly blessings. However, these beings have been around for a long time, not considering the impermanence of things, not accepting the true teachings of the Tathagata, mistaking evil for good and right for wrong.' At that time, the World Honored One spoke this verse:
'The foolish heart is not enlightened, Accustomed to evil, they do not listen to me, Suffering the pain of hell, Only then do they remember the true teachings.'
Only after suffering the consequences do they understand their past habits: the burning pain of hell, the hunger of hungry ghosts, and the constant suffering of animals. Therefore, it is said that only after suffering the consequences do they understand their past habits.
Cruel people act violently, Gradually sinking, Taking pleasure in doing evil, The consequences of their sins will naturally come.
Once, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. English version:
。爾時拘薩羅國波斯匿王，在閑堂空室自生想念：「何等眾生不自念己？」時王復重思惟：「諸有身口意念惡顛倒者，是謂斯人不自念己。云何眾生而自念己？若有眾生身口意行清凈，是謂斯人為自念己。」爾時王波斯匿即從閑堂靜室起，即嚴駕羽寶車將諸營從至世尊所，到已頭面禮足在一面坐，須臾退坐前白佛言：「向在閑堂靜室自生心念：『何等眾生自念己？何等眾生不自念己？』時我，世尊！復重思念：『諸有身口意念惡顛倒者，是謂斯人不自念己。云何眾生而自念己？若有眾生身口意行清凈，是謂斯人為自念己。』」爾時世尊告波斯匿曰：「如是！如王所言。諸有身口意行不清凈者，其人則不自念己。若有身口意清凈者，則為自念己。所以然者？大王當知，諸有不自念己，為自減損、興不善法。諸有身口意行清凈者，則自為己。所以然者？以其人修清凈行故。」爾時尊者馬聲便說斯偈：
「夫人習惡者， 不慮後世緣， 為惡自受殃， 殃身永不滅。」
是故說曰，兇人行虐，沈漸數數，快欲為之，罪報自然者，所生之處受其惡報，生地獄中榜笞無量，餓鬼中愚惑為苦，生畜生中償罪為苦，若生人中行缺為苦。是故說曰，快欲為之，罪報自然也。
凡人為惡， 不能自覺， 愚癡快意， 后受郁毒。
凡人為惡，不能自覺者，凡夫愚人恒懷愚惑，恣情為惡不能改更，亦不知后受其報，猶如有人行過山險，兩邊險峻閉眼而過，不知身危或致命終
現代漢語譯本：那時，拘薩羅國的波斯匿王在空閑的殿堂里獨自思索：『什麼樣的眾生是不為自己著想的呢？』國王又進一步思考：『那些身、口、意念頭邪惡顛倒的人，就是不為自己著想的人。那麼，什麼樣的眾生是為自己著想的呢？如果眾生的身、口、意行為清凈，那就是為自己著想的人。』這時，波斯匿王從空閑的靜室起身，立即準備好裝飾華麗的羽寶車，帶著隨從前往世尊所在的地方。到達后，他頭面頂禮佛足，在一旁坐下。過了一會兒，他退坐到佛前，對佛說：『我剛才在空閑的靜室裡獨自思考：『什麼樣的眾生是為自己著想的？什麼樣的眾生是不為自己著想的？』那時，世尊！我又進一步思考：『那些身、口、意念頭邪惡顛倒的人，就是不為自己著想的人。那麼，什麼樣的眾生是為自己著想的呢？如果眾生的身、口、意行為清凈，那就是為自己著想的人。』這時，世尊告訴波斯匿王：『是的！正如你所說。那些身、口、意行為不清凈的人，就是不為自己著想的人。如果身、口、意清凈，那就是為自己著想的人。這是為什麼呢？大王應當知道，那些不為自己著想的人，會自我減損，興起不善的法。那些身、口、意行為清凈的人，就是為自己著想。這是為什麼呢？因為他們修習清凈的行為。』這時，尊者馬聲便說了這首偈： 『人若習惡，不慮後世因緣，作惡自受其殃，殃及自身永不消滅。』 所以說，兇惡之人行暴虐之事，逐漸沉淪，屢次如此，只圖一時快意，罪報自然會來。他們所生之處會遭受惡報，在地獄中遭受無量的鞭打，在餓鬼道中因愚癡而受苦，在畜生道中償還罪業而受苦，如果生在人道中，也會因行為缺失而受苦。所以說，只圖一時快意，罪報是自然而來的。 凡人作惡，不能自覺，愚癡而貪圖快意，最終會遭受痛苦。 凡人作惡，不能自覺，是因為凡夫愚人常常懷有愚昧的迷惑，放縱自己的慾望作惡而不改正，也不知道將來會遭受報應，就像有人走過險峻的山路，兩邊都是懸崖峭壁，卻閉著眼睛走，不知道自己身處危險，可能會因此喪命。
English version: At that time, King Pasenadi of Kosala was in a secluded hall, contemplating to himself: 'What kind of beings do not think of themselves?' The king further pondered: 'Those whose actions of body, speech, and mind are evil and perverse, those are the ones who do not think of themselves. Then, what kind of beings do think of themselves? If the actions of a being's body, speech, and mind are pure, that is a person who thinks of themselves.' Then, King Pasenadi arose from the secluded quiet room, immediately prepared his ornate chariot adorned with feathers and jewels, and with his retinue, went to where the World Honored One was. Having arrived, he bowed his head to the Buddha's feet and sat to one side. After a while, he moved forward and sat before the Buddha, saying: 'Just now, in the secluded quiet room, I was contemplating to myself: 'What kind of beings think of themselves? What kind of beings do not think of themselves?' Then, World Honored One! I further pondered: 'Those whose actions of body, speech, and mind are evil and perverse, those are the ones who do not think of themselves. Then, what kind of beings do think of themselves? If the actions of a being's body, speech, and mind are pure, that is a person who thinks of themselves.' Then, the World Honored One said to King Pasenadi: 'Yes! Just as you have said. Those whose actions of body, speech, and mind are impure, those are the ones who do not think of themselves. If the actions of body, speech, and mind are pure, that is thinking of oneself. Why is this so? Great King, you should know that those who do not think of themselves diminish themselves and give rise to unwholesome dharmas. Those whose actions of body, speech, and mind are pure, are thinking of themselves. Why is this so? Because they cultivate pure conduct.' Then, the Venerable Asvaghosa spoke this verse: 'Those who are accustomed to evil, do not consider the causes of future lives, doing evil they suffer the consequences, the consequences on their bodies will never cease.' Therefore it is said, the wicked person acts cruelly, gradually sinking, repeatedly indulging in it, seeking only momentary pleasure, the retribution of sin will naturally come. The places where they are born will suffer evil retribution, in hell they will suffer countless beatings, in the realm of hungry ghosts they will suffer from foolishness, in the animal realm they will suffer for repaying their sins, and if they are born in the human realm, they will suffer from their flawed actions. Therefore it is said, seeking only momentary pleasure, the retribution of sin is natural. Ordinary people do evil, unable to realize it, foolishly indulging in pleasure, and will eventually suffer pain. Ordinary people do evil, unable to realize it, because ordinary foolish people always harbor foolish delusions, indulging their desires to do evil without changing, and do not know that they will suffer retribution in the future, just like someone walking through a dangerous mountain pass, with cliffs on both sides, but walking with their eyes closed, not knowing that they are in danger and may lose their life.
。此凡夫人亦復如是，生盲無智，亦不知后當受報，是故說曰，凡人為惡，不能自覺也。愚癡快意，后受郁毒者，有智之士明眼視瞻，猶如一趣之道有大火坑，行人經過先不諳道，明者指授語行人曰：「中道有大火坑不得經過，卿等可於此息意，勿復前行。」諸人意勇不信其語，各共進前皆墮火坑，受痛甚苦號天喚呼悔亦無及，自相謂言：「智人所敕不從其教，今受苦痛知當訴誰？」此眾生顛倒亦復如是，一向趣人道為智人所訶止：「道多艱難有郁毒痛，卿等設欲前進，必遇此患不免其難。」是故說曰，愚癡快意，后受郁毒也。
夫人行惡， 還自熾然， 啼泣流面， 后受其報。
夫人行惡者，純惡不善不念不喜，是故說夫人行惡也。還自熾然者，若人懷變悔心，知有愁憂之惱，晝夜憂思以致煩熱，是故說曰，夫人行惡，還自熾然也。啼泣流面者，晝夜悲泣，蓬頭亂髮舉聲悲泣，是故說，啼泣流面也。后受其報者，酸苦無量不可愛樂，兼有愁憂苦惱艱難無數憂慮百千，是故說，后受其報也。
吉人行德， 相隨積增， 甘心為之， 福應自然。
吉人行德者，猶如有人行應得至，為天人所恭敬，嘆譽其德，稱揚善名，四遠皆聞，無數諸人皆來供養，是故說，吉人行德也。相隨積增者，晝夜喜慶無有憂愁，心意歡悅無有煩熱，是故說，相隨積增也
現代漢語譯本：這些凡夫俗子也是如此，天生盲昧無知，也不知道將來會遭受報應，所以說，凡人作惡，不能自覺。他們愚昧無知，只圖一時快意，將來卻要承受痛苦的折磨。有智慧的人明眼觀察，就像一條道路上有一個大火坑，行人經過，如果事先不瞭解情況，明眼人就會指點他們說：『中間有大火坑，不能經過，你們可以在這裡停下來，不要再往前走了。』但那些人自恃勇猛，不相信他的話，都往前走，結果都掉進火坑，遭受極大的痛苦，呼天喊地，後悔也來不及了，他們互相埋怨說：『不聽智人的勸告，現在受苦，又能向誰訴說呢？』這些顛倒的眾生也是如此，一味地奔向人道，被智者勸阻說：『這條道路充滿艱難，有痛苦的折磨，你們如果一定要前進，必定會遇到這些災難，無法避免。』所以說，愚昧無知，只圖一時快意，將來卻要承受痛苦的折磨。 現代漢語譯本：人作惡，就像自己點燃火焰，哭泣流淚，最終要承受惡報。 現代漢語譯本：人作惡，是指純粹的惡，不善良，不思善，不喜善，所以說人作惡。『還自熾然』，是指如果人懷有悔恨之心，知道有憂愁煩惱，就會晝夜憂思，以致煩躁發熱，所以說，人作惡，就像自己點燃火焰。『啼泣流面』，是指晝夜悲傷哭泣，披頭散髮，大聲哭泣，所以說，哭泣流淚。『后受其報』，是指酸苦無量，不可愛樂，還伴隨著憂愁苦惱，無數的艱難和百千的憂慮，所以說，最終要承受惡報。 現代漢語譯本：善人行善，善行會不斷積累增長，他們甘心樂意地去做，福報自然會到來。 現代漢語譯本：善人行善，就像有人做了應該做的事，會受到天人的恭敬，讚美他的德行，稱揚他的善名，四方都會聽到，無數的人都會來供養他，所以說，善人行善。『相隨積增』，是指他們晝夜喜慶，沒有憂愁，心情愉悅，沒有煩躁，所以說，善行會不斷積累增長。
English version: These ordinary people are also like this, born blind and ignorant, not knowing that they will suffer retribution in the future. Therefore, it is said that ordinary people do evil without being aware of it. They are foolish and only seek temporary pleasure, but later they will endure the torment of suffering. Wise people observe with clear eyes, like a road with a large fire pit. If travelers do not know the situation beforehand, wise people will point out to them, 'There is a large fire pit in the middle, you cannot pass through. You can stop here and do not go forward.' But those people, relying on their courage, do not believe him and all go forward, and as a result, they all fall into the fire pit, suffering great pain, crying out to the heavens, and regretting it is too late. They blame each other, saying, 'We did not listen to the advice of the wise, and now we suffer. Who can we complain to?' These deluded beings are also like this, blindly rushing towards the human path, and are stopped by the wise, who say, 'This path is full of difficulties and the torment of suffering. If you must go forward, you will surely encounter these disasters and cannot avoid them.' Therefore, it is said that they are foolish and only seek temporary pleasure, but later they will endure the torment of suffering. English version: When a person does evil, it is like setting themselves on fire, weeping and shedding tears, and ultimately they will bear the consequences of their evil deeds. English version: 'When a person does evil' refers to pure evil, not being kind, not thinking of good, and not liking good. Therefore, it is said that a person does evil. 'Setting themselves on fire' means that if a person has a heart of remorse and knows that there is worry and trouble, they will worry day and night, leading to agitation and fever. Therefore, it is said that when a person does evil, it is like setting themselves on fire. 'Weeping and shedding tears' refers to weeping sadly day and night, with disheveled hair, crying loudly. Therefore, it is said, weeping and shedding tears. 'Later they will bear the consequences' refers to immeasurable bitterness, not being lovable, and also being accompanied by worry and suffering, countless difficulties, and hundreds of thousands of worries. Therefore, it is said that ultimately they will bear the consequences. English version: When a good person does good, their good deeds will continuously accumulate and increase. They do it willingly and happily, and blessings will naturally come. English version: When a good person does good, it is like someone doing what they should do, and they will be respected by gods and humans, praised for their virtue, and their good name will be proclaimed. All directions will hear of it, and countless people will come to make offerings to them. Therefore, it is said that a good person does good. 'Continuously accumulate and increase' means that they are joyful day and night, without worry, and their hearts are happy without agitation. Therefore, it is said that good deeds will continuously accumulate and increase.
。甘心為之，福應自然者，若生天身福應自然，宮室百億五色玄黃快樂無極，若生人間，五樂自娛作倡伎樂以自歡悅，心意怡然不興亂想，是故說，甘心為之，福應自然。
戲笑為惡， 已作身行， 號泣受報， 隨行罪至。
戲笑為惡者，善惡之行皆有輕重，身口意造非獨一類，或依己身戲笑為惡，觸嬈眾生不安其所，或以瓦石刀器共相傷害，或合會彼此由致斗訟，猶如世人好喜斗羊鬥雞、斗駝鬥牛斗人斗象。或以罵詈來往，見以歡喜不能自勝，若其壽終啼哭受苦。是故說，戲笑為惡，已作身行，號泣受報，隨行罪至也。
惡不即時， 如𤛓牛乳， 罪在陰伺， 如灰覆火。
惡不即時者，夫人造行報不即應。昔有異國生即應草，若以彼草著乳中者，即成為酪不移時節，是故說曰，惡不即時，如𤛓牛乳也。若不爾者，其義云何？答曰：「愚者被燒，然後乃悟。」罪在陰伺，如灰覆火者，猶若以灰覆火，人不覺，足往蹈之，漸漸熱徹乃知燒足。此眾生類亦復如是，當行惡時甘心悅豫，若壽終後身墮惡道五毒加治，乃自覺悟方知罪至。是故說，罪在陰伺，如灰覆火也。
惡不即時， 如彼利劍， 不慮後世， 當受其報。
惡不即時者，或有眾生習其惡本，壽經百年自恃年壽謂為無罪，自相謂言：「人之為惡皆謂有罪，我躬行之方便延壽
現代漢語譯本：如果甘心樂意地去做善事，福報自然會到來。比如，如果投生到天界，自然會享受天界的福報，宮殿華麗，色彩斑斕，擁有無盡的快樂。如果投生到人間，也會享受五種快樂，可以盡情地唱歌跳舞，讓自己快樂，心情愉悅，不會有雜念。所以說，甘心樂意地去做善事，福報自然會到來。 現代漢語譯本：把戲謔當成惡行，一旦付諸行動，就會哭泣著承受報應，罪惡會如影隨形。 現代漢語譯本：把戲謔當成惡行，善惡行為都有輕重之分，身、口、意所造的業並非只有一種。有些人喜歡戲謔作惡，擾亂眾生，讓他們不得安寧；有些人用瓦片、石頭、刀具互相傷害；有些人聚眾鬧事，引發爭鬥，就像世人喜歡斗羊、鬥雞、斗駱駝、鬥牛、斗人、斗像一樣。有些人喜歡用惡語互相謾罵，看到別人受辱就高興得不能自已。如果他們死後，就會哭泣著承受痛苦。所以說，把戲謔當成惡行，一旦付諸行動，就會哭泣著承受報應，罪惡會如影隨形。 現代漢語譯本：惡報不會立刻顯現，就像凝固的牛奶一樣，罪惡在暗中潛伏，就像灰燼下的火焰。 現代漢語譯本：惡報不會立刻顯現，人們做了惡事，報應不會馬上到來。以前有個異國，那裡有一種草，如果把這種草放到牛奶里，牛奶會立刻變成奶酪。所以說，惡報不會立刻顯現，就像凝固的牛奶一樣。如果不是這樣，那又該如何解釋呢？回答說：『愚蠢的人被燒傷后，才會醒悟。』罪惡在暗中潛伏，就像灰燼下的火焰，就像用灰燼覆蓋火焰，人們不會察覺，如果腳踩上去，會慢慢感到灼熱，才知道腳被燒傷了。眾生也是如此，當他們做惡事的時候，會感到心滿意足，如果死後墮入惡道，遭受五毒的折磨，才會醒悟，才知道罪惡已經降臨。所以說，罪惡在暗中潛伏，就像灰燼下的火焰。 現代漢語譯本：惡報不會立刻顯現，就像鋒利的劍一樣，如果不考慮來世，就會承受惡報。 現代漢語譯本：惡報不會立刻顯現，有些人習慣了作惡，活到一百歲，自恃長壽，認為自己沒有罪過，還互相說：『別人作惡都會有罪，我作惡卻能延年益壽。』
English version: If one willingly does good deeds, blessings will naturally follow. For example, if one is born in the heavens, one will naturally enjoy heavenly blessings, with magnificent palaces, vibrant colors, and endless joy. If one is born in the human realm, one will also enjoy five kinds of pleasures, indulging in singing and dancing, making oneself happy, with a joyful heart and no distracting thoughts. Therefore, it is said that if one willingly does good deeds, blessings will naturally follow. English version: Treating jesting as evil, once it is put into action, one will weep and receive retribution, and sin will follow like a shadow. English version: Treating jesting as evil, good and evil actions have varying degrees of severity, and the karma created by body, speech, and mind is not of one kind. Some people like to jest and do evil, disturbing sentient beings and making them uneasy; some people use tiles, stones, and knives to harm each other; some people gather crowds to cause trouble and provoke disputes, just like people in the world like to fight sheep, fight chickens, fight camels, fight cattle, fight people, and fight elephants. Some people like to curse each other, and they are overjoyed to see others humiliated. If they die, they will weep and suffer. Therefore, it is said that treating jesting as evil, once it is put into action, one will weep and receive retribution, and sin will follow like a shadow. English version: Evil retribution does not manifest immediately, like curdled milk, sin lurks in the dark, like fire under ashes. English version: Evil retribution does not manifest immediately, when people do evil deeds, retribution does not come immediately. In the past, there was a foreign country where a certain grass would immediately turn milk into cheese if placed in it. Therefore, it is said that evil retribution does not manifest immediately, like curdled milk. If it is not like this, then how should it be explained? The answer is: 'The foolish only wake up after being burned.' Sin lurks in the dark, like fire under ashes, just like covering fire with ashes, people will not notice it, if they step on it, they will slowly feel the heat, and then realize that their feet are burned. Sentient beings are also like this, when they do evil deeds, they feel satisfied, if they fall into evil realms after death and suffer the torment of the five poisons, they will wake up and realize that sin has already arrived. Therefore, it is said that sin lurks in the dark, like fire under ashes. English version: Evil retribution does not manifest immediately, like a sharp sword, if one does not consider the next life, one will receive evil retribution. English version: Evil retribution does not manifest immediately, some people are accustomed to doing evil, live to be a hundred years old, rely on their longevity, and think that they have no sin, and even say to each other: 'Others who do evil will have sin, but I do evil and can prolong my life.'
。」諸有屠兒獵師自興誹謗，謂沙門瞿曇行不真實，好行妄語虛辭萬端，教敕弟子言：「諸有殺生傷害人物者，身壞命終，當入地獄畜生餓鬼受苦無量。」是故世尊躬說偈曰：
「惡為惡所纏， 為惡不自覺， 至惡知惡至， 受惡惡根原。」
時彼屠兒聞佛所說猶不改更，是故說曰：「惡不即，時如𤛓牛乳，不慮後世，當受其報。」報對卒至乃知為惡，復當經歷地獄餓鬼畜生，是故說，不慮後世，當受其報也。
如鐵生垢， 反食其身， 惡生於心， 還自壞形。
如鐵生垢者，猶如凈鐵及明凈鏡，瑩治凈潔無有塵垢，然其人藏隱不牢，或在土中或在濕地，便生重垢，觸便碎散不任本用。猶如利刀人所愛敬，恒自防備不離其身，中便忘誤安置不牢，便生塵垢本鐵不存，追惟此刀乃無有價，一朝壞敗不可任用，是故說，如鐵生垢，反食其身也。彼修行人亦復如是，為貪慾所覆閉，不慮後世殃釁眾惱，與惡知識從事，不以善為友，緣是故殃自毀其根，不修梵行，淫妷不凈，已自招患而受其報。是故說曰，惡生於心，還自害形也。
◎出曜經卷第十一
出曜經卷第十二
◎信品第十一
信慚戒意財， 是法雅士譽， 斯道明智說， 如是昇天世。
信慚戒意財者，世儻有人族姓男族姓女有此信財，慚愧、戒意財者，便為億百千眾生於中獨尊貴，為人所敬眾生樂從不能去離。是故說曰，信慚戒意財也
現代漢語譯本：『有些屠夫和獵人誹謗說，沙門瞿曇的行為不真實，喜歡說謊，編造各種虛假言辭，教導弟子說：』凡是殺害傷害生物的人，身死命終后，都會墮入地獄、畜生、餓鬼道，遭受無量的痛苦。』所以世尊親自說了偈語： 『惡行被惡行纏繞，因為作惡而不自覺，直到惡果來臨才知道惡的到來，承受惡果，這是惡的根源。』 當時那些屠夫聽了佛說的話仍然不悔改，所以說：『惡報不會立刻顯現，就像剛擠出的牛奶一樣，不會馬上變質，所以不用考慮來世，將來會受到報應的。』報應突然到來時才知道自己作惡，又要經歷地獄、餓鬼、畜生道，所以說，不考慮來世，將來會受到報應。 就像鐵生鏽一樣，反過來侵蝕自身，惡念在心中產生，也會反過來損害自身。 就像鐵生鏽一樣，就像乾淨的鐵和明亮的鏡子，經過打磨清潔沒有塵垢，但是如果人藏放不牢固，或者放在土裡或者潮濕的地方，就會生出厚厚的銹，一碰就碎，不能再像原來那樣使用。就像鋒利的刀，人們喜愛並尊敬它，總是小心防備不離身，但如果中間一時疏忽，放置不牢固，就會生出塵垢，原來的鐵質就不存在了，再回想這把刀，已經沒有價值，一旦損壞就不能再用了，所以說，就像鐵生鏽，反過來侵蝕自身。那些修行人也是這樣，被貪慾所矇蔽，不考慮來世的災禍和煩惱，與惡知識交往，不以善為友，因此災禍會毀壞自己的根基，不修清凈的修行，放縱淫慾，已經自己招致禍患而承受報應。所以說，惡念在心中產生，也會反過來損害自身。 《出曜經》卷第十一 《出曜經》卷第十二 ◎信品第十一 信仰、慚愧、戒律、意志和財富，這些是高尚人士所稱讚的，這是明智之人所說的道路，這樣可以升入天界。 信仰、慚愧、戒律、意志和財富，如果世間有人，無論是男子還是女子，擁有這些信仰的財富，慚愧、戒律和意志的財富，那麼他就會在億萬眾生中獨佔尊貴，受人尊敬，眾生樂於追隨，不能離開。所以說，信仰、慚愧、戒律、意志和財富。
English version: 'Some butchers and hunters slander, saying that the Shramana Gautama's conduct is not truthful, that he likes to lie, fabricating all sorts of false words, and teaches his disciples, saying: 『Those who kill and harm living beings, after their bodies die and their lives end, will fall into hell, the animal realm, and the realm of hungry ghosts, suffering immeasurable pain.』 Therefore, the World Honored One personally spoke a verse: 『Evil is entangled by evil, not realizing one's own evil deeds, until the evil consequences arrive, then one knows the arrival of evil, and suffers the evil consequences, this is the root of evil.』 At that time, those butchers, having heard what the Buddha said, still did not repent, so they said: 『Evil retribution does not manifest immediately, like freshly squeezed milk, it does not spoil immediately, so there is no need to consider the next life, one will receive retribution in the future.』 When retribution suddenly arrives, then one knows that one has done evil, and will again experience hell, the realm of hungry ghosts, and the animal realm, therefore it is said, not considering the next life, one will receive retribution in the future. Just as rust grows on iron, and in turn corrodes the iron itself, evil thoughts arise in the heart, and will also in turn harm oneself. Just as rust grows on iron, like clean iron and a bright mirror, after being polished and cleaned, there is no dust, but if a person does not store it properly, or places it in the soil or a damp place, it will grow thick rust, and will break easily when touched, and cannot be used as it was originally. Like a sharp knife, people love and respect it, always carefully guarding it and keeping it close, but if one is careless for a moment, and does not place it properly, it will grow dust and rust, and the original iron will no longer exist, and when one thinks back to this knife, it has no value, once it is damaged it cannot be used again, therefore it is said, just as rust grows on iron, and in turn corrodes the iron itself. Those who practice are also like this, they are blinded by greed, not considering the disasters and troubles of the next life, associating with evil companions, not befriending the virtuous, therefore disaster will destroy their own roots, not cultivating pure practice, indulging in lust, they have already brought trouble upon themselves and will receive retribution. Therefore it is said, evil thoughts arise in the heart, and will also in turn harm oneself. 《Abhidharma-samuccaya》 Volume 11 《Abhidharma-samuccaya》 Volume 12 ◎Chapter 11 on Faith Faith, shame, precepts, will, and wealth, these are praised by noble people, this is the path spoken by the wise, in this way one can ascend to the heavens. Faith, shame, precepts, will, and wealth, if there is someone in the world, whether a man or a woman, who possesses these riches of faith, the riches of shame, precepts, and will, then he or she will be uniquely honored among billions of beings, respected by people, and beings will be happy to follow and cannot leave. Therefore it is said, faith, shame, precepts, will, and wealth.
。是法雅士譽者，諸佛世尊及辟支佛，皆逮度無極眾行不缺，為賢聖所譽，是故說，是法雅士譽也。斯道明智說者，明智之人聰明黠慧，能演其道暢說旨要。云何名為道？道者是誰？所謂道者，無形無聲，尋跡不可睹，智者所履非愚所習，清凈所修非穢濁所行，是故說曰，斯道明智說也。如是昇天世者，人慾求福安處無為，有信有慚聞施慧智，皆生天路。或有人偏有信，因信生天者其福不廣，或以慚愧因慚愧生天，或以戒因戒生天，或以聞因聞生天，或以施因施生天，或以慧因慧生天，其福不廣受福微少蓋不足言。或有眾生但持戒生天者，唯有一天女、一伎樂、己身為三，或有諸天共一器食。若持一行而生天者，舉手食黑覆口食之，若眾行具足而生天者，舉手食白在眾顯現而不匿藏，眾戒具足慚愧戒聞生彼天者，玉女營從不可稱計，七寶宮殿所欲自恣，作倡伎樂極自歡悅。是故說，如是昇天世也。
愚不修天行， 亦不譽佈施， 信施助善者， 從是到彼安。
愚不修天行者，慳嫉妒疑意性局短無惠施心，亦復不造後世良祐福田，復無勇猛諸善德本，是故說曰，愚不修天行也。亦不譽佈施者，愚癡之人，自不佈施、見施便怒，好修惡業不行善法習近愚法。如所說，愚不好施智者所忌，愚人執心意性剛強，雖欲惠施意終不悟，慧人分別知之不要，是故說曰，亦不譽佈施也。信施助善者，智人財施意不怯弱，信施受福慳嫉為病，是故說曰，信施助善者也
現代漢語譯本：這是被法雅士讚譽的，諸佛世尊以及辟支佛，都已達到圓滿無缺的修行，被賢聖所讚譽，所以說，這是法雅士的讚譽。這道是明智者所說的，明智之人聰明智慧，能夠闡述其道，暢快地說出要旨。什麼叫做道？道是什麼？所謂的道，無形無聲，尋蹤覓跡也看不到，是智者所踐行的，不是愚人所能習得的，是清凈者所修行的，不是污濁者所能實踐的，所以說，這是明智者所說的道。像這樣升入天界的人，是那些想要尋求福報，安處於無為境界的人，他們有信仰，有慚愧心，聽聞佈施和智慧，都能走上通往天界的道路。有的人偏重於信仰，因為信仰而昇天，他們的福報不廣；有的人因為慚愧而昇天，有的人因為持戒而昇天，有的人因為聽聞佛法而昇天，有的人因為佈施而昇天，有的人因為智慧而昇天，他們的福報都不廣，所受的福報微少，不值得一提。有眾生僅僅因為持戒而昇天的，只有一位天女、一位伎樂，自己算上是三位；有的天人共用一個器皿吃飯。如果只持一種修行而昇天的，舉起手來吃黑色的食物，遮住嘴巴吃；如果各種修行都圓滿而昇天的，舉起手來吃白色的食物，在眾人面前顯現而不隱藏。各種戒律都圓滿，有慚愧心，聽聞佛法而升入天界的人，有無數的玉女侍奉，住在七寶宮殿，想要什麼就有什麼，盡情地享受歌舞音樂的快樂。所以說，像這樣是升入天界的人。愚蠢的人不修行昇天之道，也不讚美佈施，信仰佈施幫助行善的人，從此岸到達彼岸安樂的地方。 愚蠢的人不修行昇天之道，他們慳吝、嫉妒、疑惑，心胸狹隘，沒有佈施的心，也不為後世種下良好的福田，也沒有勇猛精進的善德根本，所以說，愚蠢的人不修行昇天之道。也不讚美佈施，愚癡的人，自己不佈施，看到別人佈施就生氣，喜歡修惡業，不行善法，親近愚癡的法。正如所說，愚蠢的人不喜歡佈施，是智者所忌諱的，愚人執著于自己的想法，心性剛強，即使想要佈施，最終也不會醒悟，有智慧的人能夠分辨，知道這是不必要的，所以說，也不讚美佈施。信仰佈施幫助行善的人，有智慧的人，在財物佈施時，心不怯弱，信仰佈施能夠得到福報，慳吝嫉妒是病，所以說，信仰佈施幫助行善的人。
English version: This is praised by the virtuous, the Buddhas and Pratyekabuddhas, all having attained the ultimate and complete practice, praised by the wise and holy. Therefore, it is said, this is the praise of the virtuous. This path is spoken by the wise, the wise are intelligent and clever, able to expound the path and clearly state its essence. What is called the path? Who is the path? The so-called path is formless and soundless, its traces cannot be seen, it is practiced by the wise, not learned by the foolish, it is cultivated by the pure, not practiced by the impure. Therefore, it is said, this path is spoken by the wise. Those who ascend to the heavens are those who seek blessings, dwell in non-action, have faith, have shame, hear of giving and wisdom, all can walk the path to heaven. Some are biased towards faith, ascending to heaven through faith, their blessings are not vast; some ascend to heaven through shame, some through precepts, some through hearing the Dharma, some through giving, some through wisdom, their blessings are not vast, the blessings they receive are small and not worth mentioning. Some beings ascend to heaven merely by upholding precepts, they have only one heavenly maiden, one musician, and themselves, making three; some devas share one vessel for food. If one ascends to heaven by upholding only one practice, they raise their hand to eat black food, covering their mouth while eating; if one ascends to heaven with all practices complete, they raise their hand to eat white food, appearing in public without hiding. Those who have all precepts complete, have shame, and hear the Dharma, ascending to that heaven, have countless jade maidens attending them, living in seven-jeweled palaces, having whatever they desire, enjoying the pleasure of music and dance. Therefore, it is said, such are those who ascend to the heavens. The foolish do not cultivate the path to heaven, nor do they praise giving, those who believe in giving and help the good, from this shore they reach the other shore of peace. The foolish do not cultivate the path to heaven, they are stingy, jealous, doubtful, narrow-minded, without a heart for giving, nor do they plant good fields of merit for the next life, nor do they have the roots of courageous and virtuous deeds. Therefore, it is said, the foolish do not cultivate the path to heaven. Nor do they praise giving, the foolish do not give themselves, they get angry when they see others giving, they like to cultivate evil deeds, do not practice good deeds, and are close to foolish ways. As it is said, the foolish do not like giving, which is what the wise avoid, the foolish are attached to their own ideas, their nature is stubborn, even if they want to give, they will not ultimately awaken, the wise can discern this and know it is unnecessary. Therefore, it is said, nor do they praise giving. Those who believe in giving and help the good, the wise are not timid when giving wealth, believing in giving can receive blessings, stinginess and jealousy are diseases. Therefore, it is said, those who believe in giving and help the good.
。從是到彼安者，若從此間上升于天，天上獨王，生於世間豪貴無極，由是自致入滅盡泥洹，無有生老病死諸患，寂然永息亦不著斷，是故說曰，從是到彼安也。
信者真人長， 念法所住安， 近者意得上， 智壽壽中賢。
昔佛在阿羅毗鬼界處，彼國中時有暴鬼名阿羅婆，恒啖生人日數十人，奴婢悉盡。時，彼國界人民自相謂言：「我等為此惡鬼所食，死者狼籍、在者無幾，我等宜可求謝彼鬼，家家以次日送一人供彼廚宰，然後乃有生路耳。」時彼人民如其所言，求鬼得恩日送一人，先遣奴婢無復遺余，次遣兒息。時，有那憂羅父長者，素鮮兒息，即日生一男兒，顏貌殊特世之希有，面如桃華視之無厭，次應食鬼復是其日，時彼長者饒財多寶，像馬七珍不可稱計，金銀珍寶車𤦲馬瑙、珊瑚琥珀水精琉璃，無價寶物充滿庫藏。長者躬自在街巷求買奴婢，以供彼鬼而不能得。爾時長者向天地諸神自歸求哀：「奈何亡我所天！吾今日唯生一子滿我誓願，今日次食彼惡鬼。」復遙歸命如來世尊：「當見哀愍，拔斯苦難。」爾時世尊三達六通，知長者心意煩熾無所恃怙，以其神力至彼鬼界，正值阿羅婆鬼大集鬼眾至四王所。時，有軻陀羅鬼，將乘虛過彼鬼界上，盡其力勢不能得過，內自思惟：「計吾力勢，能移山飛岳倒覆天地，神力所接無所掛礙
現代漢語譯本：從這裡到達彼岸安樂的境界，就像從這個世界升到天上，在天上成為唯一的王者，在世間享受無盡的榮華富貴，由此最終進入涅槃，滅盡一切煩惱，沒有生老病死等痛苦，寂靜安寧，永遠止息，也不執著于斷滅。所以說，從這裡到達彼岸是安樂的。 信奉真理的人會長久，心中念著佛法的人會安穩，親近佛法的人會得到智慧，有智慧的人在壽命中最為賢明。 過去佛在阿羅毗鬼界的時候，那個國家有一個兇暴的鬼叫阿羅婆，經常吃活人，每天要吃幾十個，奴婢都被吃光了。當時，那個國家的人民互相商量說：『我們被這個惡鬼吃掉，死的人很多，活著的人很少，我們應該向這個鬼求饒，每家輪流每天送一個人給他當廚師，這樣或許還有活路。』當時，那些人民按照他們所說的，求得鬼的恩惠，每天送一個人，先送奴婢，沒有剩下，然後送自己的兒女。當時，有一個叫那憂羅的富翁，本來就很少有兒女，那天剛好生了一個男孩，容貌非常特別，世間罕見，面如桃花，讓人百看不厭。輪到他家送人給鬼吃的時候，正好是那天。當時，這個富翁有很多財富，像馬七寶數不勝數，金銀珠寶、車渠、瑪瑙、珊瑚、琥珀、水晶、琉璃等無價之寶堆滿了倉庫。富翁親自到街上尋找購買奴婢，用來供奉那個鬼，卻找不到。這時，富翁向天地諸神祈求哀憐：『為什麼讓我失去我的依靠！我今天才生了一個兒子，滿足了我的願望，今天卻要被那個惡鬼吃掉。』他又遙向如來世尊歸命：『請您慈悲憐憫，救我脫離苦難。』當時，世尊具有三明六通，知道富翁心中煩惱焦急，無所依靠，就用他的神力來到那個鬼界，正好遇到阿羅婆鬼聚集鬼眾到四天王那裡。當時，有一個叫軻陀羅的鬼，想要乘虛飛過那個鬼界上空，用盡全力也無法通過，他心裡想：『以我的力量，能移山倒海，顛覆天地，但神力所及之處，卻無法阻礙。』
English version: To reach the peaceful shore from here is like ascending from this world to the heavens, becoming the sole king in the heavens, enjoying boundless wealth and honor in the world, and thereby ultimately entering Nirvana, extinguishing all afflictions, free from the suffering of birth, old age, sickness, and death, in tranquil stillness, forever at rest, and not clinging to annihilation. Therefore, it is said that reaching the peaceful shore from here is blissful. The one who believes in the truth will live long, the one who keeps the Dharma in mind will be at peace, the one who is close to the Dharma will gain wisdom, and the wise one is the most virtuous among the long-lived. In the past, when the Buddha was in the realm of the Alavaka demons, there was a violent demon named Alavaka in that country who constantly devoured living people, dozens each day, until all the servants were gone. At that time, the people of that country discussed among themselves, saying, 'We are being eaten by this evil demon, many have died, and few remain alive. We should beg for mercy from this demon, and each family should take turns sending one person each day to serve as his cook, so that perhaps there will be a way to survive.' At that time, the people followed what they had said, and having obtained the demon's favor, they sent one person each day, first the servants, until none were left, and then their own children. At that time, there was a wealthy man named Nayura, who had few children, and on that day, he had just given birth to a son, whose appearance was very special, rare in the world, with a face like a peach blossom, which one could never tire of looking at. When it was his family's turn to send someone to be eaten by the demon, it happened to be that day. At that time, this wealthy man had much wealth, countless elephants, horses, and seven treasures, and his storehouses were filled with priceless treasures such as gold, silver, jewels, carnelian, agate, coral, amber, crystal, and lapis lazuli. The wealthy man personally went to the streets to seek and buy servants to offer to the demon, but he could not find any. At this time, the wealthy man turned to the gods of heaven and earth, begging for mercy, saying, 'Why have I lost my support! Today I have only given birth to one son, fulfilling my wish, and today he must be eaten by that evil demon.' He also turned to the Tathagata, the World Honored One, for refuge, saying, 'Please have compassion and pity, and save me from this suffering.' At that time, the World Honored One, possessing the three insights and six supernatural powers, knew that the wealthy man's heart was troubled and anxious, with no one to rely on, so he used his divine power to go to that demon realm, and he happened to meet the demon Alavaka gathering his demon followers to go to the Four Heavenly Kings. At that time, there was a demon named Kathara, who wanted to fly over that demon realm, but he could not pass through even with all his strength. He thought to himself, 'With my power, I can move mountains and overturn the earth, but where divine power reaches, there is no obstacle.'
。吾常由此經過亦無艱難，今日何為有此躓頓？」即從空下詣彼鬼舍，遙見世尊光相明著，即前禮足右繞三匝便退而去，到彼大集鬼界，語阿羅婆鬼曰：「汝今賢士快得善利。所以然者？瞿曇大沙門在汝界住。」惡鬼聞已瞋恚興盛，心口自語：「吾行不在，便為沙門所見輕易。」語彼軻陀羅鬼曰：「吾今還家與沙門共鬥，設我得勝則無沙門，若我不如便當自喪不行於世。」阿羅婆鬼將軍還詣本界，到已語世尊曰：「速出沙門！不須停住。」如來如其語出。「還入沙門！」如來如其語入。如是至三。世尊告曰：「吾以從汝意三出三入，更有進退不從汝意。」鬼曰：「世尊！若沙門不出者當問沙門義，若不報義者，當破沙門腹而飲其血，當使沸血從面孔出，當捉汝臂掉著江表。」如來告曰：「吾亦不見沙門婆羅門梵魔眾聖天若非天，能破我腹及使沸血從面孔出。汝欲問義者，今正是時，吾當與汝一一分別。」即以說偈問如來曰：
「人業何者上？ 何行致歡樂？ 何要出要者？ 何壽壽中上？」
世尊以偈告曰：
「信者真人長， 念法所住安， 近者意得上， 智壽壽中賢。」
時彼阿羅婆鬼聞佛真實之義，心開意解，即前五體投地自歸如來：「我今自歸大沙門足下，歸命法歸命比丘僧，自今已始不復殺生，愿為優婆塞。」世尊告曰：「善來賢士！可從如來修奉五戒，于現法中獲無量果報
『我常常從這裡經過，也沒有什麼困難，今天為什麼會這樣絆倒？』於是從空中來到那鬼的住所，遠遠地看見世尊的光明顯耀，就上前禮拜佛足，右繞三圈後退去，到了鬼的大集會處，對阿羅婆鬼說：『你現在真是賢士，得到了很大的好處。為什麼這樣說呢？因為瞿曇大沙門住在你的地界。』惡鬼聽了，怒火中燒，心裡自言自語：『我不在的時候，就被沙門輕視了。』於是對軻陀羅鬼說：『我現在要回家和沙門決鬥，如果我贏了，就沒有沙門了，如果我輸了，就應當自我了斷，不再活在世上。』阿羅婆鬼將軍回到自己的地界，到了之後對世尊說：『快點出去，沙門！不要停留在這裡。』如來就按照他的話出去了。『再進來，沙門！』如來就按照他的話進來了。這樣反覆了三次。世尊告訴他說：『我已經按照你的意思三次出去又三次進來，再進退就不由你說了。』鬼說：『世尊！如果沙門不出去，我就要問沙門一些道理，如果回答不上來，我就要剖開沙門的肚子喝他的血，讓沸騰的血從他的臉上流出來，還要抓住你的手臂扔到江外。』如來告訴他說：『我也沒有見過沙門、婆羅門、梵天、魔眾、聖天或者非天，能夠剖開我的肚子，讓沸騰的血從我的臉上流出來。你如果想問道理，現在正是時候，我將為你一一解答。』於是用偈語問如來說： 『人的什麼行為最高尚？什麼行為能帶來快樂？什麼行為能使人解脫？什麼壽命是壽命中最長的？』 世尊用偈語回答說： 『信仰是真人的長處，心念正法能安住，親近善知識能得到智慧，智慧的壽命是壽命中最賢明的。』 當時，阿羅婆鬼聽了佛陀真實之義，心開意解，就上前五體投地，歸順如來：『我現在歸順大沙門的腳下，歸命佛法，歸命比丘僧，從今以後不再殺生，願意成為優婆塞。』世尊告訴他說：『善哉，賢士！可以跟隨如來修持五戒，在現世中獲得無量的果報。』
'I often pass through here without any difficulty, why am I stumbling today?' Then he descended from the sky to the ghost's dwelling, and from afar saw the radiant light of the World Honored One. He went forward, bowed at the Buddha's feet, circumambulated him three times to the right, and then retreated. He went to the great gathering of ghosts and said to the ghost Alavaka, 'You are truly a wise man, having gained great benefit. Why is that? Because the great Shramana Gautama is dwelling in your territory.' The evil ghost, upon hearing this, was filled with anger and said to himself, 'When I am not present, I am looked down upon by the Shramana.' He then said to the ghost Kothala, 'I will now return home and fight with the Shramana. If I win, there will be no Shramana. If I lose, I should end my own life and not live in this world.' The ghost general Alavaka returned to his own territory, and upon arriving, said to the World Honored One, 'Quickly leave, Shramana! Do not stay here.' The Tathagata left as he was told. 'Come back in, Shramana!' The Tathagata came back in as he was told. This happened three times. The World Honored One said, 'I have gone out and come in three times according to your wishes. Any further coming and going will not be according to your wishes.' The ghost said, 'World Honored One! If the Shramana does not leave, I will ask the Shramana some questions. If he cannot answer, I will tear open his belly and drink his blood, and make the boiling blood flow from his face. I will also grab your arm and throw you across the river.' The Tathagata said, 'I have not seen any Shramana, Brahmin, Brahma, Mara, holy deva, or non-deva who can tear open my belly and make boiling blood flow from my face. If you wish to ask questions, now is the time, and I will answer them one by one.' Then he asked the Tathagata in verse: 'What deed of man is supreme? What conduct leads to joy? What is the way to liberation? What life is the longest of lives?' The World Honored One answered in verse: 'Faith is the strength of the true man, dwelling in the Dharma brings peace, drawing near to the wise brings understanding, wisdom is the most excellent of lives.' At that time, the ghost Alavaka, having heard the true meaning of the Buddha, was enlightened and rejoiced. He prostrated himself before the Tathagata, saying, 'I now take refuge at the feet of the great Shramana, I take refuge in the Dharma, I take refuge in the Sangha. From this day forward, I will no longer kill, and I wish to become an Upasaka.' The World Honored One said, 'Well done, wise man! You may follow the Tathagata and observe the five precepts, and in this very life, you will obtain immeasurable rewards.'
。」鬼白佛言：「自受鬼身以來，恒食生人不食死人肉血，設當修奉五戒者，云何得全其命？」佛告鬼曰：「去此直北有無量眾生，彼國常宜，國主大臣父母宗族，有死亡者以刀畫面，或畫胸唇血出如涌泉，汝可食之，又不毀戒得全性命。」即受五戒。「為優婆塞，盡其壽命不得殺生，亦不念殺亦不教人殺。能者報曰：『優鼻。』為優婆塞，盡其壽命，不得不與取，不得念取不得教人取。能者報曰：『優鼻。』為優婆塞，盡其壽命，不得淫妷犯他妻婦，不得教人淫妷。能者報曰：『優鼻。』為優婆塞，盡其壽命，不得妄語，不得教人妄語斗亂彼此。能者報曰：『優鼻。』為優婆塞，盡其壽命，不得飲酒，不得嘗酒，不得教人飲酒。能者報曰：『優鼻。』」時阿羅婆居士那憂羅父，躬抱其兒沐浴澡洗更著新衣，將來至鬼界付與鬼將軍。爾時彼鬼受已付佛，佛復受已復付其父，以其手手相付，字曰手寶。由兒因緣，故說此偈：「信者真人長，念法所住安，近者意得上，智壽壽中賢也。」佛契經說：「告諸比丘：『若見豪貴長者，饒財多寶七珍具足無所缺乏，當念親近微說道教，論施論戒生天之德，如此眾行信為原首。』」是故說曰，信為真人長也。念法所住安者，念法之人當受快樂。樂有二義：一者世俗樂，二者第一義樂。世俗樂者，天上世間；第一義樂者，賢聖四禪以為樂也。念法之人獲此二樂，是故說曰，念法所住安也
鬼對佛說：『自從我成為鬼以來，一直吃活人的肉和血，不吃死人的。如果我遵守五戒，怎麼能保全性命呢？』佛告訴鬼說：『從這裡一直向北走，有無數的眾生。那個國家的人們習慣於，當國王、大臣、父母或親屬去世時，用刀在臉上劃，或者在胸部或嘴唇上劃，讓血像泉水一樣涌出。你可以吃這些，這樣既不違背戒律，又能保全性命。』鬼立刻接受了五戒，成為優婆塞，發誓終身不殺生，不生殺念，也不教唆他人殺生。如果能做到，就回答『優鼻』。作為優婆塞，發誓終身不偷盜，不生偷盜的念頭，也不教唆他人偷盜。如果能做到，就回答『優鼻』。作為優婆塞，發誓終身不邪淫，不侵犯他人的妻子，也不教唆他人邪淫。如果能做到，就回答『優鼻』。作為優婆塞，發誓終身不妄語，不教唆他人妄語，不挑撥離間。如果能做到，就回答『優鼻』。作為優婆塞，發誓終身不飲酒，不嘗酒，也不教唆他人飲酒。如果能做到，就回答『優鼻』。』當時，阿羅婆居士那憂羅的父親，親自抱著他的孩子，沐浴洗漱，換上新衣服，來到鬼界，把孩子交給鬼將軍。那時，鬼將軍接過孩子，交給佛，佛又接過孩子，交還給孩子的父親，用手傳遞，稱之為『手寶』。因為這個孩子，所以說了這首偈語：『信仰者是真正的長者，唸誦佛法的人安住，親近佛法的人心意得到提升，智慧長壽的人在長壽中最為賢明。』佛在契經中說：『告訴各位比丘，如果看到豪門貴族、長者，擁有大量財富和珍寶，七寶具足，沒有任何缺乏，應當想著親近他們，宣講佛法教義，討論佈施、持戒和昇天的功德。這些行為中，信仰是根本。』所以說，信仰者是真正的長者。唸誦佛法的人安住，是指唸誦佛法的人應當享受快樂。快樂有兩種含義：一是世俗的快樂，二是第一義的快樂。世俗的快樂是指天上和人間的快樂；第一義的快樂是指賢聖的四禪所帶來的快樂。唸誦佛法的人可以獲得這兩種快樂，所以說，唸誦佛法的人安住。
The ghost said to the Buddha, 'Since I became a ghost, I have always eaten the flesh and blood of living people, not the dead. If I observe the five precepts, how can I preserve my life?' The Buddha told the ghost, 'Go straight north from here, there are countless beings. The people of that country are accustomed to, when a king, minister, parent, or relative dies, cutting their faces with a knife, or cutting their chest or lips, letting the blood flow like a spring. You can eat these, so that you will not violate the precepts and can preserve your life.' The ghost immediately accepted the five precepts, becoming an Upasaka, vowing not to kill for the rest of his life, not to have thoughts of killing, and not to incite others to kill. If he could do it, he would answer 'Upabi'. As an Upasaka, he vowed not to steal for the rest of his life, not to have thoughts of stealing, and not to incite others to steal. If he could do it, he would answer 'Upabi'. As an Upasaka, he vowed not to commit sexual misconduct for the rest of his life, not to violate the wives of others, and not to incite others to commit sexual misconduct. If he could do it, he would answer 'Upabi'. As an Upasaka, he vowed not to lie for the rest of his life, not to incite others to lie, and not to sow discord. If he could do it, he would answer 'Upabi'. As an Upasaka, he vowed not to drink alcohol for the rest of his life, not to taste alcohol, and not to incite others to drink alcohol. If he could do it, he would answer 'Upabi'.' At that time, the father of the Upasaka Narola, Aroba, personally held his child, bathed and washed him, changed him into new clothes, came to the ghost realm, and handed the child over to the ghost general. At that time, the ghost general took the child, gave him to the Buddha, the Buddha took the child again, and returned him to the child's father, passing him hand to hand, calling it 'Hand Treasure'. Because of this child, this verse was spoken: 'Believers are true elders, those who recite the Dharma abide in peace, those who are close to the Dharma have their minds elevated, and those who are wise and long-lived are the most virtuous among the long-lived.' The Buddha said in the Sutra: 'Tell all the Bhikkhus, if you see wealthy nobles and elders, possessing great wealth and treasures, with the seven treasures complete, lacking nothing, you should think of approaching them, proclaiming the teachings of the Dharma, discussing the merits of giving, keeping precepts, and ascending to heaven. Among these actions, faith is the foundation.' Therefore, it is said that believers are true elders. Those who recite the Dharma abide in peace, meaning that those who recite the Dharma should enjoy happiness. There are two meanings of happiness: one is worldly happiness, and the other is the happiness of the first meaning. Worldly happiness refers to the happiness of heaven and the human world; the happiness of the first meaning refers to the happiness brought by the four Dhyanas of the sages. Those who recite the Dharma can obtain these two kinds of happiness, so it is said that those who recite the Dharma abide in peace.
。近者意得上者，生死流轉週而復始，唯貴信義真實為上，若人妄語，生輒宗族不和穆，死入地獄，千具犛牛而耕其舌，生餓鬼畜生苦惱無量，設生為人恒被誹謗言不信用。是故說曰，近者意得上也。智壽壽中賢者，受諸果證於世無限，永捨生死壽，前進賢聖之壽。賢聖壽者，心常游在百千定意，應機之辯問便能報。是故說曰，智壽壽中賢。
信財乃得道， 自致法滅度， 善聞從得慧， 一切縛得解。
信財乃得道者，賢聖無疑信，終不離三寶，一向唸佛修羅漢業，至心念佛所造功德，若人信心向百須陀洹、向百斯陀含、向百阿那含，不如信心向一阿羅漢，信須陀洹、斯陀含、阿那含皆得生天，信阿羅漢者則信泥洹徑路，是故說，信財乃得道，自致法滅度也。善聞從得慧者，承受師教從本至竟，究暢義味執義思惟不失本際。昔有一比丘名婆耶羅，好習奇異搜求妙術，從師受法義理不失。比丘學術未盡師法，師外遇客醉酒還歸，卻踞其床床腳即折，恐師顛倒以身擔床，終竟一夜至曉。問其弟子：「卿作何等？」弟子答曰：「師昨醉歸踞其床，床腳折，弟子以身擔床耳。」師感其意，「我有技術，盡當教卿終不惜也。」技術已備，師複試其意。師飲鹽湯即吐在地，使弟子食之，弟子即欲食之。師捉止之。「卿術已成，吉無不利。」方憶佛語教誡之言，善聞從得慧。信哉斯言，一切縛得解者，盡能斷諸七使九結，諸縛持入十二因緣，永盡無餘已舍已離，是故說曰，一切縛得解也
現代漢語譯本：
那些接近並領悟真諦的人，明白生死輪迴週而復始，唯有珍視誠信和真實最為重要。如果有人說謊，活著的時候家族就會不和睦，死後會墮入地獄，遭受千頭犛牛耕舌的痛苦，轉生為餓鬼或畜生，承受無量的苦惱。即使轉生為人，也會常常遭受誹謗，被人認為不值得信任。所以說，接近真諦的人才能領悟真諦。智慧的壽命是壽命中最可貴的，賢者在世間獲得各種果報，永離生死輪迴，邁向賢聖的壽命。擁有賢聖壽命的人，心中常常處於百千種禪定之中，能夠根據情況迅速回答各種問題。所以說，智慧的壽命是壽命中最可貴的。
通過信仰才能獲得真理，最終達到涅槃的境界；通過善於聽聞才能獲得智慧，從而解脫一切束縛。
通過信仰才能獲得真理，指的是賢聖之人擁有堅定的信仰，始終不離三寶，一心念佛，修羅漢的功業。至誠唸佛所造的功德，如果有人以信心供養一百個須陀洹、一百個斯陀含、一百個阿那含，不如以信心供養一個阿羅漢。信仰須陀洹、斯陀含、阿那含的人都能昇天，而信仰阿羅漢的人則相信通往涅槃的道路。所以說，通過信仰才能獲得真理，最終達到涅槃的境界。通過善於聽聞才能獲得智慧，指的是接受老師的教誨，從頭到尾，徹底理解其中的含義，並執著于思考，不偏離根本。過去有一位比丘名叫婆耶羅，喜歡學習奇異的法術，追求精妙的技藝。他從老師那裡接受教法，沒有遺漏其中的道理。這位比丘的學業尚未完成，老師在外面遇到客人喝醉了酒回來，一屁股坐在床上，床腳就斷了。老師擔心自己摔倒，就用身體支撐著床，整整一夜直到天亮。老師問他的弟子：『你做了什麼？』弟子回答說：『老師昨天喝醉了回來，坐在床上，床腳斷了，弟子就用身體支撐著床。』老師被他的心意感動，說：『我有的技術，都會教給你，絕不吝惜。』技術學成后，老師又考驗他的心意。老師喝了鹽湯吐在地上，讓弟子吃下去，弟子就要吃。老師阻止了他，說：『你的技術已經學成了，吉祥如意。』這才想起佛陀的教誨，善於聽聞才能獲得智慧。這話真是可信啊！一切束縛都能解脫，指的是能夠斷除七使九結，將各種束縛納入十二因緣，永遠徹底地捨棄和脫離。所以說，一切束縛都能解脫。 現代漢語譯本：
那些接近並領悟真諦的人，明白生死輪迴週而復始，唯有珍視誠信和真實最為重要。如果有人說謊，活著的時候家族就會不和睦，死後會墮入地獄，遭受千頭犛牛耕舌的痛苦，轉生為餓鬼或畜生，承受無量的苦惱。即使轉生為人，也會常常遭受誹謗，被人認為不值得信任。所以說，接近真諦的人才能領悟真諦。智慧的壽命是壽命中最可貴的，賢者在世間獲得各種果報，永離生死輪迴，邁向賢聖的壽命。擁有賢聖壽命的人，心中常常處於百千種禪定之中，能夠根據情況迅速回答各種問題。所以說，智慧的壽命是壽命中最可貴的。
通過信仰才能獲得真理，最終達到涅槃的境界；通過善於聽聞才能獲得智慧，從而解脫一切束縛。
通過信仰才能獲得真理，指的是賢聖之人擁有堅定的信仰，始終不離三寶，一心念佛，修羅漢的功業。至誠唸佛所造的功德，如果有人以信心供養一百個須陀洹、一百個斯陀含、一百個阿那含，不如以信心供養一個阿羅漢。信仰須陀洹、斯陀含、阿那含的人都能昇天，而信仰阿羅漢的人則相信通往涅槃的道路。所以說，通過信仰才能獲得真理，最終達到涅槃的境界。通過善於聽聞才能獲得智慧，指的是接受老師的教誨，從頭到尾，徹底理解其中的含義，並執著于思考，不偏離根本。過去有一位比丘名叫婆耶羅，喜歡學習奇異的法術，追求精妙的技藝。他從老師那裡接受教法，沒有遺漏其中的道理。這位比丘的學業尚未完成，老師在外面遇到客人喝醉了酒回來，一屁股坐在床上，床腳就斷了。老師擔心自己摔倒，就用身體支撐著床，整整一夜直到天亮。老師問他的弟子：『你做了什麼？』弟子回答說：『老師昨天喝醉了回來，坐在床上，床腳斷了，弟子就用身體支撐著床。』老師被他的心意感動，說：『我有的技術，都會教給你，絕不吝惜。』技術學成后，老師又考驗他的心意。老師喝了鹽湯吐在地上，讓弟子吃下去，弟子就要吃。老師阻止了他，說：『你的技術已經學成了，吉祥如意。』這才想起佛陀的教誨，善於聽聞才能獲得智慧。這話真是可信啊！一切束縛都能解脫，指的是能夠斷除七使九結，將各種束縛納入十二因緣，永遠徹底地捨棄和脫離。所以說，一切束縛都能解脫。
English version:
Those who draw near and comprehend the truth understand that the cycle of birth and death repeats endlessly. They value integrity and truthfulness above all else. If someone lies, their family will be disharmonious in life, and after death, they will fall into hell, suffering the torment of a thousand plowing oxen tearing at their tongue. They will be reborn as hungry ghosts or animals, enduring immeasurable suffering. Even if they are reborn as humans, they will often be slandered and deemed untrustworthy. Therefore, it is said that those who draw near to the truth can comprehend it. The lifespan of wisdom is the most precious of all lifespans. The wise attain various rewards in this world, forever escaping the cycle of birth and death, and advancing towards the lifespan of the virtuous and holy. Those who possess the lifespan of the virtuous and holy constantly dwell in hundreds and thousands of meditative states, and can swiftly respond to any question that arises. Therefore, it is said that the lifespan of wisdom is the most precious of all lifespans.
Through faith, one attains the truth, ultimately reaching the state of Nirvana; through skillful listening, one gains wisdom, thereby liberating oneself from all bonds.
Attaining the truth through faith refers to the virtuous and holy who possess unwavering faith, never straying from the Three Jewels, wholeheartedly reciting the Buddha's name, and cultivating the deeds of an Arhat. The merit created by sincerely reciting the Buddha's name is such that if one were to offer with faith to a hundred Srotapannas, a hundred Sakrdagamins, and a hundred Anagamins, it would not equal offering with faith to one Arhat. Those who believe in Srotapannas, Sakrdagamins, and Anagamins can ascend to heaven, while those who believe in Arhats believe in the path to Nirvana. Therefore, it is said that through faith, one attains the truth, ultimately reaching the state of Nirvana. Gaining wisdom through skillful listening refers to accepting the teacher's teachings from beginning to end, thoroughly understanding their meaning, and persistently contemplating them without deviating from the fundamental principles. In the past, there was a Bhikkhu named Bhayara who enjoyed learning extraordinary magic and pursuing exquisite skills. He received teachings from his teacher, without omitting any of the principles. This Bhikkhu had not yet completed his studies when his teacher, after encountering guests outside, returned drunk and sat heavily on his bed, causing the leg to break. Fearing that his teacher would fall, he supported the bed with his body throughout the night until dawn. His teacher asked him, 'What were you doing?' The disciple replied, 'Yesterday, teacher, you returned drunk and sat on the bed, breaking the leg. I supported the bed with my body.' His teacher was moved by his intention and said, 'All the skills I possess, I will teach you without reservation.' After the skills were mastered, the teacher tested his intention again. The teacher drank salt water and spat it on the ground, asking the disciple to eat it. The disciple was about to eat it when the teacher stopped him, saying, 'Your skills are complete, all will be auspicious.' Only then did he recall the Buddha's teachings, that wisdom is gained through skillful listening. These words are indeed trustworthy! The liberation from all bonds refers to the ability to sever the seven latent tendencies and the nine fetters, incorporating all bonds into the twelve links of dependent origination, forever and completely abandoning and detaching from them. Therefore, it is said that all bonds are liberated. English version:
Those who draw near and comprehend the truth understand that the cycle of birth and death repeats endlessly. They value integrity and truthfulness above all else. If someone lies, their family will be disharmonious in life, and after death, they will fall into hell, suffering the torment of a thousand plowing oxen tearing at their tongue. They will be reborn as hungry ghosts or animals, enduring immeasurable suffering. Even if they are reborn as humans, they will often be slandered and deemed untrustworthy. Therefore, it is said that those who draw near to the truth can comprehend it. The lifespan of wisdom is the most precious of all lifespans. The wise attain various rewards in this world, forever escaping the cycle of birth and death, and advancing towards the lifespan of the virtuous and holy. Those who possess the lifespan of the virtuous and holy constantly dwell in hundreds and thousands of meditative states, and can swiftly respond to any question that arises. Therefore, it is said that the lifespan of wisdom is the most precious of all lifespans.
Through faith, one attains the truth, ultimately reaching the state of Nirvana; through skillful listening, one gains wisdom, thereby liberating oneself from all bonds.
Attaining the truth through faith refers to the virtuous and holy who possess unwavering faith, never straying from the Three Jewels, wholeheartedly reciting the Buddha's name, and cultivating the deeds of an Arhat. The merit created by sincerely reciting the Buddha's name is such that if one were to offer with faith to a hundred Srotapannas, a hundred Sakrdagamins, and a hundred Anagamins, it would not equal offering with faith to one Arhat. Those who believe in Srotapannas, Sakrdagamins, and Anagamins can ascend to heaven, while those who believe in Arhats believe in the path to Nirvana. Therefore, it is said that through faith, one attains the truth, ultimately reaching the state of Nirvana. Gaining wisdom through skillful listening refers to accepting the teacher's teachings from beginning to end, thoroughly understanding their meaning, and persistently contemplating them without deviating from the fundamental principles. In the past, there was a Bhikkhu named Bhayara who enjoyed learning extraordinary magic and pursuing exquisite skills. He received teachings from his teacher, without omitting any of the principles. This Bhikkhu had not yet completed his studies when his teacher, after encountering guests outside, returned drunk and sat heavily on his bed, causing the leg to break. Fearing that his teacher would fall, he supported the bed with his body throughout the night until dawn. His teacher asked him, 'What were you doing?' The disciple replied, 'Yesterday, teacher, you returned drunk and sat on the bed, breaking the leg. I supported the bed with my body.' His teacher was moved by his intention and said, 'All the skills I possess, I will teach you without reservation.' After the skills were mastered, the teacher tested his intention again. The teacher drank salt water and spat it on the ground, asking the disciple to eat it. The disciple was about to eat it when the teacher stopped him, saying, 'Your skills are complete, all will be auspicious.' Only then did he recall the Buddha's teachings, that wisdom is gained through skillful listening. These words are indeed trustworthy! The liberation from all bonds refers to the ability to sever the seven latent tendencies and the nine fetters, incorporating all bonds into the twelve links of dependent origination, forever and completely abandoning and detaching from them. Therefore, it is said that all bonds are liberated.
。
信之與戒， 慧意能行， 健夫度恚， 從是脫淵。
信之與戒者，彼修行人執信守戒持心無亂想，具足二業者，便為眾生所見尊奉，在大眾中獨步無匹，猶如滿月處在眾星。若有親近修篤信心，所生之處多饒財寶，像馬七珍無所渴乏，斯由信心難沮壞故。設復行人守戒不缺，懷抱玩習晝夜孜孜，猶人抱劍履冰，守護禁戒無所缺漏，便為無數眾生而為上首，身壞命終生善處天上，是故說曰，信之與戒也。慧意能行者，身口意無所傷損，思惟止觀攝諸亂意。如來說偈：三業具足，端坐一意，多誦無厭，執事勸佐，是謂三。復有三業：一者惠施，二者持戒，三者思惟，是謂三。信者屬施，戒攝不殺，定攝思惟，是故說慧意能行也。健夫度恚者，健夫者，謂立根得力已入賢聖境，怨恨恚怒永息不生，內外清徹猶天琉璃，所作已辦更不處胎，眾智具足內已潔凈外化無惓，是故說曰，健夫度恚也。從是脫淵者，能具此眾德者，斯人希有。所以然者，以其脫縛著故，正使命終名稱遠布，是故說，從是脫淵也。
信使戒成， 亦壽智慧， 在在能行， 處處見養。
信使戒成者，誰成就信戒？答曰：「賢聖人須陀洹、斯陀含。凡夫人者，已成復失。所以然者，皆由貪慾瞋恚愚癡所致，與惡知識從事所致，不與善師從事所致，失時失果失人。」須陀洹、斯陀含者，不為此所蹈踐，正使作佛形像來試其人者，作若干變化，心不移易，不為彼屈
現代漢語譯本 信與戒律，是智慧的體現，能使人勇猛精進，從而脫離苦海。 所謂信與戒律，是指修行之人堅定信念，遵守戒律，保持內心清凈，不生雜念。具備這兩種修行的人，會受到眾人的尊敬和推崇，在大眾之中獨一無二，如同滿月在眾星中閃耀。如果有人親近並修習堅定的信心，他所出生的地方會富饒多財，擁有象、馬等各種珍寶，不會感到匱乏，這是因為信心難以被摧毀。如果修行人遵守戒律，不犯過失，日夜勤勉，就像手持利劍在薄冰上行走，守護戒律不出現任何疏漏，他就會成為無數眾生的領袖，身壞命終後會轉生到美好的天界。因此說，信與戒律非常重要。智慧的體現是指身、口、意三業沒有損傷，通過思考止觀來攝持各種散亂的念頭。如來曾說偈語：三業具足，端坐一心，勤奮誦經不厭倦，執事勸勉，這就是三業。還有三業：一是佈施，二是持戒，三是思惟，這又是三業。信心屬於佈施，戒律包含不殺生，禪定包含思惟。因此說，智慧的體現是能夠踐行的。勇猛精進是指，勇猛之人是指已經立下根基，獲得力量，進入賢聖境界的人，他們的怨恨和憤怒永遠止息，內心清澈如琉璃，所作之事已經完成，不再受輪迴之苦。他們具備各種智慧，內心清凈，外化眾生而不感到疲倦。因此說，勇猛之人能夠度脫嗔恚。從是脫離苦海是指，能夠具備這些美德的人非常稀有。之所以這樣說，是因為他們已經脫離了束縛和執著。即使生命終結，他們的名聲也會遠播。因此說，從這裡脫離苦海。 信心使戒律得以成就，也使人長壽和擁有智慧，無論在何處都能修行，處處都能得到供養。 信心使戒律得以成就，是誰成就了信心和戒律呢？回答說：『是賢聖之人，如須陀洹、斯陀含。凡夫俗子，已經成就又會失去。』之所以這樣，都是因為貪慾、嗔恚和愚癡所導致，與惡知識交往所導致，不與善師交往所導致，錯失了時機、果報和人。須陀洹、斯陀含不會被這些所動搖，即使佛陀化現來考驗他們，做出各種變化，他們的心也不會動搖，不會被其所屈服。
English version Faith and precepts, are the embodiment of wisdom, enabling one to be brave and diligent, thus escaping the sea of suffering. The so-called faith and precepts refer to a practitioner who firmly believes, observes the precepts, keeps the mind pure, and does not generate distracting thoughts. Those who possess these two practices will be respected and revered by the public, unique among the masses, like a full moon shining among the stars. If someone approaches and cultivates firm faith, the place where they are born will be rich and wealthy, possessing elephants, horses, and various treasures, without feeling any lack. This is because faith is difficult to destroy. If a practitioner observes the precepts without fault, diligently day and night, like holding a sharp sword walking on thin ice, guarding the precepts without any omissions, they will become the leader of countless beings. After the body breaks and life ends, they will be reborn in the beautiful heavens. Therefore, it is said that faith and precepts are very important. The embodiment of wisdom refers to the three karmas of body, speech, and mind being without harm, and using contemplation and insight to gather various scattered thoughts. The Tathagata once said in a verse: 'The three karmas are complete, sitting upright with one mind, diligently reciting scriptures without weariness, performing duties and encouraging others, this is the three karmas.' There are also three karmas: first, giving; second, observing precepts; third, contemplation. These are also the three karmas. Faith belongs to giving, precepts include not killing, and meditation includes contemplation. Therefore, it is said that the embodiment of wisdom is something that can be practiced. Being brave and diligent refers to a brave person who has already established a foundation, gained strength, and entered the realm of the wise and holy. Their resentment and anger will cease forever, their hearts as clear as crystal, their work completed, and they will no longer suffer the pain of reincarnation. They possess all kinds of wisdom, their hearts are pure, and they transform sentient beings without feeling tired. Therefore, it is said that a brave person can overcome anger. Escaping the sea of suffering means that those who possess these virtues are very rare. The reason for this is that they have already escaped from bondage and attachment. Even if their lives end, their names will be spread far and wide. Therefore, it is said that from here, one escapes the sea of suffering. Faith enables the precepts to be accomplished, also enabling one to have longevity and wisdom, able to practice anywhere, and be supported everywhere. Faith enables the precepts to be accomplished. Who accomplishes faith and precepts? The answer is: 'It is the wise and holy, such as Srotapanna and Sakrdagamin. Ordinary people, having achieved it, will lose it again.' The reason for this is all due to greed, anger, and ignorance, associating with evil companions, and not associating with good teachers, missing the opportunity, the reward, and the people. Srotapanna and Sakrdagamin will not be swayed by these. Even if the Buddha manifests to test them, making various changes, their hearts will not be moved, and they will not be subdued by it.
。昔舍衛城裡有最勝長者，多饒財寶，像馬七珍庫藏充滿。然為人慳貪不肯惠施，其有乞者不聽入內，守瞻門戶牢固門戶，七重皆作重關，石屑涂壁恐鼠穿墻，以鐵籠蓋屋以防飛鳥，家不畜狗恐損米穀。爾時世尊告阿難曰：「汝往詣彼降最勝長者。」是時，阿難敬奉佛教，即著衣持缽詣舍衛城到長者家，語長者曰：「如來恒說，夫人佈施給窮乏者，得五功德。云何為五？一者壽，二者色，三者力，四者樂，五者辯。其有施者獲此五德。」長者自惟：「吾聞瞿曇沙門高才博學，所演經典八萬四千億象所載不勝，今日多聞弟子來至我家，但說佈施，貪著財貨，斯是乞士之法，非是賢智。」爾時阿難廣采經義，隨時適彼長者，然其長者心如剛鐵不可移易，語阿難曰：「今日欲中有受請處？為欲乞食？」阿難報曰：「亦無請處，今當乞食。」長者尋語阿難：「日已欲中宜知是時。」阿難即起捨出，更詣余家乞食。還至世尊所白世尊曰：「慳貪長者執意堅固不可降伏。」
明日清旦，佛告阿那律曰：「汝往詣彼降伏慳貪長者。」阿那律受教即往長者家與共相見，漸與長者說微妙法：「如來、至真、等正覺恒說此法，夫人佈施給窮乏者，獲福無量，現世後身封受自然。」長者復念：「吾聞阿那律者舍豪族位出家為道，恒受五百缽食供養，然無厭足，今復來詣吾家勸我佈施，復是乞人，非賢士之法。」尋語阿那律：「日欲逼中，宜知是時。」阿那律即起捨出，更適余家乞食
現代漢語譯本：從前，舍衛城裡有一位名叫最勝的長者，他擁有大量的財富，像、馬和各種珍寶堆滿了倉庫。然而，他為人吝嗇貪婪，不肯施捨。如果有乞丐上門，他絕不允許進入，看守門戶非常嚴密。他家有七重門，都設有重重關卡，墻壁上塗著石灰，以防老鼠打洞，屋頂用鐵籠罩住，以防飛鳥，家裡不養狗，怕它們糟蹋糧食。當時，世尊告訴阿難說：『你到那裡去降伏最勝長者。』阿難恭敬地接受了佛的教誨，立即穿上袈裟，拿著缽，前往舍衛城，來到長者家。他對長者說：『如來常說，人佈施給貧窮的人，可以獲得五種功德。這五種功德是什麼呢？一是壽命，二是容貌，三是力量，四是快樂，五是辯才。凡是佈施的人都能獲得這五種功德。』長者心想：『我聽說瞿曇沙門才華橫溢，學識淵博，他所講的經典，用八萬四千億頭大象都運不完。今天，他博學的弟子來到我家，卻只說佈施，貪圖財物，這不過是乞丐的行徑，不是賢明智者的所為。』當時，阿難廣泛引用經義，隨時開導長者，然而長者的心像鋼鐵一樣堅硬，無法改變。他對阿難說：『今天你是有受邀請的地方嗎？還是想來乞食？』阿難回答說：『我沒有受邀請的地方，現在是來乞食的。』長者隨即對阿難說：『太陽快到正中了，你應該知道時間了。』阿難隨即起身離開，到其他人家乞食。回到世尊那裡，他告訴世尊說：『慳貪的長者執意堅固，無法降伏。』 第二天清晨，佛告訴阿那律說：『你到那裡去降伏慳貪的長者。』阿那律接受了教誨，立即前往長者家，與長者相見，逐漸地為長者宣說微妙的佛法：『如來、至真、等正覺常說這個道理，人佈施給貧窮的人，會獲得無量的福報，今生來世都會自然地享受福報。』長者又想：『我聽說阿那律捨棄了豪門貴族的地位出家修道，每天接受五百缽的食物供養，卻仍然不知滿足。現在又來到我家勸我佈施，這還是乞丐的行為，不是賢士的所作所為。』隨即對阿那律說：『太陽快到正中了，你應該知道時間了。』阿那律隨即起身離開，到其他人家乞食。
English version: Once upon a time, in the city of Shravasti, there was an elder named Supreme Victor, who possessed great wealth, with elephants, horses, and various treasures filling his storehouses. However, he was stingy and greedy, unwilling to give alms. If beggars came to his door, he would not allow them to enter. He guarded his gates very strictly. His house had seven layers of gates, all with heavy locks. The walls were plastered with lime to prevent rats from burrowing through, and the roof was covered with iron netting to keep out birds. He did not keep dogs, fearing they would spoil the grain. At that time, the World Honored One said to Ananda, 'Go to that place and subdue the stingy elder, Supreme Victor.' Ananda respectfully accepted the Buddha's teaching, immediately put on his robe, took his bowl, and went to Shravasti, arriving at the elder's house. He said to the elder, 'The Tathagata always says that when people give alms to the poor, they gain five merits. What are these five merits? First, longevity; second, good looks; third, strength; fourth, happiness; and fifth, eloquence. Those who give alms will obtain these five merits.' The elder thought to himself, 'I have heard that the Shramana Gautama is highly talented and learned, and the scriptures he speaks of cannot be carried by eighty-four trillion elephants. Today, his learned disciple has come to my house, but he only speaks of giving alms, coveting wealth. This is the behavior of a beggar, not a wise and virtuous person.' At that time, Ananda widely quoted scriptures, adapting his words to the elder's situation. However, the elder's heart was as hard as iron and could not be moved. He said to Ananda, 'Do you have a place to be invited to today? Or are you here to beg for food?' Ananda replied, 'I have no place to be invited, and I am here to beg for food.' The elder then said to Ananda, 'The sun is about to reach its zenith, you should know the time.' Ananda immediately got up and left, going to other houses to beg for food. Returning to the World Honored One, he told the World Honored One, 'The stingy elder is stubborn and cannot be subdued.' The next morning, the Buddha said to Anuruddha, 'Go to that place and subdue the stingy elder.' Anuruddha accepted the teaching and immediately went to the elder's house. He met with the elder and gradually spoke to him about the subtle Dharma: 'The Tathagata, the Truly Enlightened One, always speaks of this principle: when people give alms to the poor, they will obtain immeasurable blessings, and they will naturally enjoy blessings in this life and the next.' The elder thought again, 'I have heard that Anuruddha abandoned his noble family status to become a monk, and he receives offerings of five hundred bowls of food every day, yet he is still not satisfied. Now he has come to my house to urge me to give alms. This is still the behavior of a beggar, not a virtuous person.' He then said to Anuruddha, 'The sun is about to reach its zenith, you should know the time.' Anuruddha immediately got up and left, going to other houses to beg for food.
。還至世尊所白世尊曰：「慳貪長者執意堅固不可降伏。」
佛復告大迦葉：「汝往降伏慳貪長者。」迦葉受教詣彼長者家與共相見，復與長者說微妙法：「如來、至真、等正覺恒所說法，若人佈施獲五功德，所生之處人所愛敬。」長者自念：「斯人昔在家時，九百九十九具梨牛耕田，六十簞金粟一簞三百四十斛，黔毗羅國第一賢女以為妻室，舍彼豪貴今作沙門，何為至他家如乞人，所說嘆譽佈施，貪著財貨？」迦葉無數方便而為說法，意不開解亦不移易，語迦葉曰：「今日欲中，有受請處？為欲乞食？」迦葉報曰：「亦無請處，今當乞食。」長者語迦葉：「宜知是時。」即起捨出更詣余家，還白世尊：「其人執心意難沮壞。」
佛復告目連：「汝往詣彼慳貪長者。」目連受教即往至彼長者家，與共相見與說佈施：「如來、至真、等正覺恒說此法，夫人佈施給窮乏者，獲福無量，現世後身封受自然。佛告比丘：『若有眾生知施果報者，最後缽中遺余已不取食，開意惠施，值賢聖良祐福田者，吾證明此其德無量。』」長者自惟：「吾聞此人神足無礙，能移山飛岳翻覆天地，或移他方世界來入此土，眾生之類無覺知者，不能與吾現一神足，方說佈施之福，將由慳貪故存於懷，斯是乞人非是賢士。」目連復說法，不釋其意，語目連曰：「今日欲中，有受請處？為欲乞食？宜知是時。」即適余家。
佛復告舍利弗：「汝往詣彼慳貪長者
現代漢語譯本：又回到世尊那裡，稟告世尊說：『慳貪長者執意堅固，不可降伏。』 佛又告訴大迦葉：『你前去降伏慳貪長者。』迦葉接受教誨，前往長者家與他相見，又為長者宣說微妙的佛法：『如來、至真、等正覺恒常宣說的佛法是，如果有人佈施，就能獲得五種功德，所生之處都會受到人們的愛戴和尊敬。』長者心想：『這個人以前在家時，有九百九十九頭犛牛耕田，六十簞金粟，一簞三百四十斛，娶黔毗羅國第一賢女為妻，捨棄那樣的豪門富貴，現在卻做沙門，為何到別人家像乞丐一樣，所說的都是讚美佈施，貪戀財物？』迦葉用無數方便為他說法，長者心意不開解，也不改變，對迦葉說：『今天中午，有接受邀請的地方嗎？還是想要乞食？』迦葉回答說：『沒有接受邀請的地方，現在應當乞食。』長者對迦葉說：『應該知道時間了。』就起身離開，前往其他人家，回來稟告世尊說：『那個人執著的心意難以摧毀。』 佛又告訴目連：『你前去拜訪慳貪長者。』目連線受教誨，就前往長者家，與他相見，為他說佈施的道理：『如來、至真、等正覺恒常宣說這個道理，如果有人佈施給貧窮困乏的人，就能獲得無量的福報，現世和來世都會自然地享受福報。佛告訴比丘：『如果眾生知道佈施的果報，即使最後缽中還剩下食物，也不會自己吃，而是會開心地佈施，如果遇到賢聖良善的福田，我證明他的功德是無量的。』長者心想：『我聽說這個人神足通達無礙，能移山飛岳，翻天覆地，或者把其他世界的眾生移到這裡，眾生都不知道，他不能給我展示一下神足，卻只說佈施的福報，這一定是由於慳貪的緣故，才把這些話放在心裡，這個人是乞丐，不是賢士。』目連又為他說法，長者不理解他的意思，對目連說：『今天中午，有接受邀請的地方嗎？還是想要乞食？應該知道時間了。』就去了其他人家。 佛又告訴舍利弗：『你前去拜訪慳貪長者。』
English version: He then returned to the World Honored One and reported, 'World Honored One, the miserly elder is stubborn and cannot be subdued.' The Buddha then said to Maha Kasyapa, 'You go and subdue the miserly elder.' Kasyapa, receiving the instruction, went to the elder's house and met with him. He then spoke to the elder about the subtle Dharma: 'The Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, always teaches that if a person gives alms, they will obtain five merits, and wherever they are born, they will be loved and respected by people.' The elder thought to himself, 'This person, when he was at home, had nine hundred and ninety-nine plowing oxen, sixty baskets of golden millet, each basket containing three hundred and forty hu, and he took the most virtuous woman of the Kembila country as his wife. He abandoned such wealth and nobility and now becomes a Shramana. Why does he come to other people's houses like a beggar, praising almsgiving and being greedy for wealth?' Kasyapa used countless skillful means to preach the Dharma to him, but the elder's mind did not open up, nor did he change. He said to Kasyapa, 'Is there a place where you are invited for lunch today? Or do you want to beg for food?' Kasyapa replied, 'There is no place where I am invited, and now I should beg for food.' The elder said to Kasyapa, 'You should know the time.' He then got up and left, going to other people's houses, and returned to report to the World Honored One, 'That person's stubborn mind is difficult to break down.' The Buddha then said to Maudgalyayana, 'You go and visit the miserly elder.' Maudgalyayana, receiving the instruction, went to the elder's house and met with him. He spoke to him about almsgiving: 'The Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, always teaches this Dharma. If a person gives alms to the poor and needy, they will obtain immeasurable blessings, and in this life and the next, they will naturally enjoy blessings. The Buddha told the Bhikkhus, 'If sentient beings know the karmic consequences of giving, even if there is food left in the last bowl, they will not eat it themselves, but will happily give it away. If they encounter a virtuous and blessed field of merit, I testify that their merit is immeasurable.'' The elder thought to himself, 'I have heard that this person has unobstructed supernatural powers, can move mountains and fly over peaks, overturn the heavens and the earth, or move sentient beings from other worlds to this land without anyone knowing. He cannot show me a single supernatural power, but only talks about the blessings of giving. This must be because of his miserliness that he keeps these words in his heart. This person is a beggar, not a virtuous man.' Maudgalyayana preached the Dharma again, but the elder did not understand his meaning. He said to Maudgalyayana, 'Is there a place where you are invited for lunch today? Or do you want to beg for food? You should know the time.' He then went to other people's houses. The Buddha then said to Sariputra, 'You go and visit the miserly elder.'
。」即復受教詣彼長者，與共相見在一面坐，告長者曰：「夫智達之士當分別四法。云何為四智？一者分別佈施，二者親近善知識，三者當離慳嫉，四者念修智達。」長者自惟：「吾聞斯人，年至八歲越眾論上，盡墮諸幢無敢當者，長年十六究盡閻浮利地書籍，無事不開，博古覽今演暢幽奧，天文地理書記圖讖，梵志歷術盡皆通達，瞿曇沙門弟子之中智慧第一，謂為當說智慧微妙之教，今乃復說佈施之德，復是乞人非賢士也。」語舍利弗：「為有請處？為欲乞食？宜知是時。」舍利弗即還至世尊所，前白佛言：「其人慳貪執心牢固，積薪至天以火焚燒，融消其心意故不革，唯愿世尊躬降屈神詣彼長者，示佛威力，除去慳心開發愚惑。」
爾時世尊，猶如力士屈申臂頃，至長者家坐于中庭，最勝長者見世尊至，頭面禮足在一面坐。爾時世尊，告長者曰：「夫人佈施獲五大功德。」長者白佛：「云何佈施得五大功德？」佛告長者：「第一施者謂不殺生，是謂長者第一施也。若有眾生，持不殺戒，則於一切眾生慈心覆蓋，亦無恐懼，是謂第一施也。」長者自念：「夫人殺生皆由貧賤，吾今家內饒財多寶所欲自恣，何為當復殺生？此語善矣，當順其教。」即白佛言：「愿身自歸當受佛戒，盡其壽命不敢犯殺。」佛復告長者：「不犯不與取。若有眾生持不與取戒，則於一切眾生慈心覆蓋，亦無恐懼，是謂第二大施
於是，舍利弗又去拜訪那位長者，與他見面並坐在一旁，告訴長者說：『有智慧通達的人應當分辨四種法。哪四種智慧呢？第一是分辨佈施，第二是親近善知識，第三是應當遠離慳吝嫉妒，第四是念誦修習智慧通達。』長者心想：『我聽說這個人，八歲時就超越眾人之上，辯論時無人能敵，十六歲時就通曉整個閻浮提的典籍，沒有不明白的事情，博古通今，闡述深奧的道理，天文地理、書籍圖讖、婆羅門曆法都精通，是瞿曇沙門弟子中智慧第一的人，我以為他會說微妙的智慧教誨，現在卻又說佈施的功德，看來他只是個乞討的人，不是賢士。』於是問舍利弗：『你是來請求什麼？還是想乞討食物？應該知道時間。』舍利弗就回到世尊那裡，稟告佛說：『那個人慳貪執著的心很牢固，即使堆積柴火到天上焚燒，也無法融化他的心意，所以無法改變。唯愿世尊親自降臨到那位長者那裡，顯示佛的威力，除去他的慳貪之心，啓發他的愚昧迷惑。』 這時，世尊像力士屈伸手臂一樣，瞬間就到了長者家中，坐在中庭。最勝長者見到世尊到來，頭面禮足，在一旁坐下。這時，世尊告訴長者說：『佈施能獲得五種大功德。』長者問佛：『如何佈施能獲得五種大功德？』佛告訴長者：『第一種佈施是不殺生，這是長者的第一種佈施。如果有眾生持不殺戒，就會對一切眾生慈心覆蓋，也沒有恐懼，這是第一種佈施。』長者心想：『人們殺生都是因為貧窮，我現在家中財富眾多，想要什麼就有什麼，為什麼還要殺生呢？這話說的很好，我應當順從他的教誨。』於是對佛說：『我願意歸依佛，接受佛的戒律，盡我一生都不敢犯殺戒。』佛又告訴長者：『不犯不與取。如果有眾生持不與取戒，就會對一切眾生慈心覆蓋，也沒有恐懼，這是第二大布施。
Then, Sariputra went again to visit that elder, met with him and sat on one side, and told the elder: 'A wise and understanding person should distinguish four dharmas. What are the four wisdoms? First is distinguishing giving, second is associating with good teachers, third is to be free from stinginess and jealousy, and fourth is to contemplate and cultivate wisdom and understanding.' The elder thought to himself: 'I have heard that this person, at the age of eight, surpassed all others in debate, and no one dared to challenge him. At the age of sixteen, he had mastered all the books of Jambudvipa, and there was nothing he did not understand. He was knowledgeable about the past and present, and expounded profound principles. He was proficient in astronomy, geography, books of prophecies, and Brahmanical calendar calculations. He is the foremost in wisdom among the disciples of Gautama the Shramana. I thought he would speak about the subtle teachings of wisdom, but now he is talking about the merits of giving. It seems he is just a beggar, not a wise man.' So he asked Sariputra: 'Are you here to request something? Or are you here to beg for food? You should know the time.' Sariputra then returned to the World Honored One and reported to the Buddha: 'That person's stingy and attached mind is very firm. Even if you piled firewood to the sky and burned it, you could not melt his mind, so he cannot be changed. I wish that the World Honored One would personally descend to that elder's place, display the Buddha's power, remove his stinginess, and enlighten his ignorance and delusion.' At that time, the World Honored One, as quickly as a strong man extends and retracts his arm, arrived at the elder's house and sat in the courtyard. The most excellent elder, seeing the World Honored One arrive, bowed his head to the ground and sat on one side. Then, the World Honored One told the elder: 'Giving brings five great merits.' The elder asked the Buddha: 'How does giving bring five great merits?' The Buddha told the elder: 'The first giving is not killing, this is the elder's first giving. If there are beings who uphold the precept of not killing, they will cover all beings with loving-kindness, and they will have no fear. This is the first giving.' The elder thought to himself: 'People kill because of poverty, but now my family is rich and has many treasures, and I can have whatever I want. Why would I kill? These words are good, I should follow his teachings.' Then he said to the Buddha: 'I am willing to take refuge in the Buddha, accept the Buddha's precepts, and for the rest of my life, I will not dare to kill.' The Buddha then told the elder: 'Do not take what is not given. If there are beings who uphold the precept of not taking what is not given, they will cover all beings with loving-kindness, and they will have no fear. This is the second great giving.'
。」長者自念：「竊盜人物者皆由貧賤，吾今家內，像馬七珍金銀雜寶、車𤦲馬瑙珊瑚琥珀，充滿庫藏，何為盜竊人物？斯言善矣，當順其教。」即白佛言：「愿身自歸當受佛戒，盡其壽命不犯盜戒。」佛復告長者：「若有眾生不犯盜者，則於一切眾生慈心覆蓋，亦無恐懼，是謂第二施也。」佛復告長者：「不得淫妷犯他妻女，若有眾生持不淫戒者，則於一切眾生慈心覆蓋，亦無恐懼，是謂第三大施。」長者自念：「已無妻者則犯淫妷，吾今家內婇女營從動有萬數，意欲幸納意猶不遍，況當犯他妻女？斯言善矣，當順其教。」即白佛言：「愿身自歸當受佛戒，盡其壽命不犯淫妷。」佛復告長者：「若有眾生不犯淫妷，則於一切眾生慈心覆蓋，亦無恐懼，是謂第三大施也。」佛復告長者：「不得妄語，是謂大施。」長者自念：「夫人處世所以妄語者，以其貧賤不能自存，是以虛稱詐逸詭調為業故妄語耳。吾今家內積財無數居一億里，豈當妄語耶？斯言善矣，當順其教。」即白佛言：「愿身自歸當受佛戒，盡其壽命不犯妄語。」佛告長者：「不犯妄語者，則於一切眾生慈心覆蓋，亦無恐懼，是謂第四大施。」佛復告長者：「不得飲酒，是謂第五大施。」長者自念：「夫人飲酒三十六失，亡國破家莫不由酒。若我飲酒客來煩鬧，又損我酒加致斗亂。斯言善矣，當奉佛教。」即白佛言：「愿身自歸當受佛戒，盡其形壽不犯酒失
現代漢語譯本：長者心想：『那些偷盜別人東西的人都是因為貧窮卑賤，我現在家裡，像、馬、七寶、金銀雜寶、車渠、瑪瑙、珊瑚、琥珀，充滿倉庫，為何要偷盜別人的東西呢？這話說的很對，應當聽從他的教誨。』於是就對佛說：『我願意皈依佛門，接受佛的戒律，終身不犯偷盜的戒律。』佛又告訴長者：『如果有眾生不犯偷盜，那麼他對一切眾生都會有慈悲心，也不會有恐懼，這就是第二大布施。』佛又告訴長者：『不得邪淫，侵犯別人的妻子女兒，如果有眾生持守不邪淫的戒律，那麼他對一切眾生都會有慈悲心，也不會有恐懼，這就是第三大布施。』長者心想：『沒有妻子的人才會犯邪淫，我現在家裡侍女成群，動輒上萬，想要寵幸都來不及，何況去侵犯別人的妻子女兒呢？這話說的很對，應當聽從他的教誨。』於是就對佛說：『我願意皈依佛門，接受佛的戒律，終身不犯邪淫的戒律。』佛又告訴長者：『如果有眾生不犯邪淫，那麼他對一切眾生都會有慈悲心，也不會有恐懼，這就是第三大布施。』佛又告訴長者：『不得說謊，這就是大布施。』長者心想：『人們之所以說謊，是因為他們貧窮卑賤，不能自給自足，所以才虛假欺騙，以詭詐為業，所以才說謊。我現在家裡積蓄了無數的財富，居住在一億里的地方，怎麼會說謊呢？這話說的很對，應當聽從他的教誨。』於是就對佛說：『我願意皈依佛門，接受佛的戒律，終身不犯妄語。』佛告訴長者：『不犯妄語的人，那麼他對一切眾生都會有慈悲心，也不會有恐懼，這就是第四大布施。』佛又告訴長者：『不得飲酒，這就是第五大布施。』長者心想：『人們飲酒有三十六種過失，亡國破家沒有不是因為酒的。如果我飲酒，客人來了會吵鬧，又會因為酒而導致爭鬥。這話說的很對，應當奉行佛的教誨。』於是就對佛說：『我願意皈依佛門，接受佛的戒律，終身不犯飲酒的過失。』
English version: The elder thought to himself, 'Those who steal from others do so because they are poor and lowly. In my house, I have elephants, horses, seven treasures, gold, silver, various jewels, carnelian, agate, coral, and amber, all filling my storehouses. Why would I steal from others? These words are good, I should follow his teachings.' Then he said to the Buddha, 'I wish to take refuge and receive the Buddhist precepts, and for the rest of my life, I will not commit the precept of stealing.' The Buddha then told the elder, 'If there are beings who do not steal, then they will have a heart of compassion for all beings, and they will have no fear. This is called the second great giving.' The Buddha then told the elder, 'Do not engage in sexual misconduct, violating the wives and daughters of others. If there are beings who uphold the precept of not engaging in sexual misconduct, then they will have a heart of compassion for all beings, and they will have no fear. This is called the third great giving.' The elder thought to himself, 'Those who have no wives are the ones who commit sexual misconduct. In my house, I have tens of thousands of concubines, and I do not even have enough time to favor them all. How could I violate the wives and daughters of others? These words are good, I should follow his teachings.' Then he said to the Buddha, 'I wish to take refuge and receive the Buddhist precepts, and for the rest of my life, I will not commit the precept of sexual misconduct.' The Buddha then told the elder, 'If there are beings who do not engage in sexual misconduct, then they will have a heart of compassion for all beings, and they will have no fear. This is called the third great giving.' The Buddha then told the elder, 'Do not lie, this is a great giving.' The elder thought to himself, 'People lie because they are poor and lowly, unable to support themselves. Therefore, they engage in falsehood, deception, and trickery. In my house, I have accumulated countless riches, and I live in a place that is a hundred million miles away. Why would I lie? These words are good, I should follow his teachings.' Then he said to the Buddha, 'I wish to take refuge and receive the Buddhist precepts, and for the rest of my life, I will not commit the precept of lying.' The Buddha told the elder, 'Those who do not lie will have a heart of compassion for all beings, and they will have no fear. This is called the fourth great giving.' The Buddha then told the elder, 'Do not drink alcohol, this is the fifth great giving.' The elder thought to himself, 'People who drink alcohol have thirty-six faults. The downfall of countries and families is always due to alcohol. If I drink alcohol, guests will become noisy, and it will lead to fighting. These words are good, I should follow the Buddha's teachings.' Then he said to the Buddha, 'I wish to take refuge and receive the Buddhist precepts, and for the rest of my life, I will not commit the fault of drinking alcohol.'
。」佛告長者：「若有眾生不犯酒者，則於一切眾生慈心覆蓋，亦無恐懼，是謂第五大施。」時彼長者內自思惟：「如我外道異學內禁所犯，若弟子事師承受教誡，不問多少要當報恩，供養財寶給其所須。躬自入庫選擇白㲲，取不妙者欲以獻佛，其所選者捉輒極妙，如是數十反覆不能得弊者，心口共爭，慳貪深固意不開解。正值爾時，阿須倫與忉利天共鬥，或阿須倫得勝諸天不如，或諸天得勝阿須倫不如。爾時世尊以天眼觀清凈無瑕穢，見諸天阿須倫共鬥，復見長者施心慳心共爭，或施心得勝慳心不如，或慳心得勝施心不如。爾時世尊便說斯偈：
「施與斗共集， 此業智不處， 施時非斗時， 速施何為疑？」
最勝長者聞如來說偈，內懷慚愧即出白㲲跪受咒愿。爾時世尊漸與說微妙之法，講論妙行。所謂論者，施論戒論生天之論，欲不凈想，漏為大患。長者聞已，即于坐上諸塵垢盡得法眼凈，得法獲法，法法成就，分別諸法，于如來法逮無所畏，即從坐起頭面禮足前白佛言：「自今已始願為優婆塞，盡形壽不殺。」如來默而可之。「歸命佛歸命法歸命比丘僧。」受三自歸命已，如來即從坐起而去。
佛去不久，弊魔波旬化作佛形像，來至長者家，身有三十二相、八十種好，紫磨金色圓光七尺，長者見已內自唸曰：「如來向出，還其何速？」敬意如見佛而為禮之
佛陀告訴長者：『如果眾生不犯飲酒戒，那麼他對一切眾生都會有慈悲心，並且不會有恐懼，這就是第五大布施。』當時，那位長者內心思忖：『我這個外道異學，內心所禁止的，如果弟子侍奉老師，接受教誨，無論多少都應當報恩，供養財寶，滿足他們的需求。』他親自進入倉庫挑選白色的細布，想拿不好的來供奉佛陀，但每次選到的都是極好的，這樣反覆數十次都找不到不好的，內心和口頭都在爭鬥，慳吝貪婪的念頭根深蒂固，無法解脫。正當此時，阿修羅與忉利天正在交戰，有時阿修羅得勝，諸天失利，有時諸天得勝，阿修羅失利。那時，世尊用清凈無瑕的天眼觀察，看到諸天和阿修羅正在交戰，又看到長者的佈施心和慳吝心在爭鬥，有時佈施心勝過慳吝心，有時慳吝心勝過佈施心。當時，世尊就說了這首偈語： 『佈施與爭鬥同時發生，這種行為不符合智慧，佈施的時候不是爭鬥的時候，應該快速佈施，為何還要猶豫？』 最勝長者聽了如來說的偈語，內心感到慚愧，立即拿出白色的細布，跪下接受佛陀的祝福。當時，世尊逐漸為他講述微妙的佛法，講論美好的修行。所講的內容包括佈施的道理、持戒的道理、往生天界的道理，以及慾望是不清凈的，煩惱是巨大的禍患。長者聽了之後，當即在座位上，所有的塵垢都消除了，獲得了清凈的法眼，得到了佛法，成就了佛法，能夠分辨各種佛法，對於如來的教法不再有畏懼。他立即從座位上站起來，頭面頂禮佛足，向前對佛說：『從今以後，我願成為優婆塞，終身不殺生。』如來默許了他。『我皈依佛，皈依法，皈依比丘僧。』接受了三皈依之後，如來就從座位上起身離開了。 佛陀離開不久，魔王波旬化作佛的形象，來到長者家中，身上有三十二相、八十種好，紫磨金色的光環有七尺，長者看到后，內心想：『如來剛走，怎麼這麼快就回來了？』他像見到佛陀一樣恭敬地向他行禮。
The Buddha told the elder, 'If sentient beings do not violate the precept against alcohol, then they will have a compassionate heart covering all sentient beings, and they will have no fear. This is called the fifth great giving.' At that time, the elder thought to himself, 'As a follower of heterodox teachings, what I am forbidden internally is that if a disciple serves a teacher and receives teachings, no matter how much, they should repay the kindness, offering wealth and treasures to meet their needs.' He personally entered the storehouse to select white silk, intending to offer the inferior ones to the Buddha, but each time he chose, they were all excellent. After repeating this dozens of times, he could not find any inferior ones. His mind and mouth were in conflict, and his stingy and greedy thoughts were deeply rooted, unable to be resolved. At that very moment, the Asuras and the Trayastrimsha gods were fighting. Sometimes the Asuras would win and the gods would lose, and sometimes the gods would win and the Asuras would lose. At that time, the World Honored One, with his pure and flawless heavenly eye, saw the gods and Asuras fighting, and also saw the elder's giving heart and stingy heart in conflict. Sometimes the giving heart would prevail over the stingy heart, and sometimes the stingy heart would prevail over the giving heart. At that time, the World Honored One spoke this verse: 'Giving and fighting occur together, this action is not in accordance with wisdom. The time for giving is not the time for fighting. Give quickly, why hesitate?' The most excellent elder, upon hearing the verse spoken by the Tathagata, felt ashamed and immediately took out the white silk, knelt down, and received the Buddha's blessings. At that time, the World Honored One gradually explained the subtle Dharma to him, discussing the wonderful practices. The topics included the principles of giving, the principles of keeping precepts, the principles of being reborn in the heavens, and the idea that desires are impure and that defilements are great afflictions. After hearing this, the elder, right there in his seat, had all his defilements removed, obtained the pure Dharma eye, attained the Dharma, accomplished the Dharma, could distinguish all Dharmas, and had no fear regarding the Tathagata's teachings. He immediately stood up from his seat, bowed his head to the Buddha's feet, and said to the Buddha, 'From this day forward, I wish to become an Upasaka, and for the rest of my life, I will not kill.' The Tathagata silently approved. 'I take refuge in the Buddha, I take refuge in the Dharma, I take refuge in the Sangha.' After accepting the three refuges, the Tathagata rose from his seat and left. Not long after the Buddha left, Mara Papiyas transformed into the image of the Buddha, came to the elder's house, with the thirty-two marks and eighty minor characteristics, a purple-gold halo of seven feet. When the elder saw this, he thought to himself, 'The Tathagata just left, how could he return so quickly?' He respectfully bowed to him as if he were seeing the Buddha.
。「不審如來有何教誡？」偽佛告曰：「吾謂長者高才博智分別機趣，諦念長者愚惑無智，吾向所說四諦者實非真諦，斯是顛倒外道所習。」長者尋覺知為詐偽，即報之曰：「止止勿語！吾獲慧眼立牢固地，正使汝化億千萬身來至我所，欲使退轉我心者，其事不然。豈當以螢火之光與日競明，田家埠阜欲比須彌，鴟鷲烏鵲金鳥並飛，以汝穢形欺詐偽身，設是幻師不應久停，若是波旬宜速還歸。」弊魔波旬聞是語已，慚形愧影即還復身，複道而去。
若有眾生信戒成就，終不為魔所沮也，況當須陀洹、斯陀含有退還乎？此事不然。住凡夫地未在道檢，見此幻形則有退轉，則不成就。凡夫人者先成而後退，是故說，信使戒成也。亦壽智慧者，能究竟施，其間不有亂想，須陀洹見諦所斷八十八使，以施心永斷無餘，除欲界七死七生、色界無色一死一生，其餘生者永盡無餘。斯陀含者，以施心見諦所斷八十八使，淫怒癡薄，除欲界一死一生，其餘生者永盡無餘。阿那含三界見諦所斷結，欲界思惟所斷結，以施心永盡無餘，舍欲界生，除色界無色界一死一生，其餘生者永不生也，無復慳嫉意不想念貪著世榮，眾智具足壽不中夭，是故說亦壽智慧也。在在能行者，慧人執行以教化為本，意欲所適東西南北，輒有所益興起佛事，是故說，在在能行也。處處見養者，已至彼界便為眾生所見供養，在在處處分流法化，是故說，處處見養也。
比方世利， 慧信為智， 是財上寶， 家產非常
現代漢語譯本：『不知如來有何教誨？』偽裝的佛陀說：『我以為長者您才高識廣，能分辨各種機緣和情趣，仔細想想，長者您真是愚昧無知。我之前所說的四諦並非真正的真理，而是顛倒的外道所習的。』長者立刻意識到這是個騙局，便對他說：『住口，不要再說了！我已經獲得了智慧之眼，立足於堅固之地。即使你化作億萬個身形來到我面前，想要動搖我的心，也是不可能的。難道能用螢火蟲的光芒與太陽爭輝嗎？難道能用田埂上的小土堆與須彌山相比嗎？難道能讓鷂鷹、烏鴉、喜鵲和金翅鳥一起飛翔嗎？你用污穢的形體和虛假的偽裝來欺騙我，即使是幻術師也不應該停留太久，如果是魔王波旬，就應該趕緊回去。』魔王波旬聽到這些話后，感到羞愧難當，立刻恢復了原形，然後逃走了。 如果眾生能夠堅守戒律，最終不會被魔所阻礙，更何況是須陀洹、斯陀含這樣的人呢？這絕對不可能。只有那些還處於凡夫俗地，沒有進入修行正軌的人，看到這種幻象才會被迷惑而退轉，最終無法成就。凡夫俗子是先有所成就然後才退轉的，所以說，信心能使戒律成就。那些壽命和智慧都圓滿的人，能夠徹底地佈施，心中不會有雜亂的念頭。須陀洹通過見諦所斷的八十八種煩惱，以佈施之心永遠斷除，沒有絲毫剩餘，除了欲界七次死亡和七次投生，以及無色界一次死亡和一次投生，其餘的投生都永遠斷絕。斯陀含通過佈施之心，斷除了見諦所斷的八十八種煩惱，以及淫慾、嗔怒、愚癡等較輕的煩惱，除了欲界一次死亡和一次投生，其餘的投生都永遠斷絕。阿那含斷除了三界見諦所斷的煩惱，以及欲界思惟所斷的煩惱，以佈施之心永遠斷除，捨棄了欲界的投生，除了無色界一次死亡和一次投生，其餘的投生都永遠不再發生。他們不再有慳吝和嫉妒之心，不再貪戀世俗的榮華，擁有圓滿的智慧，不會中途夭折，所以說，壽命和智慧都圓滿。無論身處何地都能修行的人，是那些以智慧為指導，以教化眾生為根本的人，他們心之所向，無論東西南北，都能有所利益，興起佛事，所以說，無論身處何地都能修行。無論身處何地都能受到供養的人，是那些已經到達彼岸，被眾生所見並供養的人，他們無論身處何地都能傳播佛法，所以說，無論身處何地都能受到供養。 世俗的利益，與智慧和信心相比，智慧才是真正的財富，是無上的珍寶，家產是無常的。
English version: 『I wonder what teachings the Tathagata has?』 The false Buddha said, 『I thought you, elder, were highly talented and knowledgeable, able to discern opportunities and interests. Upon closer thought, you, elder, are truly foolish and ignorant. The Four Noble Truths I spoke of earlier are not the true truths, but rather what is practiced by perverse heretics.』 The elder immediately realized it was a deception and said to him, 『Stop, do not speak further! I have gained the eye of wisdom and stand on firm ground. Even if you were to transform into billions of forms and come before me, seeking to shake my resolve, it would be impossible. Can the light of a firefly compete with the sun? Can a small mound on a field compare to Mount Sumeru? Can hawks, crows, magpies, and golden birds fly together? You deceive me with your defiled form and false disguise. Even a magician should not linger for long, and if you are Mara, you should quickly return.』 Upon hearing these words, the demon Mara felt ashamed and immediately returned to his original form and fled. If sentient beings can uphold the precepts, they will ultimately not be obstructed by demons, let alone those who have attained the stages of Srotapanna and Sakadagami. This is absolutely impossible. Only those who remain in the realm of ordinary beings, not yet on the path of practice, will be deluded and regress upon seeing such illusions, and ultimately fail to achieve enlightenment. Ordinary beings first achieve something and then regress, therefore it is said that faith enables the precepts to be fulfilled. Those who have both longevity and wisdom are able to give completely, without any confused thoughts. A Srotapanna, through the wisdom of seeing the truth, has permanently severed the eighty-eight fetters, with no remainder, except for seven deaths and seven births in the desire realm, and one death and one birth in the formless realm, all other births are forever extinguished. A Sakadagami, through the act of giving, has severed the eighty-eight fetters seen through the truth, and has thinned the fetters of lust, anger, and delusion, except for one death and one birth in the desire realm, all other births are forever extinguished. An Anagami has severed the fetters seen through the truth in the three realms, and the fetters severed through contemplation in the desire realm, through the act of giving, and has abandoned birth in the desire realm, except for one death and one birth in the formless realm, all other births will never occur again. They no longer have stinginess or jealousy, no longer crave worldly glory, possess complete wisdom, and will not die prematurely, therefore it is said that they have both longevity and wisdom. Those who can practice anywhere are those who are guided by wisdom, with the teaching of sentient beings as their foundation. Wherever their hearts lead them, whether east, west, south, or north, they can bring benefit and initiate Buddhist activities, therefore it is said that they can practice anywhere. Those who are revered and supported everywhere are those who have reached the other shore, and are seen and supported by sentient beings. Wherever they are, they can spread the Dharma, therefore it is said that they are revered and supported everywhere. Compared to worldly benefits, wisdom and faith are true wealth, the supreme treasure, while family possessions are impermanent.
。
比方世利者，世利謂閻浮利地人身。何以故說世利？謂閻浮利人以其閻浮利內出諸佛世尊、辟支佛、阿羅漢、神仙得道者，行度無極，人於此間身行善口意行善，復於此間信根成就，知有佛法僧，無復愚惑染世塵勞，正使壽終后無遺患。是故說，比方世利也。慧信為智者，有信有智則能具足八十千行，信御心本、智瓔珞身，信致大富、智成果證，是故說，慧信為智也。是財上寶者，寶中真者謂智慧寶也，最勝最上無有過者，極上微妙不可譬喻為比，是故說，是財上寶也。家產非常者，世財雖多。會有衰喪者。石室城內有三居士，一名阇利異姓人也。二名晡陀滿。三名婆波那。此三人親兄弟也，多財饒寶財產無極，像馬七珍無所乏短，縣官盜賊水火災變不能侵欺。有一婆羅門，持伊羅缽龍齋，冀望富貴饒財多寶。時龍現身語婆羅門：「汝今何為勤身苦體食風飲露斷谷除味，在此持齋為何所求？」婆羅門報曰：「所以在神泉與龍齋者，冀望大富獲致珍寶。」龍王報曰：「汝不聞乎？吾有二號：一名伊羅缽，二名財無厭。既名無厭，復從吾有所求耶？」婆羅門報曰：「設不惠者，便於此命終不能徒還。」龍王即出紫磨好金以報婆羅門：「石室城內有豪富長者，出自天竺姓某字某，汝往至家，以此金與，從彼求財。」時婆羅門得金便去，至彼長者家出金示之。長者見金告語：「藏之勿令人見。」將詣內館召諸五親：「此人遠送斯金與我
現代漢語譯本：譬如世間的利益，世間的利益指的是閻浮提的人身。為什麼說世間的利益呢？因為閻浮提的人，由於閻浮提內出現諸佛世尊、辟支佛、阿羅漢、神仙得道者，他們的修行度化是無止境的。人們在此世間，身行善事，口說善言，意念善行，又在此世間，信根得以成就，知道有佛法僧三寶，不再有愚昧迷惑，不被世俗的塵勞所污染，即使壽命終結后也不會留下任何禍患。所以說，這好比世間的利益。智慧和信仰是智者的標誌，有信仰有智慧就能具足八萬四千種修行，信仰是駕馭心靈的根本，智慧是裝飾身體的瓔珞，信仰能帶來大富，智慧能成就證悟，所以說，智慧和信仰是智者的標誌。所謂最珍貴的財富，指的是智慧的寶藏，是最殊勝最無上的，沒有任何東西可以超越它，極其微妙，無法用任何比喻來形容，所以說，這是最珍貴的財富。家產不是永恒的，世俗的財富即使再多，也會有衰敗喪失的時候。在石室城內有三位居士，一位名叫阇利，是異姓人。第二位名叫晡陀滿。第三位名叫婆波那。這三個人是親兄弟，他們擁有大量的財富和珍寶，像馬七寶應有盡有，縣官、盜賊、水火災害都不能侵犯他們。有一位婆羅門，持守伊羅缽龍的齋戒，希望獲得富貴和大量的財富珍寶。當時，龍現身對婆羅門說：『你現在為什麼如此勤勞辛苦，吃風飲露，斷絕穀物和美味，在這裡持齋是爲了求什麼呢？』婆羅門回答說：『我之所以在神泉與龍一起持齋，是希望獲得大富和珍寶。』龍王回答說：『你沒聽說過嗎？我有兩個名字：一個叫伊羅缽，另一個叫財無厭。既然名叫無厭，你又從我這裡求什麼呢？』婆羅門回答說：『如果不能施捨，我寧願死在這裡，也不能空手而歸。』龍王隨即拿出紫磨好金給婆羅門，說：『石室城內有一位豪富的長者，出自天竺，姓某字某，你到他家去，把這金子給他，從他那裡求財。』當時，婆羅門得到金子就去了，到了那位長者的家，拿出金子給他看。長者看到金子后說：『把它藏起來，不要讓人看見。』然後把他帶到內室，召集所有的親人說：『這個人從遠方送來這金子給我， 現代漢語譯本：這金子不是我所應得的，我應該用什麼來報答他呢？』當時，長者用無數的珍寶來報答婆羅門，婆羅門因此獲得了大量的財富。所以說，世俗的財富不是永恒的，智慧的財富才是最珍貴的。
English version: For example, worldly benefits refer to the human body in Jambudvipa. Why are they called worldly benefits? Because in Jambudvipa, Buddhas, Pratyekabuddhas, Arhats, and enlightened immortals appear, and their practice and salvation are limitless. People in this world perform good deeds with their bodies, speak good words, and have good intentions. Moreover, in this world, their roots of faith are established, they know the Three Jewels of Buddha, Dharma, and Sangha, and they are no longer foolish or confused, nor are they contaminated by worldly dust. Even after their lives end, they leave no suffering behind. Therefore, it is said to be like worldly benefits. Wisdom and faith are the marks of the wise. With faith and wisdom, one can fulfill eighty-four thousand practices. Faith is the foundation for controlling the mind, and wisdom is the ornament of the body. Faith brings great wealth, and wisdom achieves enlightenment. Therefore, it is said that wisdom and faith are the marks of the wise. The most precious treasure refers to the treasure of wisdom, which is the most supreme and unsurpassed. Nothing can surpass it. It is extremely subtle and cannot be described by any analogy. Therefore, it is said to be the most precious treasure. Family property is not permanent. Even if worldly wealth is abundant, it will eventually decline and be lost. In the city of Stone Chamber, there were three householders. One was named Jali, who was of a different clan. The second was named Bhudamanna. The third was named Bhabana. These three were brothers. They possessed vast wealth and treasures, with elephants, horses, and the seven treasures in abundance. Neither officials, thieves, nor the disasters of water and fire could harm them. There was a Brahmin who observed the fast of the Elapatra dragon, hoping to gain wealth and abundant treasures. At that time, the dragon appeared and said to the Brahmin, 'Why are you so diligent and hardworking, eating wind and drinking dew, abstaining from grains and flavors? What do you seek by observing this fast here?' The Brahmin replied, 'The reason I am fasting with the dragon at the sacred spring is to hope for great wealth and treasures.' The Dragon King replied, 'Have you not heard? I have two names: one is Elapatra, and the other is Wealth Without Satiety. Since I am called Without Satiety, what do you seek from me?' The Brahmin replied, 'If you do not bestow anything, I would rather die here than return empty-handed.' The Dragon King then gave the Brahmin fine gold of purple color, saying, 'In the city of Stone Chamber, there is a wealthy elder, who comes from India, with the surname and given name of so-and-so. Go to his house, give him this gold, and seek wealth from him.' At that time, the Brahmin received the gold and went to the elder's house, showing him the gold. The elder, upon seeing the gold, said, 'Hide it and do not let anyone see it.' Then he took him to the inner chamber and summoned all his relatives, saying, 'This person has come from afar to give me this gold, English version: this gold is not what I deserve, how should I repay him?' At that time, the elder repaid the Brahmin with countless treasures, and the Brahmin thus obtained great wealth. Therefore, it is said that worldly wealth is not permanent, and the wealth of wisdom is the most precious.
。」五親飲食歡娛藏金庫內，庫中雜物盡沒入于地還彼龍庫，不但一家左右，七家財物亦復盡沒于地。聲聞外布，徹彼三居士。復聞龍王與梵志金至石室城，使七豪貴人庫藏盡沒入于地還至龍宮。時三居士自相謂言：「我等三家資財無數庫藏充滿，以法獲致不抂濫人，終不為水火盜賊王法所奪。」國人聞之謂為夸談言與行違，普共聚集詣彼三家，問居士曰：「七家財寶盡入龍宮，聞卿三人自相謂言：『家業財寶以法獲致不攬人物。』以何為證？可得知不？」時三居士各出十斤分為六假，將諸人民及七家亡失財主，往至龍泉以金投泉，水皆涌沸猶如鑊湯。龍王驚懼即遣龍女，出金還歸報謝使還。順法財者以理成辦，終不為水火盜賊所見侵欺；非義財者抂濫人物得以非道，便為盜賊水火王者所奪，彼七家者即是其義。是故說，家產非常也。
欲見諸真， 樂聽講法， 能捨慳垢， 此之謂信。
欲見諸真者，若有信心堅固，往見賢聖，造諸精舍塔寺，禮覲高德法師，問訊聽受樂聞講法，如契經所說：「若有人著俗樂家無所乏，造者便有五闕。云何為五？於是其人樂以家裡談論，若至眾中便聞師教：『夫人執行，應當賢聖默然。』其人心悔誓不至眾：『吾所好樂者，眾人見呵，於我無益，復至眾為？』以不至眾便不見聖，以不見聖便不聞法，以不聞法便墜墮凡夫趣三惡道。是謂斯人于賢聖律第一闕也
現代漢語譯本：『五親』（指父母、兄弟、夫妻、子女、親戚）沉溺於飲食享樂，將財寶藏在金庫里。金庫中的雜物全部沒入地下，回到了龍宮。不僅一家如此，左右七家的財物也都全部沒入地下。訊息傳開，傳到了三位居士那裡。又聽說龍王帶著梵志的金子到了石室城，使得七位富豪的庫藏全部沒入地下，回到了龍宮。當時，三位居士互相說道：『我們三家的資財無數，庫藏滿滿，都是通過合法途徑獲得的，沒有欺騙或濫用他人，最終不會被水火盜賊或王法所奪。』國人聽到這話，認為他們是誇誇其談，言行不一，於是大家聚集到這三家，問居士們說：『七家的財寶都進入了龍宮，聽說你們三人自稱：『家業財寶是通過合法途徑獲得的，沒有欺騙或濫用他人。』有什麼證據嗎？可以讓我們知道嗎？』當時，三位居士各自拿出十斤金子，分成六份，帶著眾人和七家失去財產的主人，來到龍泉，將金子投入泉中，水都沸騰起來，像鍋里的開水一樣。龍王驚恐，立即派遣龍女，拿出金子歸還，並表示感謝，讓他們回去。順應正法的財富，通過正當途徑獲得，最終不會被水火盜賊所侵犯；不義之財，欺騙或濫用他人，通過不正當的手段獲得，就會被盜賊、水火或王者所奪，那七家就是這樣的例子。所以說，家產不是永恒的。想要見到諸位真理的實踐者，喜歡聽聞佛法，能夠捨棄慳吝的污垢，這就叫做『信』。想要見到諸位真理的實踐者，如果有人信心堅定，去拜見賢聖，建造精舍塔寺，禮拜高德法師，問候並聽受，喜歡聽聞佛法，就像契經所說：『如果有人貪戀世俗的享樂，家裡什麼都不缺，那麼這個人就會有五種缺失。哪五種呢？這個人喜歡在家裡談論世俗的事情，如果到了大眾之中，聽到師父教導：『修行之人，應當像賢聖一樣保持沉默。』他就會後悔，發誓不再去大眾之中：『我所喜歡的事情，眾人都會呵斥，對我沒有好處，再去大眾之中幹什麼呢？』因為不去大眾之中，就見不到聖人；因為見不到聖人，就聽不到佛法；因為聽不到佛法，就會墮落到凡夫，進入三惡道。這就是這個人對於賢聖的戒律的第一種缺失。 現代漢語譯本：想要見到諸位真理的實踐者，如果有人信心堅定，去拜見賢聖，建造精舍塔寺，禮拜高德法師，問候並聽受，喜歡聽聞佛法，就像契經所說：『如果有人貪戀世俗的享樂，家裡什麼都不缺，那麼這個人就會有五種缺失。哪五種呢？這個人喜歡在家裡談論世俗的事情，如果到了大眾之中，聽到師父教導：『修行之人，應當像賢聖一樣保持沉默。』他就會後悔，發誓不再去大眾之中：『我所喜歡的事情，眾人都會呵斥，對我沒有好處，再去大眾之中幹什麼呢？』因為不去大眾之中，就見不到聖人；因為見不到聖人，就聽不到佛法；因為聽不到佛法，就會墮落到凡夫，進入三惡道。這就是這個人對於賢聖的戒律的第一種缺失。
English version: The 'five relatives' (referring to parents, siblings, spouses, children, and relatives) indulged in eating and drinking, storing their wealth in a vault. The miscellaneous items in the vault all sank into the ground, returning to the dragon palace. This happened not only to one family but also to the seven families around them. The news spread, reaching the three lay practitioners. It was also heard that the Dragon King had taken the gold of the Brahmin to the Stone Chamber City, causing the vaults of the seven wealthy families to sink into the ground and return to the dragon palace. At that time, the three lay practitioners said to each other, 'Our three families have countless assets, and our vaults are full. We have obtained them through legal means, without deceiving or abusing others. Ultimately, they will not be taken away by water, fire, thieves, or the law.' The people of the country, hearing this, thought they were boasting and not practicing what they preached. So, they gathered at the three families and asked the lay practitioners, 'The treasures of the seven families have all entered the dragon palace. We heard you three claim, 'Our family assets were obtained through legal means, without deceiving or abusing others.' What evidence do you have? Can you let us know?' At that time, the three lay practitioners each took out ten pounds of gold, divided it into six portions, and led the people and the owners of the seven lost properties to the Dragon Spring. They threw the gold into the spring, and the water boiled up like water in a pot. The Dragon King was frightened and immediately sent a dragon maiden to return the gold and express gratitude, allowing them to return. Wealth obtained in accordance with the Dharma, through proper means, will ultimately not be violated by water, fire, or thieves; wealth obtained unjustly, by deceiving or abusing others, through improper means, will be taken away by thieves, water, fire, or the ruler. The seven families are examples of this. Therefore, it is said that family property is not permanent. To see the practitioners of truth, to enjoy listening to the Dharma, and to be able to abandon the defilement of stinginess, this is called 'faith.' To see the practitioners of truth, if one has firm faith, goes to see the virtuous and holy, builds monasteries and pagodas, pays respects to virtuous Dharma masters, inquires and listens, and enjoys hearing the Dharma, as the sutras say, 'If someone is attached to worldly pleasures and lacks nothing at home, then that person will have five deficiencies. What are the five? That person likes to talk about worldly matters at home. If they go to the assembly, they will hear the teacher's instruction: 'Practitioners should be silent like the virtuous and holy.' They will regret it and vow not to go to the assembly again: 'What I like, everyone will scold, it is of no benefit to me, why go to the assembly again?' Because they do not go to the assembly, they will not see the holy; because they do not see the holy, they will not hear the Dharma; because they do not hear the Dharma, they will fall into the realm of ordinary people and enter the three evil paths. This is the first deficiency of this person regarding the precepts of the virtuous and holy. English version: To see the practitioners of truth, if one has firm faith, goes to see the virtuous and holy, builds monasteries and pagodas, pays respects to virtuous Dharma masters, inquires and listens, and enjoys hearing the Dharma, as the sutras say, 'If someone is attached to worldly pleasures and lacks nothing at home, then that person will have five deficiencies. What are the five? That person likes to talk about worldly matters at home. If they go to the assembly, they will hear the teacher's instruction: 'Practitioners should be silent like the virtuous and holy.' They will regret it and vow not to go to the assembly again: 'What I like, everyone will scold, it is of no benefit to me, why go to the assembly again?' Because they do not go to the assembly, they will not see the holy; because they do not see the holy, they will not hear the Dharma; because they do not hear the Dharma, they will fall into the realm of ordinary people and enter the three evil paths. This is the first deficiency of this person regarding the precepts of the virtuous and holy.
。複次斯人意所愛慾者，常自在前，會至眾中聞諸法師說其滓穢，其人心悔誓不至眾：『吾所好樂眾人見呵，於我無益，復至眾為？』以不至眾便不見聖，以不見聖便不聞法，以不聞法便墜凡夫趣三惡道。是謂斯人于賢聖律第二闕也。複次斯人知親遠行心常愛敬，行至眾中便聞師教：『遠遊妨樂知親企望，離師離眾不至究竟。』其人心悔誓不至眾：『吾所好樂者眾人譏論，於我無益，復至眾為？』以不至眾便不見聖，以不見聖便不聞法，以不聞法便墜凡夫趣三惡道。是謂斯人于賢聖律第三闕也。複次斯人知親為眾擯棄，行至眾中便聞師教誨責知親，其人心悔誓不至眾：『吾所好樂眾人譏論，於我無益，復至眾為？』以不至眾便不見聖，以不見聖便不聞法，以不聞法便墜凡夫趣三惡道。是謂斯人于賢聖律第四闕。複次斯人知親命終，追慕悲哀不離食息，行至眾中便聞師教：『身死神離當更受胎。』其人不信謂為永滅，其人心悔誓不至眾：『吾所好者其人譏論，於我無益，復至眾為？』以不至眾便不見聖，以不見聖便不聞法，以不聞法便墜凡夫趣三惡道。是謂斯人于賢聖律第五闕也。是謂五闕，不至大眾之所致也。」是故說曰，欲見諸真，樂聽講法也。能捨慳垢者，垢中深者慳嫉為首，染污人心不至於道，止人施心斷諸德本皆由慳嫉。若彼行人心如死灰持意如地，設遇財寶終不貪慾，計彼財物瓦石不異，唯信于道不習顛倒，是故說，能捨慳垢，此之謂信
現代漢語譯本：再者，這個人心中所愛所欲的事物，常常在眼前，一旦到了眾人聚集的地方，聽到法師們說這些是污穢的，他心裡就後悔，發誓不再去人群中：『我所喜歡的事物，眾人都加以呵斥，對我沒有好處，再去人群中幹什麼呢？』因為不去人群中，就見不到聖人；因為見不到聖人，就聽不到佛法；因為聽不到佛法，就墮落到凡夫的境地，進入三惡道。這就是這個人違背賢聖教律的第二種過失。再者，這個人知道親人要遠行，心中常常愛敬，到了人群中，就聽到法師教導說：『遠遊會妨礙享樂，讓親人盼望，離開師父和大眾，不能達到究竟。』他心裡就後悔，發誓不再去人群中：『我所喜歡的事物，眾人都加以譏諷，對我沒有好處，再去人群中幹什麼呢？』因為不去人群中，就見不到聖人；因為見不到聖人，就聽不到佛法；因為聽不到佛法，就墮落到凡夫的境地，進入三惡道。這就是這個人違背賢聖教律的第三種過失。再者，這個人知道親人被大眾擯棄，到了人群中，就聽到法師教誨責備他的親人，他心裡就後悔，發誓不再去人群中：『我所喜歡的事物，眾人都加以譏諷，對我沒有好處，再去人群中幹什麼呢？』因為不去人群中，就見不到聖人；因為見不到聖人，就聽不到佛法；因為聽不到佛法，就墮落到凡夫的境地，進入三惡道。這就是這個人違背賢聖教律的第四種過失。再者，這個人知道親人去世，追思悲哀，不離飲食休息，到了人群中，就聽到法師教導說：『身體死亡，神識離開，應當再次受胎。』他不相信，認為人死就永遠消滅了，他心裡就後悔，發誓不再去人群中：『我所喜歡的人，眾人都加以譏諷，對我沒有好處，再去人群中幹什麼呢？』因為不去人群中，就見不到聖人；因為見不到聖人，就聽不到佛法；因為聽不到佛法，就墮落到凡夫的境地，進入三惡道。這就是這個人違背賢聖教律的第五種過失。這五種過失，都是因為不去大眾聚集的地方所導致的。所以說，想要見到諸位真理的實踐者，就應該樂於聽聞佛法。能夠捨棄慳吝的污垢，在各種污垢中，最深重的就是慳吝和嫉妒，它們會污染人心，使人不能達到真理，阻止人們佈施的心，斷絕一切功德的根本，都是因為慳吝和嫉妒。如果修行人的心像死灰一樣，持守意念像大地一樣，即使遇到財寶，也終究不會貪慾，把那些財物看作瓦礫石頭一樣，沒有什麼不同，只相信真理，不學習顛倒的見解，所以說，能夠捨棄慳吝的污垢，這就是所謂的信。
English version: Furthermore, the things that this person loves and desires are always before their eyes. Once they go to a gathering of people and hear the Dharma masters speak of these things as defilements, their heart becomes regretful, and they vow not to go to the gathering again: 'The things I like are criticized by everyone, they are of no benefit to me, why go to the gathering again?' Because they do not go to the gathering, they do not see the sages; because they do not see the sages, they do not hear the Dharma; because they do not hear the Dharma, they fall into the realm of ordinary people and enter the three evil paths. This is the second fault of this person violating the precepts of the sages. Furthermore, this person knows that their relatives are going on a long journey, and their heart is always filled with love and respect. When they go to the gathering, they hear the Dharma masters teach: 'Traveling far away hinders enjoyment, makes relatives wait, and leaving the teacher and the assembly will not lead to ultimate attainment.' Their heart becomes regretful, and they vow not to go to the gathering again: 'The things I like are ridiculed by everyone, they are of no benefit to me, why go to the gathering again?' Because they do not go to the gathering, they do not see the sages; because they do not see the sages, they do not hear the Dharma; because they do not hear the Dharma, they fall into the realm of ordinary people and enter the three evil paths. This is the third fault of this person violating the precepts of the sages. Furthermore, this person knows that their relatives have been rejected by the assembly. When they go to the gathering, they hear the Dharma masters teach and rebuke their relatives. Their heart becomes regretful, and they vow not to go to the gathering again: 'The things I like are ridiculed by everyone, they are of no benefit to me, why go to the gathering again?' Because they do not go to the gathering, they do not see the sages; because they do not see the sages, they do not hear the Dharma; because they do not hear the Dharma, they fall into the realm of ordinary people and enter the three evil paths. This is the fourth fault of this person violating the precepts of the sages. Furthermore, this person knows that their relatives have passed away, and they are filled with grief and sorrow, not leaving food and rest. When they go to the gathering, they hear the Dharma masters teach: 'When the body dies, the consciousness departs and will be reborn.' They do not believe this, thinking that death is the end of everything. Their heart becomes regretful, and they vow not to go to the gathering again: 'The person I like is ridiculed by everyone, they are of no benefit to me, why go to the gathering again?' Because they do not go to the gathering, they do not see the sages; because they do not see the sages, they do not hear the Dharma; because they do not hear the Dharma, they fall into the realm of ordinary people and enter the three evil paths. This is the fifth fault of this person violating the precepts of the sages. These five faults are all caused by not going to the gathering of the masses. Therefore, it is said that if you want to see the practitioners of truth, you should be happy to hear the Dharma. Those who can give up the defilement of stinginess, among all defilements, the deepest are stinginess and jealousy. They pollute the human heart, preventing people from reaching the truth, stopping people from giving, and cutting off the root of all merits, all because of stinginess and jealousy. If a practitioner's heart is like dead ashes, and their mind is as firm as the earth, even if they encounter treasures, they will not be greedy. They see those treasures as no different from tiles and stones. They only believe in the truth and do not learn distorted views. Therefore, it is said that one who can give up the defilement of stinginess, this is what is called faith.
。
信能渡河， 其福難奪， 能禁止盜， 野沙門樂。
信能渡河者，信直至心所向無礙，如所說近行若遠遊為人所誑，前實艱難欺言無患，斯人信已涉路而進，雖遇艱難通達無患。有一直信人，欲渡江水已至岸所，問行人曰：「水為深淺？」答曰：「齊踝而已。」執信而渡實如所言，正使斯人戢信，命終所生之處無違言者，眾人敬奉言是福人。是故說，信能渡河也。其福難奪者，昔有一人犯于王法，家產諸物盡沒于官，王敕其人：「送汝家產財簿盡詣于官。」其人赍福德名簿送詣于官。王問其人：「吾敕汝送家產財簿，乃送福德簿耶？」其人報曰：「後身家產簿者，此簿是也；今身家產簿，隨王所錄。」王聞斯語，心開意悟息而不錄。是故說，其福難奪也。能禁止盜者，昔舍衛城裡有一長者，篤信三尊慈仁惠施，苞育眾生赒諸窮乏。時天暴雨電雷霹靂，盜竊忽至劫掠財物，長者尋覺，語彼賊曰：「汝莫持去，吾欲與沙門。」賊聞斯語，眼則隨闇手便不舉，賊帥相告尋退而去。是故說，能禁止盜，野沙門樂。
沙門數至， 智者所樂， 及余篤信， 其間歡喜。
沙門數至者，見沙門者心開意解，給施所須隨時問訊，四事供養，衣被飯食床褥臥具病瘦醫藥。是故說，沙門數至，智者所樂也。及余篤信者，比近村落見其造福，皆佐歡喜普共修善，是故說，及余篤信也。其間歡喜者，或從遠來躬自親奉同發歡喜，出入行來觀其威儀禮節，是故說曰，其間歡喜也
現代漢語譯本 信能渡河，它的福報難以剝奪，能阻止盜賊，野外的修行人因此快樂。 所謂『信能渡河』，是指信心能使人直達目標，毫無障礙。正如俗語所說，『近行若遠遊，會被人欺騙』，意思是說，如果事先知道道路艱難，卻被告知沒有危險，那麼這個人一旦相信了，就會毫不猶豫地前進。即使遇到困難，也能順利克服。有一個人，他非常相信別人，想要渡河，到了岸邊，問路人：『水有多深？』路人回答說：『只到腳踝。』他相信了，就渡河，果然如路人所說。即使這個人停止了這種信任，他死後所投生的地方，也不會有人說謊，大家都會尊敬他，認為他是有福之人。所以說，『信能渡河』。 所謂『其福難奪』，從前有一個人觸犯了王法，家產都被沒收充公。國王命令他：『把你的家產財物清單全部送到官府。』這個人卻把記錄他福德的簿子送到了官府。國王問他：『我讓你送家產財物清單，你卻送來福德簿？』這個人回答說：『後世的家產簿，就是這本；今世的家產簿，隨你記錄。』國王聽了這話，心開意解，停止了沒收他的家產。所以說，『其福難奪』。 所謂『能禁止盜』，從前舍衛城裡有一位長者，他篤信佛、法、僧三寶，慈悲仁愛，樂於佈施，養育眾生，救濟窮困。當時天降暴雨，雷電交加，盜賊突然來搶劫財物。長者立刻察覺，對盜賊說：『你們不要拿走，我打算把這些佈施給修行人。』盜賊聽到這話，眼睛立刻變得昏暗，手也抬不起來。盜賊頭目互相告知，就退走了。所以說，『能禁止盜，野外的修行人因此快樂』。 修行人經常來訪，是智者所喜愛的，以及其他虔誠的信徒，他們之間都充滿歡喜。 所謂『修行人經常來訪』，是指見到修行人，內心就會開朗，理解佛法，及時給予他們所需的物品，隨時問候，用四事供養：衣服、飲食、床鋪臥具、醫藥。所以說，『修行人經常來訪，是智者所喜愛的』。 所謂『以及其他虔誠的信徒』，是指附近的村落看到有人造福，都隨喜讚歎，共同修善。所以說，『以及其他虔誠的信徒』。 所謂『他們之間都充滿歡喜』，是指有人從遠方親自前來供奉，一同生起歡喜心，出入行走時，觀察修行人的威儀禮節。所以說，『他們之間都充滿歡喜』。
English version Faith can cross the river, its blessings are hard to take away, it can prevent thieves, and the wild ascetics are happy. The saying 'Faith can cross the river' means that faith can lead one directly to their goal without any obstacles. As the saying goes, 'Traveling nearby is like traveling far away, one can be deceived.' This means that if one knows the road is difficult but is told there is no danger, then once they believe it, they will move forward without hesitation. Even if they encounter difficulties, they can overcome them smoothly. There was a person who had great faith in others. Wanting to cross a river, they reached the shore and asked a passerby, 'How deep is the water?' The passerby replied, 'Only ankle-deep.' They believed it and crossed the river, and it was indeed as the passerby had said. Even if this person stopped having such faith, in the place they are reborn after death, no one would lie, and everyone would respect them, considering them a blessed person. Therefore, it is said, 'Faith can cross the river.' The saying 'its blessings are hard to take away' refers to a time when a person violated the king's law, and their family property was confiscated. The king ordered them, 'Send all the list of your family property to the government.' However, this person sent the list of their merits to the government. The king asked them, 'I asked you to send the list of your family property, but you sent the list of your merits?' The person replied, 'The list of my family property in the next life is this one; the list of my family property in this life is up to you to record.' Upon hearing this, the king was enlightened and stopped confiscating their property. Therefore, it is said, 'its blessings are hard to take away.' The saying 'it can prevent thieves' refers to a time when there was an elder in the city of Shravasti who had deep faith in the Three Jewels (Buddha, Dharma, and Sangha), was compassionate and benevolent, and was happy to give, nurturing all beings and helping the poor. At that time, there was a heavy rainstorm with thunder and lightning, and thieves suddenly came to rob their property. The elder immediately noticed and said to the thieves, 'Do not take it away, I plan to give these to the ascetics.' Upon hearing this, the thieves' eyes immediately became dim, and they could not lift their hands. The leader of the thieves told each other, and they retreated. Therefore, it is said, 'it can prevent thieves, and the wild ascetics are happy.' Ascetics often visit, which is pleasing to the wise, and other devout believers, and there is joy among them. The saying 'Ascetics often visit' means that when one sees ascetics, their hearts will open, and they will understand the Dharma, giving them what they need in a timely manner, inquiring about their well-being, and providing the four requisites: clothing, food, bedding, and medicine. Therefore, it is said, 'Ascetics often visit, which is pleasing to the wise.' The saying 'and other devout believers' refers to the nearby villages seeing people creating merit, and they all rejoice and jointly cultivate goodness. Therefore, it is said, 'and other devout believers.' The saying 'and there is joy among them' refers to people coming from afar to personally make offerings, and together they generate joy. When they come and go, they observe the ascetics' dignified manners and etiquette. Therefore, it is said, 'and there is joy among them.'
。
若人懷憂， 貪他衣食， 彼人晝夜， 不得定意。
若人懷憂者，昔佛未出世時，爾時九十九種道普皆興盛；如來出世眾邪自滅，弟子翼從皆得供養。外道異學內懷憎疾發心妒忌，見人得利養者，煩怨苦惱誹謗而行，是謂外道生嫉心也。或復有人，于內法中雖復出家染道，不精勤于道，外像持律內行不純，見人得利養者，興嫉妒心：「吾亦出家汝亦出家，汝獨受福吾不得養。」猶二羅漢，功齊行滿俱無增減，一人招致利養追身不離，一人家家乞求不自給足，便自生念興相似疑：「吾獨何為不見供養？彼獨何福恒受利養？」無垢道心猶尚興想，況于凡夫能不生嫉？唯有得佛三界特尊，毀辱之不以憂戚，供養者不以加歡，持心如地亦無增減，是故說，若人懷憂，貪他衣食，彼人晝夜，不得定意。
若人能斷， 盡其根原， 彼人晝夜， 而獲其定。
若人能斷者，畏將來罪不生後世緣，盡其根萌無復生兆，此亦如是，若能斷意根本所念，晝夜安隱定意不亂，心之所念隨意即至，是故說，若人能斷，盡其根原，彼人晝夜，而獲其定也。
無信不習， 好剝正言， 如拙取水， 掘泉揚泥。
無信不習者，亦不親近亦不承事，言談往反設共從事者，善法有減增諸不善。如拙取水者從高山求，唐勞其功不獲致水，正使掘地，得水揚泥不可任飲。是故說，無信不習，好剝正言，如拙取水，掘泉揚泥。
賢夫習智， 樂仰清流， 如善取水， 思冷不擾
現代漢語譯本 如果有人心懷憂慮，貪圖別人的衣食，那麼這個人日夜都無法安定。 如果有人心懷憂慮，就像過去佛陀還未出世時，那時九十九種外道普遍興盛；如來出世后，各種邪說自然消滅，弟子們跟隨佛陀都得到供養。外道異端心懷憎恨嫉妒，看到別人得到利益供養，就煩惱怨恨，誹謗他人。這就是外道產生嫉妒心的表現。或者還有人，在佛法中雖然出家修行，卻不精進于道，外表持戒，內心行為不純，看到別人得到利益供養，就產生嫉妒心：『我也出家了，你也出家了，為什麼你獨享福報，我卻得不到供養？』就像兩個羅漢，功德和修行都圓滿，沒有差別，一個人卻能招來供養，追隨不斷，另一個人卻要挨家乞討，不能自給自足，於是就自己產生疑惑：『為什麼我得不到供養？他為什麼總是能得到供養？』即使是無垢的道心，尚且會產生這樣的想法，更何況是凡夫俗子，怎麼可能不產生嫉妒呢？只有佛陀才能達到三界至尊的境界，即使受到譭謗也不會憂愁，得到供養也不會更加歡喜，保持心境如大地一般，沒有增減。所以說，如果有人心懷憂慮，貪圖別人的衣食，那麼這個人日夜都無法安定。 如果有人能夠斷除憂慮，徹底根除其根源，那麼這個人日夜都能獲得安定。 如果有人能夠斷除憂慮，畏懼將來的罪過，不造作來世的因緣，徹底根除憂慮的萌芽，不再產生任何跡象，就像這樣，如果能夠斷除意念的根本，所思所想，那麼日夜都能安穩，心意安定不亂，心中所想的事情，都能隨心而至。所以說，如果有人能夠斷除憂慮，徹底根除其根源，那麼這個人日夜都能獲得安定。 不信佛法，不學習佛法，喜歡歪曲正理，就像拙劣的人取水，挖井卻揚起泥土。 不信佛法，不學習佛法的人，既不親近善知識，也不承事善知識，言談往來，即使一起做事，善法也會減少，惡法會增加。就像拙劣的人取水，從高山求水，白費力氣也得不到水，即使挖井，得到的水也混雜著泥土，不能飲用。所以說，不信佛法，不學習佛法，喜歡歪曲正理，就像拙劣的人取水，挖井卻揚起泥土。 賢明的人學習智慧，喜歡仰望清澈的流水，就像善於取水的人，思考著如何獲得清涼而不受干擾。
English version If a person harbors worry, coveting the food and clothing of others, that person will not find peace day and night. If a person harbors worry, it is like in the past when the Buddha had not yet appeared in the world, at that time ninety-nine kinds of heretical paths were flourishing; after the Tathagata appeared in the world, all kinds of evil doctrines naturally disappeared, and the disciples who followed the Buddha all received offerings. The heretics harbored hatred and jealousy, and when they saw others receiving benefits and offerings, they became troubled and resentful, slandering others. This is how heretics generate jealousy. Or there are those who, although they have left home to practice in the Dharma, do not diligently pursue the path, outwardly observing the precepts but inwardly impure in their actions. When they see others receiving benefits and offerings, they become jealous: 'I have also left home, and you have also left home, why do you alone enjoy blessings while I do not receive offerings?' It is like two Arhats, whose merits and practices are both complete and without difference, yet one attracts offerings that follow him constantly, while the other must beg from house to house and cannot provide for himself. Thus, he generates doubts: 'Why do I not receive offerings? Why does he always receive offerings?' Even a pure mind of the path can still generate such thoughts, let alone ordinary people, how can they not generate jealousy? Only the Buddha can reach the supreme state of the three realms, and even if slandered, he will not be worried, and if offered, he will not be more joyful, maintaining his mind like the earth, without increase or decrease. Therefore, it is said that if a person harbors worry, coveting the food and clothing of others, that person will not find peace day and night. If a person can cut off worry, completely eradicating its root cause, that person will find peace day and night. If a person can cut off worry, fearing future sins and not creating causes for the next life, completely eradicating the sprouts of worry, no longer allowing any signs to arise, just like this, if one can cut off the root of intention, what one thinks and contemplates, then one can be peaceful day and night, with a stable and undisturbed mind, and what one thinks in the heart will come to pass. Therefore, it is said that if a person can cut off worry, completely eradicating its root cause, that person will find peace day and night. Those who do not believe in the Dharma, do not study the Dharma, and like to distort the truth, are like clumsy people drawing water, digging a well but stirring up mud. Those who do not believe in the Dharma and do not study the Dharma neither approach nor serve good teachers. In their interactions, even if they work together, good deeds will decrease and bad deeds will increase. It is like a clumsy person drawing water, seeking water from a high mountain, wasting effort and not obtaining water. Even if they dig a well, the water obtained is mixed with mud and cannot be drunk. Therefore, it is said that those who do not believe in the Dharma, do not study the Dharma, and like to distort the truth, are like clumsy people drawing water, digging a well but stirring up mud. Wise people study wisdom, delighting in looking up to clear flowing water, like those who are skilled at drawing water, contemplating how to obtain coolness without disturbance.
。
賢夫習智者，賢夫者，謂佛弟子，常當親近承事供養，隨時瞻視不使有乏便獲大福，戒身未具者，便能具足戒身、定身、慧身、解脫身、解脫見慧身。猶如有人渴愛於法，晝夜思慮，唇口焦爛追尋不捨，猶水澄清冷而不濁。彼修行人亦復如是，眾德具足慈悲四等，恩及一切廣及眾生不自為己，穢濁結使已盡不生，陰持入熱無復根本，更受冷陰無復熅氣，是故說，賢夫習智，樂仰清流，如善取水，思冷不擾也。
信不染他， 唯賢與仁， 非好則遠， 可好則學。
信不染他者，染者為沉重結使，淫怒癡具足，入骨徹髓，如此染者常當遠離。所以然者，以其患重不可習故。是故說曰，信不染他也。唯賢與仁者，以得仙道離世八業，修行清凈己身無染復不染他。所以然者，以其染本不可近故。是故說，唯賢與仁也。非好則遠者，斯是弊友遠之如舍廁，如避惡狗、奔逸暴牛，如離惡馬、狂醉之象，如避奸道賊寇，是故說，非好則離也。可好則學者，如此人等皆是賢聖奉律之人，可敬可貴，天人所尊，猶澄清水冷而且甘，猶人渴乏求毗沙門，獲致財寶無所患恨，猶人須華當詣園圃，須珍寶者當詣大海，是故說，可好則學也。
出曜經卷第十三
沙門品第十二
截流而渡， 無慾如梵， 知行已盡， 逮無量德。
截流而渡者，流者結使之本，漏出色聲香味細滑意法，猶如江河諸流盡趣于海。凡夫結使亦復如是，漏出塵勞色聲香味細滑意法
現代漢語譯本 賢能的人親近有智慧的人，這裡說的賢能的人，指的是佛的弟子，應當經常親近、侍奉、供養他們，隨時照顧他們，不讓他們有所缺乏，這樣就能獲得巨大的福報。如果戒律尚未完備，便能使其具足戒身、定身、慧身、解脫身、解脫知見身。就像有人渴求佛法，日夜思慮，以至於嘴唇乾裂，仍然不放棄追尋，就像清澈冰冷的水一樣不渾濁。那些修行的人也是如此，具備各種德行，慈悲平等，恩澤一切眾生，不為自己著想，污穢的煩惱已經斷盡不再產生，陰、持、入、熱這些根本已經消失，不再受寒冷的陰氣，不再有熱氣。所以說，賢能的人親近智慧，樂於仰慕清凈的法流，就像善於取水的人，思慮的是清涼而不受干擾。 不被他人污染的信念，只與賢能和仁德的人交往，不好的就遠離，好的就學習。 『不被他人污染的信念』，這裡的『污染』指的是沉重的煩惱，淫慾、憤怒、愚癡都具備，深入骨髓，這樣的『污染』應當遠離。之所以這樣，是因為這種禍患嚴重，不可親近。所以說，『不被他人污染的信念』。『只與賢能和仁德的人交往』，因為他們已經得道，脫離世俗的八種束縛，修行清凈，自身沒有污染，也不會污染他人。之所以這樣，是因為他們污染的根源不可接近。所以說，『只與賢能和仁德的人交往』。『不好的就遠離』，這些是壞朋友，要像避開廁所一樣遠離他們，像躲避惡狗、狂奔的牛、脫韁的馬、發狂的大象一樣，像避開奸詐的道路和盜賊一樣。所以說，『不好的就遠離』。『好的就學習』，這些人都是賢聖，是遵守戒律的人，值得尊敬和珍視，為天人所敬仰，就像清澈冰冷的水一樣甘甜，就像人飢渴時求毗沙門，獲得財寶而沒有憂患，就像需要花的人應當去花園，需要珍寶的人應當去大海。所以說，『好的就學習』。 《出曜經》卷第十三 沙門品第十二 截斷河流而渡過，沒有慾望就像梵天一樣，知道修行已經圓滿，獲得無量的功德。 『截斷河流而渡過』，這裡的『河流』指的是煩惱的根源，從色、聲、香、味、細滑、意、法中流出，就像江河的流水都流向大海一樣。凡夫的煩惱也是如此，從塵勞、色、聲、香、味、細滑、意、法中流出。
English version A virtuous person associates with the wise. Here, a virtuous person refers to a disciple of the Buddha, who should always be close to, serve, and make offerings to them. They should be cared for at all times, ensuring they lack nothing, so that great blessings can be obtained. If one's precepts are not yet complete, they can be made complete in terms of the body of precepts, the body of concentration, the body of wisdom, the body of liberation, and the body of the knowledge and vision of liberation. It is like someone who thirsts for the Dharma, contemplating it day and night, to the point that their lips become parched, yet they do not give up their pursuit, like clear, cold water that is not turbid. Those who practice are also like this, possessing all virtues, with compassion and equanimity, bestowing grace upon all beings, not thinking of themselves. The defilements of afflictions have been exhausted and no longer arise. The roots of the aggregates, the elements, and the sense bases have been eliminated. They no longer receive cold aggregates and no longer have the warmth of passion. Therefore, it is said that a virtuous person associates with wisdom, delighting in the pure flow, like one who skillfully draws water, thinking of coolness without disturbance. Faith that is not tainted by others, only associating with the virtuous and benevolent, distancing oneself from the bad, and learning from the good. 『Faith that is not tainted by others,』 here 『tainted』 refers to heavy afflictions, with lust, anger, and ignorance all present, penetrating to the bone. Such 『taint』 should be avoided. The reason for this is that such affliction is severe and should not be approached. Therefore, it is said, 『Faith that is not tainted by others.』 『Only associating with the virtuous and benevolent,』 because they have attained the path, are free from the eight worldly concerns, practice purity, are themselves untainted, and do not taint others. The reason for this is that the source of their taint is unapproachable. Therefore, it is said, 『Only associating with the virtuous and benevolent.』 『Distancing oneself from the bad,』 these are bad friends, to be avoided like a toilet, like avoiding a vicious dog, a runaway bull, an unbridled horse, a mad elephant, like avoiding treacherous paths and robbers. Therefore, it is said, 『Distancing oneself from the bad.』 『Learning from the good,』 these people are all virtuous and holy, those who uphold the precepts, worthy of respect and esteem, honored by gods and humans, like clear, cold water that is sweet, like someone who is thirsty seeking Vaishravana, obtaining wealth without worry, like someone who needs flowers should go to a garden, and someone who needs treasures should go to the sea. Therefore, it is said, 『Learning from the good.』 The Sutra of the Collection of the Teachings, Volume 13 Chapter 12: The Shramana Having crossed the stream, without desire like Brahma, knowing that practice is complete, attaining immeasurable merit. 『Having crossed the stream,』 here 『stream』 refers to the root of afflictions, flowing from form, sound, smell, taste, touch, mind, and phenomena, like the streams of rivers all flowing to the sea. The afflictions of ordinary people are also like this, flowing from the dust of labor, form, sound, smell, taste, touch, mind, and phenomena.
。彼修行人執智慧劍斷而使住，不復漏出結使纏縛，是故說，截流而渡也。無慾如梵者，思惟斷欲，猶如梵志晝夜精勤，勞形苦體曝露屍骸，日夜翹足仰事日月，愿生梵天，受彼天福為梵豪尊，便於此間專精一意，思惟斷欲修清凈行。是故說，無慾如梵也。知行已盡者，無慾之人內外清凈，練精其心無復塵垢，是故說，知行已盡也。逮無量德者，如此之人受供無量，施一切凡夫人，不如施一須陀洹。所以然者，畢當盡一切生死，更不處三有故。斯陀含、阿那含，眾行具足功德無量；施百須陀洹不如施一斯陀含，施百斯陀含不如施一阿那含。是故說，逮無量德。
智者立行， 精勤果獲， 行人執緩， 轉更增塵。
智者立行，或時誦習精微，入定坐禪誦經佐助眾事，執意勇健不懷怯弱，晝夜孜孜不懷懈惓，是故說，智者立行，精勤果獲也。行人執緩者，夫人出家要猶精勤，晝則經行夜則禪定，不能順從佛教佐助眾事禮拜塔廟，方更懈怠不勤三業，遂墮凡夫不至究竟，是故說，行人執緩也。轉更增塵者，凡夫人行不牢固，淫怒癡增。以出家學受他信施，不能思惟道德，方更虛論萬端，行不真正不誦習受，是故說，轉更增塵也。
夫行舒緩， 善之與惡， 梵行不凈， 不獲大果。
夫行舒緩者，人慾建行要當究竟，所愿畢果終不中退。然彼行人，心意舒遲不能究竟，亦復不能誦習有所成辦，不坐禪誦經佐助眾事，是故說，夫行舒緩也
現代漢語譯本：那位修行人執持智慧之劍，斬斷煩惱，使其不再流出，不再被結使纏縛，所以說，這是『截斷煩惱之流而渡過』。『無慾如梵』是指，通過思惟來斷除慾望，就像婆羅門教徒那樣，日夜精勤，勞累身體，曝曬屍骸，日夜翹足仰望日月，希望能夠往生梵天，享受那裡的天福，成為梵天中的尊貴者。他們在此世間專心一意，思惟斷除慾望，修持清凈的行為。所以說，這是『無慾如梵』。『知行已盡』是指，無慾之人內外清凈，精煉其心，不再有塵垢，所以說，這是『知行已盡』。『逮無量德』是指，這樣的人接受供養是無量的，佈施給一切凡夫俗子，不如佈施給一位須陀洹。之所以這樣，是因為須陀洹必定會斷盡一切生死，不再處於三界之中。斯陀含、阿那含，他們的修行圓滿，功德無量；佈施給一百位須陀洹不如佈施給一位斯陀含，佈施給一百位斯陀含不如佈施給一位阿那含。所以說，這是『逮無量德』。 智者確立修行，精勤努力就能獲得成果；修行人如果懈怠，反而會增加煩惱。 智者確立修行，有時誦習精微的教義，入定坐禪，誦經，輔助各種事務，意志堅定，不懷怯弱，日夜勤勉，不懈怠，所以說，這是『智者確立修行，精勤努力就能獲得成果』。『修行人如果懈怠』是指，出家人本應精勤，白天經行，夜晚禪定，如果不能順從佛教的教誨，輔助各種事務，禮拜塔廟，反而懈怠，不勤于身口意三業，就會墮落為凡夫，不能達到究竟的解脫，所以說，這是『修行人如果懈怠』。『反而會增加煩惱』是指，凡夫的修行不牢固，淫慾、嗔怒、愚癡會增長。他們出家學習，接受他人的供養，卻不能思惟道德，反而空談各種道理，行為不端正，不誦習教義，所以說，這是『反而會增加煩惱』。 如果修行過於緩慢，善與惡都不能成就，梵行不清凈，就不能獲得大的果報。 『如果修行過於緩慢』是指，人想要建立修行，就應當堅持到底，所希望的最終能夠實現，絕不中途退縮。然而，那些修行人，心意遲緩，不能堅持到底，也不能誦習教義有所成就，不坐禪誦經，不輔助各種事務，所以說，這是『如果修行過於緩慢』。
English version: That practitioner, wielding the sword of wisdom, cuts off afflictions, preventing them from flowing out and no longer being bound by fetters. Therefore, it is said, 'cutting off the stream to cross over.' 'Desireless like Brahma' refers to contemplating the cutting off of desire, just as Brahmins diligently exert themselves day and night, laboring their bodies, exposing their corpses, and standing on tiptoe day and night, looking up to the sun and moon, hoping to be reborn in the Brahma heaven, to enjoy the blessings there, and to become the most honored in Brahma. They focus their minds in this world, contemplating the cutting off of desire, and cultivating pure conduct. Therefore, it is said, 'desireless like Brahma.' 'Knowing that conduct is exhausted' refers to those who are desireless, who are pure inside and out, who have refined their minds, and who no longer have defilements. Therefore, it is said, 'knowing that conduct is exhausted.' 'Attaining immeasurable merit' refers to such people receiving immeasurable offerings. Giving to all ordinary people is not as good as giving to one stream-enterer. The reason for this is that a stream-enterer will surely end all birth and death and will no longer be in the three realms. Once-returners and non-returners have complete practice and immeasurable merit; giving to one hundred stream-enterers is not as good as giving to one once-returner, and giving to one hundred once-returners is not as good as giving to one non-returner. Therefore, it is said, 'attaining immeasurable merit.' The wise establish practice, and diligent effort yields results; practitioners who are lax will only increase their defilements. The wise establish practice, sometimes reciting profound teachings, entering into meditation, chanting scriptures, assisting in various matters, with firm will, not harboring timidity, diligent day and night, not being lazy. Therefore, it is said, 'the wise establish practice, and diligent effort yields results.' 'Practitioners who are lax' refers to those who have left home and should be diligent, walking during the day and meditating at night. If they cannot follow the teachings of Buddhism, assist in various matters, and worship pagodas and temples, but instead become lazy and not diligent in their actions, speech, and thoughts, they will fall into the state of ordinary people and will not reach ultimate liberation. Therefore, it is said, 'practitioners who are lax.' 'Will only increase their defilements' refers to ordinary people whose practice is not firm, and whose lust, anger, and ignorance will increase. They leave home to study, receive offerings from others, but cannot contemplate morality, instead engaging in empty talk, acting improperly, and not reciting or studying the teachings. Therefore, it is said, 'will only increase their defilements.' If practice is too slow, neither good nor evil can be accomplished, the pure conduct is not pure, and great results cannot be obtained. 'If practice is too slow' refers to people who want to establish practice should persevere to the end, so that their wishes can be fulfilled and they will never retreat halfway. However, those practitioners who are slow in mind and cannot persevere to the end, nor can they recite the teachings and achieve anything, do not sit in meditation, chant scriptures, or assist in various matters. Therefore, it is said, 'if practice is too slow.'
。善之與惡者，人慾習行為善為惡，要當建志必果所愿，意欲趣善必成其善，意欲趣惡必成其惡，習垢多者結使隨之，習善多者結使尋滅。或復苦行具諸威儀，勞形苦體曝露屍骸，仰事日月五火自炙，臥寢荊棘斷谷服氣，或食果蓏欲成所愿。是故說，善之與惡也。不凈梵行者，或復持戒模貿天福求生梵天，或求帝釋六天魔王，復以戒福求作聖王典主四域，是故說，不凈梵行也。不獲大果者，果中上者解脫果也，最上最尊無與等者，但受報果不受證果，是故說，不獲大果也。譬如執䓸草，執緩則傷手。沙門不禁制，獄錄乃自賊，猶如學術戰鬥相勢、乘馬御車、飛輪擲索、撥橋馬蹈，比當了知。復當次學在家田業，收拾藏舉望風燒野，收刈苗谷知草剛軟，剛者牢執緩則傷手，軟者緩持無所傷損。是故說，譬如執䓸草，執緩則傷手也。沙門習行亦復如是，習戒不牢違失禁法，或修或舍。若有學人先不學戒，入定徑路分別慧明，或全失戒本，或漏脫半，皆由不隨善知識、習近惡知識，便生地獄中。是故說，沙門不禁制，獄錄乃自賊也。
譬如拔䓸草， 執牢不傷手， 沙門禁制戒， 漸近泥洹路。
譬如執䓸草者，凡學之法當盡師術，才伎六藝盡當備具，猶如戰鬥當有戰具，安腳定心手執弓矢，隨意所趣必果其心，及獲家業收拾藏舉，䓸草苗谷亦復如是。是故說，執牢不傷手，沙門禁制戒，漸近泥洹路也
現代漢語譯本：善與惡，在於人的慾望和習慣，行為是善是惡，關鍵在於立定志向並實現願望。想要趨向善，就必定成就善；想要趨向惡，就必定成就惡。習慣於污垢的人，煩惱會隨之而來；習慣於善的人，煩惱會逐漸消滅。有些人苦行，具備各種威儀，勞累身體，暴露屍骸，仰望日月，用五火焚燒自己，睡在荊棘上，斷食服氣，或者吃水果蔬菜，想要達成所愿。所以說，這就是善與惡的道理。不凈的梵行者，有些人持戒，爲了交換天上的福報，求生梵天，或者求做帝釋、六天魔王，又用戒律的福報，求做聖王，統治四方。所以說，這就是不凈的梵行。不能獲得大果的人，果報中最高的是解脫的果報，最上最尊，沒有可以與之相比的。他們只是接受果報，而不是證得果位。所以說，這就是不能獲得大果。譬如拿著茅草，如果抓得松，就會傷手。沙門如果不加以約束，就會像獄吏一樣自我傷害。就像學習戰鬥的姿勢、騎馬駕車、投擲飛輪、拋擲繩索、撥開橋樑讓馬通過一樣，應該瞭解這些道理。還要依次學習在家的田地產業，收拾儲藏，觀察風向燒荒，收割莊稼，瞭解草的剛柔，剛硬的草要抓牢，抓松就會傷手，柔軟的草可以輕輕拿著，不會有損傷。所以說，譬如拿著茅草，如果抓得松，就會傷手。沙門修行也是這樣，如果持戒不牢，違背禁律，或者修行或者放棄。如果有學人，先前不學習戒律，就想進入禪定，分別智慧，或者完全失去戒律的根本，或者遺漏一半，都是因為不親近善知識，親近惡知識，就會墮入地獄。所以說，沙門如果不加以約束，就會像獄吏一樣自我傷害。 現代漢語譯本：譬如拔茅草，如果抓牢就不會傷手。沙門如果能約束自己持戒，就能逐漸接近涅槃之路。譬如拿著茅草，凡是學習的方法，都應該學習老師的技藝，才華和六藝都應該具備。就像戰鬥一樣，要有戰鬥的工具，安穩腳跟，堅定心志，手持弓箭，隨心所欲，必定能實現願望，以及獲得家業，收拾儲藏，茅草莊稼也是這樣。所以說，抓牢就不會傷手，沙門如果能約束自己持戒，就能逐漸接近涅槃之路。
English version: Good and evil lie in human desires and habits. Whether actions are good or evil depends on setting one's will and fulfilling one's desires. If one desires to pursue good, one will surely achieve good; if one desires to pursue evil, one will surely achieve evil. Those who are accustomed to defilement will have afflictions follow them; those who are accustomed to good will gradually extinguish their afflictions. Some practice asceticism, observing various forms of conduct, exhausting their bodies, exposing their corpses, looking up to the sun and moon, burning themselves with five fires, sleeping on thorns, fasting and taking in air, or eating fruits and vegetables, desiring to achieve their wishes. Therefore, it is said that this is the principle of good and evil. Impure Brahmacharis, some observe precepts in exchange for heavenly blessings, seeking to be reborn in the Brahma heavens, or seeking to become Indra, the six heavenly demons, or using the blessings of precepts to seek to become a holy king, ruling over the four regions. Therefore, it is said that this is impure Brahmacharya. Those who do not attain great results, the highest of results is the result of liberation, the most supreme and honored, with nothing comparable. They only receive the results of actions, not the attainment of the fruit of enlightenment. Therefore, it is said that they do not attain great results. For example, if one holds onto thatch grass, if one holds it loosely, one will injure one's hand. If a Shramana does not restrain himself, he will harm himself like a jailer. Just like learning combat stances, riding horses and driving carriages, throwing flying wheels, throwing ropes, clearing bridges for horses to pass, one should understand these principles. One should also learn about household industries, collecting and storing, observing the wind direction to burn fields, harvesting crops, understanding the hardness and softness of grass. Hard grass should be held firmly, if held loosely, it will injure the hand; soft grass can be held lightly without causing harm. Therefore, it is said that if one holds onto thatch grass loosely, one will injure one's hand. The practice of a Shramana is also like this. If one does not hold precepts firmly, one will violate the prohibitions, either practicing or abandoning them. If there are students who do not learn precepts beforehand, and then try to enter meditation, discerning wisdom, they will either completely lose the foundation of precepts, or omit half of them. This is all because they do not associate with good teachers, but associate with evil teachers, and will then fall into hell. Therefore, it is said that if a Shramana does not restrain himself, he will harm himself like a jailer. English version: For example, if one pulls thatch grass, if one holds it firmly, one will not injure one's hand. If a Shramana can restrain himself and uphold the precepts, he can gradually approach the path of Nirvana. For example, when holding thatch grass, all methods of learning should include learning the teacher's skills, talents, and the six arts. Just like in combat, one must have combat tools, secure one's footing, firm one's will, hold a bow and arrow, and follow one's desires, one will surely achieve one's wishes, and obtain family property, collect and store. Thatch grass and crops are also like this. Therefore, it is said that if one holds firmly, one will not injure one's hand. If a Shramana can restrain himself and uphold the precepts, he can gradually approach the path of Nirvana.
。沙門持戒難動如山不可移轉，不為外邪所見沮壞，已離惡知識，與牢固善知識從事，知泥洹所趣，斯亦復是沙門禁戒滅盡泥洹也。
難曉難了， 沙門少智， 多諸擾亂， 愚者致苦。
難曉難了者，學道求佛難，出家遇師難，實為難曉。上法妙業賢聖所學，是故說，難曉難了。沙門少智者，少智人者，不得為沙門，或處在居家，染著非要不能捨離，或同釜灶漏壞不完不能捨離，或同牀褥穢漏不凈不能捨離。設有一婦盲跛憔悴不能捨離，是故佛說，蠅困於蜘蛛網、鳥困於羅、象困剛鎖系、惡馬困於策。學人觀此已，能永舍居業，捐棄妻息，除去五欲，永離八法，便得為道不著世累。少智之者猶蠅投網、鳥入囉哩求出甚難，是故說，沙門少智也。多諸擾亂者，或以道心無數百千方便，勸語前人使出家學，不肯信用，心如藕葉水不著污；不但勸出家，亦復勸持八關齋，亦不信用；不但勸八關齋，彈指之頃使念其善，亦不信用，況能捨家學道，此事不然。猶如國主赦囚出獄牢系罪人，厭患獄者聞輒尋出如避火災，愚人樂獄戀慕不出。如來出現於世放大慈赦，又遍三千大千世界，解俗縛著牢固之結，漸當離彼生死。其中智人有目之士，聞大慈赦音者，即舍家業出家為道；愚癡少福心不開寤，染著世累不肯出家，雖聞赦音不入其心。是故說，多諸擾亂，愚者致苦。
沙門為何行， 如意不自禁， 步步數著粘， 但隨思想走
現代漢語譯本：沙門持守戒律，堅定如山，不可動搖，不會被外來的邪見所破壞。他們已經遠離了惡知識，與可靠的善知識一起修行，明白涅槃的去處。這也就是沙門通過持戒而達到滅盡涅槃的境界。 難以理解，難以明瞭，沙門缺少智慧，多有擾亂，愚笨的人自招苦果。 難以理解，難以明瞭，指的是學道求佛很難，出家遇到良師也很難，確實難以理解。上乘的佛法是賢聖所修學的，所以說難以理解，難以明瞭。沙門缺少智慧，指的是缺少智慧的人，不應該成為沙門。他們或者身處在家，執著于不必要的事物而不能捨棄，或者像破損的鍋灶一樣不能捨棄，或者像污穢的床褥一樣不能捨棄。甚至有一個妻子，即使是盲、跛、憔悴，也不能捨棄。所以佛說，就像蒼蠅被困在蜘蛛網上，鳥被困在羅網中，大象被堅固的鎖鏈束縛，劣馬被鞭子驅使一樣。修行人看到這些，就能永遠捨棄家業，拋棄妻子兒女，去除五欲，永遠遠離八法，從而得道，不再被世俗的牽累所束縛。缺少智慧的人就像蒼蠅投網、鳥入羅網一樣，想要出來非常困難，所以說沙門缺少智慧。多有擾亂，指的是有些人用無數種方法勸說別人出家修行，但他們不肯相信，心就像荷葉上的水一樣不沾染污垢。不僅勸說出家，還勸說持八關齋戒，也不相信。不僅勸說持八關齋戒，甚至只是彈指之間讓他們念善，也不相信，更何況是舍家學道呢，這更不可能。就像國君赦免囚犯出獄，那些厭惡監獄的人聽到後會立刻逃出，如同躲避火災一樣，而愚笨的人卻樂於待在監獄裡，戀戀不捨。如來出現在世間，放出大慈悲的赦令，遍佈三千大千世界，解開世俗的束縛，那些牢固的結，逐漸會離開生死。其中有智慧、有見識的人，聽到大慈悲的赦令，就會捨棄家業出家修行；愚癡、少福、心不開悟的人，執著於世俗的牽累而不肯出家，即使聽到赦令也不會放在心上。所以說，多有擾亂，愚笨的人自招苦果。 沙門為何修行，如意不能自制，步步都被執著所束縛，只是隨著思想而走。
English version: A 'Shramana' (ascetic) holding precepts is as firm as a mountain, unmovable, and cannot be destroyed by external evil views. They have already distanced themselves from bad companions, engage with reliable good companions, and understand where Nirvana leads. This is also the state of a 'Shramana' achieving the extinction of Nirvana through holding precepts. Difficult to understand, difficult to comprehend, 'Shramanas' lack wisdom, have many disturbances, and the foolish bring suffering upon themselves. Difficult to understand, difficult to comprehend, refers to the difficulty of learning the path and seeking Buddhahood, and the difficulty of encountering a good teacher after leaving home, which is indeed difficult to understand. The superior Dharma is what the virtuous and sages learn, therefore it is said to be difficult to understand and comprehend. 'Shramanas' lacking wisdom refers to those who lack wisdom and should not become 'Shramanas'. They may be at home, attached to unnecessary things and unable to let go, or like a broken stove that cannot be abandoned, or like dirty bedding that cannot be abandoned. Even if they have a wife who is blind, lame, and haggard, they cannot abandon her. Therefore, the Buddha said, it is like a fly trapped in a spider's web, a bird trapped in a net, an elephant bound by strong chains, and a bad horse driven by a whip. Practitioners, seeing this, can forever abandon their family business, abandon their wives and children, remove the five desires, and forever stay away from the eight worldly concerns, thus attaining the path and no longer being bound by worldly burdens. Those who lack wisdom are like flies throwing themselves into a net, or birds entering a net, finding it very difficult to get out, therefore it is said that 'Shramanas' lack wisdom. Many disturbances refer to those who use countless methods to persuade others to leave home and practice, but they refuse to believe, their hearts like water on a lotus leaf, not being stained by dirt. Not only do they not persuade them to leave home, but they also do not believe when persuaded to observe the eight precepts. Not only do they not believe when persuaded to observe the eight precepts, but even if they are asked to think of good for a snap of the fingers, they do not believe, let alone leave home to learn the path, which is even more impossible. It is like a king pardoning prisoners from jail, those who hate prison will immediately escape upon hearing it, as if avoiding a fire, while foolish people are happy to stay in prison, reluctant to leave. The Tathagata appears in the world, releasing a great compassionate pardon, spreading throughout the three thousand great thousand worlds, untying the bonds of worldly attachments, those firm knots, gradually leaving birth and death. Among them, those who are wise and have insight, upon hearing the great compassionate pardon, will abandon their family business and leave home to practice; those who are foolish, have little merit, and whose hearts are not awakened, are attached to worldly burdens and refuse to leave home, even if they hear the pardon, it will not enter their hearts. Therefore, it is said that there are many disturbances, and the foolish bring suffering upon themselves. Why do 'Shramanas' practice, they cannot control their desires, every step is bound by attachments, and they just follow their thoughts.
。
沙門為何行者，修沙門法息意不起，愚人起惑，謂為沙門當趣何行？于中息心不樂出家，是故說，沙門為何行也。如意不自禁者，當禁制不令色聲香味細滑法得入，猶如收苗家恒遮畜生不令侵暴，如鉤調象，人心亦復如是，恒當將御，不令色聲香味細滑法得其便，是故說，如意不自禁也。步步數著粘者，其中行人執意不牢，猶如輕衣隨風東西，亦如輕羽得風則移，興念眾想流馳萬端，為三想所牽。云何為三？一者欲想，二者恚想，三者慳嫉想，是謂三想。難御難制，去無軌跡來亦無形，想為心使求定難獲。是故說，步步數著粘，但隨思想走也。
學難捨罪難， 居在家亦難， 會止同利難， 艱難不過有。
比丘出家心恒著俗，追念家業不修福事，中間自念有變悔心，何為出家修沙門法？懷抱憂慮如人遭喪，鹿驚奔走執意多誤，心如猿猴。彼心不定亦復如是，但念色聲香味細滑法，違失戒律，進無道心退念家累，遂自積罪不至永寂。是故說，學難捨罪難，居在家亦難。會止同利難者，如契經所說：「佛告比丘：『僑寄他鄉難，素貧乞求難，會止同利難。汝今比丘！若造家乞者，恒自下意莫隨彼嬈，設得好醜勿生是非。』」是故說，會止同利難也。艱難不過有者，經歷地獄有、畜生有、餓鬼有。佛告比丘：「汝等所以出家者，欲斷三有、不生三有，捐棄家業永舍妻息，皆欲滅有不願生有。汝等比丘積有以來，經無數世涉苦無量。」是故說，艱難不過有
現代漢語譯本 沙門為何修行？修行沙門之法，在於止息意念不起。愚昧之人產生迷惑，認為沙門應當追求何種行為？對於那些心中不樂於出家的人，因此說，沙門為何修行。如果意念不能自我控制，就應當加以禁止，不讓色、聲、香、味、細滑之法侵入，就像農家守護禾苗，總是遮擋牲畜不讓其侵犯一樣。又像用鉤子調伏大象，人心也是如此，應當經常駕馭，不讓色、聲、香、味、細滑之法得逞。所以說，如果意念不能自我控制。那些修行時執意不堅定的人，就像輕薄的衣服隨風飄蕩，也像輕羽被風吹動一樣，念頭紛飛，思緒萬千，被三種想法所牽引。哪三種呢？一是慾念，二是嗔恚，三是慳吝嫉妒。這便是三種想法。它們難以駕馭，難以控制，來無影去無蹤，想法驅使著心，想要獲得禪定很難。所以說，修行時執意不堅定，只是隨著思想而走。學習佛法難，捨棄罪業難，居家生活也難，與人共處和睦相處也難，艱難困苦莫過於生死輪迴。 比丘出家后，心中常常執著於世俗，追憶家業而不修福德之事，中間又會後悔，心想為何要出家修行沙門之法？心中憂慮就像遭遇喪事一樣，像受驚的鹿一樣奔走，執意多有錯誤，心像猿猴一樣。他們的心不定，也是如此，只想著色、聲、香、味、細滑之法，違背戒律，進取沒有道心，退卻又思念家業，於是自己積累罪業，不能達到永恒的寂滅。所以說，學習佛法難，捨棄罪業難，居家生活也難。與人共處和睦相處也難，就像契經所說：『佛告訴比丘：『寄居他鄉難，貧窮乞討難，與人共處和睦相處難。你們這些比丘！如果去別人家乞食，要常常謙虛，不要隨著別人的惱怒而動怒，即使得到好壞的食物，也不要產生是非。』所以說，與人共處和睦相處也難。艱難困苦莫過於生死輪迴，經歷地獄、畜生、餓鬼三道。佛告訴比丘：『你們之所以出家，是爲了斷除三有，不再受三有之苦，拋棄家業，永遠捨棄妻兒，都是爲了滅除生死輪迴，不願再受生死之苦。你們這些比丘，從積累生死輪迴以來，經歷了無數世，遭受了無量的痛苦。』所以說，艱難困苦莫過於生死輪迴。
English version Why does a Śrāmaṇa practice? The practice of a Śrāmaṇa lies in ceasing the arising of thoughts. Foolish people become confused, wondering what actions a Śrāmaṇa should pursue. For those who are not happy to leave home, it is said, 'Why does a Śrāmaṇa practice?' If the mind cannot control itself, it should be restrained, not allowing forms, sounds, smells, tastes, and tactile sensations to enter, just as farmers protect their crops, always preventing livestock from encroaching. Like using a hook to tame an elephant, the human mind is also like this; it should be constantly controlled, not allowing forms, sounds, smells, tastes, and tactile sensations to take advantage. Therefore, it is said, 'If the mind cannot control itself.' Those who are not firm in their practice are like light clothing swaying in the wind, or like a light feather moved by the wind. Thoughts fly about, and countless ideas arise, being pulled by three thoughts. What are these three? First, desire; second, anger; and third, stinginess and jealousy. These are the three thoughts. They are difficult to control, difficult to restrain, coming without a trace and going without a form. Thoughts drive the mind, and it is difficult to attain concentration. Therefore, it is said, 'Those who are not firm in their practice, just follow their thoughts.' Learning the Dharma is difficult, abandoning sins is difficult, living at home is also difficult, and living harmoniously with others is difficult. There is no hardship greater than the cycle of birth and death. When a Bhikṣu leaves home, their mind often clings to worldly matters, recalling their family affairs instead of cultivating merit. In the middle, they may regret it, thinking, 'Why did I leave home to practice the Dharma of a Śrāmaṇa?' Their minds are filled with worry, like someone who has suffered a loss, like a startled deer running about, with many errors in their intentions, their minds like monkeys. Their minds are unsettled, just like this, only thinking about forms, sounds, smells, tastes, and tactile sensations, violating the precepts. They do not advance in the path, and they retreat, thinking of their family burdens. Thus, they accumulate sins and cannot reach eternal peace. Therefore, it is said, 'Learning the Dharma is difficult, abandoning sins is difficult, and living at home is also difficult.' Living harmoniously with others is difficult, as the sutras say: 'The Buddha told the Bhikṣus: 'It is difficult to live in a foreign land, difficult to beg when poor, and difficult to live harmoniously with others. You Bhikṣus! If you go begging at someone's house, always be humble, do not get angry with their anger, and even if you receive good or bad food, do not create disputes.' Therefore, it is said, 'Living harmoniously with others is difficult.' There is no hardship greater than the cycle of birth and death, experiencing the realms of hell, animals, and hungry ghosts. The Buddha told the Bhikṣus: 'The reason you left home is to cut off the three realms of existence, not to be born into the three realms of existence, to abandon your family affairs, and to forever give up your wives and children, all to extinguish the cycle of birth and death, not wishing to be born again. You Bhikṣus, since accumulating the cycle of birth and death, have experienced countless lifetimes and suffered immeasurable pain.' Therefore, it is said, 'There is no hardship greater than the cycle of birth and death.'
。
袈裟被肩， 為惡不捐， 惡惡行者， 斯墮惡道。
袈裟被肩者，或有人學道，外被袈裟內行不純。昔有眾多比丘，居在山藪無人之處，村落郡縣追餉無量。其中比丘貪著鮮潔，所被衣裳極細微妙，晝夜談論心不離欲。時，彼樹神山神，觀諸比丘心意所趣，皆興欲想欲制止之，即現人身，而說頌曰：
「畏死而懷懼， 假名為沙門， 身被僧袈裟， 如老牛長尾。」
爾時眾多比丘聞天說偈，瞋恚隆盛，尋報天曰：「我等是汝老牛耶？」時彼天神報道人以此偈：
「吾不稱姓字， 亦不選擇人， 其中穢行者， 吾故說此人。」
是故說，袈裟被肩也。為惡不捐者，彼修行人成就惡法，貪慾無忌，不守護身口意諸根不具，縱恣自由不自收攝，是故說，為惡不捐。惡惡行者，晝夜為惡勤而不怠，如佛說瞿曇契經。佛告阿難：「吾善逝后，當來之世，有名種姓比丘，不修立戒習諸惡法，身被袈裟不自禁制。」是故說，惡惡行者。斯墮惡者，以惡自纏不能離惡，死後便入三惡道，是故說，斯墮惡道也。
至竟犯戒人， 葛藤纏樹枯， 斯作自為身， 為恚火所燒。
至竟犯戒人者，無毫釐戒存在心懷，亦無清白之法，如彼契經所說。佛告阿難：「吾不見調達有毫釐清白法存在心者，設當有毫釐善法存在心者，吾不記調達入地獄。猶如有人溺墮深廁不能動轉，復有慈哀人慾濟其命，觀彼人身頗有凈處屎尿不污，吾欲捉而挽出。遍觀其人無處不污，無毫釐凈處
現代漢語譯本 身披袈裟，卻不停止作惡，持續作惡的人，終將墮入惡道。 身披袈裟的人，或許有人學道，外表披著袈裟，內心行為卻不純潔。過去有許多比丘，住在山林無人之處，村落郡縣供養他們無數的食物。其中有些比丘貪圖乾淨整潔，所穿的衣裳極其精細微妙，日夜談論，心中不離慾望。當時，那裡的樹神山神，觀察這些比丘的心意所向，都產生了慾望，想要制止他們，就顯現人身，說了這首偈語： 『畏懼死亡卻又懷有恐懼，假裝是沙門，身上披著僧人的袈裟，就像老牛長著長長的尾巴。』 當時，許多比丘聽到天神說偈語，怒火中燒，立刻對天神說：『我們是你的老牛嗎？』當時，那位天神用這首偈語回答他們： 『我沒有指名道姓，也沒有選擇特定的人，只是說那些行為污穢的人。』 所以說，『袈裟被肩』。『為惡不捐』，是指那些修行人成就了惡法，貪慾無所顧忌，不守護身口意，諸根不具，放縱自由，不自我約束，所以說，『為惡不捐』。『惡惡行者』，是指日夜勤奮地作惡而不懈怠，就像佛陀所說的《瞿曇契經》中記載的那樣。佛陀告訴阿難：『我涅槃之後，未來的時代，會有一些名門望族的比丘，不修持戒律，學習各種惡法，身上披著袈裟卻不自我約束。』所以說，『惡惡行者』。『斯墮惡道』，是指因為被惡纏繞而不能脫離惡，死後便會墮入三惡道，所以說，『斯墮惡道』。 最終犯戒的人，就像葛藤纏繞枯樹一樣，這是自己給自己造成的，被嗔恚的火焰所焚燒。 『至竟犯戒人』，是指心中沒有絲毫戒律存在，也沒有清白之法，就像那部契經所說。佛陀告訴阿難：『我沒有看到提婆達多心中有絲毫清白之法存在，如果他心中有絲毫善法存在，我就不會記述他會墮入地獄。就像有人溺水掉進深廁，無法動彈，又有慈悲的人想要救他的命，觀察那個人身上是否有乾淨的地方沒有被屎尿污染，我想要抓住那裡把他拉出來。遍觀那個人，沒有一處不被污染，沒有絲毫乾淨的地方。』
English version Those who wear the robe but do not abandon evil, those who persistently do evil, will fall into evil realms. Those who wear the robe, perhaps some are learning the Way, outwardly wearing the robe but inwardly their actions are impure. In the past, there were many monks who lived in remote mountains, and villages and counties provided them with countless offerings. Among them, some monks were greedy for cleanliness, their clothes were extremely fine and delicate, and they talked day and night, their minds never leaving desires. At that time, the tree and mountain spirits there, observing the monks' intentions, all developed desires and wanted to stop them, so they manifested in human form and spoke this verse: 'Fearing death yet harboring fear, pretending to be a Shramana, wearing the monk's robe, like an old ox with a long tail.' At that time, many monks, hearing the gods speak the verse, were filled with anger and immediately said to the gods, 'Are we your old oxen?' At that time, the god replied to them with this verse: 'I do not name names, nor do I choose specific people, I only speak of those whose actions are defiled.' Therefore, it is said, 'the robe is worn on the shoulder.' 'Not abandoning evil' refers to those practitioners who have achieved evil practices, whose greed is unrestrained, who do not guard their body, mouth, and mind, whose senses are incomplete, who are unrestrained and do not control themselves. Therefore, it is said, 'not abandoning evil.' 'Those who do evil' refers to those who diligently do evil day and night without being lazy, as recorded in the Gautama Sutra spoken by the Buddha. The Buddha told Ananda, 'After my Nirvana, in the future, there will be monks from noble families who do not practice the precepts, learn various evil practices, and wear the robe but do not control themselves.' Therefore, it is said, 'those who do evil.' 'Falling into evil realms' refers to those who are entangled by evil and cannot escape it, and after death, they will fall into the three evil realms. Therefore, it is said, 'falling into evil realms.' Those who ultimately break the precepts are like kudzu vines entangling a withered tree, this is self-inflicted, and they are burned by the flames of anger. 'Those who ultimately break the precepts' refers to those who have no precepts in their hearts, nor any pure practices, as stated in that sutra. The Buddha told Ananda, 'I have not seen any pure practice in Devadatta's heart. If there were any good practice in his heart, I would not record that he would fall into hell. It is like someone drowning in a deep latrine, unable to move, and a compassionate person wants to save his life, observing if there is any clean place on that person's body not soiled by feces and urine, I would want to grab that place and pull him out. Looking all over that person, there is no place that is not soiled, not a single clean spot.'
。」至竟犯戒人罪與彼同，是故說，至竟犯戒人也。葛藤纏樹枯者，猶如薩盧好樹枝葉繁茂，為葛藤所纏凋落枯死，是故說，葛藤纏樹枯也。斯作自為身者，自招其禍以自克伐，為眾所嫉不嘆其德，是故說，斯作自為身也。為恚火所燒者，北方雪山有草名伊羅叉，天分含毒，隨風所吹草木悉死。海水有魚其名自害，在水岸側臥深草中，風吹草動觸彼魚身，恚毒熾盛身體浮腫，再三觸身身壞自終。是故說，為恚火所燒也。
所謂長老， 不以耆年， 形熟發白， 憃愚而已。
所謂長老者，不以耆年，形骸老朽以離少壯，不知法禁，亦復不知善惡之法好醜進趣，亦復不知戒與不戒、犯與不犯，不知輕重，不知二百五十戒威儀進趣，形熟面皺肌皮舒緩，猶如老牛老象，雖為年至，憃愚而已，可謂食年非智慧年，不誦契經律阿毗曇，不觀三義徒自受苦。是故說，所謂長老，不以年耆也。形熟發白，憃愚而已者，形骸已熟命在旦夕，當往至彼閻羅王所，為王所詰無言可對；存在世時，愚心自纏不作善果，徒壽於世不觀三業。是故說，形熟發白，憃愚而已。
謂舍罪福， 凈修梵行， 明遠清潔， 是謂長老。
謂能捨罪福者，生天人中是謂為福，入地獄畜生是謂為罪，其人已斷更不復生，盡其根原不種當來有，是故說，能捨罪福也。凈修梵行者，賢聖八道亦是梵行，依此梵行得至善處盡苦原底，是故說，凈修梵行
現代漢語譯本：'最終犯戒的人，罪過與那些人相同，所以說，最終犯戒的人。葛藤纏繞樹木使其枯萎，就像薩盧樹枝葉繁茂，卻被葛藤纏繞而凋落枯死，所以說，葛藤纏繞樹木使其枯萎。這種自作自為的人，自招禍患，自我傷害，被眾人嫉恨而不稱讚他的德行，所以說，這種自作自為的人。被嗔恚之火所焚燒的人，北方雪山有一種草名叫伊羅叉，天生含有毒素，隨風吹拂，草木都會死亡。海里有一種魚名叫自害，它在水岸邊側臥在深草中，風吹草動觸碰到魚身，嗔恚毒素熾盛，身體浮腫，再三觸碰身體就會壞死而終。所以說，被嗔恚之火所焚燒。' '所謂長老，不是指年紀老邁，外形成熟頭髮變白，而是指愚笨的人。' '所謂長老，不是指年紀老邁，形體衰老而離開年輕力壯，而是指不懂得佛法戒律，也不懂得善惡之法、好壞進退，也不懂得持戒與不持戒、犯戒與不犯戒，不懂得輕重，不懂得二百五十戒的威儀進趣，形體成熟面容皺紋面板鬆弛，就像老牛老像一樣，雖然年紀到了，卻是愚笨的人，可以說是徒增年齡而非增長智慧，不誦讀契經、律藏、阿毗曇，不觀察三義，只是徒自受苦。所以說，所謂長老，不是指年紀老邁。外形成熟頭髮變白，而是指愚笨的人，形體已經成熟，生命旦夕之間，將要前往閻羅王那裡，被閻羅王審問時無言以對；活在世上時，愚癡的心自我纏繞，不作善果，徒然活在世上而不觀察身口意三業。所以說，外形成熟頭髮變白，而是指愚笨的人。' '所謂捨棄罪福，清凈修行梵行，明智遠慮，清凈無染，這才是真正的長老。' '所謂能捨棄罪福的人，生在天界人界稱為福，墮入地獄畜生稱為罪，這個人已經斷絕了輪迴，不再受生，徹底根除，不再種下未來的因，所以說，能捨棄罪福。清凈修行梵行的人，賢聖八道也是梵行，依靠這種梵行可以到達善處，徹底消除痛苦的根源，所以說，清凈修行梵行。'
English version: 'Ultimately, the person who breaks the precepts has the same guilt as those who do, therefore it is said, 'ultimately, the person who breaks the precepts.' A vine that wraps around a tree causes it to wither, just as a Sal tree with lush branches and leaves withers and dies when entangled by a vine, therefore it is said, 'a vine that wraps around a tree causes it to wither.' Such a person who acts for themselves brings disaster upon themselves, harms themselves, is envied by others, and is not praised for their virtue, therefore it is said, 'such a person who acts for themselves.' A person who is burned by the fire of anger, in the northern snow mountains there is a grass called Iroka, which is naturally poisonous. When the wind blows, all the plants and trees die. In the sea, there is a fish called 'self-harm,' which lies on the shore in deep grass. When the wind blows and the grass touches the fish's body, the poison of anger intensifies, the body swells, and repeated contact causes the body to decay and die. Therefore, it is said, 'burned by the fire of anger.' 'The so-called elder is not about being old in years, having a mature form and white hair, but rather about being foolish.' 'The so-called elder is not about being old in years, having a decrepit body that has left youth behind, but rather about not understanding the Dharma precepts, not understanding the laws of good and evil, right and wrong, advancement and retreat, not understanding keeping or breaking precepts, committing or not committing offenses, not understanding the weight of things, not understanding the 250 precepts of conduct, having a mature form with wrinkled face and loose skin, like an old ox or elephant. Although they have reached old age, they are foolish. It can be said that they have only increased in age, not in wisdom. They do not recite the sutras, the Vinaya, or the Abhidhamma, do not contemplate the three meanings, and only suffer in vain. Therefore, it is said, 'the so-called elder is not about being old in years.' Having a mature form and white hair, but rather being foolish, means that the form is already mature, life is imminent, and they will go to King Yama's place, where they will have nothing to say when questioned by the king. While living in the world, their foolish heart is self-entangled, they do not do good deeds, and they live in vain without observing the three karmas of body, speech, and mind. Therefore, it is said, 'having a mature form and white hair, but rather being foolish.' 'The so-called one who abandons sin and merit, practices pure Brahma conduct, is wise and far-sighted, and is pure and undefiled, this is the true elder.' 'The so-called one who can abandon sin and merit, being born in the heavens or human realms is called merit, falling into hell or the animal realm is called sin. This person has already cut off the cycle of rebirth, no longer being born, completely eradicating the root, and no longer planting the cause for the future. Therefore, it is said, 'able to abandon sin and merit.' The one who practices pure Brahma conduct, the Noble Eightfold Path is also Brahma conduct. Relying on this Brahma conduct, one can reach a good place and completely eliminate the root of suffering. Therefore, it is said, 'practices pure Brahma conduct.'
。明遠清潔者，彼長老者成就老法，昔波斯匿王治化無外遠近敬附，六師相率至王波斯匿所，切教王曰：「沙門瞿曇夸世自稱，謂為第一獨步無侶，王可造沙門所語彼沙門：『汝今瞿曇審成無上等正覺道耶？』若彼報言成等正覺者，王當以此言報之：『不蘭迦葉等少出家學年在耆艾，形熟神疲猶不得佛道；汝今學以來日淺，二十九出家，自云六年苦行，云何能成等正覺乎？』」時波斯匿王受六師教誡，往至世尊所，共相問訊，在一面坐，須臾退坐前白佛言：「瞿曇沙門審成等正覺道耶？」佛報王曰：「如王所言，成等正覺。」「不蘭六師等，少出家學道，於今積年形神俱乏，不能得成無上道，況瞿曇少在王宮，五欲自恣不更寒苦，年二十九出家求道，夸世自稱成無上道耶？」佛告王曰：「世有四事最不可輕。何謂為四？一者毒蛇瞋恚興盛，口吐毒火焚燒山野，有形之類皆被其毒，是謂一不可輕。二者火雖小亦不可輕，焚燒萬物，是謂二不可輕。三者比丘年雖盛壯亦不可輕，神足自在變化無常，權慧化人亦無窮極，是謂三不可輕。四者王子雖小亦不可輕，所以然者，斬斷自由隨意出教無不從命，是謂大王！四不可輕。」時波斯匿王聞佛教誡歡喜踴躍，即從坐起頭面禮足便退而去。是故說，明遠清潔，是謂長老也。
所謂沙門， 非必除發， 妄語貪取， 有欲如凡
現代漢語譯本：那些明智且品行高潔的人，才是真正的長老。他們遵循古老的法則。過去，波斯匿王統治國家，無論遠近都受到敬畏和歸附。當時，六位外道導師一同來到波斯匿王那裡，勸說國王說：『沙門瞿曇誇耀自己，自稱是第一，獨一無二。大王可以去問沙門，問他：『你現在瞿曇真的成就了無上正等正覺的道嗎？』如果他回答說成就了正等正覺，大王就用這話反駁他：『不蘭迦葉等人出家修行多年，年老體衰，都未能證得佛道；你出家修行時間尚短，二十九歲才出家，自稱苦行六年，怎麼可能成就正等正覺呢？』」。當時，波斯匿王聽從了六位外道導師的勸告，前往世尊所在之處，互相問候后，在一旁坐下。過了一會兒，他起身走到佛前，對佛說：『瞿曇沙門真的成就了正等正覺的道嗎？』佛回答國王說：『正如你所說，我已成就正等正覺。』波斯匿王說：『不蘭六師等人，出家修行多年，至今已是年老體衰，都未能成就無上道，更何況瞿曇你，在王宮中享受五欲，沒有經歷過寒冷和艱苦，二十九歲才出家求道，卻誇耀自己成就了無上道？』佛告訴國王說：『世間有四件事最不可輕視。是哪四件事呢？第一，毒蛇發怒時，會噴出毒火焚燒山野，一切有形之物都會被其毒害，這是第一件不可輕視的事。第二，火雖然小，也不可輕視，它能焚燒萬物，這是第二件不可輕視的事。第三，比丘雖然年輕力壯，也不可輕視，他們擁有神通，變化無常，用智慧教化眾生，其力量無窮無盡，這是第三件不可輕視的事。第四，王子雖然年幼，也不可輕視，因為他們可以隨意下令，沒有人敢不服從，這是大王，四件不可輕視的事。』當時，波斯匿王聽了佛的教誨，歡喜踴躍，立刻從座位上站起來，頂禮佛足，然後退下。所以說，明智且品行高潔的人，才是真正的長老。所謂沙門，並非一定要剃除頭髮，如果妄語貪婪，有慾望如同凡人，就不能稱為沙門。 現代漢語譯本：所謂沙門，並非一定要剃除頭髮，如果妄語貪婪，有慾望如同凡人，就不能稱為沙門。
English version: Those who are wise and of pure conduct are the true elders. They follow the ancient laws. In the past, King Pasenadi ruled the country, and both near and far were revered and attached to him. At that time, six non-Buddhist teachers came together to King Pasenadi, advising the king, 'The Shramana Gautama boasts of himself, claiming to be the first and unique. Your Majesty can go and ask the Shramana, asking him: 'Have you, Gautama, truly achieved the unsurpassed, complete, and perfect enlightenment?' If he answers that he has achieved complete and perfect enlightenment, Your Majesty should refute him with these words: 'Brahmana Kashyapa and others have been practicing for many years, and they are old and weak, yet they have not attained Buddhahood; you have only been practicing for a short time, having left home at the age of twenty-nine, claiming to have practiced asceticism for six years, how could you have achieved complete and perfect enlightenment?'」 At that time, King Pasenadi listened to the advice of the six non-Buddhist teachers and went to where the World Honored One was. After greeting each other, he sat down to one side. After a while, he got up and went before the Buddha, saying to the Buddha: 'Shramana Gautama, have you truly achieved the path of complete and perfect enlightenment?' The Buddha replied to the king: 'As you say, I have achieved complete and perfect enlightenment.' King Pasenadi said: 'The six teachers, such as Brahmana, have been practicing for many years, and they are now old and weak, yet they have not achieved the unsurpassed path, let alone you, Gautama, who enjoyed the five desires in the palace, have not experienced cold and hardship, and only left home at the age of twenty-nine to seek the path, yet you boast of having achieved the unsurpassed path?' The Buddha told the king: 'There are four things in the world that should not be underestimated. What are the four things? First, when a poisonous snake is angry, it will spew poisonous fire that burns the mountains and fields, and all things with form will be poisoned by it. This is the first thing that should not be underestimated. Second, fire, though small, should not be underestimated, as it can burn all things. This is the second thing that should not be underestimated. Third, a Bhikkhu, though young and strong, should not be underestimated, as they possess supernatural powers, are constantly changing, and use wisdom to teach sentient beings, their power is infinite. This is the third thing that should not be underestimated. Fourth, a prince, though young, should not be underestimated, because they can issue orders at will, and no one dares to disobey. These, Your Majesty, are the four things that should not be underestimated.' At that time, King Pasenadi, having heard the Buddha's teachings, was joyful and elated. He immediately stood up from his seat, bowed at the Buddha's feet, and then withdrew. Therefore, it is said that those who are wise and of pure conduct are the true elders. The so-called Shramana, it is not necessary to shave the hair, if they lie and are greedy, and have desires like ordinary people, they cannot be called Shramana. English version: The so-called Shramana, it is not necessary to shave the hair, if they lie and are greedy, and have desires like ordinary people, they cannot be called Shramana.
。
所謂沙門，非必除發者，昔佛在羅閱祇城竹園迦蘭陀所，爾時世尊告諸比丘：「摩竭國界快得善利，遭遇如來賢聖弟子圍繞。」於此國界羅閱祇城，夏坐九十日，爾時名聲徹十六大國，聞如來嘆說賢聖弟子及比丘僧，國界人民倍懷歡喜，興敬供養衣被飲食床褥臥具病瘦醫藥。有無量眾生在家窮乏，晝夜救命不能自存，見諸比丘受自然供，既自營已復無官私，思惟權宜各自相率出家為道。既為沙門，不能纂修法教誦契經律阿毗曇，亦復不坐禪誦經佐助眾事，受人信施論不要事。佛告諸比丘：「汝等本在家時，不理家業乏于衣裳，見諸比丘得自然供養，汝等貪著故出家為道，形如沙門心如餓虎，有何道德饒潤我法？」爾時如來便說此偈：
「世稱卿沙門， 汝亦言沙門， 形雖似沙門， 如鶴伺于魚。」
佛告比丘：「剃除鬚髮著三法衣，受他信施謂法應爾，報應一至億佛不救。」其中利根捷疾智者，即自改往修來承如來教，諸有鈍根不能改更，遂自招禍。是故說，所謂沙門，非必除發也。妄語貪取，有欲如凡者，「汝等比丘與惡智相應，永離善法實非沙門，自稱為沙門，外視法服似如沙門。」如來複說此偈：
「如離實不離， 袈裟除不除， 持缽實不持， 非俗非沙門。 重云而無雨， 苗茂不獲果， 比丘離比丘， 如晝燈無光。」
是故說，妄語貪取，有欲如凡。
所謂沙門， 恢廓弘道， 息心滅意， 粗結不興
現代漢語譯本： 所謂沙門，並非一定要剃除頭髮。過去佛陀在羅閱祇城竹園迦蘭陀處時，世尊曾告訴眾比丘：『摩竭陀國界真是獲得了極大的利益，能夠遇到如來賢聖弟子圍繞。』在這個國界的羅閱祇城，佛陀安居九十日。當時，佛陀的名聲傳遍十六大國，人們聽到如來讚歎賢聖弟子和比丘僧團，國界人民倍感歡喜，紛紛敬奉供養衣物、飲食、床鋪、臥具和醫藥。有無數在家眾生活貧困，日夜為生計奔波，難以自給自足。他們看到比丘們接受自然的供養，既不為自己營生，又沒有官府私人的事務，便思量著權宜之計，各自相約出家修行。然而，他們成為沙門后，卻不能學習佛法教義，誦讀契經、律藏和阿毗曇，也不坐禪誦經，不協助僧團事務，只是接受別人的供養，談論無關緊要的事情。佛陀告訴眾比丘：『你們原本在家時，不理家業，缺乏衣食。看到比丘們得到自然的供養，你們貪圖這些才出家修行，外表像沙門，內心卻像餓虎，有什麼道德可以滋潤我的佛法呢？』當時，如來說了這首偈語： 『世人稱你為沙門，你自稱也是沙門，外形雖然像沙門，卻像鶴一樣伺機捕魚。』 佛陀告訴比丘：『剃除鬚髮，穿上三法衣，接受別人的供養，認為這是理所當然的，一旦報應來臨，即使億萬佛陀也無法救度。』其中，根性敏銳、智慧快捷的人，立即改正過錯，修習佛法，接受如來的教誨。而那些根性遲鈍、不能改正的人，最終自招禍患。所以說，所謂的沙門，並非一定要剃除頭髮。那些妄語貪婪、有慾望如同凡夫俗子的人，『你們這些比丘與惡智相應，永遠遠離善法，實在不是沙門，只是自稱為沙門，外表看起來像沙門。』如來又說了這首偈語： 『如同離開實際卻不離開，袈裟脫下卻不脫下，拿著缽卻不真正持有，既不是在家俗人，也不是出家沙門。如同烏雲密佈卻不下雨，禾苗茂盛卻不結果實，比丘遠離比丘之道，如同白晝的燈光沒有光明。』 所以說，妄語貪婪，有慾望如同凡夫俗子。 所謂的沙門，應當胸懷寬廣，弘揚佛法，止息妄心，滅除雜念，粗重的煩惱不再生起。
English version: The so-called 'Shramana' does not necessarily mean one who has shaved their head. In the past, when the Buddha was at the Bamboo Grove of Kalandaka in Rajagriha, the World Honored One told the monks, 'The realm of Magadha has truly gained great benefit, encountering the Tathagata surrounded by virtuous disciples.' In Rajagriha within this realm, the Buddha resided for ninety days during the summer retreat. At that time, the Buddha's fame spread throughout the sixteen great kingdoms. People, hearing the Tathagata praise the virtuous disciples and the monastic community, were filled with joy and offered clothing, food, bedding, and medicine with reverence. Countless lay people were impoverished, struggling day and night to survive. Seeing the monks receiving natural offerings, neither working for themselves nor having official or private duties, they pondered expedient measures and agreed to leave home to practice the Way. However, after becoming Shramanas, they did not study the Dharma teachings, recite the Sutras, Vinaya, and Abhidhamma, nor did they meditate, chant scriptures, or assist in monastic affairs. They merely accepted offerings and discussed trivial matters. The Buddha told the monks, 'When you were at home, you neglected your affairs and lacked clothing and food. Seeing the monks receiving natural offerings, you coveted these and left home to practice the Way. Your appearance is like a Shramana, but your hearts are like hungry tigers. What virtue do you have to nourish my Dharma?' At that time, the Tathagata spoke this verse: 'The world calls you a Shramana, and you call yourselves Shramanas. Though your form resembles a Shramana, you are like a crane waiting to catch fish.' The Buddha told the monks, 'Shaving your head and beard, wearing the three Dharma robes, and accepting offerings as if it were your due, once retribution comes, even a billion Buddhas cannot save you.' Among them, those with sharp faculties and quick wisdom immediately corrected their mistakes, practiced the Dharma, and accepted the Tathagata's teachings. But those with dull faculties, unable to change, ultimately brought misfortune upon themselves. Therefore, it is said that the so-called Shramana does not necessarily mean one who has shaved their head. Those who speak falsely, are greedy, and have desires like ordinary people, 'You monks, aligned with evil wisdom, are forever separated from good Dharma. You are not truly Shramanas, but merely call yourselves Shramanas, appearing outwardly like Shramanas.' The Tathagata then spoke this verse: 'Like being separated from reality yet not separated, the robe removed yet not removed, holding the bowl yet not truly holding, neither a layperson nor a Shramana. Like heavy clouds without rain, seedlings flourishing without bearing fruit, a monk separated from the path of a monk, like a lamp without light in the daytime.' Therefore, it is said that those who speak falsely, are greedy, and have desires like ordinary people. The so-called Shramana should have a broad mind, propagate the Dharma, cease deluded thoughts, extinguish distractions, and not give rise to coarse afflictions.
。
所謂沙門者，昔有愚人志性遊蕩，不別是非好惡，見數十人舁死者出城，復值眾人以香華散於死屍。時彼愚人還家寢臥，先有鬱金華裹懸于屋棟，繩解華散墮于愚人上，愚人舉聲喚家室告曰：「吾今已死，何不舁我捐棄？」家人問曰：「汝云何為死？」報曰：「汝不見華散我身上乎？」家室答曰：「不以華散身上謂以為死，所謂死者無出入息，身如枯木，風去火棄神識斷去，身體剛強無所復任，如斯比者乃謂為死。汝雖言死，像死而不死。」此比丘眾亦復如是，汝今比丘像比丘非比丘也。真實比丘者，威儀具足，見小隙畏懼，況于大者？眾行不闕志趣三道，佛、辟支佛、阿羅漢道。具足威儀戒律如此之比，乃謂沙門。汝等剃除鬚髮外被袈裟，內懷奸宄；所謂沙門，恢廓弘道也。息心滅意，粗結不興者，諸弊惡法已盡已滅更不復興，粗者謂結中根本，根本已除則無枝葉。是故說，息心滅意，粗結不興也。
謂能捨惡， 是謂沙門， 梵志除惡， 沙門執行， 自除己垢， 可謂為道。
謂能捨惡，是謂沙門者，已息諸惡，如契經所說。佛告比丘：「如人稱卿，皆云沙門沙門。」諸比丘對曰：「如是世尊！愚人皆云沙門沙門。」佛告比丘：「若應爾者，當執沙門行，若為梵志當持梵志行。是故比丘！行如沙門亦如梵志。所以然者？沙門梵志其行清凈，意欲所愿必如所念。云何為沙門梵志法？所謂沙門梵志法，身行清凈。或復作是念：『我所作已辦已成，口意亦復如是，便得養壽
現代漢語譯本： 所謂沙門，從前有個愚人，性情放蕩，不辨是非好壞。他看見幾十個人抬著死人出城，又看到眾人用香花撒在屍體上。當時這個愚人回到家睡覺，先前有鬱金花用布裹著懸掛在屋樑上，繩子斷了，花散落下來掉在愚人身上。愚人就大聲呼喚家人說：『我已經死了，為什麼不把我擡出去丟掉？』家人問：『你怎麼說自己死了？』他回答說：『你們沒看見花散落在我的身上嗎？』家人回答說：『不因為花散落在身上就說是死了，所謂死是指沒有呼吸，身體像枯木一樣，風吹火滅，神識斷絕，身體僵硬不能動彈，像這樣才叫做死。你雖然說自己死了，但只是像死而不是真的死了。』你們這些比丘也像這樣，你們現在像比丘但不是真正的比丘。真正的比丘，威儀具足，見到小過錯也感到畏懼，更何況大的過錯？行為不缺，志向在於佛、辟支佛、阿羅漢這三條道路。具備威儀戒律像這樣的人，才叫做沙門。你們剃除鬚髮，外表穿著袈裟，內心卻懷著奸詐；所謂沙門，是應該弘揚大道。息滅心意，粗重的煩惱不再生起，各種弊端惡法已經斷盡滅除，不再重新出現。粗重的煩惱是指根本的煩惱，根本的煩惱已經去除，枝葉的煩惱自然就沒有了。所以說，息滅心意，粗重的煩惱不再生起。 能捨棄惡行，才叫做沙門；梵志去除惡行，沙門執行善行，自己清除自身的污垢，才可以稱為修行。 能捨棄惡行，才叫做沙門，是指已經停止了一切惡行，就像契經所說。佛告訴比丘們：『如果有人稱呼你們，都說沙門沙門。』比丘們回答說：『是的，世尊！愚人都說沙門沙門。』佛告訴比丘們：『如果這樣，就應當執行沙門的修行，如果作為梵志就應當持守梵志的修行。所以比丘們！行為要像沙門也像梵志。為什麼這樣說呢？沙門和梵志的修行都是清凈的，心意所想所愿必定會如願以償。什麼是沙門梵志的修行呢？所謂沙門梵志的修行，是身體行為清凈。或者又這樣想：『我所做的事情已經完成，已經成就，口和意也是這樣。』這樣就能得到長壽。
English version: The so-called 'Shramana' (ascetic), once there was a foolish person, whose nature was wandering and who could not distinguish right from wrong or good from evil. He saw dozens of people carrying a dead body out of the city, and then saw people scattering fragrant flowers on the corpse. At that time, this foolish person returned home and went to sleep. Earlier, there were turmeric flowers wrapped in cloth hanging from the roof beam. The rope broke, and the flowers scattered and fell on the foolish person. The foolish person then loudly called out to his family, saying, 'I am dead now, why don't you carry me out and discard me?' The family asked, 'How do you say you are dead?' He replied, 'Didn't you see the flowers scattered on my body?' The family replied, 'It is not because flowers are scattered on your body that you are considered dead. What is called death is when there is no breathing, the body is like a withered tree, the wind extinguishes the fire, the consciousness is cut off, and the body is stiff and unable to move. Only like this is called death. Although you say you are dead, you are only like death, not truly dead.' You monks are also like this; you are like monks now, but not true monks. A true monk is one who is complete in deportment, who fears even small faults, let alone great ones. Their actions are not lacking, and their aspirations are in the three paths: the path of the Buddha, the Pratyekabuddha, and the Arhat. One who is complete in deportment and precepts like this is called a Shramana. You shave your beards and hair, wear the robes outwardly, but harbor deceit inwardly. The so-called Shramana should be one who expands and promotes the great path. To cease the mind and extinguish the will, and not let coarse afflictions arise, all kinds of evil and bad laws have been exhausted and extinguished, and will not reappear. Coarse afflictions refer to the root afflictions. If the root afflictions have been removed, then the branch afflictions will naturally be gone. Therefore, it is said, to cease the mind and extinguish the will, and not let coarse afflictions arise. One who can abandon evil is called a Shramana; a Brahmin removes evil, a Shramana practices good, and one who cleanses their own defilements can be called a practitioner of the path. One who can abandon evil is called a Shramana, which means one who has stopped all evil actions, as stated in the sutras. The Buddha told the monks, 'If people call you, they all say Shramana, Shramana.' The monks replied, 'Yes, World Honored One! Foolish people all say Shramana, Shramana.' The Buddha told the monks, 'If this is the case, then you should practice the conduct of a Shramana, and if you are a Brahmin, you should uphold the conduct of a Brahmin. Therefore, monks! Your conduct should be like that of a Shramana and also like that of a Brahmin. Why is this so? The conduct of both Shramanas and Brahmins is pure, and their intentions and wishes will surely be fulfilled. What is the practice of a Shramana and a Brahmin? The so-called practice of a Shramana and a Brahmin is that the conduct of the body is pure. Or they may think, 'What I have done has been completed and achieved, and my mouth and mind are also like this.' In this way, they can obtain longevity.
。』是謂沙門梵志法。」梵志除惡沙門執行，梵志修行恒以貢高為首，自恃技術自相謂曰：「吾等婆羅門從梵口生，剎利種者從梵天齊生，毗奢種者從梵天脅生，輸陀羅種者從梵天腳生，以梵為父，貢高誇說自謂第一。」爾時世尊告諸比丘：「梵志法者其實不然，修梵行人至竟清凈除不善法，今諸梵志為身招禍，畜妻養子男女列堂，己行不純，反更稱說吾從梵天口生。」是故說，梵志除惡，沙門執行也。自除己垢，可謂為道者，修行比丘自除己垢，諸惡不善法永盡無餘，遊戲于賢聖八品道，是故說，自除己垢，可謂為道。垢有三品上中下垢，上上上中上下，中上中中中下，下上下中下下，如此纏結染污人心，盡當舍離修清凈行。或有梵志興邪見意，謂為內無塵垢病由外來，或入江水或入三華池，或入人非人泉，沐浴澡洗除去外垢，不能除心縛著。世尊說曰：「夫人習行至竟清凈除塵垢者，當執無上等智慧去其垢。何以故？身外塵垢為人所疾，以第一義除心垢者，諸天世人所見尊敬。人間塵垢令人墮地獄畜生餓鬼，人間塵垢雖以香華薰之猶故復生，已舍諸結使戒香所薰，終以香香莫不聞者。」是故說曰，自除己垢，可謂為道。
出曜經道品第十三
八直最正道， 四諦為法跡， 是道名無為， 以錠滅愛冥。
八直最正道者，云何名為正直？四諦為義處為四、為緣果為四，以聚故為四，若義故為四者是謂三也，記苦則無習、記習則無苦，是謂一盡二道三苦；緣果為四者是謂五
現代漢語譯本：『所謂沙門和婆羅門之法』，婆羅門去除惡行，沙門執行。婆羅門修行總是以貢高自大為首，自恃有技術，互相說道：『我們婆羅門是從梵天口中出生的，剎帝利種姓是從梵天齊平處出生的，吠舍種姓是從梵天脅部出生的，首陀羅種姓是從梵天腳部出生的，以梵天為父，貢高誇耀，自認為第一。』當時，世尊告訴眾比丘：『婆羅門之法其實不是這樣，修行梵行的人最終清凈，去除不善之法。如今這些婆羅門為自身招致禍患，蓄養妻子兒女，男女滿堂，自己行為不純，反而還說自己是從梵天口中出生的。』所以說，婆羅門去除惡行，沙門執行。自己去除自身的污垢，才可稱為修行道者。修行的比丘自己去除自身的污垢，各種惡行不善之法永遠滅盡無餘，在賢聖八品道中游戲。所以說，自己去除自身的污垢，才可稱為修行道。污垢有上中下三品，上上、上中、上下，中上、中中、中下，下上、下中、下下，如此纏結染污人心，都應當捨棄，修清凈之行。或者有婆羅門產生邪見，認為內在沒有塵垢，病是由外而來，或者進入江水，或者進入三華池，或者進入人非人泉，沐浴洗滌，去除外在的污垢，卻不能去除內心的束縛。世尊說：『如果有人修行最終清凈，去除塵垢，應當執持無上等智慧去除污垢。為什麼呢？因為身體外的塵垢是人所厭惡的，用第一義去除內心污垢的人，諸天世人都尊敬。人間的塵垢使人墮入地獄、畜生、餓鬼道，人間的塵垢即使以香花薰染，仍然會再次產生。已經捨棄各種結使，戒香所熏，最終香氣沒有不被聞到的。』所以說，自己去除自身的污垢，才可稱為修行道。 八直最正之道，四諦是法跡，此道名為無為，以定滅除愛慾的黑暗。 八直最正之道，什麼是正直？四諦是義理所在，分為四種，因緣果報分為四種，以聚集故分為四種。如果以義理故分為四種，這就是三，記苦則無習，記習則無苦，這就是一盡二道三苦；因緣果報分為四種，這就是五。
English version: 'This is called the Dharma of the Shramanas and Brahmins.' The Brahmins remove evil, and the Shramanas execute it. The Brahmins' practice is always led by arrogance. Relying on their skills, they say to each other: 'We Brahmins are born from the mouth of Brahma, the Kshatriyas are born from the level of Brahma, the Vaishyas are born from the side of Brahma, and the Shudras are born from the feet of Brahma. We take Brahma as our father, boastfully claiming to be the first.' At that time, the World Honored One told the Bhikkhus: 'The Dharma of the Brahmins is not like this. Those who practice the Brahma conduct will eventually be pure and remove the unwholesome Dharma. Now these Brahmins bring misfortune upon themselves, keeping wives and children, with men and women filling their halls. Their own conduct is impure, yet they claim to be born from the mouth of Brahma.' Therefore, it is said that the Brahmins remove evil, and the Shramanas execute it. One who removes one's own defilements can be called a practitioner of the Way. A practicing Bhikkhu removes his own defilements, and all evil and unwholesome Dharmas are completely extinguished, and he plays in the Noble Eightfold Path. Therefore, it is said that one who removes one's own defilements can be called a practitioner of the Way. Defilements are of three grades: upper, middle, and lower. Upper-upper, upper-middle, upper-lower; middle-upper, middle-middle, middle-lower; lower-upper, lower-middle, lower-lower. These entanglements defile the human heart, and all should be abandoned to cultivate pure conduct. Some Brahmins develop wrong views, thinking that there is no internal defilement and that illness comes from the outside. They enter rivers, the Three Flower Ponds, or the springs of humans and non-humans, bathing and washing to remove external defilements, but they cannot remove the bondage of the heart. The World Honored One said: 'If a person practices until they are completely pure and remove defilements, they should hold the supreme wisdom to remove defilements. Why? Because external defilements are disliked by people, but those who remove internal defilements with the first meaning are respected by gods and humans. Human defilements cause people to fall into hell, the animal realm, and the hungry ghost realm. Even if human defilements are perfumed with incense and flowers, they will still arise again. Having abandoned all fetters, perfumed by the fragrance of precepts, in the end, there is no fragrance that is not heard.' Therefore, it is said that one who removes one's own defilements can be called a practitioner of the Way. The eight straightest and most correct paths, the Four Noble Truths are the traces of the Dharma, this path is called non-action, and with concentration, it extinguishes the darkness of desire. The eight straightest and most correct paths, what is called straight? The Four Noble Truths are the place of meaning, divided into four kinds, the causes and conditions of results are divided into four kinds, and because of gathering, they are divided into four kinds. If they are divided into four kinds because of meaning, then this is three. If one remembers suffering, then there is no accumulation; if one remembers accumulation, then there is no suffering. This is one end, two paths, and three sufferings. If the causes and conditions of results are divided into four kinds, then this is five.
。由苦有緣亦緣有果，道亦如是盡諦為五。若以聚為四者是謂八，先從欲界斷苦，后色界無色界為二，乃至道亦如是。立此義已復有說者，從緣果義名為五。苦者亦由緣亦由果，盡名苦跡有跡貪跡慳跡也。有難者道亦有緣有果，盡名苦跡，亦名有跡亦名慳跡。何以故？此中不立二諦。答曰：「制彼論故亦有因緣也，于彼苦習興二論，亦無苦亦無習，欲制此二論，故有苦有習。道者有緣有果，則生一論言無道也，欲制此一論故有道，是故說有四諦非五諦。」更有說者，以聚故立此論言有八。答曰：「以聚義一相，欲界苦色無色界苦盡集聚已，欲界行緣色，無色行緣盡，集已興出生相，欲界行盡，色無色行盡，盡集已名休息相，欲界行對色，無色行對盡，集已名出要相。」是故說，名為四諦。如慧所觀者，知有累無累念知出要，是故說，四諦為法跡。是道名無為者，安隱泥洹滅盡無為盡舍諸苦，是故說，是道名無為。以錠滅愛冥者，愛有亦有三，欲有、色有、無色有，彼牢固愛縛著愛，主生亂想多諸苦惱，由何而斷？答曰：「賢聖八道永斷不生。」是故說，以錠滅愛冥。
慧離諸淵， 如風卻云， 已滅思想， 是為慧見。
慧離諸淵者，非圖一類淵有若干，或言風塵或言深水，塵者污人身體老少不別，令人目視不明衣裳垢坋，上弊日月使無精光，妨人遠視真偽不別。時，龍王慈愍愍世愚惑，欲使離此諸難，便降涼風細雨，掩塵滅霧曤然大明。是故說，慧離諸淵，如風卻云也
現代漢語譯本：由苦的產生有其因緣，因緣產生結果，道也是如此，最終的真諦是五種。如果將聚集歸為四種，那就是所謂的八種，先從欲界斷除苦，然後是『無』為二，乃至道也是如此。確立這個意義后，又有說法認為，從因緣果報的意義上來說是五種。苦既由因緣產生，也由結果產生，盡被稱為苦的痕跡，有貪慾的痕跡，慳吝的痕跡。有人質疑說，道也有因緣和結果，盡被稱為苦的痕跡，也稱為有的痕跡，也稱為慳吝的痕跡。為什麼呢？因為這裡不設立二諦。回答說：『爲了制止他們的論點，所以也有因緣，對於苦和習，產生了兩種論點，既沒有苦也沒有習，爲了制止這兩種論點，所以說有苦有習。道有因緣和結果，就會產生一種論點說沒有道，爲了制止這一論點，所以說有道，因此說有四諦而不是五諦。』還有人說，因為聚集的緣故，設立這種論點說有八種。回答說：『因為聚集的意義是相同的，欲界的苦色沒有苦盡集聚，欲界的行為緣於色，無色的行為緣於盡，聚集后產生出生的現象，欲界的行為結束，色界和無色界的行為結束，結束聚集后稱為休息的現象，欲界的行為對應色界，無色界的行為對應盡，聚集后稱為出離的現象。』因此說，稱為四諦。如智慧所觀察到的那樣，知道有煩惱和無煩惱，念知出離，因此說，四諦是法的痕跡。這道被稱為無為，是安穩的涅槃，滅盡無為，捨棄諸苦，因此說，這道被稱為無為。用錠來熄滅愛的黑暗，愛有三種，欲愛、色愛、無色愛，這些牢固的愛束縛著愛，主要產生混亂的想法和許多痛苦，通過什麼來斷除呢？回答說：『賢聖的八正道可以永遠斷除，不再產生。』因此說，用錠來熄滅愛的黑暗。 現代漢語譯本：智慧遠離各種深淵，就像風吹散云一樣，已經滅除了思想，這就是智慧的見解。 現代漢語譯本：智慧遠離各種深淵，不是指一種深淵，而是有多種，有的說是風塵，有的說是深水。塵土會污染人的身體，無論老少都一樣，使人視力模糊，衣裳污垢，遮蔽日月，使之沒有光芒，妨礙人遠視，真假不分。這時，龍王慈悲憐憫世人的愚昧迷惑，想要使他們遠離這些困難，便降下涼風細雨，掩蓋塵土，消除霧氣，使之豁然開朗。因此說，智慧遠離各種深淵，就像風吹散云一樣。
English version: The arising of suffering has its causes and conditions, and these causes and conditions produce results. The path is also like this, and the ultimate truth is fivefold. If we group the aggregates into four, then it is called eight. First, we cut off suffering from the desire realm, and then 『non-being』 is two, and so on, the path is also like this. After establishing this meaning, there are other views that say, from the meaning of cause and effect, there are five. Suffering arises from both causes and conditions and from results. Cessation is called the trace of suffering, the trace of greed, and the trace of stinginess. Some question, saying that the path also has causes and conditions and results, and cessation is called the trace of suffering, also called the trace of being, and also called the trace of stinginess. Why is this? Because here, two truths are not established. The answer is: 『To refute their arguments, there are also causes and conditions. Regarding suffering and its origin, two arguments arise, that there is neither suffering nor its origin. To refute these two arguments, it is said that there is suffering and its origin. The path has causes and conditions and results, and this will lead to an argument that there is no path. To refute this argument, it is said that there is a path. Therefore, it is said that there are four noble truths, not five.』 Others say that because of the aggregates, they establish the argument that there are eight. The answer is: 『Because the meaning of the aggregates is the same, the suffering of the desire realm has no cessation of the aggregates. The actions of the desire realm are conditioned by form, the actions of the formless realm are conditioned by cessation. After the aggregates, the phenomenon of birth arises. The actions of the desire realm cease, the actions of the form and formless realms cease. After the cessation of the aggregates, it is called the phenomenon of rest. The actions of the desire realm correspond to form, the actions of the formless realm correspond to cessation. After the aggregates, it is called the phenomenon of liberation.』 Therefore, it is said that there are four noble truths. As observed by wisdom, knowing that there are defilements and no defilements, being mindful of liberation, therefore, it is said that the four noble truths are the traces of the Dharma. This path is called non-action, it is the peaceful Nirvana, the cessation of non-action, abandoning all suffering, therefore, it is said that this path is called non-action. Using the lamp to extinguish the darkness of love, there are three kinds of love: desire love, form love, and formless love. These firm loves bind love, mainly producing chaotic thoughts and much suffering. How can they be cut off? The answer is: 『The eightfold noble path of the wise and holy can cut them off forever, and they will not arise again.』 Therefore, it is said that the lamp extinguishes the darkness of love. English version: Wisdom departs from all abysses, like the wind scattering clouds, having extinguished thoughts, this is the view of wisdom. English version: Wisdom departs from all abysses, not referring to one kind of abyss, but to many. Some say it is dust, some say it is deep water. Dust will pollute people's bodies, regardless of age, making their vision blurry, their clothes dirty, obscuring the sun and moon, making them without light, hindering people from seeing far away, and not distinguishing between truth and falsehood. At this time, the Dragon King, with compassion for the ignorance and confusion of the world, wanting to free them from these difficulties, sent down cool breezes and fine rain, covering the dust, eliminating the fog, and making everything clear. Therefore, it is said that wisdom departs from all abysses, like the wind scattering clouds.
。彼執行人專精一意滅內塵想。想者有三：欲想、恚想、癡想。此三想者亦不為塵主生亂念，敗壞智慧不至究竟，遮智慧目不睹四諦，垢染法身使不清明；能制此意不興諸想，是故說，已滅思想，是為慧見。
智為世長， 惔樂無為， 智受正教， 生老死盡。
智為世長者，為最為上為微為妙，亦名三義。云何為三？一為事義，二為見義，三為緣義。亦名眼義、首義、道義、覺義、賢聖出要義。以此普照諸法，猶如外物有所照明。外物者，日月星宿衣服宮殿，名入一界、入一入、入一陰、入一道。入一界，色界也；入一入，色入也；入一陰者，色陰也；入一道者，現在道也。以此智慧光明，照十八界十二入五陰，當來過去現在世以智慧普有所照，多所饒益多所成就。是故說，智為世長也。惔樂無為者，乘此智慧遠離生死，善能分別不懷猶豫，亦復分別四諦不懷狐疑，是故說，惔樂無為也。知受正教，生老死盡者，所以受苦者由其有生，若無生者何有苦哉？猶如培的眾箭競射，是身如是眾苦染著，是故說，智受正教，生老死盡也。
道為八直妙， 聖諦四句上， 無慾法之最， 明眼二足尊。
道為八直妙者，外道異學意欲習道，斷谷絕糧以為凈行，或臥灰糞不著文飾，或露形裸跣形體不覆，或臥棘刺枕石漱流，或編髮為衣，或觀樹葉習算咒術，或事水火日月星辰，或投高山或入深水，謂為成道。世尊說曰：「此非真道非至要處，非善知識所習；此道非妙，非賢聖所習
現代漢語譯本：他修行人專心一意地滅除內心的塵垢雜念。這些雜念有三種：慾念、嗔念和癡念。這三種雜念不會成為塵垢的主導，產生混亂的念頭，敗壞智慧，使人無法達到最終的境界，遮蔽智慧之眼，使人看不見四諦真理，玷污法身，使其不清凈。如果能夠控制自己的意念，不產生這些雜念，所以說，已經滅除了思想，這就是智慧的體現。 智慧是世間最尊貴的，安樂於無為的境界，智慧接受正道的教誨，就能使生老病死都終結。 智慧是世間最尊貴的，是最高、最上、最微妙的，也稱為三種意義。哪三種呢？一是事物的意義，二是見解的意義，三是因緣的意義。也稱為眼、首、道、覺、賢聖出離的意義。用它來普遍照耀一切事物，就像外物被光明照耀一樣。外物指的是日月星辰、衣服宮殿，它們都歸於一個界、一個入、一個陰、一個道。歸於一個界，指的是色界；歸於一個入，指的是色入；歸於一個陰，指的是色陰；歸於一個道，指的是現在的道。用這種智慧的光明，照耀十八界、十二入、五陰，照耀過去、現在、未來三世，普遍地照耀，能夠帶來許多利益，成就許多功德。所以說，智慧是世間最尊貴的。安樂於無為的境界，是說憑藉這種智慧遠離生死，善於分辨，不懷猶豫，也能分辨四諦真理，不懷疑惑，所以說，安樂於無為的境界。知道接受正道的教誨，生老病死終結，是因為受苦的原因在於有生，如果沒有生，哪裡會有苦呢？就像靶子被眾多的箭射擊一樣，這個身體也是這樣被眾多的痛苦所纏繞，所以說，智慧接受正道的教誨，生老病死終結。 道是八正道，微妙無比，聖諦的四句真理是最高的，無慾的法是最殊勝的，明眼人是兩足尊。 道是八正道，微妙無比，外道和異端想要修習道，斷絕穀物，不吃糧食，認為這是清凈的行為，或者睡在灰燼糞便中，不穿戴裝飾，或者裸露身體，不遮蓋形體，或者睡在荊棘上，枕著石頭，漱著流水，或者把頭髮編成衣服，或者觀察樹葉，學習算術咒語，或者侍奉水火日月星辰，或者跳入高山，或者進入深水，認為這樣就能成道。世尊說：『這不是真正的道，不是最重要的，不是善知識所修習的；這個道不是微妙的，不是賢聖所修習的。』
English version: He, the practitioner, single-mindedly extinguishes the inner dust and thoughts. These thoughts are of three kinds: desire, anger, and delusion. These three kinds of thoughts do not become the masters of dust, creating chaotic ideas, ruining wisdom, preventing one from reaching the ultimate state, obscuring the eye of wisdom, making one unable to see the Four Noble Truths, defiling the Dharma body, making it impure. If one can control one's mind and not generate these thoughts, it is said that one has extinguished thoughts, and this is the manifestation of wisdom. Wisdom is the most honored in the world, finding joy in the state of non-action, wisdom accepts the teachings of the right path, and can bring an end to birth, old age, sickness, and death. Wisdom is the most honored in the world, it is the highest, the most supreme, the most subtle, and is also called the three meanings. What are the three? First, the meaning of things; second, the meaning of views; and third, the meaning of conditions. It is also called the meaning of the eye, the head, the path, the awakening, and the liberation of the wise and holy. It is used to universally illuminate all things, just as external objects are illuminated by light. External objects refer to the sun, moon, stars, clothing, and palaces, which all belong to one realm, one entrance, one aggregate, and one path. Belonging to one realm refers to the realm of form; belonging to one entrance refers to the entrance of form; belonging to one aggregate refers to the aggregate of form; belonging to one path refers to the present path. With this light of wisdom, illuminating the eighteen realms, the twelve entrances, and the five aggregates, illuminating the past, present, and future, universally illuminating, it can bring many benefits and accomplish many merits. Therefore, it is said that wisdom is the most honored in the world. Finding joy in the state of non-action means that by relying on this wisdom, one can be free from birth and death, be good at distinguishing without hesitation, and also be able to distinguish the Four Noble Truths without doubt, therefore, it is said to find joy in the state of non-action. Knowing to accept the teachings of the right path, and that birth, old age, sickness, and death will end, is because the reason for suffering lies in having birth, if there is no birth, where would there be suffering? Just like a target being shot by many arrows, this body is also entangled by many sufferings, therefore, it is said that wisdom accepts the teachings of the right path, and birth, old age, sickness, and death will end. The path is the Noble Eightfold Path, wonderfully subtle, the four sentences of the Noble Truths are the highest, the Dharma of non-desire is the most supreme, and the clear-eyed one is the honored one with two feet. The path is the Noble Eightfold Path, wonderfully subtle. External paths and heretics want to practice the path, cutting off grains and not eating food, thinking this is a pure practice, or sleeping in ashes and dung, not wearing decorations, or exposing their bodies, not covering their forms, or sleeping on thorns, using stones as pillows, rinsing with flowing water, or braiding their hair into clothes, or observing leaves, learning arithmetic spells, or serving water, fire, the sun, moon, and stars, or jumping into high mountains, or entering deep water, thinking that this will lead to enlightenment. The World Honored One said: 'This is not the true path, not the most important, not what the wise and holy practice; this path is not subtle, not what the wise and holy practice.'
。如此眾道，賢聖八品道為最為上。」是故說，道為八直妙也。聖諦四句上者，猶眾多外道異學皆修妄諦，在閑靜處日夜苦行，或事山鳥禿梟鴟鵂，或事獐鹿雞狗蛇蚖，謂為真實得至滅度無為無作，得至泥洹至解脫門永離憂惱。世尊說曰：「此非真道非至要處，真實諦者四諦是也，得至無為滅盡之處。」是故說，聖諦四句上也。無慾法之最者，如契經所說，三事最第一也，一為佛二為法三為眾。所謂法者，有為法無為法，愛盡無慾滅盡泥洹，真實法者最尊最上無能過者，是故說，無慾法之最也。明眼二足尊者，諸有眾生，無足二足四足及眾多足，有色無色有想無想，乃至非想非無想，如來於中最尊最上無能過者，是故說，明眼二足尊也。
一切行無常， 如慧所觀見， 若能覺此苦， 行道凈其跡。
一切行無常者，變易不停不可恃怙，猶電過目琢石見火焰現已滅，是故說，一切行無常也。如慧所觀見者，知之穢漏非真非實，為磨滅法皆歸滅盡，是故說，如慧所觀見者。若能覺此苦者，厭患此苦意不願樂，念求解脫永欲舍離，是故說，若能覺此苦也。行道凈其跡者，常念修持無上正道，見諦所斷能凈其跡，是故說，行道凈其跡也。
一切眾行苦， 如慧之所見，
一切眾行苦者，從欲界上至有頂，斯是苦際，若在欲界求離苦難，若在色界數變易苦，若在無色界受行為苦。是故世尊說：「生死熾然一切為苦，流轉五趣不免其苦，誰當樂此眾苦之中？」是故說，一切眾行苦也
現代漢語譯本：如此眾多的道中，賢聖的八品道是最為高上的。因此說，道是八種正直微妙的。聖諦的四句話是最高的，就像眾多外道異學都修習虛妄的真理，在安靜的地方日夜苦行，有的侍奉山鳥禿鷲貓頭鷹，有的侍奉獐鹿雞狗蛇，認為這樣就能真正達到滅度無為無作的境界，達到涅槃解脫的門，永遠脫離憂愁煩惱。世尊說：『這不是真正的道，不是到達要處的途徑，真正的真理是四諦，才能到達無為滅盡的境界。』因此說，聖諦的四句話是最高的。無慾的法中，最重要的是，如契經所說，三件事最重要，一是佛，二是法，三是僧。所謂法，包括有為法和無為法，愛盡無慾滅盡涅槃，真正的法是最尊貴最至上的，沒有能超過它的，因此說，無慾的法是最重要的。明眼二足尊，所有眾生，無論是無足的、二足的、四足的還是多足的，有色的、無色的、有想的、無想的，乃至非想非非想的，如來在他們之中是最尊貴最至上的，沒有能超過他的，因此說，明眼二足尊。一切行都是無常的，正如智慧所觀察到的那樣，如果能覺悟到這個苦，修行正道就能凈化自己的行為。一切行都是無常的，變化不停，不可依賴，就像閃電劃過眼睛，敲擊石頭出現火焰，瞬間就消失了，因此說，一切行都是無常的。正如智慧所觀察到的那樣，知道這些都是污穢的，不是真實的，都是會磨滅的，最終都會滅盡，因此說，正如智慧所觀察到的那樣。如果能覺悟到這個苦，就會厭惡這個苦，不願再樂於其中，想要尋求解脫，永遠想要舍離，因此說，如果能覺悟到這個苦。修行正道就能凈化自己的行為，常常想著修持無上的正道，見到真理所斷除的就能凈化自己的行為，因此說，修行正道就能凈化自己的行為。一切眾生所經歷的都是苦，正如智慧所觀察到的那樣。一切眾生所經歷的都是苦，從欲界到有頂天，都是苦的邊際，如果在欲界想要脫離苦難，如果在數變易苦，如果在無受行為苦。因此世尊說：『生死就像燃燒的火焰，一切都是苦，在五道中輪迴，無法避免苦難，誰會喜歡這眾多的苦難呢？』因此說，一切眾生所經歷的都是苦。 現代漢語譯本：一切眾行苦，正如智慧所觀察到的那樣。
English version: Among so many paths, the eightfold path of the virtuous and holy is the most supreme. Therefore, it is said that the path is eightfold, upright, and wondrous. The four statements of the noble truths are the highest, just as many heretics and non-Buddhist scholars practice false truths, engaging in ascetic practices day and night in quiet places, some serving mountain birds, vultures, and owls, others serving deer, chickens, dogs, and snakes, believing that they can truly reach the state of extinction, non-action, and non-creation, reaching the gate of Nirvana and liberation, forever free from sorrow and distress. The World Honored One said: 'This is not the true path, not the way to reach the essential place. The true truth is the four noble truths, which can lead to the state of non-action and extinction.' Therefore, it is said that the four statements of the noble truths are the highest. Among the laws of non-desire, the most important, as stated in the sutras, are three things: first, the Buddha; second, the Dharma; and third, the Sangha. The so-called Dharma includes conditioned and unconditioned laws, the extinction of love, the extinction of desire, and Nirvana. The true Dharma is the most noble and supreme, with nothing surpassing it. Therefore, it is said that the law of non-desire is the most important. The clear-eyed two-legged honored one, among all beings, whether they are footless, two-legged, four-legged, or many-legged, with form or without form, with thought or without thought, even those in the realm of neither perception nor non-perception, the Tathagata is the most noble and supreme, with nothing surpassing him. Therefore, it is said that he is the clear-eyed two-legged honored one. All formations are impermanent, as seen by wisdom. If one can awaken to this suffering, practicing the path will purify one's actions. All formations are impermanent, changing constantly and unreliable, like lightning flashing before the eyes, or a flame appearing when striking a stone, which vanishes instantly. Therefore, it is said that all formations are impermanent. As seen by wisdom, knowing that these are defiled and not real, they are all subject to decay and will eventually cease. Therefore, it is said, as seen by wisdom. If one can awaken to this suffering, one will detest this suffering, not wanting to enjoy it anymore, seeking liberation and wanting to abandon it forever. Therefore, it is said, if one can awaken to this suffering. Practicing the path will purify one's actions, constantly thinking about practicing the supreme path, and what is cut off by seeing the truth will purify one's actions. Therefore, it is said, practicing the path will purify one's actions. All that beings experience is suffering, as seen by wisdom. All that beings experience is suffering, from the desire realm to the peak of existence, all are the boundaries of suffering. If one seeks to escape suffering in the desire realm, if one is in the number of changing suffering, if one is in the non-receiving action of suffering. Therefore, the World Honored One said: 'Birth and death are like burning flames, all is suffering, revolving in the five realms, unable to avoid suffering. Who would enjoy this multitude of sufferings?' Therefore, it is said that all that beings experience is suffering. English version: All conditioned things are suffering, as seen by wisdom.
。如慧之所見者，夫博學之士探古知今，三世通達如掌觀珠皆悉分明，是故說，如慧之所見。若能覺此苦者，以知此苦欲得遠離，意常厭患不與同處，是故說，若能覺此苦也。行道凈其跡者，唯有賢聖道能凈苦跡，是故說，行道凈其跡也。
一切眾行空， 如慧之所見，
一切眾行空者，眾行轉變，不可恃怙亦不常住，生生即滅流逝不停，苦空無我，空性自爾亦非不爾，是故說，一切眾行空也。如慧之所見者，猶如大士觀彼凈水，自見其形皆悉分明。彼修行人亦復如是，觀諸眾行，起者滅者無所掛礙，是故說，如慧之所見也。若能覺此苦者，從初積行乃至成道，其間涉苦不自覺知，為苦所惑不至究竟。如吾今日成得人身，遭遇佛世賢聖相值，長夜染著五盛陰身，今乃自覺知為非真，如我今日觀此五盛陰眾苦集湊，是故說，若能覺此苦也。行道凈其跡者，以苦未知智而滅其跡，至竟清凈而無瑕穢，盡苦原本令得清凈，是故說，行道凈其跡也。
一切行無我， 如慧之所見，
一切行無我者，無慾無作故一切法無我，以不堅固故一切法無我，不自由故一切法無我，是故說，一切行無我。如慧之所見者，慧之所鑑照察，三十七道品之法，猶如有人照于明鏡，悉自見形無所掛礙。此亦如是，以慧觀察皆悉分明，是故說，如慧之所見也。若能覺此苦者，彼修行人長夜之中，為此五盛陰身所見侵欺，計是我有、我是彼所；以實觀之，便生厭患能離解脫。是故說，若能覺此苦也
現代漢語譯本：正如智慧所見，博學之士探究古代，瞭解當今，對過去、現在、未來三世通達，如同掌上看珠子一樣清晰分明，所以說，『如慧之所見』。如果能覺悟到這種苦，因為知道這種苦而想要遠離，心中常常厭惡而不與它同處，所以說，『若能覺此苦也』。修行之道能凈化苦的痕跡，只有賢聖之道才能凈化苦的痕跡，所以說，『行道凈其跡也』。 現代漢語譯本：一切眾行皆空，正如智慧所見。一切眾行皆空，是指眾行變化，不可依賴，也不常住，生起即滅，流逝不停，是苦、空、無我的，空性本就如此，並非不是如此，所以說，『一切眾行空也』。正如智慧所見，就像大士觀察清澈的水，能清楚地看到自己的身影。修行之人也是如此，觀察諸行，生起和滅去都沒有障礙，所以說，『如慧之所見也』。如果能覺悟到這種苦，從最初積累修行到最終成道，期間經歷的苦自己沒有察覺，被苦所迷惑而不能達到究竟。就像我今天得到人身，遇到佛陀住世，與賢聖相遇，長久以來執著於五蘊之身，現在才自覺知道這不是真實的。就像我今天觀察這五蘊，眾苦聚集，所以說，『若能覺此苦也』。修行之道能凈化苦的痕跡，用苦未知智來滅除苦的痕跡，最終達到清凈而沒有瑕疵，徹底清除苦的根源，使其得到清凈，所以說，『行道凈其跡也』。 現代漢語譯本：一切行無我，正如智慧所見。一切行無我，是因為無慾無作，所以一切法無我；因為不堅固，所以一切法無我；因為不自由，所以一切法無我，所以說，『一切行無我』。正如智慧所見，是智慧所鑑照觀察，三十七道品之法，就像有人照鏡子，能清楚地看到自己的身影，沒有障礙。這裡也是如此，用智慧觀察，一切都清晰分明，所以說，『如慧之所見也』。如果能覺悟到這種苦，那些修行人在漫長的黑夜中，被這五蘊之身所欺騙，認為『這是我的』、『我是屬於它的』；如果用真實的智慧觀察，就會產生厭惡，能夠離開而得到解脫。所以說，『若能覺此苦也』。
English version: As seen by wisdom, the learned scholars explore the past and understand the present. They are thoroughly versed in the three periods of time—past, present, and future—as clear as seeing a pearl in the palm of their hand. Therefore, it is said, 'as seen by wisdom.' If one can awaken to this suffering, knowing this suffering and desiring to be apart from it, the mind will always be disgusted and not dwell with it. Therefore, it is said, 'if one can awaken to this suffering.' The path of practice purifies the traces of suffering. Only the path of the noble sages can purify the traces of suffering. Therefore, it is said, 'the path of practice purifies its traces.' English version: All conditioned things are empty, as seen by wisdom. All conditioned things are empty means that conditioned things change, are unreliable, and do not remain constant. They arise and cease, flowing without stopping. They are suffering, empty, and without self. Emptiness is their nature, and it is not otherwise. Therefore, it is said, 'all conditioned things are empty.' As seen by wisdom, it is like a great being observing clear water and seeing their own form clearly. Practitioners are also like this, observing all conditioned things, their arising and ceasing without any hindrance. Therefore, it is said, 'as seen by wisdom.' If one can awaken to this suffering, from the initial accumulation of practice to the final attainment of enlightenment, the suffering experienced during this time is not consciously known. One is deluded by suffering and cannot reach the ultimate. It is like how I have obtained a human body today, encountered the Buddha's presence in the world, and met with noble sages. For a long time, I have been attached to the five aggregates, and now I am aware that this is not real. It is like how I observe these five aggregates today, where all sufferings gather. Therefore, it is said, 'if one can awaken to this suffering.' The path of practice purifies the traces of suffering by using the wisdom of knowing suffering to eliminate its traces, ultimately reaching purity without any blemish, completely removing the root of suffering, and attaining purity. Therefore, it is said, 'the path of practice purifies its traces.' English version: All things are without self, as seen by wisdom. All things are without self because there is no desire or action, so all dharmas are without self. Because they are not firm, all dharmas are without self. Because they are not free, all dharmas are without self. Therefore, it is said, 'all things are without self.' As seen by wisdom, it is the wisdom that illuminates and observes the thirty-seven factors of enlightenment, like someone looking in a mirror and seeing their own form clearly without any hindrance. It is also like this, using wisdom to observe, everything is clear and distinct. Therefore, it is said, 'as seen by wisdom.' If one can awaken to this suffering, those practitioners, during the long night, are deceived by these five aggregates, thinking 'this is mine' and 'I belong to it.' If they observe with true wisdom, they will generate disgust and be able to leave and attain liberation. Therefore, it is said, 'if one can awaken to this suffering.'
。行道凈其跡者，住十五心以見諦道斷無常苦空無我永盡無餘，以其四行由苦而生，苦諦所錄，苦未知智斷，是故說，行道凈其跡。
吾已說道， 愛箭為射， 宜以自勖， 受如來言。
吾已說道者，或有眾生懈怠慢惰，自相謂言：「若使如來神力自在者，何能不使我等早成道果？又復不能躬自執道內我形中。」猶如契經所說，有異梵志來至世尊所，而問斯義說偈曰：
「我觀天世人， 梵志行清凈， 今我重自歸， 解我狐疑滯。」
此為何義？說曰，彼梵志者受性頑鈍懈怠慢惰，欲使瞿曇沙門與我說道早成其果，使我體中結使速得滅盡。世尊說偈報曰：
「吾不解脫卿， 凈行世梵志， 欲求極妙道， 如是得度流。」
此為何義？報曰，梵志已欲求道不假他得，若假他得者，我坐樹王下，則能滅一切眾生心意結使，亦以大慈加被眾生。梵志當知，不究病根錯投其藥，欲蒙祐者其義不然也。此亦如是，己不修道，望彼果報除己結使，此義不然。猶如梵志，良師達鑒審病根原，隨病所生而投其藥，便得瘳愈終無錯謬。此亦如是，以賢聖道觀病根原而投其藥，身中結使永得除盡。或有比丘內自思惟：「如來出現於世，大慈大悲廣被眾生，何須勞苦躬自行道，為結使所逼不能得度？若使如來普慈一切，自當為我演說道教，何故不獨與我除去結使？」爾時世尊知彼心中所念，是故說，吾已說道也。愛箭為射者，我先覺知，后與人說
現代漢語譯本：『行道凈其跡』的意思是，修行者安住於十五種心，以見真諦之道，斷除無常、苦、空、無我的執著，使其永遠徹底地消滅，因為這四種行相是由苦而產生的，屬於苦諦所包含的內容，苦的未知之智需要斷除，所以說，『行道凈其跡』。 『吾已說道，愛箭為射，宜以自勖，受如來言』的意思是，我已經宣說了真理，愛慾之箭會射傷你，所以應該自我勉勵，接受如來的教誨。 『吾已說道』的意思是，有些眾生懈怠懶惰，自相議論說：『如果如來有神通自在的力量，為什麼不能使我們早日成就道果？而且又不能親自執持真理進入我的身體中。』就像契經所說，有位外道梵志來到世尊面前，問了這個問題，並說了偈語： 『我觀察天界和人間，梵志修行清凈，現在我重新歸依，解除我心中的疑惑。』 這是什麼意思呢？意思是說，那位梵志天性頑固遲鈍，懈怠懶惰，想要讓瞿曇沙門為他說法，讓他早日成就道果，使他體內的煩惱迅速滅盡。世尊用偈語回答說： 『我不能解脫你，清凈修行的梵志，想要尋求最微妙的道，必須像這樣才能得度。』 這是什麼意思呢？意思是說，梵志已經想要尋求真理，不能依靠他人獲得，如果可以依靠他人獲得，我坐在菩提樹下，就能滅除一切眾生的心意煩惱，也能用大慈悲加持眾生。梵志應當知道，不探究病根就亂投藥，想要得到保佑是不可能的。這個道理也是一樣，自己不修行，卻希望得到果報，消除自己的煩惱，這是不可能的。就像梵志一樣，良醫明察秋毫，審視病根的來源，根據病因來投藥，就能痊癒，不會有任何錯誤。這個道理也是一樣，用賢聖之道觀察病根的來源，然後投藥，身體中的煩惱就能永遠消除。或者有些比丘內心自忖：『如來出現在世間，大慈大悲普度眾生，何必辛苦自己修行，被煩惱所困而不能得度？如果如來普慈一切，自然會為我演說教法，為什麼不單獨為我除去煩惱？』當時世尊知道他們心中的想法，所以說，『吾已說道』。『愛箭為射』的意思是，我先覺悟，然後才告訴別人。
English version: 'Practicing the path purifies its traces' means that a practitioner dwells in fifteen states of mind to see the path of truth, cutting off attachments to impermanence, suffering, emptiness, and non-self, so that they are completely and utterly extinguished. This is because these four aspects arise from suffering and are included in the truth of suffering. The unknown wisdom of suffering needs to be cut off, therefore it is said, 'Practicing the path purifies its traces.' 'I have spoken the path, the arrow of desire is shot, one should encourage oneself, and receive the words of the Tathagata' means that I have already proclaimed the truth, the arrow of desire will wound you, so you should encourage yourself and accept the teachings of the Tathagata. 'I have spoken the path' means that some beings are lazy and indolent, saying to each other: 'If the Tathagata has the power of supernatural freedom, why can't he make us achieve the fruit of the path sooner? And why can't he personally hold the truth and enter my body?' Just as the sutras say, a non-Buddhist Brahmin came to the World Honored One, asked this question, and spoke a verse: 'I observe the heavens and the human world, the Brahmins practice purity, now I return to rely on you, to resolve the doubts in my heart.' What does this mean? It means that the Brahmin was stubborn and dull by nature, lazy and indolent, wanting the Shramana Gautama to preach the Dharma to him, so that he could achieve the fruit of the path sooner, and his afflictions within his body could be quickly extinguished. The World Honored One replied with a verse: 'I cannot liberate you, Brahmin who practices purity, if you want to seek the most subtle path, you must be like this to be liberated.' What does this mean? It means that the Brahmin already wants to seek the truth and cannot rely on others to obtain it. If it could be obtained by relying on others, then I, sitting under the Bodhi tree, could extinguish the afflictions of all beings' minds, and also bless all beings with great compassion. The Brahmin should know that if you do not investigate the root of the disease and randomly administer medicine, it is impossible to be blessed. The same principle applies here, if one does not cultivate the path oneself, but hopes to receive the fruit and eliminate one's own afflictions, this is impossible. Just like the Brahmin, a good doctor is discerning and examines the source of the disease, and administers medicine according to the cause of the disease, then he can be cured without any mistakes. The same principle applies here, using the path of the sages to observe the source of the disease, and then administer medicine, the afflictions in the body can be eliminated forever. Or some monks think to themselves: 'The Tathagata appears in the world, with great compassion and pity for all beings, why should I work hard to cultivate myself, and be unable to be liberated because of the afflictions? If the Tathagata has compassion for all, he will naturally preach the Dharma for me, why not remove my afflictions alone?' At that time, the World Honored One knew what they were thinking, so he said, 'I have spoken the path.' 'The arrow of desire is shot' means that I first awakened, and then told others.
。猶如醫師，先學方略審病根原，毫釐不失然後投藥。此亦如是，先成道果，知己結使永盡無餘，然後與人說結使病一一分別，乃投道藥永無塵曀，以無上利箭射彼結使。是故說，愛箭為射也。宜以自勖者，演道之人為人說道，直趣一向不隨邪曲者，成道則易得受果證。如來世尊亦復如是，與人說道，道者無形無為無作安隱滅盡泥洹。出言如教亦無虛妄，猶如父愛子，隨時瞻養推燥去濕，復以甘饌飲食食彼諸子；諸子放逸不從父教，貪著五欲不從正教。如來世尊亦復如是，廣與眾生演甘露法，復以善權方便重說微妙法；眾生不肯承受。是故說，宜以自勖，受如來言也。
◎出曜經卷第十三
出曜經卷第十四
姚秦涼州沙門竺佛念譯◎道品之二
吾已說道， 除愛固刺， 宜以自勖，
夫如來言教終不復重，出言成教更不重演，所說安詳終不卒暴，所暢法本與義相從，觀前受化應問何法輒往度之，已說當說隨時布現。是故說，吾已說道。除愛固刺者，愛之為病墜人惡趣不可恃怙，于中自拔御以止觀不興愛心，猶如毒箭入人胸掖不可得拔，此愛箭亦復如是，入人心識不可得拔，是故說，除毒固刺也。宜以自勖者，常念精勤求其巧便，志趣無上終不中悔亦不退轉，是故說，宜以自勖也。受如來言者，如來出世所演言教，上中下善義理深邃，眾德具足得修梵行，是故說，受如來言也。
是道無有餘， 見諦之所凈， 趣向滅眾苦， 此能壞魔兵
現代漢語譯本：就像醫生一樣，首先要學習診斷病根的方法，一絲一毫都不能出錯，然後才能用藥。這個道理也是一樣，先要自己成就道果，瞭解自己的煩惱習氣已經完全斷除，然後才能給別人講解各種煩惱的病癥，並對癥下藥，永遠不會有塵埃污垢，用無上的利箭射破那些煩惱。所以說，愛慾之箭是可以射破的。應該以此來勉勵自己，宣講佛法的人為他人說法，應當直奔正道，不隨邪曲，這樣成就道果就容易得到受用和證悟。如來世尊也是這樣，為他人說法，所說的道是無形無為無作，安穩寂滅的涅槃。說出的話就像教誨一樣真實不虛，就像父親愛護兒子，隨時照顧，擦乾污穢，餵養甘美的食物；如果兒子放縱不聽從父親的教誨，貪戀五欲而不遵循正道。如來世尊也是這樣，廣泛地為眾生宣講甘露妙法，又用善巧方便多次宣說微妙的佛法；但眾生卻不肯接受。所以說，應該以此來勉勵自己，接受如來的教誨。 現代漢語譯本：我已經說了道，去除愛慾的堅固毒刺，應該以此來勉勵自己。如來的教誨不會重複，說出的話就成為教誨，不會再重複宣講，所說的安詳穩重，不會急躁，所闡述的法理與意義相符，觀察之前接受教化的人應該問什麼法，就前往度化他們，已經說過的，將要說的，都隨時展現。所以說，我已經說了道。去除愛慾的堅固毒刺，愛慾這種病會使人墮入惡道，不可依賴，要從中自我拔出，用止觀來控制，不生起愛慾之心，就像毒箭射入人的胸膛，無法拔出，愛慾之箭也是這樣，進入人的心識就無法拔出，所以說，去除愛慾的堅固毒刺。應該以此來勉勵自己，要常常精進勤奮，尋求巧妙的方法，志向無上，永遠不後悔也不退轉，所以說，應該以此來勉勵自己。接受如來的教誨，如來出世所宣講的教誨，上中下都善，義理深邃，眾德具足，可以修習清凈的梵行，所以說，接受如來的教誨。 現代漢語譯本：這條道路沒有其他，是見諦者所清凈的，趨向滅除眾苦，這能摧毀魔軍。
English version: Just like a physician, one must first learn the methods of diagnosing the root cause of the illness, without the slightest error, and then administer the medicine. The same principle applies here: one must first achieve the fruit of the path, understand that one's own afflictions and habits have been completely eradicated, and then be able to explain the various symptoms of afflictions to others, and prescribe the right medicine, so that there will never be any dust or defilement, using the supreme sharp arrow to pierce through those afflictions. Therefore, it is said that the arrow of desire can be shot through. One should encourage oneself with this. Those who expound the Dharma for others should go straight to the right path, not follow the crooked paths, so that achieving the fruit of the path will be easy to obtain and realize. The World Honored One, the Tathagata, is also like this, speaking the Dharma for others, the path spoken of is formless, non-active, non-created, peaceful, and the extinction of Nirvana. The words spoken are like teachings, true and not false, just like a father loving his son, taking care of him at all times, wiping away the filth, and feeding him delicious food; if the son is indulgent and does not listen to the father's teachings, greedy for the five desires and not following the right path. The World Honored One, the Tathagata, is also like this, widely expounding the sweet dew Dharma for sentient beings, and using skillful means to repeatedly expound the subtle Dharma; but sentient beings are unwilling to accept it. Therefore, it is said that one should encourage oneself with this, and accept the teachings of the Tathagata. English version: I have already spoken the path, remove the firm thorns of desire, one should encourage oneself with this. The teachings of the Tathagata will not be repeated, the words spoken become teachings, and will not be repeated, what is said is peaceful and steady, not hasty, the principles of the Dharma expounded are consistent with the meaning, observing what Dharma those who have received teachings before should ask, then go to liberate them, what has been said, what will be said, are all shown at any time. Therefore, it is said, I have already spoken the path. To remove the firm thorns of desire, the disease of desire will cause people to fall into evil paths, unreliable, one must pull oneself out of it, use cessation and contemplation to control it, not give rise to the mind of desire, just like a poisonous arrow piercing into a person's chest, impossible to pull out, the arrow of desire is also like this, entering a person's consciousness is impossible to pull out, therefore, it is said, remove the firm thorns of desire. One should encourage oneself with this, one must always be diligent and strive, seek skillful methods, aspire to the supreme, never regret or retreat, therefore, it is said, one should encourage oneself with this. To accept the teachings of the Tathagata, the teachings expounded by the Tathagata when he appears in the world, are good in the beginning, middle, and end, the principles are profound, possessing all virtues, one can cultivate pure Brahma conduct, therefore, it is said, accept the teachings of the Tathagata. English version: This path has no other, it is purified by those who have seen the truth, it leads to the extinction of all suffering, this can destroy the army of Mara.
。
是道無有餘者，長阿鋡契經，說七佛如來等正覺，亦說七世父母種族姓號，壽命長短翼從多少，神足智慧遺腹兒息，毗婆尸如來、至真、等正覺出現於世，人壽八萬歲，生婆羅門種；取要言之，侍者名無憂，集說戒時，忍辱為第一，廣說如契經。式棄如來、至真、等正覺出現世時，生婆羅門種，人壽七萬歲；略說其要，侍者名吉祥行，集說戒時，眼莫視非邪，廣說如契經。毗舍婆如來、至真、等正覺出現世時人壽六萬歲，生剎利種；略說其要，侍者名休息，集說戒時不害亦不殺，廣說如契經。拘留孫如來、至真、等正覺出現世時，人壽五萬歲，生婆羅門種，侍者名佛堤，集說戒時，譬如蜂采華，廣說如契經。拘那含牟尼如來、至真、等正覺出現世時，人壽四萬歲，生剎利種；略說其要，侍者名吉祥，集說戒時，亦不觸嬈彼，廣說如契經。迦葉如來、至真、等正覺出現世時，人壽二萬歲，生婆羅門種；略說其要，侍者名等睹，集說戒時，諸惡莫作，廣說如契經。如我今日釋迦文佛，如來、至真、等正覺，出現世時，人壽百歲，生剎利種；略說其要，侍者名阿難，集說戒時，護口為第一，廣說如契經。
爾時世尊說七佛根原、七世父母、名號姓字、翼從多少，說戒本末。時諸比丘聞佛所說，各生此念：「過去諸佛姓族名號各各不同，翼從弟子亦有多少，所行道禁亦有差別，道以不同法亦當異
現代漢語譯本：這是道沒有剩餘的部分。《長阿含契經》中說，七佛如來等正覺，也說了七世父母的種族、姓氏、壽命長短、隨從多少、神通智慧、遺腹子等。毗婆尸如來、至真、等正覺出現在世時，人壽八萬歲，出生于婆羅門種姓；簡要來說，侍者名叫無憂，集會宣說戒律時，以忍辱為第一，詳細內容如契經所說。式棄如來、至真、等正覺出現在世時，出生于婆羅門種姓，人壽七萬歲；簡要來說，侍者名叫吉祥行，集會宣說戒律時，眼睛不要看邪惡的事物，詳細內容如契經所說。毗舍婆如來、至真、等正覺出現在世時，人壽六萬歲，出生于剎利種姓；簡要來說，侍者名叫休息，集會宣說戒律時不傷害也不殺生，詳細內容如契經所說。拘留孫如來、至真、等正覺出現在世時，人壽五萬歲，出生于婆羅門種姓，侍者名叫佛堤，集會宣說戒律時，譬如蜜蜂採花，詳細內容如契經所說。拘那含牟尼如來、至真、等正覺出現在世時，人壽四萬歲，出生于剎利種姓；簡要來說，侍者名叫吉祥，集會宣說戒律時，也不觸擾他人，詳細內容如契經所說。迦葉如來、至真、等正覺出現在世時，人壽二萬歲，出生于婆羅門種姓；簡要來說，侍者名叫等睹，集會宣說戒律時，諸惡莫作，詳細內容如契經所說。如同我今日的釋迦文佛，如來、至真、等正覺，出現在世時，人壽百歲，出生于剎利種姓；簡要來說，侍者名叫阿難，集會宣說戒律時，守護口業為第一，詳細內容如契經所說。 當時世尊講述了七佛的根源、七世父母、名號姓氏、隨從多少，以及宣說戒律的本末。當時，各位比丘聽聞佛所說，各自產生這樣的想法：『過去諸佛的姓氏、種族、名號各不相同，隨從的弟子也有多有少，所修行的道和禁戒也有差別，道不同，法也應當不同。』
English version: This is the path without remainder. The 'Dirgha Agama Sutra' speaks of the seven Buddhas, Tathagatas, Samyaksambuddhas, and also of the seven generations of parents, their lineages, names, lifespans, the number of their attendants, their spiritual powers, wisdom, and posthumous children. When Vipasyin Buddha, the Tathagata, the True One, the Samyaksambuddha, appeared in the world, people lived for eighty thousand years, and he was born into a Brahmin lineage; to put it briefly, his attendant was named Anupama, and when gathering to proclaim the precepts, forbearance was the foremost, as detailed in the sutra. When Sikhin Buddha, the Tathagata, the True One, the Samyaksambuddha, appeared in the world, he was born into a Brahmin lineage, and people lived for seventy thousand years; to put it briefly, his attendant was named Kshemankara, and when gathering to proclaim the precepts, the eyes should not look at evil, as detailed in the sutra. When Visvabhu Buddha, the Tathagata, the True One, the Samyaksambuddha, appeared in the world, people lived for sixty thousand years, and he was born into a Kshatriya lineage; to put it briefly, his attendant was named Santi, and when gathering to proclaim the precepts, one should not harm or kill, as detailed in the sutra. When Krakucchanda Buddha, the Tathagata, the True One, the Samyaksambuddha, appeared in the world, people lived for fifty thousand years, and he was born into a Brahmin lineage, his attendant was named Buddhi, and when gathering to proclaim the precepts, it was like a bee gathering honey, as detailed in the sutra. When Kanakamuni Buddha, the Tathagata, the True One, the Samyaksambuddha, appeared in the world, people lived for forty thousand years, and he was born into a Kshatriya lineage; to put it briefly, his attendant was named Mangala, and when gathering to proclaim the precepts, one should not disturb others, as detailed in the sutra. When Kasyapa Buddha, the Tathagata, the True One, the Samyaksambuddha, appeared in the world, people lived for twenty thousand years, and he was born into a Brahmin lineage; to put it briefly, his attendant was named Samadarshi, and when gathering to proclaim the precepts, one should refrain from all evil, as detailed in the sutra. As for me, Sakyamuni Buddha, the Tathagata, the True One, the Samyaksambuddha, who appears in the world today, people live for one hundred years, and I was born into a Kshatriya lineage; to put it briefly, my attendant is named Ananda, and when gathering to proclaim the precepts, guarding one's speech is the foremost, as detailed in the sutra. At that time, the World Honored One spoke of the origins of the seven Buddhas, their seven generations of parents, their names, lineages, the number of their attendants, and the beginning and end of the precepts. At that time, the monks, having heard what the Buddha had said, each had this thought: 'The past Buddhas had different lineages, races, and names, their disciples varied in number, and the paths and precepts they practiced were also different. If the paths are different, the Dharma should also be different.'
。」如來世尊知比丘心中所念，即于大眾而說斯偈：
「是道無有餘， 見諦之所凈， 趣向滅眾苦， 此能壞魔兵。」
過去恒沙諸佛，亦以此道而自覺寤，將諸翼從壞破結聚，豎解脫幢擊大法鼓，生死已盡，梵行已立，所作已辦，更不受有，如實知之。已入無憂之境，無復生老病死，寂然泥洹，亦無起滅無復往還。是故說，是道無有餘，見諦之所凈也。趣向滅眾苦者，向斯陀含得斯陀含、向阿那含得阿那含，直行成就、覺行成就、等業成就，志不顛倒漸至於道。是故說，趣向滅眾苦也。此能壞魔兵者，魔有諸縛何者是？欲界行結染著人者，于中求便永斷無餘，滅重滅，壞重壞，盡重盡，打重打，剝重剝，越魔局界入色無色界，是故說，此能壞魔兵也。
唯是更無過， 壹趣如淵流， 如能仁入定， 在眾數演道。
唯是更無過者，直至無為徑趣泥洹，越過生死中不退還，住生死岸顧瞻眾生，欲與同歸，已得至彼更不還轉，是故說，唯是更無過也。壹趣如淵流者，猶如澄靜泉深且清徹，億百千眾生懷飢渴者皆能充足，亦無飢渴之想，以法味潤之，除去結使。此亦如是，依賢聖道，億百千眾生飢渴于道，以甘露法味充飽一切，永無飢渴想，兼除結使終無熱惱，去不善行更不復生。是故說，一趣如淵流。如能仁入定者，釋迦文佛，如來，至真，等正覺，系意入定有四事因緣。云何為四？一者于現在法而自娛樂，二者遊戲法供，三者扶危救羸定意不亂，四者勸進必至究竟
現代漢語譯本：'如來世尊知道比丘們心中的想法，就在大眾中說了這首偈：' '這條道路沒有其他，是見諦者所凈化的，' '趨向于滅除眾苦，這能摧毀魔的軍隊。' '過去恒河沙數諸佛，也都是通過這條道路而自我覺悟，帶領著他們的追隨者，摧毀了煩惱的聚集，豎起了脫離束縛的旗幟，敲響了大法鼓，生死已經終結，清凈的行為已經建立，該做的已經完成，不再受輪迴之苦，如實地知道了一切。已經進入了無憂的境界，不再有生老病死，寂靜地進入涅槃，也沒有生起和滅亡，不再往返。所以說，這條道路沒有其他，是見諦者所凈化的。趨向于滅除眾苦，是指趨向於斯陀含果位而得到斯陀含果位，趨向于阿那含果位而得到阿那含果位，直接修行成就、覺悟修行成就、等同的業力成就，意志不顛倒，逐漸達到道。所以說，趨向于滅除眾苦。這能摧毀魔的軍隊，魔的束縛是什麼呢？是欲界的行為束縛，那些執著于慾望的人，從中尋求機會，永遠斷除，沒有剩餘，滅了又滅，壞了又壞，盡了又盡，打了又打，剝了又剝，超越魔的界限，進入色界和無色界，所以說，這能摧毀魔的軍隊。' '唯有這條路沒有過失，像深淵的流水一樣，' '像能仁進入禪定一樣，在眾人中宣講佛法。' '唯有這條路沒有過失，是指直接通向無為的道路，趨向涅槃，超越生死輪迴，不再退轉，停留在生死的此岸，顧盼著眾生，想要和他們一起到達彼岸，已經到達彼岸的不再返回，所以說，唯有這條路沒有過失。像深淵的流水一樣，就像清澈平靜的泉水，深且清澈，億萬眾生飢渴的人都能得到滿足，也沒有飢渴的想法，用佛法的滋味滋潤他們，除去煩惱。這裡也是這樣，依靠賢聖之道，億萬眾生對佛法感到飢渴，用甘露般的佛法滋養一切，永遠沒有飢渴的想法，同時除去煩惱，不再有熱惱，去除不善的行為，不再產生。所以說，像深淵的流水一樣。像能仁進入禪定一樣，釋迦牟尼佛，如來，至真，等正覺，集中意念進入禪定有四種因緣。哪四種呢？一是享受當下的法樂，二是遊戲于佛法，三是扶持危難，救助弱小，禪定意念不亂，四是勸勉精進，必定達到究竟。'
English version: 'The World Honored One, knowing the thoughts in the minds of the monks, then spoke this verse to the assembly:' 'This path has no other, it is purified by those who have seen the truth,' 'It leads to the cessation of all suffering, this can destroy the army of Mara.' 'The Buddhas of the past, as numerous as the sands of the Ganges, also awakened themselves through this path, leading their followers, destroying the accumulation of afflictions, raising the banner of liberation, striking the great Dharma drum, their cycle of birth and death has ended, their pure conduct has been established, what needed to be done has been completed, they no longer suffer the cycle of rebirth, they truly know everything. They have entered the realm of no sorrow, no longer experiencing birth, old age, sickness, and death, they have peacefully entered Nirvana, without arising or ceasing, no longer returning. Therefore, it is said, this path has no other, it is purified by those who have seen the truth. Leading to the cessation of all suffering, refers to progressing towards the state of Sakadagami and attaining the state of Sakadagami, progressing towards the state of Anagami and attaining the state of Anagami, directly cultivating to achieve, awakening through cultivation to achieve, equal karma to achieve, with a will that is not inverted, gradually reaching the path. Therefore, it is said, leading to the cessation of all suffering. This can destroy the army of Mara, what are the bonds of Mara? They are the bonds of actions in the desire realm, those who are attached to desires, seeking opportunities within them, forever cutting them off, with nothing remaining, destroying again and again, breaking again and again, exhausting again and again, striking again and again, peeling away again and again, transcending the boundaries of Mara, entering the form and formless realms, therefore, it is said, this can destroy the army of Mara.' 'Only this path has no fault, like a deep flowing stream,' 'Like the Sage entering Samadhi, in the assembly, he expounds the Dharma.' 'Only this path has no fault, refers to the path directly leading to the unconditioned, towards Nirvana, transcending the cycle of birth and death, no longer retreating, staying on the shore of birth and death, looking upon sentient beings, wanting to reach the other shore with them, having already reached the other shore, they no longer return, therefore, it is said, only this path has no fault. Like a deep flowing stream, it is like a clear and calm spring, deep and clear, millions of sentient beings who are hungry and thirsty can be satisfied, without the thought of hunger and thirst, they are nourished by the taste of the Dharma, removing afflictions. It is also like this, relying on the path of the noble ones, millions of sentient beings are hungry and thirsty for the Dharma, they are nourished by the nectar-like taste of the Dharma, forever without the thought of hunger and thirst, while also removing afflictions, no longer having distress, removing unwholesome actions, no longer arising. Therefore, it is said, like a deep flowing stream. Like the Sage entering Samadhi, Shakyamuni Buddha, the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, concentrating his mind to enter Samadhi has four causes. What are the four? First, to enjoy the Dharma joy in the present, second, to play in the Dharma, third, to support the endangered, to rescue the weak, with a Samadhi mind that is not disturbed, fourth, to encourage diligence, to surely reach the ultimate.'
。是故說，如能仁入定也。在眾數演道者，欲使弟子不錯其眾，救拔生死安處無為，沐浴清凈不染塵垢，永離輪轉不興八法，亦復不造四百四病，是故說，在眾數演道也。
一入見生死， 道為得祐助， 此道度當度， 截流至彼岸。
一入見生死者，誰能覺知生死原本？維衛世尊本履菩薩行，乃能覺知生死原本，后與弟子演說微妙法。誰能分別滓濁法？唯有一入道乃能覺知。是故說，一入見生死也。道為得祐助者，菩薩處眾起大慈悲，愍一切眾生如母愛子，演甚深道令得解脫，是故說，道為得祐助也。此道度當度者，於過去世佛辟支佛聲聞，盡以此道度愛慾海，是故說，道為得祐助也。此道度當度者，當來諸佛世尊，如彌勒比，度不可計阿僧祇眾生，是故說，此道度當度也。截流至彼岸者，現在釋迦文佛，如來、至真、等正覺，度不可計阿僧祇眾生，是故說，截流至彼岸也。
究竟道清凈， 以盡生死本， 辯才無數界， 佛說是得道。
究竟道清凈者，究竟有二義：一名事究竟，二名定究竟。事究竟者，所作事辦必然不疑。定究竟者，遊戲諸定，從一定起復入一定，如是經歷數千萬定，意欲有所感動隨意成辦，是謂定究竟。以此正行，蠲除心所念法，斷諸結使令得清凈，猶如塵垢衣浣令清凈。此亦如是，以八解脫清凈水，洗浴心垢永無塵曀。是故說，究竟道清凈也
現代漢語譯本：所以說，就像能仁進入禪定一樣。在眾人中宣講佛法的人，是想讓弟子們不迷失方向，救拔他們脫離生死輪迴，安住在無為的境界，沐浴在清凈之中不被塵垢污染，永遠脫離輪轉不再受八法的影響，也不再造作四百零四種疾病。所以說，在眾人中宣講佛法。 一旦進入就能看清生死，佛法是獲得幫助的途徑，這佛法能度化應當被度化的人，截斷生死之流到達彼岸。 一旦進入就能看清生死，誰能覺知生死的根本？維衛世尊本來修行菩薩道，才能覺知生死的根本，之後為弟子們宣講微妙的佛法。誰能分辨污濁的法？只有進入佛道的人才能覺知。所以說，一旦進入就能看清生死。佛法是獲得幫助的途徑，菩薩在眾人中生起大慈悲心，憐憫一切眾生如同母親愛護子女，宣講甚深的佛法使他們得到解脫。所以說，佛法是獲得幫助的途徑。這佛法能度化應當被度化的人，在過去世，佛、辟支佛、聲聞，都用這佛法度過愛慾之海。所以說，這佛法能度化應當被度化的人。當來諸佛世尊，比如彌勒佛，將度化不可計數的阿僧祇眾生。所以說，這佛法能度化應當被度化的人。截斷生死之流到達彼岸，現在釋迦牟尼佛，如來、至真、等正覺，度化了不可計數的阿僧祇眾生。所以說，截斷生死之流到達彼岸。 究竟的道是清凈的，用來斷絕生死的根本，辯才無礙遍及無數世界，佛說這就是得道。 究竟的道是清凈的，究竟有兩層含義：一是事究竟，二是定究竟。事究竟是指所做的事情辦成，必然不懷疑。定究竟是指在各種禪定中游戲，從一個禪定出來又進入另一個禪定，這樣經歷數千萬個禪定，想要有所感應就能隨意辦到，這叫做定究竟。用這種正行，去除心中所想的法，斷除各種煩惱，使之清凈，就像把臟衣服洗乾淨一樣。也是這樣，用八解脫的清凈水，洗滌心中的污垢，永遠沒有塵埃。所以說，究竟的道是清凈的。
English version: Therefore, it is said, like the Able One entering into meditation. Those who preach the Dharma among the multitude wish to prevent their disciples from going astray, to rescue them from the cycle of birth and death, to settle them in the state of non-action, to bathe in purity without being defiled by dust, to forever escape the cycle of rebirth without being influenced by the eight worldly concerns, and to no longer create the four hundred and four diseases. Therefore, it is said, to preach the Dharma among the multitude. Once entered, one sees through birth and death; the Dharma is the means to obtain aid; this Dharma ferries those who should be ferried, cutting off the stream to reach the other shore. Once entered, one sees through birth and death; who can perceive the origin of birth and death? The World Honored One Vipassī, having originally practiced the Bodhisattva path, was able to perceive the origin of birth and death, and later preached the subtle Dharma to his disciples. Who can distinguish the impure Dharma? Only one who has entered the path can perceive it. Therefore, it is said, 'Once entered, one sees through birth and death.' The Dharma is the means to obtain aid; Bodhisattvas, in the midst of the multitude, arise with great compassion, pitying all sentient beings as a mother loves her child, preaching the profound Dharma to enable them to attain liberation. Therefore, it is said, 'The Dharma is the means to obtain aid.' This Dharma ferries those who should be ferried; in the past, Buddhas, Pratyekabuddhas, and Sravakas all used this Dharma to cross the sea of desire. Therefore, it is said, 'This Dharma ferries those who should be ferried.' Future Buddhas, such as Maitreya, will ferry countless asamkhya beings. Therefore, it is said, 'This Dharma ferries those who should be ferried.' Cutting off the stream to reach the other shore; the present Shakyamuni Buddha, the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, has ferried countless asamkhya beings. Therefore, it is said, 'Cutting off the stream to reach the other shore.' The ultimate path is pure, used to sever the root of birth and death; eloquence is boundless, pervading countless realms; the Buddha says this is the attainment of the path. The ultimate path is pure; 'ultimate' has two meanings: one is 'ultimate in action,' and the other is 'ultimate in samadhi.' 'Ultimate in action' means that the task undertaken is accomplished without doubt. 'Ultimate in samadhi' means to play in various samadhis, arising from one samadhi and entering another, experiencing tens of millions of samadhis, and being able to accomplish whatever one desires at will. This is called 'ultimate in samadhi.' Through this correct practice, one eliminates the thoughts of the mind, cuts off all fetters, and attains purity, just as dirty clothes are washed clean. It is the same here; with the pure water of the eight liberations, one washes away the defilements of the mind, forever free from dust. Therefore, it is said, 'The ultimate path is pure.'
。以盡生死本者，人有生分必當有老死，亦由生眾生流轉回趣五道，亦由神識遷轉不停，是故說，以盡生死本也。辯才無數界者，如來神德適化無方，以辯才慧游于無量無數剎土，觀察眾生，有利根鈍根，有虛有實，有修正真行者不修正真行者，如來皆悉知之。是故說，辯才無數剎也。佛說是得道者，夫言世界，皆有三義：一者陰世，二者器世，三者眾生世。陰世者，所謂五盛陰是；器世者，三千大千剎土是；眾生世者，謂有形之類乃至四生，皆名眾生世。誰能分別了知此生？答曰：「唯有如來至真乃能知耳。」猶如有目之士掌中觀阿摩勒果，斤兩大小悉能了知。如來等覺亦復如是，觀眾生類心意根本，悉能分別。是故說，佛說是得道也。
駛流澍于海， 翻水羨疾滿， 故為智道說， 可趣服甘露。
駛流澍于海者，有大河名曰恒伽，從阿耨大泉出，從牛口流；新頭大河者，亦從阿耨泉，從師子口出；婆叉大河，亦由阿耨大泉，從馬口出；私陀大河者，亦從阿耨達泉，從象口出。恒伽河者，梵志所事以為師範，外道異學自相謂言：「若有學人去恒伽河百由旬外，遙三稱揚恒伽名者，恒伽恒伽恒伽者，雖住百由旬外，一切眾惡盡，如蛇脫故皮，恒伽水者悉歸於海澄凈無眾穢。」是故說曰，駛流澍于海也。翻水羨疾滿者，以至於海晝夜不息，從海復至入焦炭山，從焦炭山復至雪根本山，如是漸漸還至本原，晝夜流逝週而復始，海亦不滿流亦不停，是故說，翻水羨疾滿也
現代漢語譯本 所謂窮盡生死根本，人既然有生，就必然會有衰老和死亡，這也是因為眾生在五道中流轉輪迴，也是因為神識不停地遷徙轉變。所以說，這是窮盡生死根本的道理。所謂辯才遍佈無數世界，是說如來的神妙德行能夠隨機應化，沒有固定的方式，他以辯才和智慧遊歷于無量無數的剎土，觀察眾生，有的根性銳利，有的根性遲鈍，有的虛偽，有的真實，有的修行正道，有的不修行正道，如來都完全知曉。所以說，這是辯才遍佈無數世界的道理。佛陀所說的得道者，所說的世界，都有三種含義：第一是陰世，第二是器世，第三是眾生世。陰世指的是五蘊；器世指的是三千大千世界；眾生世指的是有形體的生物，乃至胎生、卵生、濕生、化生四種生命形式，都稱為眾生世。誰能夠分別瞭解這三種世界呢？回答說：『只有如來至真才能瞭解。』就像有眼睛的人在手掌中觀察庵摩羅果，能夠完全瞭解它的斤兩和大小。如來等覺也是這樣，觀察眾生的心意根本，都能夠分別瞭解。所以說，佛陀所說的是得道者。奔流的水注入大海，翻騰的水快速地充滿，所以為有智慧的人宣說，可以前往並服用甘露。 奔流的水注入大海，指的是有一條大河名叫恒伽河，從阿耨大泉流出，從牛口流出；新頭大河，也從阿耨泉流出，從獅子口流出；婆叉大河，也從阿耨大泉流出，從馬口流出；私陀大河，也從阿耨達泉流出，從象口流出。恒伽河被婆羅門教徒奉為師範，外道異端互相說：『如果有修行人離開恒伽河一百由旬之外，遙遠地三次稱揚恒伽河的名字，恒伽、恒伽、恒伽，即使住在一百由旬之外，一切罪惡都會消除，就像蛇蛻去舊皮一樣，恒伽河的水都會歸於大海，清澈沒有污穢。』所以說，奔流的水注入大海。翻騰的水快速地充滿，指的是水流到大海后，晝夜不停息，從大海又流到焦炭山，從焦炭山又流到雪根本山，這樣漸漸地回到本源，晝夜流逝，週而復始，大海也不會滿，水流也不會停止。所以說，翻騰的水快速地充滿。
English version To exhaust the root of birth and death, since humans have birth, they must have old age and death. This is also because sentient beings transmigrate through the five paths, and because consciousness constantly shifts and changes. Therefore, it is said that this is to exhaust the root of birth and death. The so-called eloquence pervading countless realms refers to the fact that the Tathagata's divine virtue can adapt and transform without a fixed method. He travels through immeasurable and countless lands with eloquence and wisdom, observing sentient beings. Some have sharp roots, some have dull roots, some are false, some are true, some cultivate the true path, and some do not cultivate the true path. The Tathagata knows all of this completely. Therefore, it is said that this is eloquence pervading countless realms. The world that the Buddha speaks of as the one who has attained the Way has three meanings: first, the world of aggregates; second, the world of vessels; and third, the world of sentient beings. The world of aggregates refers to the five aggregates; the world of vessels refers to the three thousand great thousand worlds; the world of sentient beings refers to beings with form, even the four forms of birth—womb-born, egg-born, moisture-born, and transformation-born—all are called the world of sentient beings. Who can distinguish and understand these three worlds? The answer is: 'Only the Tathagata, the truly enlightened one, can know.' Just as a person with eyes can observe an amalaka fruit in their palm and fully understand its weight and size, the Tathagata, the fully enlightened one, is also like this. He observes the fundamental intentions of sentient beings and can understand them completely. Therefore, it is said that the Buddha speaks of the one who has attained the Way. The rushing stream pours into the sea, the churning water quickly fills, so it is spoken for the wise, that they may go and partake of the nectar. The rushing stream pours into the sea refers to a great river called the Ganges, which flows from the Anavatapta Lake, flowing from a cow's mouth; the Sindhu River also flows from the Anavatapta Lake, flowing from a lion's mouth; the Vakshu River also flows from the Anavatapta Lake, flowing from a horse's mouth; and the Sita River also flows from the Anavatapta Lake, flowing from an elephant's mouth. The Ganges River is revered by Brahmins as a model. Heretics and outsiders say to each other: 'If a practitioner is a hundred yojanas away from the Ganges River and remotely praises the name of the Ganges three times, Ganges, Ganges, Ganges, even if they live a hundred yojanas away, all evils will be eliminated, just like a snake shedding its old skin. The water of the Ganges will all return to the sea, clear and without impurities.' Therefore, it is said that the rushing stream pours into the sea. The churning water quickly fills refers to the fact that after the water flows into the sea, it does not stop day and night. From the sea, it flows to the Charcoal Mountain, and from the Charcoal Mountain, it flows to the Snow Root Mountain. In this way, it gradually returns to its origin, flowing day and night, and the cycle repeats. The sea will not be full, and the flow will not stop. Therefore, it is said that the churning water quickly fills.
。故為智說道者，諸佛世尊皆名善逝，至泥洹滅盡處，已得至彼，無有生老病死愁憂苦惱，亦復無有飢寒勤苦，盡離此苦，故曰善逝。是故說，故為智說道也。可趣服甘露者，可趣至泥洹境涉求甘露，猶如江河駛流皆名海，具成辦海業。此賢聖法律亦復如是，漸漸得至泥洹境界，是故說，可趣服甘露也。
前未聞法輪， 轉為哀眾生， 於是奉事者， 禮之度三有。
昔佛在婆羅㮈國仙人鹿野苑中，河名婆犁，因彼名故故名婆羅㮈國。仙人鹿野苑者，諸有神仙得道五通學者，皆遊學彼國，純善之人非凡夫所住。時，彼國王出野遊獵，值群鹿千頭悉入網裡，王布步兵圍繞一匝，群鹿驚懼有失聲唐突于弶，或有伏地自隱形者。釋迦文佛昔為菩薩時，生彼群鹿中為眾導首，告諸群鹿：「汝等安意，勿懷恐懼，吾設方便向王求哀，必得濟命各令無他。」時鹿王即向人王下膝求哀，王遙見之敕諸左右，各勿舉手傷害此鹿。鹿復舉聲跪向王曰：「今觀王意欲殺千鹿一日供廚，今且盛熱肉叵久停，愿王哀愍，日殺一鹿以供廚宰，不煩王使，鹿自當往詣廚受死，肉供不斷鹿得增多。」王問鹿曰：「汝在群鹿中最為長大耶？」答曰：「如是。最為長大。」王復問鹿：「汝審實不？」答曰：「審實。」王即舍鹿攝陣入城。時，菩薩將鹿五百，調達亦將鹿五百，日差一鹿詣王供廚。時次調達遣鹿詣王，值一鹿母懷妊數月，次應供廚
現代漢語譯本：因此，為智者宣說真理的人，諸佛世尊都被稱為『善逝』，他們到達涅槃寂滅之處，已經到達彼岸，沒有生老病死、憂愁苦惱，也沒有飢寒勞苦，完全脫離了這些痛苦，所以稱為『善逝』。因此說，這是為智者宣說的真理。可以趨向服用甘露的人，可以趨向到達涅槃的境界，尋求甘露，就像江河奔流都匯入大海，成就大海的事業。這賢聖的法律也是如此，逐漸到達涅槃的境界，所以說，可以趨向服用甘露。 以前沒有聽聞佛法之輪，佛陀爲了憐憫眾生而轉動法輪，因此，奉行佛法的人，禮敬佛陀，就能度脫三界輪迴。 過去，佛陀在婆羅奈國的仙人鹿野苑中，那裡有一條河叫婆犁，因為這條河的緣故，所以叫做婆羅奈國。仙人鹿野苑是那些得到五神通的修行人遊學的地方，都是純善之人居住，不是凡夫俗子所能居住的。當時，國王出城打獵，遇到一群上千頭的鹿都被困在網裡，國王命令步兵包圍起來，群鹿驚恐萬分，有的失聲驚叫，有的伏地躲藏。釋迦牟尼佛過去做菩薩的時候，出生在這群鹿中，是鹿群的首領，他告訴眾鹿：『你們安心，不要害怕，我設法向國王求情，一定能救你們的性命，讓你們都平安無事。』當時，鹿王就向國王跪下求情，國王遠遠地看見了，就命令左右不要傷害這隻鹿。鹿王又大聲跪向國王說：『現在看國王的意思，想一天殺一千隻鹿來供應廚房，現在天氣炎熱，肉不能久放，希望國王可憐我們，每天殺一隻鹿來供應廚房，不用麻煩國王的使者，鹿自己會到廚房受死，這樣肉的供應不會斷，鹿的數量也能增加。』國王問鹿說：『你是這群鹿中最大的一隻嗎？』鹿回答說：『是的，我是最大的一隻。』國王又問鹿：『你確定嗎？』鹿回答說：『確定。』國王就放了鹿，收兵回城。當時，菩薩帶領五百隻鹿，提婆達多也帶領五百隻鹿，每天輪流派一隻鹿到國王的廚房受死。輪到提婆達多派鹿的時候，正好有一隻母鹿懷孕幾個月了，輪到它去廚房受死。
English version: Therefore, those who speak the truth for the wise, all Buddhas, the World Honored Ones, are called 'Well-Gone Ones'. They have reached the place of Nirvana, the extinction of suffering, having already arrived at that shore. They are free from birth, old age, sickness, death, sorrow, and suffering. They are also free from hunger, cold, and toil, completely liberated from these sufferings. Therefore, they are called 'Well-Gone Ones'. Thus it is said, this is the truth spoken for the wise. Those who can approach and partake of the nectar, can approach the realm of Nirvana, seeking the nectar, just as all rivers flow into the sea, accomplishing the work of the sea. This noble and virtuous law is also like this, gradually reaching the realm of Nirvana. Therefore, it is said, one can approach and partake of the nectar. Previously, the wheel of Dharma had not been heard. The Buddha turned the wheel of Dharma out of compassion for all beings. Therefore, those who practice the Dharma, by revering the Buddha, can transcend the cycle of the three realms. In the past, the Buddha was in the Deer Park of the Sages in the country of Varanasi. There was a river called Bharli, and because of this river, it was called Varanasi. The Deer Park of the Sages was a place where those who had attained the five supernatural powers would come to study. It was inhabited by pure and virtuous people, not ordinary people. At that time, the king went out hunting and encountered a herd of thousands of deer trapped in a net. The king ordered his infantry to surround them. The deer were terrified, some cried out in fear, and others hid on the ground. When Shakyamuni Buddha was a Bodhisattva, he was born among these deer and was their leader. He told the deer, 'Be at ease, do not be afraid. I will find a way to plead with the king, and I will surely save your lives and ensure that you are all safe.' At that time, the deer king knelt before the king to beg for mercy. The king saw him from afar and ordered his attendants not to harm the deer. The deer king then knelt before the king and said loudly, 'Now, I see that the king intends to kill a thousand deer a day to supply the kitchen. Now that the weather is hot, the meat cannot be kept for long. I hope the king will have mercy on us and kill one deer a day to supply the kitchen. There is no need to trouble the king's messengers. The deer will go to the kitchen to die themselves. This way, the supply of meat will not be interrupted, and the number of deer will increase.' The king asked the deer, 'Are you the largest among the deer?' The deer replied, 'Yes, I am the largest.' The king asked again, 'Are you sure?' The deer replied, 'I am sure.' The king then released the deer and withdrew his troops back to the city. At that time, the Bodhisattva led five hundred deer, and Devadatta also led five hundred deer. Each day, one deer was sent to the king's kitchen to die. When it was Devadatta's turn to send a deer, it happened to be a mother deer who was several months pregnant, and it was her turn to go to the kitchen to die.
。鹿母向王自陳哀苦：「次應供廚誠不敢辭，今垂欲產與子分身，我次應至，子次未至，愿見差次小聽在後。」調達恚曰：「何不速往？誰能代汝先死？」鹿母哀泣悲鳴喚呼，輒就菩薩自陳啟曰：「懷妊日滿產日垂至，愿王開恕聽在後次，分身適訖，自當詣廚。」菩薩問鹿：「汝主聽汝自陳不？」答曰：「主不見聽。」菩薩聞已八九嘆息，慰勞彼鹿：「汝且自安勿懷恐懼，吾今代汝以供廚宰。」菩薩鹿王即召千鹿懇切誡敕：「汝等各各勿懷懈慢，亦莫侵王秋苗穀食。」調達聞已瞋彼鹿母：「汝死應至，何為辭訴不時就死？」時菩薩尋語調達：「止止勿陳此言！鹿母誠應次死，但為愍彼胎子未應死耳。吾今當代，濟彼胎命。」菩薩所念，群鹿跪向菩薩各各自陳：「吾等愿欲代王受死，王在我存得食水草，隨意自游無所畏忌。」王遂意盛舍而詣廚，群鹿追逐隨到王宮。鹿王就廚自求供宰，廚士見鹿王分明識知，即往白王：「鹿王入廚次應供宰，不審大王為可殺不？」王聞斯語自投床下，諸臣水灑扶令還坐，王敕諸臣：「速將鹿王來，吾欲見之。」尋將至王所，王問鹿曰：「千鹿盡耶？汝何為來？」鹿白王言：「千鹿孚乳遂成大群，日有增多無有減少。」復向人王說鹿根原。王自墾責自怨不及：「吾為人王，不別真偽抂殺生類，乃至於斯。」王告大臣：「普令國界，其有遊獵殺害鹿者，當取誅戮。」即遣鹿王將諸群鹿還山自安，復令國內不得食鹿肉，其有食鹿肉者當梟其首。因是立名鹿野苑也
鹿母向國王訴說自己的痛苦：『輪到我供膳，我實在不敢推辭，但現在我即將臨產，要和孩子分離。如果我按次序去，我的孩子還沒出生，希望您能允許我稍後去。』調達生氣地說：『為什麼不快點去？誰能代替你先死？』鹿母哀哭悲鳴，向菩薩訴說：『我懷胎已滿，臨產在即，希望國王開恩，允許我稍後去，等我生完孩子，自然會去廚房。』菩薩問鹿：『你的主人聽你訴說嗎？』鹿回答說：『主人不聽。』菩薩聽后嘆息了八九次，安慰那隻鹿：『你先安心，不要害怕，我今天代替你去廚房做宰殺的食物。』菩薩鹿王立即召集千鹿，懇切地告誡它們：『你們各自不要懈怠，也不要侵犯國王秋天的莊稼。』調達聽到后，責罵鹿母：『你死期將至，為什麼推辭不去送死？』這時，菩薩對調達說：『住口，不要再說這樣的話！鹿母確實應該按次序去死，但可憐她腹中的孩子不應該死。我今天代替她，救她腹中的孩子。』菩薩剛說完，群鹿跪在菩薩面前，各自訴說：『我們願意代替大王去死，大王在，我們才能吃草喝水，自由自在，無所畏懼。』於是，鹿王毅然決然地前往廚房，群鹿追隨到王宮。鹿王到廚房請求被宰殺，廚師看到鹿王，清楚地認出它，立即去稟告國王：『鹿王來到廚房，按次序應該被宰殺，不知道大王是否要殺它？』國王聽到這話，從床上跌落下來，大臣們用水潑他，扶他坐回床上。國王命令大臣：『快把鹿王帶來，我要見它。』很快，鹿王被帶到國王面前，國王問鹿：『千鹿都還在嗎？你為什麼來這裡？』鹿告訴國王：『千鹿繁衍，已經成為一大群，每天都在增加，沒有減少。』又向國王講述了鹿的來歷。國王責備自己，埋怨自己：『我身為國王，不辨真偽，枉殺生靈，竟然到了這種地步。』國王告訴大臣：『通告全國，凡是遊獵殺害鹿的人，都要處以死刑。』立即派鹿王帶領群鹿回到山林安居，又命令國內不得吃鹿肉，凡是吃鹿肉的人都要被斬首。因此，這裡被命名為鹿野苑。 鹿母向王自陳哀苦：『次應供廚誠不敢辭，今垂欲產與子分身，我次應至，子次未至，願見差次小聽在後。』調達恚曰：『何不速往？誰能代汝先死？』鹿母哀泣悲鳴喚呼，輒就菩薩自陳啟曰：『懷妊日滿產日垂至，願王開恕聽在後次，分身適訖，自當詣廚。』菩薩問鹿：『汝主聽汝自陳不？』答曰：『主不見聽。』菩薩聞已八九歎息，慰勞彼鹿：『汝且自安勿懷恐懼，吾今代汝以供廚宰。』菩薩鹿王即召千鹿懇切誡敕：『汝等各各勿懷懈慢，亦莫侵王秋苗穀食。』調達聞已瞋彼鹿母：『汝死應至，何為辭訴不時就死？』時菩薩尋語調達：『止止勿陳此言！鹿母誠應次死，但為愍彼胎子未應死耳。吾今當代，濟彼胎命。』菩薩所念，群鹿跪向菩薩各各自陳：『吾等願欲代王受死，王在我存得食水草，隨意自遊無所畏忌。』王遂意盛舍而詣廚，群鹿追逐隨到王宮。鹿王就廚自求供宰，廚士見鹿王分明識知，即往白王：『鹿王入廚次應供宰，不審大王為可殺不？』王聞斯語自投床下，諸臣水灑扶令還坐，王敕諸臣：『速將鹿王來，吾欲見之。』尋將至王所，王問鹿曰：『千鹿盡耶？汝何為來？』鹿白王言：『千鹿孚乳遂成大群，日有增多無有減少。』復向人王說鹿根原。王自墾責自怨不及：『吾為人王，不別真偽抂殺生類，乃至於斯。』王告大臣：『普令國界，其有遊獵殺害鹿者，當取誅戮。』即遣鹿王將諸群鹿還山自安，復令國內不得食鹿肉，其有食鹿肉者當梟其首。因是立名鹿野苑也。
The deer mother pleaded with the king, saying, 'It is my turn to provide food for the kitchen, and I dare not refuse. But now I am about to give birth and separate from my child. If I go now, my child will not yet be born. I beg you to allow me to go later.' Devadatta angrily said, 'Why don't you go quickly? Who can die in your place?' The deer mother cried and wailed, and then went to the Bodhisattva to plead, saying, 'My pregnancy is full term, and the day of birth is near. I beg the king to be merciful and allow me to go later. After I have given birth, I will naturally go to the kitchen.' The Bodhisattva asked the deer, 'Does your master listen to your plea?' The deer replied, 'My master does not listen.' Upon hearing this, the Bodhisattva sighed eight or nine times and comforted the deer, saying, 'You should be at ease and not be afraid. I will go to the kitchen to be slaughtered in your place.' The Bodhisattva, the deer king, immediately summoned the thousand deer and earnestly warned them, 'Each of you must not be lazy, and do not invade the king's autumn crops.' Upon hearing this, Devadatta scolded the deer mother, 'Your death is imminent, why do you refuse to go and die?' At this time, the Bodhisattva said to Devadatta, 'Stop, do not say such things! The deer mother should indeed die in turn, but it is pitiful that her unborn child should not die. I will go in her place and save the life of her child.' As the Bodhisattva thought this, the deer knelt before the Bodhisattva and each said, 'We are willing to die in place of the king. With the king alive, we can eat grass and drink water, and roam freely without fear.' Then, the deer king resolutely went to the kitchen, and the deer followed him to the palace. The deer king went to the kitchen and asked to be slaughtered. The cook saw the deer king and clearly recognized him, and immediately went to report to the king, 'The deer king has come to the kitchen and should be slaughtered in turn. I do not know if the king wants to kill him?' Upon hearing this, the king fell from his bed. The ministers splashed water on him and helped him back to his seat. The king ordered the ministers, 'Quickly bring the deer king here, I want to see him.' Soon, the deer king was brought before the king. The king asked the deer, 'Are all the thousand deer still there? Why have you come here?' The deer told the king, 'The thousand deer have multiplied into a large group, and they are increasing every day, not decreasing.' He also told the king about the origin of the deer. The king blamed himself, saying, 'I am a king, but I cannot distinguish between truth and falsehood, and I have killed living beings unjustly, to such an extent.' The king told the ministers, 'Announce throughout the kingdom that anyone who hunts and kills deer will be executed.' He immediately sent the deer king to lead the deer back to the mountains to live in peace, and also ordered that no one in the country should eat deer meat, and anyone who eats deer meat should have their head cut off. Therefore, this place was named Deer Park. The deer mother pleaded with the king, saying: 'It is my turn to provide food for the kitchen, and I dare not refuse. But now I am about to give birth and separate from my child. If I go now, my child will not yet be born. I beg you to allow me to go later.' Devadatta angrily said: 'Why don't you go quickly? Who can die in your place?' The deer mother cried and wailed, and then went to the Bodhisattva to plead, saying: 'My pregnancy is full term, and the day of birth is near. I beg the king to be merciful and allow me to go later. After I have given birth, I will naturally go to the kitchen.' The Bodhisattva asked the deer: 'Does your master listen to your plea?' The deer replied: 'My master does not listen.' Upon hearing this, the Bodhisattva sighed eight or nine times and comforted the deer: 'You should be at ease and not be afraid. I will go to the kitchen to be slaughtered in your place.' The Bodhisattva, the deer king, immediately summoned the thousand deer and earnestly warned them: 'Each of you must not be lazy, and do not invade the king's autumn crops.' Upon hearing this, Devadatta scolded the deer mother: 'Your death is imminent, why do you refuse to go and die?' At this time, the Bodhisattva said to Devadatta: 'Stop, do not say such things! The deer mother should indeed die in turn, but it is pitiful that her unborn child should not die. I will go in her place and save the life of her child.' As the Bodhisattva thought this, the deer knelt before the Bodhisattva and each said: 'We are willing to die in place of the king. With the king alive, we can eat grass and drink water, and roam freely without fear.' Then, the deer king resolutely went to the kitchen, and the deer followed him to the palace. The deer king went to the kitchen and asked to be slaughtered. The cook saw the deer king and clearly recognized him, and immediately went to report to the king: 'The deer king has come to the kitchen and should be slaughtered in turn. I do not know if the king wants to kill him?' Upon hearing this, the king fell from his bed. The ministers splashed water on him and helped him back to his seat. The king ordered the ministers: 'Quickly bring the deer king here, I want to see him.' Soon, the deer king was brought before the king. The king asked the deer: 'Are all the thousand deer still there? Why have you come here?' The deer told the king: 'The thousand deer have multiplied into a large group, and they are increasing every day, not decreasing.' He also told the king about the origin of the deer. The king blamed himself, saying: 'I am a king, but I cannot distinguish between truth and falsehood, and I have killed living beings unjustly, to such an extent.' The king told the ministers: 'Announce throughout the kingdom that anyone who hunts and kills deer will be executed.' He immediately sent the deer king to lead the deer back to the mountains to live in peace, and also ordered that no one in the country should eat deer meat, and anyone who eats deer meat should have their head cut off. Therefore, this place was named Deer Park.
。爾時世尊在鹿野苑中而轉法輪，是故說，前未聞法輪也。轉為哀眾生者，最初與五人說法，及與八萬天人，反覆說四諦真如法，本所未聞本所未見，亦非沙門婆羅門、釋梵諸天、魔若魔天所能轉者，是故說，轉為哀眾生也。於是奉事者，諸天世人所見恭敬，處閻浮利地流化教授，從六天已下皆蒙濟度。問曰：「何以故但與天人說法，不與余處說耶？」答曰：「諸天及人得成道果，越次取證，眾知自在。除就八關齋法，除鬼神三自歸。猶如畜獸佉頻阇羅鳥勤精梵行。昔有三獸處在深山，一者象，二者獼猴，三者佉頻阇羅鳥。像語二獸：『我等三獸不相敬待，各無禮節，今當推讓，誰應耆舊推為上首？』時有大樹高而且廣，蔭五百車，獼猴自陳：『吾昔食其栽。』象言：『吾食其樹。』獼猴言：『應推我為年耆。』象即舉獼猴負于脊上，佉頻阇羅鳥復自陳曰：『吾昔游雪山北食甘美果，於此大便處即生此樹，吾應宿舊，應在上首。』獼猴復負脊上，從國至國，從村至村，齋戒自守共相敬待，設得飲食推讓老者。城郭村落人民見者怪未曾有，四面雲集，問其原由。三獸自陳昔所經歷，像雖形大年幼處小，敬上二獸如子事父。人民感獸各生善心：『鳥獸猶然，況我人乎？』共相勸勵上下相事，舉國人民孝敬者眾，自可有此孝順之義，但不能越次取證成其道果，唯有天人最可奉敬。」是故說，於是奉事者也。禮之度三有者，興敬眾生，在在處處見如來形，承事禮敬卻行久久乃迴心不離佛
現代漢語譯本：當時，世尊在鹿野苑中轉法輪，所以說，這是以前從未聽聞的法輪。爲了憐憫眾生而轉法輪，最初為五人說法，以及為八萬天人說法，反覆宣說四諦真如之法，這是他們以前從未聽聞、從未見過的，也不是沙門、婆羅門、釋梵諸天、魔或魔天所能轉動的，所以說，這是爲了憐憫眾生而轉法輪。因此，受到奉事的是，諸天世人所見到的恭敬，在閻浮提這個地方流傳教化，從六慾天以下都蒙受救度。有人問：『為什麼只為天人說法，不為其他地方說法呢？』回答說：『諸天和人能夠成就道果，超越次第地取得證悟，衆所周知他們是自在的。除了就八關齋法，除了鬼神的三自歸。就像畜生中的佉頻阇羅鳥一樣勤奮修行。從前有三隻野獸住在深山裡，一是大象，二是獼猴，三是佉頻阇羅鳥。大象對另外兩隻野獸說：『我們三隻野獸互不尊敬，各自沒有禮節，現在應當推讓，誰應該年長就推舉誰為首領？』當時有一棵大樹，又高又廣，樹蔭可以遮蔽五百輛車，獼猴自己說：『我以前吃過它的幼苗。』大象說：『我吃過它的樹。』獼猴說：『應該推舉我為年長。』大象就把獼猴背在背上，佉頻阇羅鳥又自己說：『我以前在雪山北邊吃甘美的果子，在這裡大便，這個地方就長出了這棵樹，我應該最年長，應該為首領。』獼猴又把它背在背上，從一個國家到另一個國家，從一個村莊到另一個村莊，持齋戒律，互相尊敬，如果得到食物就推讓給年長的。城郭村落的人民看到後感到奇怪，從未見過，四面八方聚集過來，詢問原因。三隻野獸自己陳述了以前的經歷，大象雖然形體大，但年幼，地位小，尊敬另外兩隻野獸如同兒子侍奉父親。人民被野獸感動，各自生起善心：『鳥獸尚且如此，何況我們人呢？』互相勸勉，上下互相侍奉，全國人民孝敬的人很多，自然會有這種孝順的意義，但不能超越次第地取得證悟，成就道果，只有天人最值得奉敬。』所以說，因此受到奉事的是他們。禮敬度脫三有的是，興起對眾生的尊敬，在任何地方見到如來的形象，承事禮敬，退後行走很久才回心，不離開佛陀。
English version: At that time, the World Honored One turned the Dharma wheel in the Deer Park, hence it is said that this was the Dharma wheel that had not been heard before. Turning it for the sake of compassion for sentient beings, he first preached to five people, and then to eighty thousand devas, repeatedly expounding the Dharma of the Four Noble Truths and Suchness, which they had never heard or seen before, and which could not be turned by śramaṇas, brahmins, Śakra, Brahma, devas, or Mara or Mara devas. Therefore, it is said that it was turned for the sake of compassion for sentient beings. Thus, those who are served are the devas and humans who are seen with reverence, spreading teachings in Jambudvipa, and all below the six desire heavens are saved. Someone asked: 'Why does he only preach to devas and humans, and not to other places?' The answer is: 'Devas and humans can achieve the fruit of the path, attain enlightenment beyond the usual order, and everyone knows they are free. Except for the eight precepts, except for the three refuges of ghosts and spirits. It is like the kapiñjala bird among animals, diligently practicing pure conduct. In the past, there were three beasts living in the deep mountains, one was an elephant, the second was a monkey, and the third was a kapiñjala bird. The elephant said to the other two beasts: 'We three beasts do not respect each other, and each lacks etiquette. Now we should defer to each other, and who should be the eldest should be chosen as the leader?' At that time, there was a large tree, tall and wide, whose shade could cover five hundred carts. The monkey said: 'I used to eat its saplings.' The elephant said: 'I ate its tree.' The monkey said: 'I should be chosen as the eldest.' The elephant then carried the monkey on its back, and the kapiñjala bird said: 'I used to eat sweet fruits in the north of the Himalayas, and I defecated here, and this tree grew from that place. I should be the oldest and should be the leader.' The monkey then carried it on its back, going from country to country, from village to village, observing precepts, respecting each other, and if they received food, they would defer to the elders. The people of the cities and villages were surprised to see this, having never seen it before, and gathered from all directions, asking for the reason. The three beasts recounted their past experiences, and although the elephant was large in size, it was young and of low status, and respected the other two beasts as a son serves his father. The people were moved by the beasts and each generated good thoughts: 'Even birds and beasts are like this, how much more so should we humans be?' They encouraged each other, and those above and below served each other. Many people in the country were filial, and naturally there would be this meaning of filial piety, but they cannot attain enlightenment beyond the usual order and achieve the fruit of the path. Only devas and humans are most worthy of being served.' Therefore, it is said that they are the ones who are served. Those who are honored and liberated from the three realms are those who arouse respect for sentient beings, and in any place where they see the image of the Tathagata, they serve and honor him, retreat and walk for a long time before turning their minds back, not leaving the Buddha.
。三有者，欲有、色有、無色有。誰能度此三有？唯有佛世尊乃得度耳。次有聲聞弟子，承佛威神得度三有。是故說，禮之度三有也。
三念可念善， 三念當離惡， 從念而有行， 滅之為正斷。
三念可念善者，隨時興念食息不廢，常當念善具眾德本，漸得越次受諸果證盡生死原，盡有漏成無漏，是故說，三念可念善也。三念當離惡者，已離惡念，獲何功德？答曰：「不為心垢所染污，除諸結使染著，亦不為彼結使所使。」是故說，三念當離惡也。從念而有行者，有覺有觀遊戲初禪，乃至第四禪，除弊惡心諸不善法，日進其行終不退轉，是故說，從念而有行也。滅之為正斷者，以斷智慧智以此滅之。云何為滅？或為亂想抑制善心，不隨行三十七品，覆蔽諸道果不得露現。猶如風塵卒起，覆蔽日月不睹光明，龍降甘雨隨時掩塵，便睹日月精光。此亦如是，以賢聖甘露滅心塵垢，曤然大悟無復微曀，賢聖道果皆悉露現。是故說，滅之為正斷也。
三觀為轉念， 逮獲無上道， 得三除三窟， 無量修念持。
三觀為轉念者，昔佛在舍衛國祇樹給孤獨園。爾時世尊告諸比丘：「昔我未成佛道時，興三不善念，慾念、恚念、害念。」問曰：「爾時菩薩云何生慾念恚念害念耶？」答曰：「菩薩苦行六年勤勞，從苦起退，自還念昔日所更，追憶本時歌笑伎樂作倡，由是便生欲想。復聞調達竊自興意，欲奪宮人婇女，爾時便生恚想。二垢和同，于中便生害想
現代漢語譯本：『三有』指的是欲有、色有和無色有。誰能超脫這三有呢？只有佛世尊才能超脫。其次是聲聞弟子，他們憑藉佛的威神力得以超脫三有。因此說，禮敬佛能超脫三有。 三種應當憶念的善法，三種應當遠離的惡法，從憶念而產生修行，滅除煩惱是真正的斷絕。 三種應當憶念的善法，指的是隨時憶念飲食起居不懈怠，常常憶念善行，具備各種德行的根本，逐漸超越次第，接受各種果報，最終了結生死輪迴的根源，從有漏轉變為無漏。因此說，三種應當憶念的善法。三種應當遠離的惡法，指的是已經遠離惡念，能獲得什麼功德呢？回答說：『不會被心中的污垢所污染，去除各種煩惱的束縛，也不會被這些煩惱所驅使。』因此說，三種應當遠離的惡法。從憶念而產生修行，指的是有覺有觀地進入初禪，乃至第四禪，去除各種弊端和惡念，以及各種不善的法，每天精進修行，最終不會退轉。因此說，從憶念而產生修行。滅除煩惱是真正的斷絕，指的是用斷除煩惱的智慧來滅除它。什麼是滅除呢？有時是由於妄想擾亂，抑制了善心，不隨順三十七道品修行，遮蔽了各種道果，使之不能顯現。就像風塵突然興起，遮蔽了日月，使人看不到光明，龍降下甘雨，及時掩蓋塵土，就能看到日月的光輝。這裡也是如此，用賢聖的甘露來滅除心中的塵垢，豁然大悟，不再有絲毫的陰翳，賢聖的道果都顯現出來。因此說，滅除煩惱是真正的斷絕。 三種觀想能轉變念頭，從而獲得無上道，得到三種解脫，去除三種煩惱的巢穴，無量地修習憶念和保持。 三種觀想能轉變念頭，指的是過去佛在舍衛國祇樹給孤獨園時，世尊告訴眾比丘：『過去我還沒有成佛時，曾生起三種不善的念頭，即慾念、恚念和害念。』有人問：『當時菩薩為什麼會生起慾念、恚念和害念呢？』回答說：『菩薩苦行六年，非常勞累，從苦行中退出來，回憶起過去的生活，追憶起以前的歌舞伎樂，因此就產生了慾念。又聽說提婆達多暗自打算，想要奪取宮女，這時就產生了恚念。兩種污垢同時產生，就產生了害念。』
English version: The 'three existences' are the desire realm, the form realm, and the formless realm. Who can transcend these three existences? Only the World Honored One, the Buddha, can transcend them. Secondly, there are the disciples of the Sravakas, who, through the Buddha's majestic power, are able to transcend the three existences. Therefore, it is said that paying homage to the Buddha can transcend the three existences. Three thoughts should be mindful of good, three thoughts should be abandoned of evil, from mindfulness comes practice, and the cessation of afflictions is true severance. Three thoughts should be mindful of good, which means to be mindful of eating and resting without negligence, to constantly be mindful of good deeds, to possess the roots of various virtues, to gradually transcend the stages, to receive various fruits, and ultimately to end the cycle of birth and death, transforming from the defiled to the undefiled. Therefore, it is said that three thoughts should be mindful of good. Three thoughts should be abandoned of evil, which means having already abandoned evil thoughts, what merit is gained? The answer is: 'One will not be defiled by the impurities of the mind, removing the bonds of afflictions, and will not be driven by these afflictions.' Therefore, it is said that three thoughts should be abandoned of evil. From mindfulness comes practice, which means entering the first dhyana with initial and sustained thought, and progressing to the fourth dhyana, removing all flaws and evil thoughts, and all unwholesome dharmas, advancing daily in practice, and ultimately not regressing. Therefore, it is said that from mindfulness comes practice. The cessation of afflictions is true severance, which means using the wisdom of severing afflictions to eliminate them. What is cessation? Sometimes it is due to delusional thoughts that disturb and suppress the good mind, not following the thirty-seven factors of enlightenment, obscuring the various fruits of the path, preventing them from manifesting. It is like when dust suddenly rises, obscuring the sun and moon, preventing people from seeing the light. When the dragon sends down sweet rain, covering the dust in time, the light of the sun and moon can be seen. It is the same here, using the nectar of the sages to eliminate the dust and impurities of the mind, achieving sudden enlightenment, with no more shadows, and the fruits of the path of the sages all manifest. Therefore, it is said that the cessation of afflictions is true severance. Three contemplations can transform thoughts, thereby attaining the unsurpassed path, obtaining three liberations, removing the three nests of afflictions, and practicing mindfulness and retention immeasurably. Three contemplations can transform thoughts, which refers to when the Buddha was in Jeta Grove in Sravasti, the World Honored One told the monks: 'In the past, when I had not yet attained Buddhahood, I had three unwholesome thoughts, namely desire, anger, and harm.' Someone asked: 'Why did the Bodhisattva have thoughts of desire, anger, and harm at that time?' The answer is: 'The Bodhisattva practiced asceticism for six years, and was very tired. He retreated from asceticism, recalling his past life, remembering the songs, dances, and music of the past, and thus the thought of desire arose. He also heard that Devadatta was secretly planning to seize the palace women, and thus the thought of anger arose. When these two defilements arose together, the thought of harm arose.'
。複次菩薩從苦行起，難陀、難陀波羅二女，以蘇麻油涂菩薩身，諸女天身極自柔軟狀如天女，于彼便生欲想愛想。時菩薩便作是念：『設彼五人給使我，不捨吾去者，何由使此女以油涂吾身？』爾時菩薩便興恚想亦興害想，二垢和同于中便生害想。爾時菩薩復生是念：『我今已生欲想，自損亦損他人，二事俱損。自損者，諸善功德盡舍而去，是謂自損。云何損他人？若食他信施，衣被飯食床臥具病瘦醫藥，不能消化，遂增塵勞不獲果實眾德有闕，是謂損他也。取要言之，二垢和同者便生害想。是時，菩薩厭患二事，求滅不善想，以忍之力降魔勞怨，永棄亂想不生惡念，速成道果。』」是故說，三觀為轉念也。逮獲無上道者，云何為無上道？所謂無上道者，答曰：「志求出要，無慾想無恚想。」是故說，三觀為轉念也。逮獲無上道者，菩薩坐樹王下，棄三十四意，成無上道。所謂無上道者，出過世間天人上，三千大千剎土蜎飛蠕動之類，于中最上無有過者。如彼契經所說，七微為一忽，所謂微者，不長不短，不圓不方，不高不下，無形不可睹，非眼識所攝。所以然者，以其微細不可見故，唯有轉輪聖王、補處菩薩、賢聖天眼通者，乃能見耳。正使有法過此極微細者，如來通達即覺即知。是故說，逮獲無上道也。得三除三窟者，住於四禪入清凈定，不興想著結使疾滅，系意不忘進修不懈，游志三四專一除結，是故說，得三除三窟也
現代漢語譯本：此外，菩薩從苦行中起身，難陀和難陀波羅兩位女子用蘇麻油塗抹菩薩的身體。這些女子天生身體極其柔軟，如同天女一般，菩薩因此對她們產生了慾望和愛戀的想法。當時，菩薩心想：『如果那五個侍奉我的人不離開，我怎麼能讓這些女子用油塗抹我的身體呢？』這時，菩薩便產生了嗔恨和傷害的想法，兩種煩惱同時出現，便產生了傷害的念頭。這時，菩薩又想到：『我現在已經產生了慾望，這既傷害自己也傷害他人，兩方面都有損失。傷害自己是指，所有的善功德都會捨棄而去，這就是傷害自己。如何傷害他人呢？如果我接受他人的信施，包括衣服、食物、床鋪、臥具、醫藥等，卻不能消化，反而會增加煩惱，不能獲得果實，功德有所缺失，這就是傷害他人。』總而言之，兩種煩惱同時出現就會產生傷害的想法。這時，菩薩厭惡這兩種情況，尋求消除不善的想法，用忍耐的力量降伏魔障和怨恨，永遠拋棄混亂的想法，不再產生惡念，迅速成就道果。因此說，三觀是爲了轉變念頭。獲得無上道的人，什麼是無上道呢？所謂無上道，回答說：『立志追求解脫，沒有慾望的想法，沒有嗔恨的想法。』因此說，三觀是爲了轉變念頭。獲得無上道的人，菩薩坐在菩提樹下，捨棄三十四種意念，成就無上道。所謂無上道，是超越世間天人的境界，在三千大千世界中，所有飛禽走獸等生物中，是最上等的，沒有能超過的。正如契經所說，七個微塵為一忽，所謂的微塵，不長不短，不圓不方，不高不下，沒有形狀，不可見，不是眼睛所能看到的。之所以這樣，是因為它極其微細，無法看見，只有轉輪聖王、補處菩薩、具有賢聖天眼通的人才能看見。即使有比這極微細的法更微細的，如來也能通達，即刻覺察並知曉。因此說，獲得無上道。得到三除三窟的人，安住在四禪中，進入清凈的禪定，不產生執著，煩惱迅速滅除，專心不忘進修，不懈怠，專注於三四種禪定，一心消除煩惱，因此說，得到三除三窟。
English version: Furthermore, when the Bodhisattva arose from his ascetic practices, two women, Nanda and Nandapala, anointed his body with sesame oil. These women, with bodies naturally soft like celestial beings, aroused in the Bodhisattva thoughts of desire and love. At that time, the Bodhisattva thought: 『If those five attendants who serve me do not leave, how can I allow these women to anoint my body with oil?』 Then, the Bodhisattva arose thoughts of anger and harm, and with these two defilements combined, the thought of harm arose. Then, the Bodhisattva further thought: 『Now that I have generated desire, it harms both myself and others; both suffer loss. Harming myself means that all good merits are abandoned and lost, this is harming myself. How does it harm others? If I accept the offerings of faith from others, including clothes, food, bedding, medicine, etc., but cannot digest them, instead increasing my afflictions, failing to obtain the fruits of practice, and lacking in merits, this is harming others.』 In short, when the two defilements combine, the thought of harm arises. At this time, the Bodhisattva detested these two situations, seeking to eliminate unwholesome thoughts, using the power of patience to subdue demonic obstacles and resentment, forever abandoning confused thoughts, no longer generating evil thoughts, and quickly achieving the fruit of the path. Therefore, it is said that the three contemplations are for transforming thoughts. For those who attain the unsurpassed path, what is the unsurpassed path? The so-called unsurpassed path, the answer is: 『To aspire to liberation, without thoughts of desire, without thoughts of anger.』 Therefore, it is said that the three contemplations are for transforming thoughts. For those who attain the unsurpassed path, the Bodhisattva sat under the Bodhi tree, abandoning thirty-four kinds of intentions, and attained the unsurpassed path. The so-called unsurpassed path is to transcend the realm of worldly gods and humans, and among all the creatures in the three thousand great thousand worlds, it is the highest, with nothing surpassing it. As the sutras say, seven subtle particles make up one 『hū』 (a very small unit), and the so-called subtle particle is neither long nor short, neither round nor square, neither high nor low, without form, invisible, and not within the grasp of the eye. The reason for this is that it is extremely subtle and cannot be seen, only a Wheel-Turning King, a Bodhisattva in the position of succession, and those with the divine eye of the sages can see it. Even if there is a dharma more subtle than this extremely subtle particle, the Tathagata can understand it, immediately perceive and know it. Therefore, it is said to have attained the unsurpassed path. Those who obtain the three and eliminate the three caves, abide in the four dhyanas, enter into pure samadhi, do not generate attachments, afflictions are quickly extinguished, focus the mind without forgetting to cultivate, without laziness, dwell in the three or four dhyanas, single-mindedly eliminate afflictions, therefore, it is said to obtain the three and eliminate the three caves.
。無量修念持者，住初禪地思惟念持，或於四禪，攝內外法亦有念持。初禪內有不定想，有覺有觀熾燃似火焚燒法體，外有不定想為火所燒。二禪內有不定想意愛似水，外有不定想為水所漬。第三禪內有不定想猶風有出入息，外有不定想便為風所動。第四禪中內無不定想，不為外法所攝。已得念護，除內不定想無量者，于諸初禪地無量地種所繫，入此三昧定者亦復如茲，無量無限不可稱計阿僧祇人成就眾行，是故說，無量修念持也。
能除三有垢， 攝定用縛意， 智慧禪定力， 己定攝外亂。
能除三有垢者，從欲界至色界無色界，名曰眾垢之室，眾生所居處也。能求巧便離三有者，是謂上尊道出過三界，是故說，能除三有垢也。攝定用縛意者，不使粗心遊逸在外，恒專心意不令外色得便，由其三昧難沮壞故，是故說，攝定用縛意也。智慧禪定力者，以智慧利戟無所不任，斷諸結使盡其源本，是故說，智慧禪定力也。己定攝外亂者，己身入定能攝外人，是故說，己定攝外亂也。
積善得善行， 處處得名譽， 逮賢聖八品， 修道甘露果。
積善得善行者，夫欲學道當用漸漸，如初禪所行二禪所行三禪為妙，三禪所行四禪為妙，是故說、積善得善行也。處處得名譽者，如彼晝度樹。契經所說，忉利諸天遙觀世間，某村某落某甲弟子以信堅固，出家學道剃除鬚髮著三法衣，生死已盡，所作已辦，梵行已立，更不受胎，如實知之。是故說。處處得名譽也
現代漢語譯本：無量修習禪定的人，住在初禪的境界中思維禪定，或者在四禪中，攝取內外之法也有禪定。初禪內有不定的想法，有覺知和觀想，像火焰一樣熾熱地焚燒身體，外有不定的想法被火焰所燒。二禪內有不定的想法，意念像水一樣，外有不定的想法被水浸泡。第三禪內有不定的想法，像風一樣有出入的呼吸，外有不定的想法就被風所動。第四禪中，內心沒有不定的想法，不被外在的法所攝取。已經得到禪定的守護，去除內心不定的想法。無量的人，在初禪的無量境界中，被各種事物所束縛，進入這種三昧禪定的人也是如此。無量無數不可計數的人成就各種修行，所以說，無量修習禪定。 能去除三有之垢，用禪定來束縛意念，憑藉智慧和禪定的力量，自己入定來攝取外在的混亂。 能去除三有之垢，從欲界到『無』，被稱為眾垢之室，是眾生所居住的地方。能夠尋求巧妙的方法離開三有的人，被稱為至高無上的道，超越三界，所以說，能去除三有之垢。用禪定來束縛意念，不讓粗糙的心思在外面遊蕩，始終專心致志，不讓外在的色相得逞，因為禪定難以被破壞，所以說，用禪定來束縛意念。憑藉智慧和禪定的力量，用智慧的利戟無所不能，斷除各種煩惱的根源，所以說，憑藉智慧和禪定的力量。自己入定來攝取外在的混亂，自己入定能夠攝取外人，所以說，自己入定來攝取外在的混亂。 積累善行得到好的行為，處處得到名譽，達到賢聖的八個品位，修習佛道得到甘露的果實。 積累善行得到好的行為，想要學習佛道應當循序漸進，如初禪所行，二禪所行，三禪為妙，三禪所行，四禪為妙，所以說，積累善行得到好的行為。處處得到名譽，就像彼晝度樹。契經所說，忉利諸天遙望世間，某村某落某甲弟子以堅定的信心，出家學道，剃除鬚髮，穿著三法衣，生死已經結束，所作已經完成，梵行已經建立，不再受胎，如實地知道這些。所以說，處處得到名譽。
English version: Those who cultivate immeasurable mindfulness reside in the first dhyana, contemplating mindfulness, or in the four dhyanas, also having mindfulness while gathering internal and external dharmas. In the first dhyana, there are uncertain thoughts, with awareness and contemplation, burning the body like a blazing fire; externally, there are uncertain thoughts being burned by the fire. In the second dhyana, there are uncertain thoughts, with the mind like water; externally, there are uncertain thoughts being soaked by water. In the third dhyana, there are uncertain thoughts, like the wind with incoming and outgoing breaths; externally, there are uncertain thoughts being moved by the wind. In the fourth dhyana, there are no uncertain thoughts internally, not being gathered by external dharmas. Having obtained the protection of mindfulness, removing the immeasurable uncertain thoughts within, those who are bound by various things in the immeasurable realms of the first dhyana, those who enter this samadhi are also like this. Immeasurable, countless, and incalculable asankhyas of people achieve various practices, therefore it is said, 'cultivating immeasurable mindfulness'. Able to remove the defilements of the three realms, using samadhi to bind the mind, relying on the power of wisdom and samadhi, oneself entering samadhi to gather external chaos. Able to remove the defilements of the three realms, from the desire realm to 'non-existence', it is called the chamber of defilements, where sentient beings reside. Those who can seek skillful means to leave the three realms are called the supreme path, surpassing the three realms, therefore it is said, 'able to remove the defilements of the three realms'. Using samadhi to bind the mind, not allowing the coarse mind to wander outside, always focusing the mind, not allowing external forms to take advantage, because samadhi is difficult to destroy, therefore it is said, 'using samadhi to bind the mind'. Relying on the power of wisdom and samadhi, using the sharp spear of wisdom to be all-powerful, cutting off the roots of all afflictions, therefore it is said, 'relying on the power of wisdom and samadhi'. Oneself entering samadhi to gather external chaos, oneself entering samadhi can gather external people, therefore it is said, 'oneself entering samadhi to gather external chaos'. Accumulating good deeds obtains good actions, gaining fame everywhere, reaching the eight ranks of the virtuous and holy, cultivating the path to obtain the nectar of enlightenment. Accumulating good deeds obtains good actions, those who wish to learn the path should proceed gradually, such as the practice of the first dhyana, the practice of the second dhyana, the third dhyana is wonderful, the practice of the third dhyana, the fourth dhyana is wonderful, therefore it is said, 'accumulating good deeds obtains good actions'. Gaining fame everywhere, like the Day-Crossing Tree. As the sutras say, the Trayastrimsa gods look down upon the world, a certain disciple in a certain village, with firm faith, has left home to learn the path, shaved his head and beard, wearing the three robes, the cycle of birth and death has ended, what needed to be done has been done, the pure conduct has been established, no longer receiving rebirth, knowing these things as they truly are. Therefore it is said, 'gaining fame everywhere'.
。逮賢聖八品者，如彼學人一趣賢聖八品道，滅盡泥洹無為無作，是故說，逮賢聖八品也。修道甘露果者，彼修行人躬自行道，欲至無上安隱之處，服食甘露無終無始。所謂甘露者，滅盡泥洹是。若有學人得至彼者，不生不老不病不死，是故說，修道甘露果也。◎
◎出曜經利養品第十四
芭蕉以實死， 竹蘆實亦然， 駏驉坐妊死， 士以貪自喪。
昔佛在羅閱城竹園加蘭陀所。爾時有比丘名曰調達，聰明廣學，十二年中坐禪入定心不移易，十二頭陀初不缺減，起不凈觀了出入息，世間第一法乃至頂法一一分別，所誦佛經六萬，像載不勝。后意轉轉退，漸生惡念，意望供養深著世利。往至世尊所，頭面禮足在一面立，須臾退坐前白佛言：「唯然世尊！愿說神足之道，我聞此已當善修行，使我得神足已，游至他方處處教化。」爾時世尊告調達比丘曰：「汝今且置神足，何不學四非常：非常義、苦義、空義、無我之義？」是時，調達比丘便生此念：「如來所以不與我說神足義者，恐有勝己恥在不如。」調達即舍如來，往至舍利弗所，白舍利弗言：「唯然賢者！愿為我說神足之道，我聞此已當善修行，使我得神足已，游至他方處處教化。」爾時舍利弗謂調達比丘曰：「汝今且置神足，複用學為？何不修四非常：非常義、苦義、空義、非身之義？」時調達比丘內自思惟：「此舍利弗比丘者，自稱智慧第一；如吾觀之，猶如螢火比于日月
現代漢語譯本：
『達到賢聖八品』，就像那些學人一心向往賢聖八品之道，滅盡煩惱，達到無為無作的涅槃境界，所以說，『達到賢聖八品』。
『修道甘露果』，那些修行人親自實踐修行之道，想要到達無上安穩的境地，服用甘露，沒有終結也沒有開始。所謂的甘露，就是滅盡煩惱的涅槃。如果有學人能夠到達那裡，就不會有生老病死，所以說，『修道甘露果』。
◎《出曜經·利養品》第十四
芭蕉因為結果實而死亡，竹子和蘆葦也是這樣。
駏驉因為懷孕而死亡，人因為貪婪而自取滅亡。
過去佛陀在羅閱城竹園加蘭陀的地方。當時有一位比丘名叫調達，他聰明博學，十二年中坐禪入定，心不改變，十二頭陀行從不缺少，修習不凈觀，瞭解出入息，世間第一法乃至頂法都一一分別，所誦的佛經有六萬，用大象馱都馱不完。後來他的心漸漸退轉，逐漸產生惡念，希望得到供養，深深執著於世俗的利益。他前往世尊那裡，頭面禮足，在一旁站立，過了一會兒退坐到前面，對佛說：『世尊，我希望您能講說神足之道，我聽了之後會好好修行，使我得到神足之後，可以遊歷到其他地方，到處教化。』當時世尊告訴調達比丘說：『你現在先放下神足，為什麼不學習四非常：非常義、苦義、空義、無我之義呢？』這時，調達比丘就產生了這樣的想法：『如來之所以不給我講說神足的道理，是恐怕我勝過他，覺得不如我而感到羞恥。』調達就離開了如來，前往舍利弗那裡，對舍利弗說：『賢者，我希望您能為我講說神足之道，我聽了之後會好好修行，使我得到神足之後，可以遊歷到其他地方，到處教化。』當時舍利弗對調達比丘說：『你現在先放下神足，又何必學習呢？為什麼不修習四非常：非常義、苦義、空義、非身之義呢？』當時調達比丘內心自忖：『這位舍利弗比丘，自稱智慧第一；我看他，就像螢火蟲比于日月一樣。』
English version:
'Attaining the eight grades of the noble and wise' is like those learners who single-mindedly aspire to the path of the eight grades of the noble and wise, extinguishing afflictions and reaching the state of Nirvana, which is non-action and non-creation. Therefore, it is said, 'attaining the eight grades of the noble and wise.'
'The fruit of the nectar of cultivation' refers to those practitioners who personally practice the path of cultivation, desiring to reach the supreme state of peace and security, consuming the nectar that has no beginning and no end. The so-called nectar is the Nirvana of extinguishing afflictions. If a learner can reach that place, they will not experience birth, old age, sickness, or death. Therefore, it is said, 'the fruit of the nectar of cultivation.'
◎From the 'Chapter on Benefits and Offerings' of the Sutra of the Collection of the Udānavarga, Fourteenth
The banana tree dies because of its fruit, and so do bamboo and reeds.
The mule dies because of pregnancy, and people perish because of their greed.
In the past, the Buddha was at the Kalanda Bamboo Grove in Rajagriha. At that time, there was a bhikkhu named Devadatta, who was intelligent and learned. For twelve years, he sat in meditation, his mind unwavering. He never lacked the twelve dhuta practices, cultivated the contemplation of impurity, understood the in-breath and out-breath, and distinguished each of the first worldly dharma up to the highest dharma. He had memorized 60,000 sutras, which could not be carried by an elephant. Later, his mind gradually declined, and he gradually developed evil thoughts, hoping to receive offerings and deeply attached to worldly benefits. He went to the World Honored One, bowed his head to his feet, stood to one side, and after a while, sat down in front and said to the Buddha, 'World Honored One, I wish you would explain the path of spiritual powers. After hearing this, I will practice diligently, so that after I obtain spiritual powers, I can travel to other places and teach everywhere.' At that time, the World Honored One told the bhikkhu Devadatta, 'You should put aside spiritual powers for now. Why not learn the four impermanences: the meaning of impermanence, the meaning of suffering, the meaning of emptiness, and the meaning of no-self?' At this time, the bhikkhu Devadatta had this thought: 'The Tathagata does not explain the principle of spiritual powers to me because he is afraid that I will surpass him and feel ashamed of being inferior to me.' Devadatta then left the Tathagata and went to Sariputra, saying to Sariputra, 'Venerable one, I wish you would explain the path of spiritual powers to me. After hearing this, I will practice diligently, so that after I obtain spiritual powers, I can travel to other places and teach everywhere.' At that time, Sariputra said to the bhikkhu Devadatta, 'You should put aside spiritual powers for now. Why bother learning them? Why not cultivate the four impermanences: the meaning of impermanence, the meaning of suffering, the meaning of emptiness, and the meaning of non-self?' At that time, the bhikkhu Devadatta thought to himself, 'This bhikkhu Sariputra claims to be the foremost in wisdom; as I see it, he is like a firefly compared to the sun and moon.'
。吾所誦習無與等者，猶尚不解神足之道，況復舍利弗比丘豈能解乎？」即便捨去至大目揵連所，語目連曰：「吾聞族姓子，神德無量神足變化無所掛礙，愿為我說神足道。我聞此已奉而修行，游至他方處處教化。」目連語比丘曰：「止止調達！何用此神足道為？吾聞始行之人，先學四非常，苦義空義非身之義，復當精修四禪，爾乃得神足道耳。」調達聞已即興恚怒：「此目連者，自誇神足無與等者，所以不與我說神足道者，恐神足有勝，如我若得神足，彼便無有名譽，是故不與我說神足道耳。」調達比丘內自思惟：「吾今在在處處學神足道，人皆不肯教我。吾自有弟，名曰阿難，多聞博學眾德具足，大慈四等無所不覆，明古知今三世通達，吾今當往問神足道，設授我者當善修行。」是時，調達便至尊者阿難所，語阿難曰：「吾聞卿善解神足之道，可與吾說，吾得神足已，游至他方處處教化。」是時，阿難便與說神足之道。調達聞已，在閑靜處，專心一意以粗入微，復從微起還至於粗，以心舉身以身舉心，身心俱合漸漸離地，初如胡麻轉如胡桃漸離於地，從地至床、從床至屋、從屋至空，在虛空中作十八變涌沒自由，身上出火身下出水，身下出火身上出水，東出西沒西出東沒，四方皆爾，或分身無數還合為一。是時，調達復作是念：「吾今已得神足，石壁皆過無所掛礙。吾今寧可化作嬰孩小兒，形貌端正頭上五處面如桃華，在阿阇世太子膝上，或笑或號現嬰兒能
我所學習的（佛法）無人能及，尚且不理解神通之道，更何況舍利弗比丘怎麼能理解呢？』隨即他離開去了大目犍連那裡，對目犍連說：『我聽說您，族姓之子，神力無邊，神通變化無所障礙，希望您能為我講說神通之道。我聽聞後會奉行修行，遊歷到其他地方去教化眾生。』目犍連對這位比丘說：『停止吧，提婆達多！為何要學習神通之道呢？我聽說初學者，應該先學習四種無常的道理，苦的意義，空的意義，以及非自我的意義，還要精修四禪，這樣才能獲得神通之道。』提婆達多聽后立刻怒火中燒：『這個目犍連，自誇神通無人能及，之所以不給我講說神通之道，是害怕我的神通超過他，如果我得到了神通，他就沒有名譽了，所以才不給我講說神通之道。』提婆達多比丘內心自忖：『我現在到處學習神通之道，人們都不肯教我。我有一個弟弟，名叫阿難，他博學多聞，眾德具備，大慈大悲，四種平等心無所不覆蓋，通曉古今，明瞭三世，我現在應當去問他神通之道，如果他教我，我一定好好修行。』當時，提婆達多就去了尊者阿難那裡，對阿難說：『我聽說您善於理解神通之道，可以為我講說嗎？我得到神通后，會遊歷到其他地方去教化眾生。』當時，阿難就為他講說了神通之道。提婆達多聽聞后，在安靜的地方，專心致志，從粗入微，又從微起回到粗，用心舉起身體，用身體舉起心，身心合一，漸漸離開地面，開始像芝麻一樣，然後像核桃一樣，逐漸離開地面，從地面到床，從床到屋頂，從屋頂到空中，在虛空中做出十八種變化，自由自在地升起和落下，身上出火，身下出水，身下出火，身上出水，東邊出現西邊消失，西邊出現東邊消失，四方都是這樣，或者分身無數，又合為一體。當時，提婆達多又這樣想：『我現在已經得到了神通，石壁都能穿過，沒有障礙。我現在可以變化成一個嬰兒，容貌端正，頭上五處像桃花一樣，在阿阇世太子的膝上，或者笑或者哭，展現嬰兒的能力。』 我所誦習的（佛法）無人能及，尚且不理解神通之道，更何況舍利弗比丘怎麼能理解呢？』隨即他離開去了大目犍連那裡，對目犍連說：『我聽說您，族姓之子，神力無邊，神通變化無所障礙，希望您能為我講說神通之道。我聽聞後會奉行修行，遊歷到其他地方去教化眾生。』目犍連對這位比丘說：『停止吧，提婆達多！為何要學習神通之道呢？我聽說初學者，應該先學習四種無常的道理，苦的意義，空的意義，以及非自我的意義，還要精修四禪，這樣才能獲得神通之道。』提婆達多聽后立刻怒火中燒：『這個目犍連，自誇神通無人能及，之所以不給我講說神通之道，是害怕我的神通超過他，如果我得到了神通，他就沒有名譽了，所以才不給我講說神通之道。』提婆達多比丘內心自忖：『我現在到處學習神通之道，人們都不肯教我。我有一個弟弟，名叫阿難，他博學多聞，眾德具備，大慈大悲，四種平等心無所不覆蓋，通曉古今，明瞭三世，我現在應當去問他神通之道，如果他教我，我一定好好修行。』當時，提婆達多就去了尊者阿難那裡，對阿難說：『我聽說您善於理解神通之道，可以為我講說嗎？我得到神通后，會遊歷到其他地方去教化眾生。』當時，阿難就為他講說了神通之道。提婆達多聽聞后，在安靜的地方，專心致志，從粗入微，又從微起回到粗，用心舉起身體，用身體舉起心，身心合一，漸漸離開地面，開始像芝麻一樣，然後像核桃一樣，逐漸離開地面，從地面到床，從床到屋頂，從屋頂到空中，在虛空中做出十八種變化，自由自在地升起和落下，身上出火，身下出水，身下出火，身上出水，東邊出現西邊消失，西邊出現東邊消失，四方都是這樣，或者分身無數，又合為一體。當時，提婆達多又這樣想：『我現在已經得到了神通，石壁都能穿過，沒有障礙。我現在可以變化成一個嬰兒，容貌端正，頭上五處像桃花一樣，在阿阇世太子的膝上，或者笑或者哭，展現嬰兒的能力。』
『What I have studied is unmatched, yet I still do not understand the path of spiritual powers, how much less could the monk Sariputra understand?』 Then he left and went to the great Maudgalyayana, and said to Maudgalyayana, 『I have heard that you, son of a noble family, have immeasurable spiritual power and are unhindered in your transformations. I wish you would explain the path of spiritual powers to me. After hearing this, I will practice it and travel to other places to teach.』 Maudgalyayana said to the monk, 『Stop, Devadatta! Why do you need to learn the path of spiritual powers? I have heard that beginners should first learn the four impermanences, the meaning of suffering, the meaning of emptiness, and the meaning of non-self. They should also diligently cultivate the four dhyanas, and only then can they attain the path of spiritual powers.』 Upon hearing this, Devadatta immediately became enraged, 『This Maudgalyayana boasts that his spiritual powers are unmatched. The reason he won』t explain the path of spiritual powers to me is that he is afraid my spiritual powers will surpass his. If I obtain spiritual powers, he will have no reputation, so he won』t explain the path of spiritual powers to me.』 The monk Devadatta thought to himself, 『Now I am learning the path of spiritual powers everywhere, but people are unwilling to teach me. I have a younger brother named Ananda, who is learned and wise, possesses all virtues, has great compassion, and his four immeasurable minds cover all. He understands the past and present and is clear about the three times. I should go ask him about the path of spiritual powers. If he teaches me, I will practice diligently.』 At that time, Devadatta went to the Venerable Ananda and said to Ananda, 『I have heard that you are good at understanding the path of spiritual powers. Can you explain it to me? After I obtain spiritual powers, I will travel to other places to teach.』 At that time, Ananda explained the path of spiritual powers to him. After hearing this, Devadatta went to a quiet place, focused his mind, went from coarse to subtle, and then from subtle back to coarse. He used his mind to lift his body, and his body to lift his mind. Body and mind united, he gradually left the ground, first like a sesame seed, then like a walnut, gradually leaving the ground, from the ground to the bed, from the bed to the roof, from the roof to the sky. In the sky, he performed eighteen transformations, freely rising and falling, fire coming from his body, water coming from below, fire coming from below, water coming from his body, appearing in the east and disappearing in the west, appearing in the west and disappearing in the east, and so on in all directions. He could also divide his body into countless forms and then merge them back into one. At that time, Devadatta thought, 『Now I have obtained spiritual powers, and I can pass through stone walls without hindrance. Now I can transform into a baby, with a handsome appearance, five spots on his head like peach blossoms, sitting on Prince Ajatasatru』s lap, sometimes laughing, sometimes crying, showing the abilities of a baby.』 『What I have studied is unmatched, yet I still do not understand the path of spiritual powers, how much less could the monk Sariputra understand?』 Then he left and went to the great Maudgalyayana, and said to Maudgalyayana, 『I have heard that you, son of a noble family, have immeasurable spiritual power and are unhindered in your transformations. I wish you would explain the path of spiritual powers to me. After hearing this, I will practice it and travel to other places to teach.』 Maudgalyayana said to the monk, 『Stop, Devadatta! Why do you need to learn the path of spiritual powers? I have heard that beginners should first learn the four impermanences, the meaning of suffering, the meaning of emptiness, and the meaning of non-self. They should also diligently cultivate the four dhyanas, and only then can they attain the path of spiritual powers.』 Upon hearing this, Devadatta immediately became enraged, 『This Maudgalyayana boasts that his spiritual powers are unmatched. The reason he won』t explain the path of spiritual powers to me is that he is afraid my spiritual powers will surpass his. If I obtain spiritual powers, he will have no reputation, so he won』t explain the path of spiritual powers to me.』 The monk Devadatta thought to himself, 『Now I am learning the path of spiritual powers everywhere, but people are unwilling to teach me. I have a younger brother named Ananda, who is learned and wise, possesses all virtues, has great compassion, and his four immeasurable minds cover all. He understands the past and present and is clear about the three times. I should go ask him about the path of spiritual powers. If he teaches me, I will practice diligently.』 At that time, Devadatta went to the Venerable Ananda and said to Ananda, 『I have heard that you are good at understanding the path of spiritual powers. Can you explain it to me? After I obtain spiritual powers, I will travel to other places to teach.』 At that time, Ananda explained the path of spiritual powers to him. After hearing this, Devadatta went to a quiet place, focused his mind, went from coarse to subtle, and then from subtle back to coarse. He used his mind to lift his body, and his body to lift his mind. Body and mind united, he gradually left the ground, first like a sesame seed, then like a walnut, gradually leaving the ground, from the ground to the bed, from the bed to the roof, from the roof to the sky. In the sky, he performed eighteen transformations, freely rising and falling, fire coming from his body, water coming from below, fire coming from below, water coming from his body, appearing in the east and disappearing in the west, appearing in the west and disappearing in the east, and so on in all directions. He could also divide his body into countless forms and then merge them back into one. At that time, Devadatta thought, 『Now I have obtained spiritual powers, and I can pass through stone walls without hindrance. Now I can transform into a baby, with a handsome appearance, five spots on his head like peach blossoms, sitting on Prince Ajatasatru』s lap, sometimes laughing, sometimes crying, showing the abilities of a baby.』
。」然太子阿阇世獨知是調達身，終日玩弄無有厭足，或嗚嗽唾或擎身傳左右手中。時太子阿阇世內自思惟：「調達神足勝彼瞿曇沙門，能作無數變化。」時，阿阇世日給五百釜食，隨時供養不令有乏。
爾時眾多比丘，見阿阇世太子日給五百釜食供給調達，共相率合往至世尊所，頭面禮足白世尊言：「曏者人間分越，見阿阇世供給調達五百釜食。」爾時世尊告諸比丘：「汝等諸人勿興斯意，貪利調達供養。所以然者，調達所得供養，自陷於罪亦陷他人，墮于深罪二俱墮罪。比丘當知！所謂自陷罪者，猶如彼芭蕉樹，愚人求實不能克獲，竹蘆亦復如是，駏驉懷妊二命俱喪，夫士貪貨后自喪亡。調達比丘亦復如是，貪著利養，由此利養自致喪亡。」佛告比丘：「今當爲汝說譬，智者以譬喻自解。昔有群鷲游在深山各各孚乳，鷲告其雛曰：『汝若學飛玄在虛空，見地如槃慎勿上過。所以然者，上有隨藍風，傷害於汝，頭腦支節各在異處。』時雛兒不隨父母教誡，飛越過量，為風所吹喪命，支節異處。汝等比丘勿興斯意，調達比丘如是受殃近在不遠。比丘復當知之，猶如群龜告語諸子：『汝等自護莫至某處，彼有獵者備獲汝身份為五分。』時諸龜子不隨其教，便至其處共相娛樂，便為獵者所獲。或有安隱還得歸者，龜問其子：『汝等為從何來？不至彼處乎？』子報父母：『我等相將至彼處觀，不見獵者唯睹長線而追我后。』龜語其子：『此線逐汝後者，由來久矣，非適今也
現代漢語譯本：然而太子阿阇世唯獨知道那是提婆達多的身體，整天玩弄他，沒有厭倦的時候，有時含在嘴裡吮吸，有時捧在手中左右傳遞。當時太子阿阇世內心自忖：『提婆達多的神通勝過那個瞿曇沙門，能變出無數的變化。』於是，阿阇世每天供給提婆達多五百釜的食物，隨時供養，不讓他有所缺乏。 當時，許多比丘看到阿阇世太子每天供給提婆達多五百釜的食物，便一起前往世尊那裡，頂禮世尊，稟告說：『剛才人們議論紛紛，看到阿阇世供養提婆達多五百釜的食物。』這時，世尊告訴眾比丘：『你們不要產生這樣的想法，認為提婆達多貪圖利益才得到供養。之所以這樣說，是因為提婆達多所得到的供養，會使自己陷入罪惡，也會使他人陷入罪惡，兩者都會墮入深重的罪惡。比丘們應當知道！所謂自己陷入罪惡，就像那芭蕉樹，愚人想要得到它的果實卻不能得到，竹子和蘆葦也是如此，騾子懷孕會使兩條生命都喪失，人貪圖財貨最終會喪失自己。提婆達多比丘也是這樣，貪圖利養，因此利養會使他自己走向滅亡。』佛告訴比丘們：『現在我為你們說個譬喻，智者可以通過譬喻來理解。從前有一群鷲在深山裡各自孵育幼鳥，鷲告訴它們的雛鳥說：『你們如果學飛，在空中盤旋，看到地面像盤子一樣的時候，千萬不要飛過那個高度。之所以這樣說，是因為上面有隨藍風，會傷害你們，使你們的頭腦和肢體散落在不同的地方。』當時，雛鳥不聽從父母的教誨，飛過了限度，被風吹散喪命，肢體散落在不同的地方。你們這些比丘不要產生這樣的想法，提婆達多比丘遭受災禍的日子不遠了。比丘們還應當知道，就像一群烏龜告訴它們的子女：『你們要保護好自己，不要去某個地方，那裡有獵人準備捕捉你們，把你們的身體分成五份。』當時，烏龜的子女不聽從它們的教誨，便去了那個地方一起玩耍，結果被獵人抓住了。有的僥倖逃脫回來的，烏龜問它們的子女：『你們是從哪裡來的？不是沒有去那個地方嗎？』子女回答父母說：『我們一起去了那個地方觀看，沒有看到獵人，只看到長長的線在追趕我們。』烏龜告訴它們的子女：『這條追趕你們的線，由來已久，不是今天才有的。』
English version: However, Prince Ajatasattu alone knew that it was Devadatta's body, and he played with it all day long without getting tired, sometimes sucking it in his mouth, sometimes holding it in his hands and passing it from left to right. At that time, Prince Ajatasattu thought to himself: 'Devadatta's supernatural powers are superior to that of the ascetic Gautama, he can perform countless transformations.' Therefore, Ajatasattu provided Devadatta with five hundred cauldrons of food every day, supplying him at all times so that he would not lack anything. At that time, many monks, seeing that Prince Ajatasattu provided Devadatta with five hundred cauldrons of food every day, gathered together and went to the World Honored One, bowed their heads to his feet, and reported to the World Honored One: 'Just now, people were talking about how Ajatasattu is providing Devadatta with five hundred cauldrons of food.' At this time, the World Honored One told the monks: 'You should not have such thoughts, thinking that Devadatta is receiving offerings because of his greed for gain. The reason for this is that the offerings Devadatta receives will cause him to fall into sin, and will also cause others to fall into sin, and both will fall into deep sin. Monks should know! The so-called falling into sin oneself is like the banana tree, a fool seeks its fruit but cannot obtain it, the bamboo and reeds are also like this, a mule's pregnancy will cause both lives to be lost, and a person who is greedy for wealth will eventually lose himself. The monk Devadatta is also like this, greedy for gain, and therefore this gain will lead him to his own destruction.' The Buddha told the monks: 'Now I will tell you a parable, and the wise can understand through parables. Once upon a time, there was a flock of vultures in the deep mountains, each hatching their young. The vultures told their chicks: 'If you learn to fly, circling in the sky, and see the ground like a plate, you must not fly above that height. The reason for this is that there is a Suilan wind above, which will harm you, causing your heads and limbs to be scattered in different places.' At that time, the chicks did not heed their parents' teachings, flew beyond the limit, were blown away by the wind and lost their lives, their limbs scattered in different places. You monks should not have such thoughts, the day when the monk Devadatta suffers calamity is not far away. Monks should also know that it is like a group of turtles telling their children: 'You must protect yourselves and not go to a certain place, where there are hunters preparing to catch you and divide your bodies into five parts.' At that time, the turtle's children did not heed their teachings, and went to that place to play together, and as a result, they were caught by the hunters. Some who were lucky enough to escape returned, and the turtles asked their children: 'Where did you come from? Didn't you not go to that place?' The children replied to their parents: 'We went to that place together to look, we did not see any hunters, we only saw long lines chasing after us.' The turtles told their children: 'This line that is chasing you has been around for a long time, it is not just today.'
。汝先祖父母皆由此線而致喪亡。』諸比丘當知！猶如野狐，晝夜伺求大便，畜獸糞除已自食訖，復自於此大便而去。調達比丘貪致供養亦復如是，已自陷罪復陷他人。諸比丘莫貪著供養，如彼調達比丘。復引喻來，昔大月支國風俗常儀，要當酥煎麥食豬，時宮馬駒謂其母曰：『我等與王致力，不計遠近皆赴其命，然食以草芻飲以潦水。』馬告其子：『汝等慎勿興此意，羨彼酥煎麥耶？如是不久自當現驗。』時逼節會新歲垂至，家家縛豬投于濩湯舉聲號喚，馬母告子：『汝等頗憶酥煎麥不乎？欲知證驗可往觀之。』諸馬駒等知之審然，方知前𠎝為不及也，雖復食草，時復遇麥，讓而不食。」時諸比丘白世尊曰：「調達為人，其德云何，乃能致斯供養？」佛告比丘：「汝等莫興意貪著利養，如是不久自當見調達現驗之事。」爾時世尊觀察此義，為後世眾生示現大明，亦使正法久存於世，爾時世尊處在大眾而說斯偈：
◎出曜經卷第十四
出曜經卷第十五
姚秦涼州沙門竺佛念譯利養品下
◎「芭蕉以實死， 竹蘆實亦然， 駏驉坐妊死， 士以貪自喪。」
芭蕉以實死者，皮皮相裹葉葉相連，欲求其實終不可得，彼樹常宜，根生一芽樹便輒死，竹蘆實亦然。是故說，芭蕉以實死。竹蘆實亦然也。士以貪自喪者，所謂士者。勇猛大將能卻外敵內奸不起，如此之比乃名大將，然彼大將思慮不出眾人之表，貪入深陣不能自出于中自喪。或復有人
現代漢語譯本：你們的祖父母都是因為這條路而喪命的。』各位比丘應當知道！就像野狐，日夜尋找糞便，把畜生的糞便吃完后，又從這裡離開。提婆達多比丘貪圖供養也是這樣，自己已經犯了罪，又使別人也犯了罪。各位比丘不要貪圖供養，就像那個提婆達多比丘一樣。再舉個例子，以前大月支國的風俗習慣，一定要用酥油煎麥子餵豬，當時宮裡的馬駒對它的母親說：『我們為國王效力，不計較路途遙遠都聽從他的命令，然而吃的卻是草料，喝的是髒水。』馬告訴它的孩子：『你們千萬不要產生這種想法，羨慕那些酥油煎麥子嗎？這樣過不了多久自然會看到結果。』當時臨近節日，新年快到了，家家戶戶都把豬捆起來扔進熱水裡，發出號叫的聲音，馬母親告訴它的孩子：『你們還記得酥油煎麥子嗎？想要知道結果可以去看看。』那些馬駒們知道確實是這樣，才知道以前的抱怨是不對的，雖然吃的是草，有時也能吃到麥子，（它們）謙讓而不吃。」當時各位比丘對世尊說：「提婆達多這個人，他的德行怎麼樣，竟然能得到這樣的供養？」佛告訴比丘們：「你們不要產生貪圖利益供養的想法，這樣過不了多久自然會看到提婆達多現世報應的事情。」這時世尊觀察了這個道理，爲了後世的眾生顯示大光明，也使正法長久存在於世，這時世尊在大眾中說了這首偈語： 《出曜經》卷第十四 《出曜經》卷第十五 姚秦涼州沙門竺佛念譯《利養品下》 『芭蕉因結果而死，竹子和蘆葦也是這樣，駏驉因為懷孕而死，人因為貪婪而自取滅亡。』 芭蕉因結果而死，它的皮一層層包裹，葉子一片片相連，想要得到它的果實最終是不可能的，這種樹的習性是，根部生出一個新芽，樹就立刻死去，竹子和蘆葦也是這樣。所以說，芭蕉因結果而死。竹子和蘆葦也是這樣。人因為貪婪而自取滅亡，所謂的人，指的是勇猛的大將，能夠抵禦外敵，使內部的奸臣無法興起，像這樣的人才能稱得上是大將，然而那些大將的思慮卻不能超出普通人，貪圖深入敵陣，不能從中脫身，最終自取滅亡。或者有的人
English version: 'Your grandparents all perished because of this path.' Monks, you should know! Just like a wild fox, which seeks feces day and night, eats the dung of animals, and then leaves from that place. The monk Devadatta, greedy for offerings, is also like this; he has already committed a sin and causes others to commit sins as well. Monks, do not be greedy for offerings, like that monk Devadatta. To give another example, in the past, the custom of the country of Great Yuezhi was to always fry wheat with ghee to feed pigs. At that time, the foals in the palace said to their mother: 'We work for the king, not caring how far we go, we obey his orders, but we eat grass and drink dirty water.' The mare told her children: 'You must not have such thoughts, envying those who eat ghee-fried wheat? It will not be long before you see the results.' At that time, the festival was approaching, and the New Year was about to arrive. Every household tied up pigs and threw them into hot water, making loud cries. The mare told her children: 'Do you remember the ghee-fried wheat? If you want to know the result, you can go and see.' The foals knew that it was indeed so, and they realized that their previous complaints were wrong. Although they ate grass, they sometimes got to eat wheat, and they would yield it to others and not eat it themselves.」 At that time, the monks said to the World Honored One: 「What kind of virtue does Devadatta have that he can receive such offerings?」 The Buddha told the monks: 「You should not have the thought of being greedy for offerings and benefits. It will not be long before you see the consequences of Devadatta』s actions.」 At this time, the World Honored One observed this principle, to show great light to future generations, and also to make the righteous Dharma last long in the world. At this time, the World Honored One spoke this verse in the assembly: The Fourteenth Chapter of the Sutra of the Collection of the Light The Fifteenth Chapter of the Sutra of the Collection of the Light Translated by the Shramana Zhu Fonian of Liangzhou in the Yao Qin Dynasty, the Lower Section of the Chapter on Benefits and Offerings 'The banana tree dies because of its fruit, so do bamboo and reeds. The mule dies because of pregnancy, and a person perishes because of greed.' The banana tree dies because of its fruit, its skin is wrapped layer by layer, and its leaves are connected one by one. It is impossible to obtain its fruit in the end. The nature of this tree is that when a new bud grows from the root, the tree immediately dies. Bamboo and reeds are also like this. Therefore, it is said that the banana tree dies because of its fruit. Bamboo and reeds are also like this. A person perishes because of greed. The so-called person refers to a brave general who can resist foreign enemies and prevent internal traitors from rising. Only such a person can be called a great general. However, those generals' thoughts cannot surpass ordinary people. They are greedy for going deep into the enemy's formation and cannot escape from it, ultimately leading to their own destruction. Or some people
。內實怯弱外現勇悍，設遭戰鬥之日見敵便懼，賞賜之際思在上首。調達比丘亦復如是，受人信施日啖五百釜食自稱勇悍，能與結使眾敵共戰反招禍患，是故說，士以貪自喪也。駏驉坐妊死者，猶如駏驉欲深，固情交通自致其禍，既自喪身復殺其子，不能自安安能安人？調達比丘由此利養身壞命終入阿鼻地獄，所謂自陷於罪。云何亦陷他人？使阿阇世太子所施財貨不可稱計，然不致果報不獲其福，是謂亦陷他人。二罪交集故致喪身，是故說，駏驉坐妊死。
愚為此害賢， 首領分在地。
如是貪無利者，調達比丘，學致神足為已招禍，設不得神足者，其罪蓋不足言，既貪利養不至究竟，是故說，如是貪無利也。當知從癡生者，皆是凡夫人志不堅固，或從正入邪不自覺知，設得信施快自喜慶，不慮後緣當受其報，是故說，當知從癡生也。愚為此害賢者，諸善之法皆是賢人所習，非是愚者所學，是故說，愚為此害賢也。首領分乎地者，謂調達比丘，通出入息起不凈想，乃至頂法亦復如是，以其神通貪著利養自陷乎罪，是故說，首領分乎地。
愚人貪利養， 求望名譽稱， 在家自興嫉， 常求他供養。
愚人貪利養者，不能明鑑善法，內自興嫉外望供養，欲使四部眾隨時致敬，是故說，愚人貪利養
現代漢語譯本：內心怯懦卻外表勇猛，如果到了戰鬥的那天，見到敵人就會害怕，在賞賜的時候卻想著要排在首位。提婆達多比丘也是這樣，接受別人的供養，每天吃五百釜的食物，自稱勇猛，能與煩惱的敵人作戰，反而招致禍患，所以說，戰士因為貪婪而自取滅亡。就像懷孕的野驢坐著死去一樣，是因為野驢慾望太深，執著于交配而導致禍患，既喪失了自己的生命，又殺死了自己的孩子，自己都不能安定，又怎麼能安定別人呢？提婆達多比丘因為貪圖利益供養，身敗名裂，死後墮入阿鼻地獄，這就是所謂的自陷於罪。又怎麼會陷害他人呢？使得阿阇世太子所施的財物不可計數，卻不能得到果報，不能獲得福德，這就是所謂的也陷害了他人。兩種罪過交織在一起，導致喪身，所以說，野驢因為懷孕而坐著死去。 愚蠢的人因此而傷害賢能的人，頭顱因此而分裂在地。像這樣貪圖無利的人，提婆達多比丘，學習獲得神通反而給自己招來禍患，如果沒得到神通，他的罪過簡直不足以言說，既然貪圖利益供養而不能達到究竟，所以說，像這樣貪圖無利。應當知道從愚癡產生的人，都是凡夫俗子，意志不堅定，或者從正道走向邪道而不自覺，如果得到供養就很快樂地自我慶賀，不考慮以後的因緣會受到報應，所以說，應當知道從愚癡產生。愚蠢的人因此而傷害賢能的人，各種善法都是賢人所修習的，不是愚蠢的人所學習的，所以說，愚蠢的人因此而傷害賢能的人。頭顱分裂在地，指的是提婆達多比丘，通過出入息修習不凈觀，乃至頂法也是這樣，因為他的神通貪圖利益供養而自己陷入罪惡，所以說，頭顱分裂在地。 愚蠢的人貪圖利益供養，追求名譽稱讚，在家中就產生嫉妒，常常尋求別人的供養。愚蠢的人貪圖利益供養，不能明鑑善法，內心產生嫉妒，外在希望得到供養，想要讓四部大眾隨時尊敬他，所以說，愚蠢的人貪圖利益供養。
English version: One who is inwardly timid but outwardly brave, if on the day of battle, upon seeing the enemy, he would be afraid, yet when it comes to rewards, he thinks of being at the head. Devadatta Bhikkhu was also like this, accepting people's offerings, eating five hundred cauldrons of food daily, claiming to be brave, able to fight against the enemy of afflictions, but instead brought about disaster. Therefore, it is said, 'A warrior destroys himself through greed.' Just as a pregnant wild donkey dies sitting, it is because the wild donkey's desires were too deep, clinging to intercourse, which led to its misfortune. It not only lost its own life but also killed its child. Unable to settle itself, how can it settle others? Devadatta Bhikkhu, because of his greed for profit and offerings, ruined his body and life, and after death, fell into Avici Hell. This is what is called 'falling into sin by oneself.' How does one also ensnare others? It caused the wealth given by Prince Ajatasatru to be immeasurable, yet he could not receive the fruit of it, nor obtain its blessings. This is what is called 'also ensnaring others.' The two sins intertwined, leading to his demise. Therefore, it is said, 'The wild donkey dies sitting because of pregnancy.' The foolish harm the wise because of this, and their heads are split on the ground. Like this, those who are greedy for no benefit, Devadatta Bhikkhu, learning to attain supernatural powers, instead brought disaster upon himself. If he had not attained supernatural powers, his sins would be beyond words. Since he was greedy for profit and offerings and could not reach the ultimate, therefore it is said, 'Like this, greedy for no benefit.' It should be known that those who arise from ignorance are all ordinary people, their wills are not firm, or they go from the right path to the wrong path without realizing it. If they receive offerings, they quickly rejoice and celebrate themselves, not considering the future causes and conditions that will bring retribution. Therefore, it is said, 'It should be known that it arises from ignorance.' The foolish harm the wise because of this; all good dharmas are practiced by the wise, not learned by the foolish. Therefore, it is said, 'The foolish harm the wise because of this.' 'Their heads are split on the ground' refers to Devadatta Bhikkhu, who, through the practice of mindfulness of breathing and contemplating impurity, even up to the highest dharma, because of his supernatural powers, was greedy for profit and offerings, and thus fell into sin. Therefore, it is said, 'Their heads are split on the ground.' The foolish are greedy for profit and offerings, seeking fame and praise, and in their own homes, they give rise to jealousy, constantly seeking offerings from others. The foolish are greedy for profit and offerings, unable to clearly discern good dharmas, inwardly giving rise to jealousy, outwardly hoping for offerings, wanting the four assemblies to respect him at all times. Therefore, it is said, 'The foolish are greedy for profit and offerings.'
。求望名譽稱者，晝夜伺捕國王大臣一億居士，猗豪力勢貪求名稱，觀察前意隨形應適，趣欲悅彼以獲利養，或時在眾虛談萬端欲現己智，獨望尊貴餘者處卑，內懷悕望衣被飯食床臥具病瘦醫藥，餘者不得利養。調達比丘所誦經典，六萬象載不勝，十二年中恒處巖藪空閑山間，持戒牢固如護吉祥瓶，以其貪著利養故，所造功德盡為恚火所燒，是故說，求望名譽稱也。在家自興嫉者，或有在家居士，家累自隨每興忌妒，吾今不欲見持行清凈之人，設有梵行清凈人來至我家者，不經日夜暫息便進，各還本居，復重生念，設欲住者恒乏利養，是故說，在家自興妒也。常求他供養者，彼習行人復作是念：「我今名在道檢，行出人表，當令蜎飛有形之類日來供養，衣服飲食床臥具病瘦醫藥，使令餘者不得其養。設見餘人興致利養者，橫生妒嫉如失寶藏，是故說，常求他供養也。」
勿猗此養， 為家舍罪， 此非至意， 用用何益？
勿猗此養者，彼執行之人勇猛精進，少欲知足志趣牢固，常樂閑靜思惟惡露不凈之觀，其間思惟善念：「夫人處世貪著利養者，自增慢惰漸墜于罪。」是故說，勿猗此養也。為家舍罪者，或在國王長者一億居士、比丘比丘尼沙彌沙彌尼，不令諸人知我在某處家，論說神德戒行備具，是故說，為家舍罪也。此非至意者，捐棄惡緣修無量定，設遭遇惡違本誓願，所行事業不自為己，是故說，此非意至也
現代漢語譯本：那些追求名譽的人，日夜伺機接近國王、大臣和富有的居士，他們依仗權勢，貪求名聲，觀察對方的心意，投其所好，試圖通過取悅他人來獲取利益和供養。有時，他們在眾人面前誇誇其談，炫耀自己的智慧，渴望自己受人尊敬，而其他人則處於卑微的地位。他們內心渴望得到衣物、食物、床鋪、臥具以及生病時的醫藥，不希望其他人得到這些供養。提婆達多比丘所誦的經典，用六萬頭大象都無法裝載，他十二年中一直住在巖洞和空閑的山間，持戒嚴謹如同守護吉祥瓶，但因為貪圖供養，他所積累的功德都被嗔恨的火焰燒燬了。因此說，這是追求名譽的緣故。在家中滋生嫉妒的人，有些在家的居士，被家庭瑣事纏身，常常產生嫉妒之心，他們不想見到行為清凈的人。如果有修行清凈的人來到他們家，他們不會讓其停留，很快就會讓其離開，回到原來的地方。他們還會想，如果這些人想住下來，就會缺乏供養。因此說，這是在家中滋生嫉妒的緣故。那些總是尋求他人供養的人，那些修行的人又會這樣想：『我如今在修行道上有名望，行為超出常人，應當讓所有有生命的眾生每天都來供養我，給我衣服、食物、床鋪、臥具以及生病時的醫藥，讓其他人得不到這些供養。』如果看到其他人得到供養，他們就會橫生嫉妒，如同失去了寶藏。因此說，這是總是尋求他人供養的緣故。 不要依賴這些供養，爲了家庭而捨棄罪過，這不是最終的意願，這樣做有什麼好處呢？ 不要依賴這些供養，那些修行的人勇猛精進，少欲知足，志向堅定，常常喜歡安靜，思考身體的污穢不凈。他們會思考善念：『人處在世間，如果貪圖供養，就會增加傲慢和懈怠，逐漸墮落到罪惡之中。』因此說，不要依賴這些供養。爲了家庭而捨棄罪過，有些人，無論是國王、長者、富有的居士、比丘、比丘尼、沙彌還是沙彌尼，都不讓別人知道自己住在哪裡，卻宣揚自己有神力，戒行圓滿。因此說，這是爲了家庭而捨棄罪過。這不是最終的意願，他們放棄惡緣，修習無量禪定，即使遇到違背本誓願的惡事，所做的事情也不是爲了自己。因此說，這不是最終的意願。
English version: Those who seek fame and reputation, day and night, try to approach kings, ministers, and wealthy laypeople. They rely on their power and influence, greedily seeking recognition. They observe the intentions of others, adapting themselves to please them, hoping to gain benefits and offerings. Sometimes, they boast and exaggerate their wisdom in front of crowds, desiring to be respected while others are in a humble position. They inwardly crave clothing, food, bedding, and medicine when they are sick, not wanting others to receive these offerings. The scriptures recited by Devadatta Bhikkhu could not be carried by sixty thousand elephants. For twelve years, he lived in caves and secluded mountains, maintaining his precepts as carefully as guarding a precious vase. However, because of his greed for offerings, all the merits he had accumulated were burned away by the fire of anger. Therefore, it is said that this is due to seeking fame and reputation. Those who harbor jealousy at home, some laypeople, burdened by family affairs, often develop jealousy. They do not want to see those who practice purity. If a person of pure conduct comes to their home, they will not let them stay long, quickly making them leave and return to their original place. They also think that if these people want to stay, they will lack offerings. Therefore, it is said that this is due to harboring jealousy at home. Those who always seek offerings from others, those who practice will think: 'I am now famous on the path of practice, my conduct is extraordinary, all living beings should come daily to offer me clothing, food, bedding, and medicine when I am sick, so that others will not receive these offerings.' If they see others receiving offerings, they become jealous, as if they have lost a treasure. Therefore, it is said that this is due to always seeking offerings from others. Do not rely on these offerings, abandon sins for the sake of family, this is not the ultimate intention, what is the benefit of doing so? Do not rely on these offerings, those who practice are courageous and diligent, content with little, with firm aspirations, often enjoying tranquility, contemplating the impurity of the body. They will contemplate good thoughts: 'If people in the world are greedy for offerings, they will increase their arrogance and laziness, gradually falling into sin.' Therefore, it is said, do not rely on these offerings. Abandoning sins for the sake of family, some people, whether they are kings, elders, wealthy laypeople, bhikkhus, bhikkhunis, novices, or novice nuns, do not let others know where they live, but proclaim that they have divine powers and perfect precepts. Therefore, it is said, this is abandoning sins for the sake of family. This is not the ultimate intention, they abandon evil conditions, cultivate immeasurable samadhi, even if they encounter evil things that violate their original vows, what they do is not for themselves. Therefore, it is said, this is not the ultimate intention.
。用用何益者，亦復自隱不令人知，我持戒精進修阿練行，一坐一起復不使知，漏盡意解勇猛強記，辯才捷疾智慧無量，不欲聞人稱譽己德。是故說，用用何益也。
愚為愚計想， 欲慢日用增， 異哉夫利養， 泥洹趣不同。
愚為愚計想者，愚人計想念念興惡，但求他養己行不均，在眾人中獨尊獨貴興致禮敬，愿令餘者卑賤，是故說，愚為愚計想也。欲慢日用增者，夫中直之人厭患利養，戒聞施惠眾德具足，解脫知見無觀不入，功德已具堪任受養，福度前人已能消化復能濟彼，是謂續如來種紹繼賢聖。是故說，欲慢日用增也。異哉夫利養者，非法之義興利養者，日損日減非至要處，舍正就危者，當知非賢聖道教，是故說，異哉夫利養也。泥洹趣不同者，至泥洹終其道不同，先學俗中妙法，次習賢聖道法，以次得須陀洹、斯陀含、阿那含、阿羅漢，是故說，泥洹趣不同也。
能諦知是者， 比丘真佛子， 不樂著利養， 閑居卻亂意。
能諦知是者，彼修行人知人利養至為難消，身有瑕隙受彼重施，猶彼朽車輪軸不牢，載以過載必壞敗車，定矣不疑。此亦如是，以無戒身受人恩施，必自墜墮惡趣。是故說，能諦知是也。比丘真佛子者，過去諸佛弟子翼從成就此德，當來諸佛世尊弟子亦當成就此德。云何名為佛弟子耶？答曰：「四也。須陀洹、斯陀含、阿那含、阿羅漢。」如斯四部弟子，一向承佛教誡，正使外邪眾惡化作若干形像，來試四種弟子者，終不能得其便也
現代漢語譯本：『使用』有什麼好處呢？（有德之人）也總是隱藏自己的功德，不讓別人知道。我持戒精進，修習阿蘭若行，即使是一坐一起，也不讓別人知道。我漏盡煩惱，心意解脫，勇猛精進，記憶力強，辯才敏捷，智慧無量，不希望聽到別人稱讚自己的功德。所以說，『使用』有什麼好處呢？ 愚人以愚蠢的想法，慾望和傲慢日益增長。貪圖利養真是奇怪啊，與涅槃之道截然不同。 『愚人以愚蠢的想法』，愚人計較思量，唸唸生惡，只求他人供養，自己行為卻不端正。在眾人之中，獨尊獨貴，希望得到禮敬，希望別人卑賤。所以說，『愚人以愚蠢的想法』。『慾望和傲慢日益增長』，正直的人厭惡利養，戒律、聞法、佈施等眾德具足，解脫知見無所不入，功德已經具備，堪能接受供養。福德超過前人，已經能夠消化供養，又能救濟他人，這才是繼承如來法種，紹繼賢聖。所以說，『慾望和傲慢日益增長』。『貪圖利養真是奇怪啊』，以非法之義謀取利養的人，只會日益損減，不能到達要處，捨棄正道而就危險，應當知道這不是賢聖的教導。所以說，『貪圖利養真是奇怪啊』。『與涅槃之道截然不同』，到達涅槃的道路各不相同，先學習世俗的妙法，再學習賢聖的道法，依次證得須陀洹、斯陀含、阿那含、阿羅漢。所以說，『與涅槃之道截然不同』。 能夠如實知道這些道理的人，才是真正的佛弟子，不貪著利養，喜歡閑居，摒除雜亂的思緒。 『能夠如實知道這些道理的人』，那些修行人知道，接受別人的供養是非常難以消受的，自身有瑕疵卻接受別人的重施，就像朽壞的車輪軸不牢固，載上重物必定會損壞車輛，這是確定無疑的。也是這樣，以沒有戒律的身軀接受別人的恩惠，必定會自墮惡道。所以說，『能夠如實知道這些道理的人』。『才是真正的佛弟子』，過去諸佛的弟子都成就了這種德行，未來諸佛世尊的弟子也應當成就這種德行。什麼叫做佛弟子呢？回答說：『有四種。須陀洹、斯陀含、阿那含、阿羅漢。』這四種弟子，一向秉承佛的教誨，即使外道邪惡之徒化作各種形象，來試探這四種弟子，最終也不能得逞。
English version: What is the benefit of 『using』? (Those with virtue) always hide their merits and do not let others know. I uphold the precepts diligently, practice the Aranya conduct, and even when sitting or standing, I do not let others know. I have exhausted my defilements, my mind is liberated, I am courageous and diligent, I have a strong memory, I am quick in debate, and my wisdom is immeasurable. I do not wish to hear others praise my merits. Therefore, it is said, what is the benefit of 『using』? The foolish, with foolish thoughts, their desires and arrogance increase daily. How strange is the pursuit of gain, it is completely different from the path to Nirvana. 『The foolish with foolish thoughts,』 the foolish calculate and contemplate, their thoughts constantly give rise to evil, they only seek others' offerings, but their own conduct is not upright. Among the crowd, they are self-important and wish to be revered, hoping that others are inferior. Therefore, it is said, 『the foolish with foolish thoughts.』 『Their desires and arrogance increase daily,』 the upright person detests gain, they are complete with precepts, learning, giving, and other virtues, their knowledge of liberation is all-encompassing, their merits are already complete, and they are capable of receiving offerings. Their merit surpasses those before them, they are able to digest the offerings, and they can also help others. This is what it means to inherit the seed of the Tathagata and continue the lineage of the sages. Therefore, it is said, 『their desires and arrogance increase daily.』 『How strange is the pursuit of gain,』 those who seek gain through unlawful means will only diminish day by day, they cannot reach the essential place, they abandon the right path and embrace danger, it should be known that this is not the teaching of the sages. Therefore, it is said, 『how strange is the pursuit of gain.』 『It is completely different from the path to Nirvana,』 the paths to Nirvana are different, first learning the wonderful methods of the world, then learning the methods of the sages, and successively attaining Srotapanna, Sakadagami, Anagami, and Arhat. Therefore, it is said, 『it is completely different from the path to Nirvana.』 Those who can truly understand these principles are the true disciples of the Buddha, they do not crave gain, they like to live in seclusion, and they eliminate chaotic thoughts. 『Those who can truly understand these principles,』 those practitioners know that receiving offerings from others is very difficult to digest, if one has flaws but accepts heavy offerings, it is like a rotten wheel axle that is not strong, if it carries a heavy load, the vehicle will surely be damaged, this is certain and without doubt. It is also like this, if one accepts the kindness of others with a body that has no precepts, one will surely fall into the evil realms. Therefore, it is said, 『those who can truly understand these principles.』 『Are the true disciples of the Buddha,』 the disciples of the Buddhas of the past have all achieved this virtue, and the disciples of the Buddhas of the future should also achieve this virtue. What are called the disciples of the Buddha? The answer is: 『There are four kinds. Srotapanna, Sakadagami, Anagami, and Arhat.』 These four kinds of disciples always follow the Buddha's teachings, even if external heretics and evil ones transform into various forms to test these four kinds of disciples, they will ultimately not succeed.
。所以然者，以其真實諦故。凡夫下劣，不得稱為弟子者何？答曰：「所以不稱者，以彼人心猶豫不定故，或時承受佛教，或時著外道異學，如斯之類，不得稱為佛弟子。」此賢聖弟子信根牢固，一向承受佛教敬奉三寶，此乃得名佛弟子也。或有說者，于如來所得無疑信根，是故說比丘真佛子也。不樂貪利養者，何以故？皆由如來言無二故。如佛契經所說，告諸比丘：「利養甜美，內人惡趣，不得至道，能離此者可成果證。」問曰：「已得阿羅漢果，有何不具而復修道？」答曰：「根門未具分別故，于退轉法當求方便至不退根，不退根人當求方便進至念法人所，念法人復當求方便至護法人所，護法根人當求方便至定住根人所，定住根人當求方便至無礙根人所。」如是漸進功德之業，猶如不動牢固之行，自致無愿無想空定。是故說，不樂貪利養也。閑居卻亂意者，常當五閑凈法：一為喜，喜已所得。二為安，安止眾生。三為自守，守行不失。四爲念，念定不亂。五為待，待善去惡。所謂欲界者眾亂之原，善求巧便勤求解脫，愿不生欲界，是故說，閑居卻亂意也。
夫欲安命， 息心自省， 不知計數， 衣被飲食。
夫欲安命者，安命有二事：一為身命，二智慧命。有身命則有慧命，設無身命何有慧命？如是，行人常當自護將育慧命。是故說，夫欲安命也。息心自省者云何？息心而自省己，所謂省己者，戒聞施惠是為妙法，若在第一義，便逮須陀洹果、斯陀含果、阿那含果、阿羅漢果
現代漢語譯本：之所以這樣，是因為佛法的真實不虛。為什麼說凡夫俗子不能稱為佛弟子呢？回答說：『之所以不能稱為佛弟子，是因為他們內心猶豫不定，有時接受佛教，有時又迷戀外道的異端邪說。像這樣的人，不能稱為佛弟子。』真正的賢聖弟子，他們的信仰根基牢固，一心一意地接受佛教，恭敬供奉佛、法、僧三寶，這樣的人才能稱為佛弟子。也有人說，對於如來所證悟的真理，能夠生起毫無疑惑的堅定信仰，所以才說比丘是真正的佛子。為什麼不貪圖供養和利益呢？這是因為如來所說的話是真實不虛的。正如佛經所說，佛告誡眾比丘：『供養和利益是甜蜜的誘惑，會使人墮入惡道，無法證得真理。能夠遠離這些誘惑的人，才能證得果位。』有人問：『已經證得阿羅漢果位，還有什麼不圓滿而需要繼續修行呢？』回答說：『因為根基和能力還沒有完全具備，所以要分別對待。對於容易退轉的人，應當尋求方便法門，使之達到不退轉的境界；不退轉的人，應當尋求方便法門，使之進步到念法的人；念法的人，應當尋求方便法門，使之進步到護法的人；護法的人，應當尋求方便法門，使之進步到定住的人；定住的人，應當尋求方便法門，使之進步到無礙的人。』像這樣逐步精進，功德的積累就像不動搖的磐石一樣牢固，最終達到無愿無想的空定。所以說，不貪圖供養和利益。閑居是爲了摒除雜亂的思緒，應當常常修習五種清凈法：第一是喜，歡喜自己所獲得的成就；第二是安，使眾生安穩；第三是自守，守護自己的行為不失誤；第四是念，使心念安定不散亂；第五是待，等待善的到來，去除惡的念頭。所謂欲界，是各種雜亂的根源，應當善巧方便地勤求解脫，願望不要再投生到欲界，所以說，閑居是爲了摒除雜亂的思緒。 想要安身立命，就要靜下心來反省自己，不要計較衣食住行這些瑣事。 所謂安身立命，安身立命有兩層含義：一是身體的生命，二是智慧的生命。有了身體的生命，才會有智慧的生命，如果沒有身體的生命，又哪裡來的智慧生命呢？因此，修行人應當常常保護和培育自己的智慧生命。所以說，想要安身立命。什麼是靜下心來反省自己呢？靜下心來反省自己，所謂反省自己，就是持戒、聽聞佛法、佈施恩惠，這些都是殊勝的修行方法。如果能達到第一義諦的境界，就能證得須陀洹果、斯陀含果、阿那含果、阿羅漢果。
English version: The reason for this is because of the truth of reality. Why are ordinary people not called disciples of the Buddha? The answer is: 'The reason they are not called disciples is because their minds are hesitant and uncertain. Sometimes they accept Buddhism, and sometimes they are attached to externalist heterodox teachings. Those of this kind cannot be called disciples of the Buddha.' True virtuous disciples have a firm foundation of faith, wholeheartedly accepting Buddhism and reverently honoring the Three Jewels. These are the ones who are called disciples of the Buddha. Some say that it is because they have unwavering faith in the truth realized by the Tathagata that they are called true sons of the Buddha. Why do they not delight in greed for gain and offerings? It is because the words of the Tathagata are without duality. As it is said in the sutras, the Buddha told the monks: 'Gains and offerings are sweet temptations that lead people into evil realms, preventing them from attaining the path. Those who can detach from these temptations can attain enlightenment.' Someone asks: 'Having already attained the fruit of Arhatship, what is lacking that requires further cultivation?' The answer is: 'Because the roots and faculties are not yet fully developed, they must be addressed separately. For those who are prone to regression, they should seek expedient means to reach the state of non-regression. Those who are non-regressing should seek expedient means to progress to those who are mindful of the Dharma. Those who are mindful of the Dharma should seek expedient means to progress to those who protect the Dharma. Those who protect the Dharma should seek expedient means to progress to those who are established in stability. Those who are established in stability should seek expedient means to progress to those who are unobstructed.' In this way, gradually advancing in meritorious deeds is like an unshakeable and firm practice, ultimately leading to the attainment of the empty samadhi of no desire and no thought. Therefore, it is said that they do not delight in greed for gain and offerings. Dwelling in solitude to dispel chaotic thoughts means to constantly practice the five pure dharmas: first, joy, joy in what one has attained; second, peace, bringing peace to all beings; third, self-guarding, guarding one's conduct without error; fourth, mindfulness, keeping the mind stable and not scattered; fifth, waiting, waiting for good to come and removing evil thoughts. The desire realm is the source of all chaos. One should skillfully and diligently seek liberation, wishing not to be reborn in the desire realm. Therefore, it is said that dwelling in solitude is to dispel chaotic thoughts. To secure one's life, one must calm the mind and reflect on oneself, not being concerned with the trivialities of clothing, food, and shelter. To secure one's life, there are two aspects to securing life: one is the physical life, and the other is the life of wisdom. With physical life, there is the life of wisdom. If there is no physical life, how can there be a life of wisdom? Therefore, practitioners should always protect and nurture their life of wisdom. Thus, it is said, 'To secure one's life.' What does it mean to calm the mind and reflect on oneself? To calm the mind and reflect on oneself, what is meant by reflecting on oneself is to uphold precepts, listen to the Dharma, and practice generosity. These are excellent methods of practice. If one can reach the state of the ultimate truth, one can attain the fruits of Stream-enterer, Once-returner, Non-returner, and Arhat.
。是故說，息心自省也。不知計數者，昔有一比丘往至世尊所，頭面禮足叉手白佛言：「唯然世尊！聽諸比丘露其形體，人間游化與世殊異，豈不快耶？」佛告比丘：「咄愚所白，不入聖律違于道教，裸形露體者，外道異學尼乾子法，非我賢聖法律所應之行。設當我眾裸形游世者，與彼畜獸有何差別？則不知尊卑貴賤父母宗親。」復有異比丘往至世尊所，白佛言：「唯然大聖！聽諸比丘著織發衣。」佛告比丘：「斯是外道異學所服衣被，非我賢聖法律所容受也。愚人當知！著織發衣者有五瑕穢。云何為五？一為臭穢，二為難近，三為饒虱，四為饒蟣，五為熱時佐熱寒時佐寒。夫為道士披僧伽梨者，過去諸佛賢聖標式，是故說，不知計數也。衣服飲食者，已說僧伽梨復說衣被飲食耶？報曰，所謂衣被者，泥洹僧僧祇支、安陀衛、郁多羅僧。所謂飲者，甘蔗漿、黑石蜜漿、蒲桃漿、石蜜漿。所謂食者，食本有五：穄、粟、䵃、麥䵃、麥頭麩，正根本食者粳米為首。」種種飲食者，惡生畏王請一比丘，敕太官：「與比丘精細飲食令如吾食。」比丘食已辭王出外。王問比丘：「飲食訖耶？」答曰：「已訖。」王意自念：「比丘所食必當粗惡，觀色不悅必然不疑。」重請明日更食。比丘辭還精舍，明日更來。王躬自斟酌若干甘饌食彼比丘已，問比丘曰：「云何道士！食為甘美耶？」比丘答曰：「如食所食。」王內興恚：「吾躬自具食，道士故言如食所食
因此說，要靜心反省自己。對於不知計數的人，從前有一個比丘去到世尊那裡，頭面禮足，合掌對佛說：『世尊，請允許比丘們裸露身體，在人間游化，與世俗不同，豈不快哉？』佛告訴比丘：『唉，你說的太愚蠢了，不符合聖律，違背了道教。裸露身體的人，是外道異學尼乾子的做法，不是我賢聖法律所允許的行為。如果我的弟子裸露身體在世間行走，與那些畜生有什麼區別？那就不知道尊卑貴賤、父母宗親了。』又有另一個比丘去到世尊那裡，對佛說：『大聖，請允許比丘們穿用頭髮編織的衣服。』佛告訴比丘：『這是外道異學所穿的衣服，不是我賢聖法律所允許的。愚人應當知道，穿用頭髮編織的衣服有五種缺點。哪五種呢？一是臭穢，二是難以接近，三是多虱子，四是多蟣子，五是熱的時候更熱，冷的時候更冷。作為修道之人，披上僧伽梨，是過去諸佛賢聖的標誌，所以說，不知計數。』衣服飲食，已經說了僧伽梨，為什麼又說衣服飲食呢？回答說，所謂的衣服，是指泥洹僧、僧祇支、安陀衛、郁多羅僧。所謂的飲品，是指甘蔗漿、黑石蜜漿、葡萄漿、石蜜漿。所謂的食物，食物本有五種：穄、粟、䵃、麥䵃、麥頭麩，正根本的食物是以粳米為首。』種種飲食，惡生畏王請一位比丘，命令太官：『給比丘準備精細的飲食，要像我吃的食物一樣。』比丘吃完后辭別國王出去了。國王問比丘：『吃完了嗎？』回答說：『吃完了。』國王心想：『比丘吃的肯定很粗糙，看他臉色不高興，肯定不會錯。』又請他明天再來吃飯。比丘辭別回到精舍，第二天又來了。國王親自斟酌各種美味佳餚給比丘吃完后，問比丘說：『道士，飯菜好吃嗎？』比丘回答說：『像吃的食物一樣。』國王內心生氣：『我親自準備的飯菜，道士卻說像吃的食物一樣。』 因此說，要靜心反省自己。對於不知計數的人，從前有一個比丘去到世尊那裡，頭面禮足，合掌對佛說：『世尊，請允許比丘們裸露身體，在人間游化，與世俗不同，豈不快哉？』佛告訴比丘：『唉，你說的太愚蠢了，不符合聖律，違背了道教。裸露身體的人，是外道異學尼乾子的做法，不是我賢聖法律所允許的行為。如果我的弟子裸露身體在世間行走，與那些畜生有什麼區別？那就不知道尊卑貴賤、父母宗親了。』又有另一個比丘去到世尊那裡，對佛說：『大聖，請允許比丘們穿用頭髮編織的衣服。』佛告訴比丘：『這是外道異學所穿的衣服，不是我賢聖法律所允許的。愚人應當知道，穿用頭髮編織的衣服有五種缺點。哪五種呢？一是臭穢，二是難以接近，三是多虱子，四是多蟣子，五是熱的時候更熱，冷的時候更冷。作為修道之人，披上僧伽梨，是過去諸佛賢聖的標誌，所以說，不知計數。』衣服飲食，已經說了僧伽梨，為什麼又說衣服飲食呢？回答說，所謂的衣服，是指泥洹僧、僧祇支、安陀衛、郁多羅僧。所謂的飲品，是指甘蔗漿、黑石蜜漿、葡萄漿、石蜜漿。所謂的食物，食物本有五種：穄、粟、䵃、麥䵃、麥頭麩，正根本的食物是以粳米為首。』種種飲食，惡生畏王請一位比丘，命令太官：『給比丘準備精細的飲食，要像我吃的食物一樣。』比丘吃完后辭別國王出去了。國王問比丘：『吃完了嗎？』回答說：『吃完了。』國王心想：『比丘吃的肯定很粗糙，看他臉色不高興，肯定不會錯。』又請他明天再來吃飯。比丘辭別回到精舍，第二天又來了。國王親自斟酌各種美味佳餚給比丘吃完后，問比丘說：『道士，飯菜好吃嗎？』比丘回答說：『像吃的食物一樣。』國王內心生氣：『我親自準備的飯菜，道士卻說像吃的食物一樣。』
Therefore, it is said, one should calm the mind and reflect on oneself. As for those who do not know how to count, once there was a monk who went to the World Honored One, bowed his head to the ground, and with his palms together, said to the Buddha: 'World Honored One, please allow the monks to expose their bodies and wander in the human world, different from the secular world, wouldn't that be delightful?' The Buddha told the monk: 'Alas, what you say is foolish, it does not conform to the holy precepts and violates the teachings of the Way. Those who expose their bodies are the practices of the heretical teacher Nigantha, not the behavior allowed by my virtuous and holy laws. If my disciples were to walk naked in the world, what difference would there be between them and those beasts? Then they would not know the distinctions of rank, nobility, parents, and relatives.' Another monk went to the World Honored One and said to the Buddha: 'Great Sage, please allow the monks to wear clothes woven from hair.' The Buddha told the monk: 'These are the clothes worn by heretical teachers, not allowed by my virtuous and holy laws. Foolish people should know that wearing clothes woven from hair has five flaws. What are the five? First, they are smelly; second, they are difficult to approach; third, they are full of lice; fourth, they are full of nits; fifth, they make one feel hotter in hot weather and colder in cold weather. For those who practice the Way, wearing the sanghati is the mark of past Buddhas and sages, therefore it is said, they do not know how to count.' As for clothing and food, having already spoken of the sanghati, why speak of clothing and food again? The answer is, the so-called clothing refers to the nivasa, samghati, antarvasaka, and uttarasanga. The so-called drinks refer to sugarcane juice, black rock honey juice, grape juice, and rock honey juice. The so-called food, there are originally five kinds of food: millet, foxtail millet, wheat flour, barley flour, and wheat bran, the primary staple food is rice.' As for various kinds of food, King Asenavena invited a monk and ordered the head cook: 'Prepare fine food for the monk, the same as I eat.' After the monk finished eating, he bid farewell to the king and left. The king asked the monk: 'Have you finished eating?' He replied: 'I have finished.' The king thought to himself: 'The monk must have eaten something coarse, looking at his displeased expression, there is no doubt.' He invited him again to eat the next day. The monk bid farewell and returned to the monastery, and came again the next day. The king personally prepared various delicacies and after the monk finished eating, asked the monk: 'How is it, monk? Is the food delicious?' The monk replied: 'Like the food that was eaten.' The king became angry: 'I personally prepared the food, yet the monk says it is like the food that was eaten.' Therefore, it is said, one should calm the mind and reflect on oneself. As for those who do not know how to count, once there was a monk who went to the World Honored One, bowed his head to the ground, and with his palms together, said to the Buddha: 'World Honored One, please allow the monks to expose their bodies and wander in the human world, different from the secular world, wouldn't that be delightful?' The Buddha told the monk: 'Alas, what you say is foolish, it does not conform to the holy precepts and violates the teachings of the Way. Those who expose their bodies are the practices of the heretical teacher Nigantha, not the behavior allowed by my virtuous and holy laws. If my disciples were to walk naked in the world, what difference would there be between them and those beasts? Then they would not know the distinctions of rank, nobility, parents, and relatives.' Another monk went to the World Honored One and said to the Buddha: 'Great Sage, please allow the monks to wear clothes woven from hair.' The Buddha told the monk: 'These are the clothes worn by heretical teachers, not allowed by my virtuous and holy laws. Foolish people should know that wearing clothes woven from hair has five flaws. What are the five? First, they are smelly; second, they are difficult to approach; third, they are full of lice; fourth, they are full of nits; fifth, they make one feel hotter in hot weather and colder in cold weather. For those who practice the Way, wearing the sanghati is the mark of past Buddhas and sages, therefore it is said, they do not know how to count.' As for clothing and food, having already spoken of the sanghati, why speak of clothing and food again? The answer is, the so-called clothing refers to the nivasa, samghati, antarvasaka, and uttarasanga. The so-called drinks refer to sugarcane juice, black rock honey juice, grape juice, and rock honey juice. The so-called food, there are originally five kinds of food: millet, foxtail millet, wheat flour, barley flour, and wheat bran, the primary staple food is rice.' As for various kinds of food, King Asenavena invited a monk and ordered the head cook: 'Prepare fine food for the monk, the same as I eat.' After the monk finished eating, he bid farewell to the king and left. The king asked the monk: 'Have you finished eating?' He replied: 'I have finished.' The king thought to himself: 'The monk must have eaten something coarse, looking at his displeased expression, there is no doubt.' He invited him again to eat the next day. The monk bid farewell and returned to the monastery, and came again the next day. The king personally prepared various delicacies and after the monk finished eating, asked the monk: 'How is it, monk? Is the food delicious?' The monk replied: 'Like the food that was eaten.' The king became angry: 'I personally prepared the food, yet the monk says it is like the food that was eaten.'
。」王復重請比丘，明日更食以苦酒煮𧰉豆食之，食已問曰：「云何道士！食為甘美耶？」答曰：「如食所食。」王問道士：「食好飲食亦言如食所食，得斯惡食亦言如食所食。將有何故？愿聞其意。」比丘答曰：
「如笮瞻卜華， 出油用膏車， 臭脂膏致遠， 豈貴好以丑？ 百味食續命， 支形得行道， 苦酒𧰉豆食， 全命何假彼。」
時王聞已，內自慚愧無顏仰瞻。「我之所為極為可恥，乃興惡意觸嬈賢聖，猶如愚人不自顧慮，便自興意叉須彌山，不損於彼而自傷手，以小升斗欲量海水。我今所行其猶如此，自以褊狹小意，量度賢聖。」王復思惟：「夫修行人，不自為己但欲支命，得修行道亦復不望現身受報。」今身施好后獲好報，施穢得穢如影隨形，是以智者當清凈施，莫懷妄想。是故說，衣被飲食也。
不自望利， 不諂於人， 不依他活， 守己法行。
不自望利者，昔諸比丘初學日淺貪著乞求，所在分越得食皆惡粗弊不甘，所游乞處正使得食或遲或疾。意轉欲退不堪習行，內懷憂戚漸興權詐，轉習世法不復論講契經律阿毗曇。世尊告曰：「汝等比丘！當觀宿緣皆有果報。猶如尸婆羅比丘、阿那律比丘，功德滿足不求自至，余雖有福不相為譬。能知宿緣有高下者，不當興意起憎嫉心。」是故說，不自望利也。不諂於人者，行當專一身心相應，外現愚惑內智勇猛，心念口發無所差違，奸偽邪意常當遠離
現代漢語譯本：國王王復請比丘，第二天用苦酒煮豆給他們吃，吃完后問道：『道士，你覺得這食物美味嗎？』比丘回答說：『如食所食。』國王問：『吃好的食物也說如食所食，吃這種難吃的食物也說如食所食，這是什麼原因呢？請告訴我其中的道理。』比丘回答說： 『就像笮瞻卜花，榨出油來用來潤滑車軸，臭油也能送到遠方，難道會因為好壞而改變它的價值嗎？各種食物都是爲了延續生命，支撐身體以便修行，苦酒煮豆的食物，只要能保全生命，又何必在乎其他呢？』 當時國王聽了，內心感到慚愧，無顏抬頭。『我所做的事真是太可恥了，竟然心懷惡意去冒犯賢聖，就像愚蠢的人不自量力，想要用手去叉須彌山，不但傷不了須彌山，反而會傷到自己的手，又像用小升斗去量海水。我現在的行為就像這樣，用自己狹隘的心胸去衡量賢聖。』國王又想：『修行之人，不是爲了自己，只是爲了維持生命，以便修行，也不期望現世得到回報。』今生施捨好的，來世會得到好的回報，施捨不好的，會得到不好的回報，就像影子跟隨身體一樣，所以智者應當清凈地施捨，不要懷有妄想。因此說，衣被飲食也是如此。 不求自身利益，不諂媚於人，不依賴他人生活，堅守自己的修行之道。 『不求自身利益』，以前的比丘初學佛法，貪求乞食，得到的食物都很粗劣難以下嚥，他們乞食的地方，有時得到食物快，有時得到食物慢。他們開始想要退縮，無法堅持修行，內心憂愁，漸漸開始使用權詐，轉而學習世俗的法，不再講經論律。世尊告誡他們說：『你們這些比丘，應當觀察宿世的因緣，一切都有果報。就像尸婆羅比丘、阿那律比丘，他們的功德圓滿，不求自來，其他人即使有福報也無法與他們相比。』能夠知道宿世因緣有高低的人，不應當心生憎恨嫉妒。因此說，不求自身利益。 『不諂媚於人』，修行應當專一，身心相應，外表看起來愚笨，內心卻智慧勇猛，心中所想和口中所說沒有差別，奸詐虛偽的念頭應當遠離。
English version: King Wang Fu invited the monks, and the next day he had them eat beans cooked in bitter wine. After they had eaten, he asked, 'Venerable monks, did you find the food delicious?' The monks replied, 'As one eats what is eaten.' The king asked, 'You say 'as one eats what is eaten' when eating good food, and you say 'as one eats what is eaten' when eating this bad food. What is the reason for this? I wish to hear the meaning.' The monks replied: 'Like the flowers of the 'Zha Zhan Bu', the oil extracted is used to lubricate carts. The stinky oil can travel far, does its value change because it is good or bad? All kinds of food are for sustaining life, supporting the body to practice the Way. Food like beans cooked in bitter wine, as long as it can preserve life, why care about anything else?' At that time, the king heard this and felt ashamed, unable to lift his head. 'What I have done is truly shameful, to have harbored malicious intent to offend the virtuous. It is like a foolish person who does not consider their own limitations, wanting to use their hand to lift Mount Sumeru, not only unable to harm Mount Sumeru, but also hurting their own hand. It is like using a small dipper to measure the sea. My actions are like this, using my narrow mind to measure the virtuous.' The king thought again, 'Those who practice, do not do it for themselves, but only to sustain life, in order to practice the Way, and do not expect to receive rewards in this life.' In this life, giving good things will bring good rewards in the next life, giving bad things will bring bad rewards, just like a shadow follows the body. Therefore, the wise should give purely, without harboring illusions. Therefore, it is said that clothing and food are also like this. Not seeking personal gain, not flattering others, not relying on others for life, upholding one's own path of practice. 'Not seeking personal gain', in the past, the monks who were new to learning the Dharma were greedy for alms, and the food they received was coarse and difficult to swallow. The places where they begged for food, sometimes they received food quickly, sometimes they received it slowly. They began to want to retreat, unable to persevere in their practice, feeling worried, and gradually began to use deceit, turning to learning worldly ways, no longer discussing the sutras and precepts. The World Honored One warned them, 'You monks, should observe the causes of past lives, everything has its consequences. Like the monks Sivali and Aniruddha, their merits are complete, and they come without seeking. Others, even if they have blessings, cannot compare to them.' Those who can know that the causes of past lives have high and low, should not harbor hatred and jealousy. Therefore, it is said, not seeking personal gain. 'Not flattering others', practice should be focused, with body and mind in harmony, appearing foolish on the outside, but with wisdom and courage on the inside. What is thought in the heart and spoken by the mouth should be without difference, and deceitful and false thoughts should always be avoided.
。昔罽賓國拘秀那羅村，時有一人好事諂偽奸者，彼有塔寺名婆槃那，有一比丘恒給眾僧清凈水，此比丘皆欲現權詐佯如奸宄集聚阿練，比丘皆著百補納衣，其色若干，往至彼村與主人相見，相問訊訖各一面坐。其人悲泣五體投地，謂諸道士：「為從何來而至貧家？為從蓮華池來？為從他方世界？為從神仙山來？」意甚愛敬即請諸比丘：「愿明日于貧家食。」諸比丘報曰：「吾等所以來者，正為君一人耳，今以相造豈得受餘人請耶？雖爾欲求度人之首良祐福田者，斯有爾許人無有過者。」即入家內敕諸僕使：「速辦種種甘饌飲食，有諸神人道士來造我家，吾欲食之。」時諸比丘報語主人：「賢士竟為知不？我等涉學積有年歲，經行進止常有法則，六時行道不與常同，意欲經行清旦至暮暮達平曉，日出則食不違典律。」彼眾中上座入語檀越：「吾一人者名曰一坐一食，飯食諸饌及以果蓏，一時赍來吾當咒愿。」檀越聞已，歡喜踴躍不能自勝，辦具種種諸饌飲食投于缽中，別上果蓏前受咒愿，復以酥餅蜜和麨別貢上座，望道士食已缽中遺。「吾得食之必獲其福。」比丘受食咒愿已訖，問檀越曰：「頗有甘漿美飲不？」檀越報曰：「如貧家中漿有數種，蒲桃甘蔗石蜜諸漿種種皆有，不審尊者上座為須何漿？」道人報曰：「向所論漿，生來不飲初不歷口，吾所問漿淳清重甘，儲在積年味不變者，吾乃飲耳。」檀越聞已甚怪所以：「咄咄禍災乃置此變
從前在罽賓國的拘秀那羅村，當時有一個人喜歡諂媚虛偽奸詐。他那裡有一座塔寺，名叫婆槃那。有一個比丘經常給眾僧提供乾淨的水。這個比丘想要顯示自己的權術和欺詐，假裝像奸邪之徒一樣聚集在阿練若（寂靜處）。比丘們都穿著打滿補丁的衲衣，顏色各異。他們來到那個村子，與主人相見，互相問候之後各自坐在一旁。那個人悲傷地哭泣，五體投地，對各位道士說：『你們是從哪裡來到我家這個貧寒之地的？是從蓮花池來的嗎？是從其他世界來的嗎？還是從神仙山來的？』他非常愛戴敬重他們，就邀請各位比丘：『希望明天能在寒舍用齋。』比丘們回答說：『我們之所以來，正是爲了你一個人。現在既然已經相遇，怎麼能接受其他人的邀請呢？雖然如此，想要尋求能夠度化眾生、首屈一指的良田福地的人，像你這樣的人沒有比你更合適的了。』他立刻進入家中，命令僕人：『快準備各種美味佳餚，有神人道士來到我家，我要供養他們。』當時，比丘們告訴主人：『賢士，你可知道嗎？我們學習佛法已經很多年了，行走坐臥都有一定的法則，一天六時修行，與常人不同。我們打算從清晨到傍晚，從傍晚到清晨，日出而食，不違背戒律。』他們之中一位上座對施主說：『我這個人名叫一坐一食，飯食菜餚以及瓜果，一次性拿來，我當爲你們誦經祈福。』施主聽了，歡喜雀躍，不能自已，準備了各種菜餚食物，放入缽中，另外將瓜果放在前面，接受誦經祈福。又用酥餅和蜜調和的炒麵單獨供奉上座，希望道士吃完后缽中能有剩餘，『我如果能吃到，必定能獲得福報。』比丘接受供養，誦經祈福完畢，問施主：『可有甘甜的飲料嗎？』施主回答說：『像我家這樣的貧寒之家，飲料有幾種，有葡萄汁、甘蔗汁、石蜜汁，各種各樣的都有，不知道尊者上座需要哪種飲料？』道人回答說：『你剛才說的那些飲料，我生來不喝，從來沒有入口。我所問的飲料是純凈、濃稠、甘甜，儲存多年味道不變的，我才喝。』施主聽了，感到非常奇怪，心想：『哎呀，真是禍事，竟然遇到這種變故。』 從前在罽賓國拘秀那羅村，有一個人喜歡諂媚虛偽奸詐。他那裡有一座塔寺，名叫婆槃那。有一個比丘經常給眾僧提供乾淨的水。這個比丘想要顯示自己的權術和欺詐，假裝像奸邪之徒一樣聚集在阿練若（寂靜處）。比丘們都穿著打滿補丁的衲衣，顏色各異。他們來到那個村子，與主人相見，互相問候之後各自坐在一旁。那個人悲傷地哭泣，五體投地，對各位道士說：『你們是從哪裡來到我家這個貧寒之地的？是從蓮花池來的嗎？是從其他世界來的嗎？還是從神仙山來的？』他非常愛戴敬重他們，就邀請各位比丘：『希望明天能在寒舍用齋。』比丘們回答說：『我們之所以來，正是爲了你一個人。現在既然已經相遇，怎麼能接受其他人的邀請呢？雖然如此，想要尋求能夠度化眾生、首屈一指的良田福地的人，像你這樣的人沒有比你更合適的了。』他立刻進入家中，命令僕人：『快準備各種美味佳餚，有神人道士來到我家，我要供養他們。』當時，比丘們告訴主人：『賢士，你可知道嗎？我們學習佛法已經很多年了，行走坐臥都有一定的法則，一天六時修行，與常人不同。我們打算從清晨到傍晚，從傍晚到清晨，日出而食，不違背戒律。』他們之中一位上座對施主說：『我這個人名叫一坐一食，飯食菜餚以及瓜果，一次性拿來，我當爲你們誦經祈福。』施主聽了，歡喜雀躍，不能自已，準備了各種菜餚食物，放入缽中，另外將瓜果放在前面，接受誦經祈福。又用酥餅和蜜調和的炒麵單獨供奉上座，希望道士吃完后缽中能有剩餘，『我如果能吃到，必定能獲得福報。』比丘接受供養，誦經祈福完畢，問施主：『可有甘甜的飲料嗎？』施主回答說：『像我家這樣的貧寒之家，飲料有幾種，有葡萄汁、甘蔗汁、石蜜汁，各種各樣的都有，不知道尊者上座需要哪種飲料？』道人回答說：『你剛才說的那些飲料，我生來不喝，從來沒有入口。我所問的飲料是純凈、濃稠、甘甜，儲存多年味道不變的，我才喝。』施主聽了，感到非常奇怪，心想：『哎呀，真是禍事，竟然遇到這種變故。』
In the past, in the village of Kujushunara in the country of Jibin, there was a person who was fond of flattery, hypocrisy, and deceit. There was a pagoda temple there called Popanna. There was a bhikkhu who always provided clean water to the monks. This bhikkhu wanted to display his power and deception, pretending to be like treacherous people gathering in the Aranya (a quiet place). The bhikkhus all wore patched robes of various colors. They came to that village, met the host, greeted each other, and sat down on one side. That person wept sadly, prostrated himself on the ground, and said to the monks, 'Where have you come from to my poor home? Did you come from the lotus pond? Did you come from other worlds? Or did you come from the mountains of the immortals?' He loved and respected them very much, and invited the bhikkhus, 'I hope you can have a meal at my humble home tomorrow.' The bhikkhus replied, 'The reason we came is precisely for you alone. Now that we have met, how can we accept other people's invitations? Even so, if you want to seek someone who can liberate sentient beings and is the best field of merit, there is no one more suitable than you.' He immediately entered the house and ordered the servants, 'Quickly prepare all kinds of delicious food, there are divine monks coming to my house, I want to offer them food.' At that time, the bhikkhus told the host, 'Virtuous one, do you know? We have been studying the Dharma for many years, and our walking, sitting, and lying down all have certain rules. We practice six times a day, which is different from ordinary people. We intend to practice from morning to evening, from evening to morning, and eat at sunrise, without violating the precepts.' One of the senior monks among them said to the benefactor, 'I am called one-sitting-one-meal. Bring all the food, dishes, and fruits at once, and I will chant sutras and pray for you.' The benefactor listened, rejoiced, and could not contain himself. He prepared all kinds of dishes and food, put them in the bowl, and placed the fruits in front, to receive the chanting and blessings. He also offered the senior monk fried noodles mixed with ghee and honey separately, hoping that there would be leftovers in the bowl after the monk had eaten, 'If I can eat it, I will surely receive blessings.' The bhikkhu accepted the offering, finished chanting and praying, and asked the host, 'Is there any sweet drink?' The host replied, 'In a poor family like mine, there are several kinds of drinks, such as grape juice, sugarcane juice, and rock sugar juice, all kinds of them. I don't know which drink the venerable senior monk needs?' The monk replied, 'Those drinks you just mentioned, I have never drunk them since I was born, and they have never touched my lips. The drink I am asking for is pure, thick, sweet, and has been stored for many years without changing its taste, that is what I will drink.' The host listened and felt very strange, thinking, 'Oh dear, what a disaster, I have encountered such a change.' In the past, in the village of Kujushunara in the country of Jibin, there was a person who was fond of flattery, hypocrisy, and deceit. There was a pagoda temple there called Popanna. There was a bhikkhu who always provided clean water to the monks. This bhikkhu wanted to display his power and deception, pretending to be like treacherous people gathering in the Aranya (a quiet place). The bhikkhus all wore patched robes of various colors. They came to that village, met the host, greeted each other, and sat down on one side. That person wept sadly, prostrated himself on the ground, and said to the monks, 'Where have you come from to my poor home? Did you come from the lotus pond? Did you come from other worlds? Or did you come from the mountains of the immortals?' He loved and respected them very much, and invited the bhikkhus, 'I hope you can have a meal at my humble home tomorrow.' The bhikkhus replied, 'The reason we came is precisely for you alone. Now that we have met, how can we accept other people's invitations? Even so, if you want to seek someone who can liberate sentient beings and is the best field of merit, there is no one more suitable than you.' He immediately entered the house and ordered the servants, 'Quickly prepare all kinds of delicious food, there are divine monks coming to my house, I want to offer them food.' At that time, the bhikkhus told the host, 'Virtuous one, do you know? We have been studying the Dharma for many years, and our walking, sitting, and lying down all have certain rules. We practice six times a day, which is different from ordinary people. We intend to practice from morning to evening, from evening to morning, and eat at sunrise, without violating the precepts.' One of the senior monks among them said to the benefactor, 'I am called one-sitting-one-meal. Bring all the food, dishes, and fruits at once, and I will chant sutras and pray for you.' The benefactor listened, rejoiced, and could not contain himself. He prepared all kinds of dishes and food, put them in the bowl, and placed the fruits in front, to receive the chanting and blessings. He also offered the senior monk fried noodles mixed with ghee and honey separately, hoping that there would be leftovers in the bowl after the monk had eaten, 'If I can eat it, I will surely receive blessings.' The bhikkhu accepted the offering, finished chanting and praying, and asked the host, 'Is there any sweet drink?' The host replied, 'In a poor family like mine, there are several kinds of drinks, such as grape juice, sugarcane juice, and rock sugar juice, all kinds of them. I don't know which drink the venerable senior monk needs?' The monk replied, 'Those drinks you just mentioned, I have never drunk them since I was born, and they have never touched my lips. The drink I am asking for is pure, thick, sweet, and has been stored for many years without changing its taste, that is what I will drink.' The host listened and felt very strange, thinking, 'Oh dear, what a disaster, I have encountered such a change.'
。吾生斯念，謂諸道士皆獲六通羅漢清澈；今觀其蹤正是大賊。」檀越尋語道人：「自少以來酒不過口，豈敢以酒施於道人？」道人即以奢勒里錢語檀越曰：「家若無酒，可持此錢為我酤來。」檀越聞已以手掩耳。「咄咄甚為可怪！何意道士持生業自隨？此諸人等皆是賴鞮道士，有何道心？」即語道人：「別更使人，吾非汝僕使，乃令吾酤酒室？賴鞮道人！吾先不諳墮汝欺中，我今終不為汝所誑。」比丘報曰：「止止檀越勿興斯謗，吾等所以來者，欲覺寤卿一人耳。汝前後以來費耗財貨施不值主，檀越若下意者聽我說譬喻。」報曰：「大佳愿欲聞之。」「可善聽之。猶如善射之士，百步射毛時時乃中，或高或下或左或右不中其的，若以地為的而取射者，高下東西南北，所射皆著終不失地。今此大眾亦復如是，不選擇施者必值真人，若選擇施者時時乃值，多有空出費而不益。大眾之中四果備足，四雙八輩十二賢士皆悉具有。欲取珍寶，當詣大海至須彌寶山，欲求賢人得道羅漢者當詣大眾。檀越明聽，更說一譬，開意受持，明者以譬喻自解。昔此貴邦有一僑士適南天竺，同伴一人與彼奢婆羅咒術家女人交通，其人發意欲還歸家，輒化為驢不能得歸。同伴語曰：『我等積年離家，吉兇災變永無訊息，汝意云何為欲歸不？設欲去者可時莊嚴。』其人報曰：『吾無遠慮遭值惡緣，與咒術女人交通，意適欲歸便化為驢，神識倒錯天地洞燃，為一不知東西南北，以是故不能得歸
我產生這樣的想法，認為那些道士都獲得了六神通的羅漢清凈境界；現在看來，他們的行跡簡直就是大盜。」施主問那些道人：「我從小到大酒都不沾唇，怎麼敢用酒來供養道人呢？」道人就用奢勒里錢對施主說：「家裡如果沒有酒，可以拿這些錢為我買來。」施主聽了，用手摀住耳朵。「咄咄，真是太奇怪了！為什麼道士會帶著謀生的工具？這些人都是賴鞮道士，哪裡有什麼道心？」就對道人說：「另外找人去吧，我不是你的僕人，竟然要我給你買酒？賴鞮道人！我先前不瞭解，落入你們的欺騙中，我如今絕不會再被你們欺騙。」比丘回答說：「住口，住口，施主不要這樣誹謗，我們之所以來，只是想讓你一個人覺悟罷了。你前後以來花費錢財佈施，卻沒有施給真正值得的人，施主如果能放下成見，聽我說個比喻。」施主回答說：「很好，我願意聽。」「那要好好聽著。就像一個善於射箭的人，百步射毛，時常才能射中，有時高了，有時低了，有時偏左了，有時偏右了，不能射中目標，如果以地面為目標來射，那麼無論高低東西南北，所射的都會著地，最終不會失誤。現在這大眾也是這樣，不選擇佈施的人，必定會遇到真人，如果選擇佈施的人，時常才能遇到，大多是空費錢財而沒有益處。大眾之中，四果都具備，四雙八輩十二賢士都完全具有。想要取得珍寶，應當去大海，到須彌寶山；想要尋求賢人得道羅漢，應當去大眾之中。施主仔細聽著，我再說一個比喻，開解你的心意，接受並保持，聰明的人會用比喻來自己開解。從前這個貴國有一個僑居的人去了南天竺，他的一個同伴與當地一個使用奢婆羅咒術的女人交往，那人想要回家，卻變成了一頭驢，不能回去。同伴對他說：『我們離家多年，吉兇災禍都不知道訊息，你覺得怎麼樣，想不想回去？如果想去，可以準備一下。』那人回答說：『我沒有遠慮，遭遇了惡緣，與咒術女人交往，剛想回去就變成了一頭驢，神識顛倒，天地昏暗，完全不知道東西南北，因此不能回去。』
'I had thought that these Taoists had all attained the six supernatural powers of a pure Arhat; now, observing their actions, they are clearly great thieves.' The donor asked the Taoists, 'Since I was young, I have never tasted wine, how could I dare to offer wine to Taoists?' The Taoist then said to the donor, using 'she-le-li' money, 'If there is no wine at home, you can use this money to buy some for me.' Upon hearing this, the donor covered his ears with his hands. 'Tsk, tsk, how strange! Why do Taoists carry the tools of their trade with them? These people are all 'lai-di' Taoists, where is their Taoist heart?' He then said to the Taoists, 'Find someone else, I am not your servant, how can you ask me to buy wine for you? 'Lai-di' Taoists! I did not understand before and fell into your deception, but now I will never be deceived by you again.' The Bhikkhu replied, 'Stop, stop, donor, do not slander us like this. The reason we came is only to awaken you. You have spent money on donations before, but you have not given to those who are truly worthy. If the donor can put aside his prejudices, listen to my parable.' The donor replied, 'Very well, I am willing to listen.' 'Then listen carefully. It is like a skilled archer who shoots at a hair from a hundred paces, sometimes hitting it, sometimes missing high, sometimes low, sometimes left, sometimes right. If he were to shoot at the ground, then no matter high, low, east, west, north, or south, all his shots would hit the ground and never miss. The same is true of this assembly. If you do not choose who you give to, you will surely encounter a true person. If you choose who you give to, you will only encounter them sometimes, and you will often waste money without benefit. Within this assembly, the four fruits are complete, the four pairs and eight ranks of twelve sages are all present. If you want to obtain treasures, you should go to the great ocean, to Mount Sumeru; if you want to seek wise men and Arhats who have attained the Way, you should go to the assembly. Donor, listen carefully, I will tell another parable to open your mind, accept and hold it. A wise person will understand through parables. Once, in this noble country, there was a sojourner who went to South India. One of his companions had relations with a woman who practiced 'she-po-luo' magic. That man wanted to return home, but he had turned into a donkey and could not return. His companion said to him, 'We have been away from home for many years, and we have no news of good or bad fortune. What do you think, do you want to go back? If you want to go, you can prepare.' The man replied, 'I had no foresight and encountered bad karma. I had relations with a magic woman, and as soon as I wanted to return, I turned into a donkey. My mind is confused, the world is dark, and I do not know east, west, north, or south, so I cannot return.'
。』同伴報曰：『汝何愚惑乃至如此？此南山頂有草名遮羅波羅，其有人被咒術鎮壓者，食彼藥草即還服形。』其人報曰：『不識此草知當如何？』同伴語曰：『汝以次啖草，自當遇之。』其人隨語如彼教誡，設成為驢即詣南山，以次啖草還服人形，採取奇珍異寶，得與同伴安隱歸家。檀越當知，此亦如是。愚惑之人，一向直信施求羅漢得道者，何日可果？所在推覓終不可值。欲求真人羅漢者，當從大眾索之，以次供養必值賢聖獲果不疑。檀越復當明聽，昔佛在世，大愛道瞿曇彌親佛夷母，以金縷織成衣奉獻如來，佛告大愛道：『夫欲施者，當詣大眾，何為獨向我耶？吾亦是大眾之一數，亦有微分，可持此金縷織成衣往施聖眾。』如來三界特尊，猶尚不能偏受信施，辭讓聖眾不自專己。檀越頗聞此界南城內婆槃那寺主，給施眾僧水者不乎？」檀越報曰：「久聞訊息，生年已來不睹其形，今方乃知賢聖之人。」比丘答曰：「前後已來奸偽虛詐誑惑萬端，侵欺檀越如我比者非徒一人，自今已始若欲設福，當詣大眾，所求果報如願克獲。」時彼比丘即說頌曰：
「毒蛇擎持頸， 被服虎斑文， 行如鶴伺魚， 閉塞寂無聲。 內無四等心， 欺詐于主人， 是故離諭諂， 以真練精神。 如來廣普教， 三界廓然明， 所以致利養， 由有賢聖道。 施者忘慳貪， 盡心事三寶， 是以離欺詐， 以法成其性。」
爾時檀越即從坐起，五體投地敬禮聖眾，愿受懺悔
現代漢語譯本：同伴告訴他說：『你為何如此愚蠢迷惑？這南山頂上有一種草名叫遮羅波羅，如果有人被咒術鎮壓，吃了這種草藥就能恢復原形。』那人說：『我不認識這種草，該怎麼辦呢？』同伴說：『你依次吃草，自然會遇到那種草。』那人聽從他的話，按照他教的去做，變成驢后就去南山，依次吃草，恢復了人形，採集了奇珍異寶，和同伴平安回家。施主您應當知道，這道理也是如此。愚蠢迷惑的人，一味地相信施捨給羅漢就能得道，哪一天才能實現呢？到處尋找最終也找不到。想要尋求真正的羅漢，應當從大眾中尋找，依次供養，必定會遇到賢聖之人，獲得果報，不會有疑問。施主您還要仔細聽，從前佛在世時，大愛道瞿曇彌，佛的姨母，用金線織成衣服奉獻給如來，佛告訴大愛道：『想要佈施的人，應當去佈施給大眾，為何只給我呢？我也是大眾中的一員，也有微小的部分，可以拿著這金線織成的衣服去佈施給聖眾。』如來是三界中最尊貴的，尚且不能偏私地接受佈施，推讓給聖眾，不自己獨佔。施主您可曾聽說過這界南城內的婆槃那寺的主持，給眾僧供水的事情嗎？」施主回答說：「早就聽說過這個訊息，出生以來沒有見過他的樣子，今天才知道他是賢聖之人。」比丘回答說：「從前到現在，奸詐虛偽，欺騙迷惑的事情數不勝數，像我這樣欺騙施主的絕不止一人，從今以後如果想要設福，應當去佈施給大眾，所求的果報就能如願獲得。」當時那位比丘就說了偈語： 『毒蛇昂著頭頸，身披虎紋，行走像鶴伺機捕魚，沉默不語。內心沒有慈悲喜捨四種心，欺騙主人，所以要遠離諂媚，用真誠來修煉精神。如來廣闊普遍的教誨，三界都明亮，之所以能獲得利益供養，是因為有賢聖之道。佈施的人要忘掉慳吝貪婪，盡心侍奉三寶，這樣才能遠離欺詐，用佛法成就自己的本性。』 當時施主立刻從座位上站起來，五體投地，恭敬地禮拜聖眾，願意接受懺悔。
English version: His companion said, 'Why are you so foolish and confused? On the top of this South Mountain, there is a grass called 'Chelabola'. If someone is suppressed by a spell, eating this herb will restore their original form.' The man said, 'I don't know this grass, what should I do?' His companion said, 'Eat the grass in order, and you will naturally encounter it.' The man followed his words and did as he was taught. After turning into a donkey, he went to the South Mountain, ate the grass in order, and regained his human form. He collected rare treasures and returned home safely with his companion. Benefactor, you should know that the principle is the same. Foolish and confused people, who blindly believe that giving alms to an Arhat will lead to enlightenment, when will that be achieved? Searching everywhere will ultimately lead to nothing. If you want to seek a true Arhat, you should seek among the masses, and by offering alms in order, you will surely encounter a virtuous sage and obtain the fruit of your actions without doubt. Benefactor, you should also listen carefully. In the past, when the Buddha was alive, Mahapajapati Gotami, the Buddha's aunt, offered a robe woven with gold thread to the Tathagata. The Buddha told Mahapajapati, 'Those who wish to give alms should give to the masses. Why only give to me? I am also one of the masses, and I have a small part. You can take this robe woven with gold thread and give it to the Sangha.' The Tathagata, the most honored in the three realms, still could not accept alms privately, but deferred to the Sangha, not taking it for himself. Benefactor, have you ever heard of the abbot of the Pabhana Temple in the south city of this realm, who provides water to the monks?' The benefactor replied, 'I have heard of this news for a long time, but I have never seen his appearance since I was born. Today I know that he is a virtuous sage.' The monk replied, 'From the past until now, there have been countless cases of deceit, falsehood, and deception. There are more than just one person like me who has deceived benefactors. From now on, if you want to establish merit, you should give alms to the masses, and the fruit of your actions will be obtained as you wish.' At that time, the monk spoke a verse: 'A poisonous snake holds its neck high, wearing tiger stripes, walking like a crane waiting to catch fish, silent and without sound. There is no four immeasurable minds within, deceiving the master, therefore, one should stay away from flattery, and cultivate the spirit with sincerity. The Tathagata's vast and universal teachings illuminate the three realms, and the reason for obtaining benefits and offerings is because there is the path of the virtuous sages. Those who give alms should forget stinginess and greed, and wholeheartedly serve the Three Jewels, so that they can stay away from deception and achieve their nature through the Dharma.' At that time, the benefactor immediately stood up from his seat, prostrated himself on the ground, respectfully bowed to the Sangha, and wished to receive repentance.
。「今蒙潤澤昔所未聞，雖言父母尊長猶不能導引，真要遭蒙聖恩永除心垢。自今已始設當惠施不問多少，盡當詣眾不敢自專。今重自歸，愿諸賢聖盡為我師，當以四事供養衣被飯食床臥具病瘦醫藥。」是故說，不諂於人也。不依他活者，昔調達比丘將五百比丘，受王重養供給什物，隨時瞻視不失其意。此五百人皆仰調達得致利養，自無功德不足為貴。要當己身備具眾法，自致供養乃可為貴。是故說，不依他活也。守己法行者，法者諸善之法恒念備具，不于餘人受教授，沙門白衣以己內教授，息心令常精勤不失法度，恒隨正法不墮邪部，是故說，守己法行也。
自得不恃，不從他望，望彼比丘，不至正定。自得不恃者，夫人執德而不見其德，為而不見其為，自不恃德𣣋彼無德。調達門徒，已實無德虛受信施，皆興愿求獨尊無等，是故說自得不恃也。不從他望者，調達弟子各立限制，不得共相誹謗，稱歎名譽，一人不說逐出眾外，正說無德強說有德。是故世尊告諸比丘：「各各自守，慎莫虛稱功德，行不合己，則致其殃不致究竟。」是故說，不從他望也。望彼比丘，不至正定者，意常僥倖有所希望，心意不專不履正行，于中終不能得出受定意，夫人入定，要當專意無他異念，是故說曰，望彼比丘，不至正定也。
夫欲安命， 息心自省， 如鼠藏穴， 潛隱習教。
夫欲安命者，所謂安命者，眾善普集，闡揚幽玄以為營命，非但衣服飲食而已，是故說曰，夫欲安命也
現代漢語譯本：『如今蒙受恩澤，這是以前從未聽說過的，即使是父母尊長也無法引導我，我真心要蒙受聖恩，永遠消除心中的污垢。從今以後，我將開始佈施，不論多少，都將盡力施與大眾，不敢自作主張。現在我再次皈依，愿各位賢聖都成為我的老師，我將以四事供養：衣服、飲食、床臥具和醫藥。』所以說，不諂媚於人。不依賴他人生活，以前提婆達多比丘帶領五百比丘，接受國王的厚養，供給各種物品，隨時照看，不敢怠慢。這五百人都仰仗提婆達多獲得利益供養，自身沒有功德，不值得尊重。應當自身具備各種修行方法，自己獲得供養才值得尊重。所以說，不依賴他人生活。守護自己的修行，修行是指各種善法，要經常想著具備這些善法，不從其他人那裡接受教導，沙門和在家居士都以自己內心的教導，使心平靜，經常精進，不失去修行的準則，始終遵循正法，不墮入邪道，所以說，守護自己的修行。 自己有所得不自恃，不從他人那裡期望，期望其他比丘，不能達到正定。自己有所得不自恃，是指人有德行卻不認為自己有德行，做了好事卻不認為自己做了好事，自己不自恃有德，也不認為別人沒有德行。提婆達多的門徒，實際上沒有德行卻虛受施捨，都希望自己獨尊無等，所以說自己有所得不自恃。不從他人那裡期望，是指提婆達多的弟子各自設立限制，不得互相誹謗，稱讚名譽，一個人不說就逐出僧團，明明沒有德行卻強說有德行。所以世尊告誡各位比丘：『各自守護自己，不要虛稱功德，行為不符合自己，就會招致災禍，不能達到究竟。』所以說，不從他人那裡期望。期望其他比丘，不能達到正定，是指心中常常抱有僥倖，有所希望，心意不專，不履行正道，最終不能獲得禪定。人要入定，應當專心致志，沒有其他雜念，所以說，期望其他比丘，不能達到正定。 想要安身立命，就要平息內心，自我反省，像老鼠藏在洞穴里一樣，潛藏起來學習教誨。 想要安身立命，所謂安身立命，是指各種善行普遍聚集，闡揚深奧的道理來維持生命，不僅僅是衣服飲食而已，所以說，想要安身立命。
English version: 'Now I have received grace, which I have never heard of before. Even my parents and elders could not guide me. I truly wish to receive the grace of the Holy One and forever remove the defilements from my heart. From now on, I will begin to give alms, no matter how much, I will give to the public and dare not act on my own. Now I take refuge again, may all the wise and holy ones be my teachers, and I will offer four things: clothing, food, bedding, and medicine for the sick.' Therefore, it is said, do not flatter people. Do not live by relying on others. In the past, Devadatta Bhikkhu led five hundred bhikkhus, receiving the king's generous support, providing various items, and watching over them at all times, not daring to be negligent. These five hundred people all relied on Devadatta to obtain benefits and offerings. They themselves had no merit and were not worthy of respect. One should possess various methods of practice oneself, and only when one obtains offerings by oneself is one worthy of respect. Therefore, it is said, do not live by relying on others. Guarding one's own practice, practice refers to various good dharmas, one should always think of possessing these good dharmas, not receiving teachings from others. Both monks and lay people should use their own inner teachings to calm their minds, be diligent, not lose the principles of practice, always follow the right dharma, and not fall into evil paths. Therefore, it is said, guard one's own practice. Having attained something, do not be arrogant, do not expect from others, expecting other bhikkhus will not reach right concentration. Having attained something, do not be arrogant, means that a person has virtue but does not think they have virtue, does good deeds but does not think they have done good deeds, does not rely on their own virtue, and does not think others have no virtue. Devadatta's disciples, in fact, had no virtue but received offerings in vain, all hoping to be the only one honored and unparalleled. Therefore, it is said, having attained something, do not be arrogant. Not expecting from others means that Devadatta's disciples each set restrictions, not to slander each other, praise their own reputation, and if one does not speak, they are expelled from the Sangha. They clearly have no virtue but strongly claim to have virtue. Therefore, the World Honored One told the bhikkhus: 'Each of you should guard yourselves, do not falsely claim merit, if your actions do not match your claims, you will bring disaster upon yourselves and will not reach the ultimate.' Therefore, it is said, do not expect from others. Expecting other bhikkhus will not reach right concentration, means that one often has a fluke mentality, has expectations, is not focused, does not follow the right path, and ultimately cannot obtain samadhi. To enter samadhi, one should be focused and have no other thoughts. Therefore, it is said, expecting other bhikkhus will not reach right concentration. If one wishes to secure one's life, one must calm one's mind, reflect on oneself, like a mouse hiding in a hole, conceal oneself and learn the teachings. If one wishes to secure one's life, what is meant by securing one's life is that various good deeds are universally gathered, and profound principles are expounded to sustain life, not just clothing and food. Therefore, it is said, if one wishes to secure one's life.
。息心自省者，戒聞惠施智慧解脫，解脫見慧而自瓔珞，是故說曰，沙門自省也。如鼠藏穴者，夫穴處之蟲深則牢固無所畏懼，不為惡人弊蟲所見侵害，不為暴火溢水所見燒溺，是故說曰，如鼠藏穴。潛隱習教者，盡具沙門內禁之法，潛居隱處，心意游寂節食知足，人若非人不得其便，是故說，潛隱習教也。
夫欲安命， 息心自省， 趣得知足， 念修一法。
夫欲安命者，夫人所以周流四海，超越險難遂增艱苦，無毫釐之善，是故說曰，夫欲安命也。息心自省者，食知止足不廣慇勤，設欲得衣被飯食床臥具，終無榮冀，是故說曰，趣得知足也。念修一法者，云何為一法？所謂一法者，于諸善法而悉知足，是故說曰，念修一法也。
約利約可， 奉戒思惟， 為慧所稱， 清潔勿殆。
約利約可者，謹慎其行不為流耶所屈，設得利養，先勸施大眾然後自受，當爲四部弟子比丘比丘尼優婆塞優婆夷，或為國王大臣一億居士豪富長者，日夜咨受恒以推讓為先，然後自表，是故說曰，約利約可也。奉戒思惟者，專意奉戒毫釐不犯，出入行來不失威儀，持心修戒如經火難，是故說曰，奉戒思惟。為慧所稱者，諸有智人志崇高顯，恥不上及，見有執行之人，共相扶佐成就其行，便共稱歎譽其名德，是故說曰，為慧所稱也。清潔勿殆者，晝夜精勤坐臥經行不失本業，清旦至暮暮經達曉，思惟止觀食息不廢，是故說曰，清潔勿殆也
現代漢語譯本：
'息心自省'的人，戒除聽聞惠施智慧解脫的說法，不執著于解脫的見解，而以自省為裝飾，所以說，這是沙門的自我反省。如同老鼠藏在洞穴里一樣，洞穴深處的蟲子牢固而無所畏懼，不會被惡人或害蟲侵害，也不會被暴火或洪水燒溺，所以說，如同老鼠藏在洞穴里。潛隱修習教誨的人，完全具備沙門內在的戒律，潛居在隱蔽的地方，心意清凈，節制飲食，知足常樂，無論是人還是非人，都無法輕易侵擾，所以說，這是潛隱修習教誨。
想要安身立命，就要息心自省，追求知足，專心修習一種法。
想要安身立命的人，之所以奔波四海，歷經險難，增加艱辛困苦，是因為沒有絲毫的善行，所以說，這是想要安身立命。息心自省的人，飲食知道適可而止，不貪求豐盛，即使想要得到衣服、食物、床鋪等生活用品，也終究不會有非分的期望，所以說，這是追求知足。專心修習一種法，什麼是這一種法呢？所謂一種法，就是對於一切善法都感到知足，所以說，這是專心修習一種法。
對待利益要謹慎，要適可而止，奉行戒律，深入思考，被有智慧的人所稱讚，保持清凈，不要懈怠。
對待利益要謹慎，要適可而止，就是謹慎自己的行為，不被世俗的潮流所屈服，即使得到利益供養，也要先勸說施捨給大眾，然後自己才接受，應當為四部弟子，即比丘、比丘尼、優婆塞、優婆夷，或者為國王大臣、億萬居士、豪富長者，日夜接受諮詢，總是以推讓為先，然後才表明自己的意見，所以說，這是對待利益要謹慎，要適可而止。奉行戒律，深入思考，就是專心奉行戒律，絲毫不敢違犯，出入行走都不失威儀，持守戒律如同經歷火難一樣，所以說，這是奉行戒律，深入思考。被有智慧的人所稱讚，就是那些有智慧的人，志向高遠，以不能達到高尚的境界為恥，看到有修行的人，就互相幫助，成就他們的修行，便一起稱讚他們的名聲和德行，所以說，這是被有智慧的人所稱讚。保持清凈，不要懈怠，就是晝夜精勤，坐臥行走都不荒廢本業，從清晨到夜晚，從夜晚到黎明，思考止觀，飲食休息都不廢棄，所以說，這是保持清凈，不要懈怠。 現代漢語譯本：
'息心自省'的人，戒除聽聞惠施智慧解脫的說法，不執著于解脫的見解，而以自省為裝飾，所以說，這是沙門的自我反省。如同老鼠藏在洞穴里一樣，洞穴深處的蟲子牢固而無所畏懼，不會被惡人或害蟲侵害，也不會被暴火或洪水燒溺，所以說，如同老鼠藏在洞穴里。潛隱修習教誨的人，完全具備沙門內在的戒律，潛居在隱蔽的地方，心意清凈，節制飲食，知足常樂，無論是人還是非人，都無法輕易侵擾，所以說，這是潛隱修習教誨。
想要安身立命，就要息心自省，追求知足，專心修習一種法。
想要安身立命的人，之所以奔波四海，歷經險難，增加艱辛困苦，是因為沒有絲毫的善行，所以說，這是想要安身立命。息心自省的人，飲食知道適可而止，不貪求豐盛，即使想要得到衣服、食物、床鋪等生活用品，也終究不會有非分的期望，所以說，這是追求知足。專心修習一種法，什麼是這一種法呢？所謂一種法，就是對於一切善法都感到知足，所以說，這是專心修習一種法。
對待利益要謹慎，要適可而止，奉行戒律，深入思考，被有智慧的人所稱讚，保持清凈，不要懈怠。
對待利益要謹慎，要適可而止，就是謹慎自己的行為，不被世俗的潮流所屈服，即使得到利益供養，也要先勸說施捨給大眾，然後自己才接受，應當為四部弟子，即比丘、比丘尼、優婆塞、優婆夷，或者為國王大臣、億萬居士、豪富長者，日夜接受諮詢，總是以推讓為先，然後才表明自己的意見，所以說，這是對待利益要謹慎，要適可而止。奉行戒律，深入思考，就是專心奉行戒律，絲毫不敢違犯，出入行走都不失威儀，持守戒律如同經歷火難一樣，所以說，這是奉行戒律，深入思考。被有智慧的人所稱讚，就是那些有智慧的人，志向高遠，以不能達到高尚的境界為恥，看到有修行的人，就互相幫助，成就他們的修行，便一起稱讚他們的名聲和德行，所以說，這是被有智慧的人所稱讚。保持清凈，不要懈怠，就是晝夜精勤，坐臥行走都不荒廢本業，從清晨到夜晚，從夜晚到黎明，思考止觀，飲食休息都不廢棄，所以說，這是保持清凈，不要懈怠。
English version:
'Those who calm their minds and reflect on themselves' refrain from hearing about the wisdom of liberation through giving, not clinging to the view of liberation, but adorning themselves with self-reflection. Therefore, it is said, this is a 'monk's self-reflection.' Like a rat hiding in its hole, a creature deep in its burrow is secure and fearless, not harmed by evil people or pests, nor burned or drowned by raging fire or flood. Therefore, it is said, 'like a rat hiding in its hole.' Those who secretly practice the teachings fully possess the inner precepts of a monk, dwelling in secluded places, with minds tranquil, eating moderately, and being content. Neither humans nor non-humans can easily disturb them. Therefore, it is said, 'secretly practicing the teachings.'
To secure one's life, one must calm the mind and reflect on oneself, seek contentment, and focus on cultivating one practice.
Those who seek to secure their lives wander the four seas, enduring dangers and increasing hardships because they lack even the slightest good deeds. Therefore, it is said, 'seeking to secure one's life.' Those who calm their minds and reflect on themselves know to stop when they have enough to eat, not craving abundance. Even if they desire clothing, food, bedding, and other necessities, they ultimately have no excessive expectations. Therefore, it is said, 'seeking contentment.' Focusing on cultivating one practice, what is this one practice? The so-called one practice is to be content with all good practices. Therefore, it is said, 'focusing on cultivating one practice.'
Be cautious about benefits, be moderate, uphold the precepts, contemplate deeply, be praised by the wise, remain pure, and do not be negligent.
Being cautious about benefits and being moderate means being careful in one's actions, not being swayed by worldly trends. Even if one receives offerings, one should first encourage giving to the community before accepting for oneself. One should serve the fourfold assembly of disciples—monks, nuns, laymen, and laywomen—or kings, ministers, wealthy householders, and elders, receiving their inquiries day and night, always prioritizing deference before expressing one's own views. Therefore, it is said, 'being cautious about benefits and being moderate.' Upholding the precepts and contemplating deeply means focusing on upholding the precepts, not violating them in the slightest, maintaining proper conduct in all movements, and guarding the precepts as if facing a fire. Therefore, it is said, 'upholding the precepts and contemplating deeply.' Being praised by the wise means that those who are wise have lofty aspirations and are ashamed of not reaching higher states. When they see those who practice diligently, they help each other to achieve their practice and praise their names and virtues. Therefore, it is said, 'being praised by the wise.' Remaining pure and not being negligent means being diligent day and night, not neglecting one's practice in sitting, lying, or walking, from morning to night, from night to dawn, contemplating cessation and insight, and not abandoning eating and resting. Therefore, it is said, 'remaining pure and not being negligent.' English version:
'Those who calm their minds and reflect on themselves' refrain from hearing about the wisdom of liberation through giving, not clinging to the view of liberation, but adorning themselves with self-reflection. Therefore, it is said, this is a 'monk's self-reflection.' Like a rat hiding in its hole, a creature deep in its burrow is secure and fearless, not harmed by evil people or pests, nor burned or drowned by raging fire or flood. Therefore, it is said, 'like a rat hiding in its hole.' Those who secretly practice the teachings fully possess the inner precepts of a monk, dwelling in secluded places, with minds tranquil, eating moderately, and being content. Neither humans nor non-humans can easily disturb them. Therefore, it is said, 'secretly practicing the teachings.'
To secure one's life, one must calm the mind and reflect on oneself, seek contentment, and focus on cultivating one practice.
Those who seek to secure their lives wander the four seas, enduring dangers and increasing hardships because they lack even the slightest good deeds. Therefore, it is said, 'seeking to secure one's life.' Those who calm their minds and reflect on themselves know to stop when they have enough to eat, not craving abundance. Even if they desire clothing, food, bedding, and other necessities, they ultimately have no excessive expectations. Therefore, it is said, 'seeking contentment.' Focusing on cultivating one practice, what is this one practice? The so-called one practice is to be content with all good practices. Therefore, it is said, 'focusing on cultivating one practice.'
Be cautious about benefits, be moderate, uphold the precepts, contemplate deeply, be praised by the wise, remain pure, and do not be negligent.
Being cautious about benefits and being moderate means being careful in one's actions, not being swayed by worldly trends. Even if one receives offerings, one should first encourage giving to the community before accepting for oneself. One should serve the fourfold assembly of disciples—monks, nuns, laymen, and laywomen—or kings, ministers, wealthy householders, and elders, receiving their inquiries day and night, always prioritizing deference before expressing one's own views. Therefore, it is said, 'being cautious about benefits and being moderate.' Upholding the precepts and contemplating deeply means focusing on upholding the precepts, not violating them in the slightest, maintaining proper conduct in all movements, and guarding the precepts as if facing a fire. Therefore, it is said, 'upholding the precepts and contemplating deeply.' Being praised by the wise means that those who are wise have lofty aspirations and are ashamed of not reaching higher states. When they see those who practice diligently, they help each other to achieve their practice and praise their names and virtues. Therefore, it is said, 'being praised by the wise.' Remaining pure and not being negligent means being diligent day and night, not neglecting one's practice in sitting, lying, or walking, from morning to night, from night to dawn, contemplating cessation and insight, and not abandoning eating and resting. Therefore, it is said, 'remaining pure and not being negligent.'
。
比丘三達， 解脫無漏， 寡知鮮識， 智者憶念。
比丘三達者，利根高德無疑解脫棄八除入，是謂一明亦名一達，諸漏已儘是謂二明，得諸神通是謂三明。復有說者，諸漏永儘是謂一明，知所從生是謂二明，自識宿命是謂三明。是故說曰，比丘三明也。解脫無漏者，彼執行人已去老死，死有四義：一為結使死，二為陰死，三為至竟死，四為自在天死，是謂四死。三達比丘永降二魔。云何降二魔？一者結使魔，二者天魔。是故說，解脫無漏也。寡知鮮識者，己身智慧廣普無崖，然不與人間周旋，不與知識往反，唯有智者乃能分別，是故說，寡知鮮識也。智者憶念者，為諸梵行所見愛敬，知其神力信得自在無所掛礙，是故說，智者憶念也。
其于飲食， 從人得利， 而有惡法， 從供養嫉。
其于飲食，從人得利者，皆由前身好喜惠施，顏貌端正面如桃華，生豪族家饒財多寶，先笑後言和顏悅色，神識了朗聰明智慧，高才博學無事不知，所至到處增益法事，是故說，其于飲食，從人得利也。而有惡法，從供養嫉者，或有學人，展轉相承而得供養，互相法則從一人得養，後人效之復來供養，亦不能分別智慧深淺道德多少。有智慧人反更輕慢巧詐虛名，反更恭奉，以真為偽、以偽為真，轉相是非共興誹謗：「我智慧才技出過於人，汝所知淺。」各伺其便枉殺良善，死者無限，令諸智人隱而不出，愚惑惡人在世縱逸。是故說，而有惡法，從供養嫉也
現代漢語譯本：
比丘的三種明智，是解脫煩惱、沒有過失的境界，他們很少與人交往，知識也比較淺顯，只有智者才能理解並記住他們。
所謂比丘的三種明智，是指那些根器銳利、品德高尚、毫無疑惑地解脫了煩惱，捨棄了八種束縛，進入了涅槃境界的人，這稱為第一種明智，也稱為第一種通達；那些煩惱已經完全斷盡的人，這稱為第二種明智；那些獲得了各種神通的人，這稱為第三種明智。還有一種說法是，煩惱永遠斷盡稱為第一種明智，知道煩惱的根源稱為第二種明智，能夠回憶起自己前世的經歷稱為第三種明智。因此說，比丘具有三種明智。所謂解脫煩惱、沒有過失，是指那些修行人已經超越了衰老和死亡。死亡有四種含義：一是因煩惱而死，二是因五蘊而死，三是因壽命終結而死，四是因自在天而死，這稱為四種死亡。具有三種明智的比丘永遠降伏兩種魔。如何降伏兩種魔？一是煩惱魔，二是天魔。因此說，他們解脫了煩惱，沒有過失。所謂很少與人交往，知識也比較淺顯，是指他們自身的智慧廣闊無邊，但不與世俗之人交往，不與知識分子往來，只有智者才能分辨他們的境界，因此說，他們很少與人交往，知識也比較淺顯。所謂智者能夠記住他們，是指他們被其他修行者所敬愛，知道他們具有神通力量，相信他們能夠自在無礙，因此說，智者能夠記住他們。
那些在飲食方面從他人那裡獲得利益的人，是因為他們前世喜歡佈施，容貌端正，面如桃花，出生于富裕的家庭，擁有大量的財富，總是先微笑后說話，態度和藹可親，神識清明，聰明智慧，才華橫溢，博學多才，無所不知，所到之處都能增進佛法事業，因此說，他們在飲食方面從他人那裡獲得利益。而那些因為接受供養而產生嫉妒等惡法的人，可能是因為一些學人輾轉相傳而得到供養，互相效仿，從一個人那裡得到供養后，其他人也效仿著來供養，卻不能分辨智慧的深淺和道德的高低。有智慧的人反而會受到輕慢，那些虛偽狡詐的人反而會受到恭敬，把真的當成假的，把假的當成真的，互相誹謗，爭論不休，說：『我的智慧和才能都超過了別人，你所知道的太淺薄了。』他們各自伺機陷害善良的人，導致無數人死亡，使得有智慧的人隱居不出，愚昧邪惡的人在世間放縱。因此說，因為接受供養而產生嫉妒等惡法。 現代漢語譯本：
比丘的三明，是解脫無漏的境界，他們寡知少識，只有智者才能憶念。
比丘的三明，指的是那些根器銳利、德行高尚、無疑解脫、捨棄八種束縛、進入涅槃的人，這稱為一明，也稱為一達。那些諸漏已盡的人，稱為二明。那些獲得各種神通的人，稱為三明。還有一種說法，諸漏永盡稱為一明，知道諸漏的來源稱為二明，能夠回憶宿命稱為三明。因此說，比丘具有三明。解脫無漏，指的是那些修行人已經超越了老死。死亡有四種：一是結使死，二是陰死，三是至竟死，四是自在天死，這稱為四死。三明比丘永遠降伏二魔。如何降伏二魔？一是結使魔，二是天魔。因此說，他們解脫無漏。寡知少識，指的是他們自身的智慧廣闊無邊，但不與世俗之人交往，不與知識分子往來，只有智者才能分辨，因此說，他們寡知少識。智者憶念，指的是他們被其他修行者所敬愛，知道他們具有神通力量，相信他們能夠自在無礙，因此說，智者憶念他們。
那些在飲食方面從他人那裡獲得利益的人，是因為他們前世喜歡佈施，容貌端正，面如桃花，出生于富裕的家庭，擁有大量的財富，總是先微笑后說話，態度和藹可親，神識清明，聰明智慧，才華橫溢，博學多才，無所不知，所到之處都能增進佛法事業，因此說，他們在飲食方面從他人那裡獲得利益。而那些因為接受供養而產生嫉妒等惡法的人，可能是因為一些學人輾轉相傳而得到供養，互相效仿，從一個人那裡得到供養后，其他人也效仿著來供養，卻不能分辨智慧的深淺和道德的高低。有智慧的人反而會受到輕慢，那些虛偽狡詐的人反而會受到恭敬，把真的當成假的，把假的當成真的，互相誹謗，爭論不休，說：『我的智慧和才能都超過了別人，你所知道的太淺薄了。』他們各自伺機陷害善良的人，導致無數人死亡，使得有智慧的人隱居不出，愚昧邪惡的人在世間放縱。因此說，因為接受供養而產生嫉妒等惡法。
English version:
The three insights of a bhikkhu are the state of liberation without outflows, they are of little knowledge and shallow understanding, and only the wise can remember them.
The three insights of a bhikkhu refer to those who are sharp in their faculties, of high virtue, undoubtedly liberated, having abandoned the eight fetters, and entered Nirvana. This is called the first insight, also known as the first attainment. Those whose outflows are completely exhausted are called the second insight. Those who have attained various supernatural powers are called the third insight. Another explanation is that the complete exhaustion of outflows is called the first insight, knowing the origin of outflows is called the second insight, and being able to recall past lives is called the third insight. Therefore, it is said that a bhikkhu has three insights. Liberation without outflows refers to those practitioners who have transcended old age and death. There are four types of death: death due to defilements, death due to the aggregates, death due to the end of life, and death due to the gods of the realm of freedom. These are called the four deaths. A bhikkhu with three insights forever subdues the two demons. How are the two demons subdued? One is the demon of defilements, and the other is the demon of the heavens. Therefore, it is said that they are liberated without outflows. Little knowledge and shallow understanding refer to the fact that their own wisdom is vast and boundless, but they do not associate with worldly people, nor do they interact with intellectuals. Only the wise can discern their state, therefore it is said that they have little knowledge and shallow understanding. The wise remember them refers to the fact that they are loved and respected by other practitioners, knowing that they possess supernatural powers, and believing that they are free and unhindered. Therefore, it is said that the wise remember them.
Those who receive benefits in terms of food from others do so because they were fond of giving in their past lives, have a dignified appearance, a face like a peach blossom, are born into wealthy families, possess great wealth, always smile before speaking, are kind and amiable, have clear consciousness, are intelligent and wise, are talented and learned, know everything, and wherever they go, they enhance the affairs of the Dharma. Therefore, it is said that they receive benefits in terms of food from others. Those who develop evil qualities such as jealousy from receiving offerings may be because some practitioners receive offerings through a chain of transmission, imitating each other. After receiving offerings from one person, others also imitate and come to offer, but they cannot distinguish the depth of wisdom and the level of morality. Those with wisdom are instead treated with contempt, while those who are false and deceitful are treated with respect, taking the true for the false and the false for the true, slandering each other, arguing endlessly, saying, 'My wisdom and talent surpass others, what you know is too shallow.' They each seek opportunities to harm the good, causing countless deaths, leading the wise to hide away, while the foolish and evil indulge in the world. Therefore, it is said that evil qualities such as jealousy arise from receiving offerings. English version:
The three insights of a bhikkhu are the state of liberation without outflows, they are of little knowledge and shallow understanding, and only the wise can remember them.
The three insights of a bhikkhu refer to those who are sharp in their faculties, of high virtue, undoubtedly liberated, having abandoned the eight fetters, and entered Nirvana. This is called one insight, also known as one attainment. Those whose outflows are completely exhausted are called the second insight. Those who have attained various supernatural powers are called the third insight. Another explanation is that the complete exhaustion of outflows is called the first insight, knowing the origin of outflows is called the second insight, and being able to recall past lives is called the third insight. Therefore, it is said that a bhikkhu has three insights. Liberation without outflows refers to those practitioners who have transcended old age and death. There are four types of death: death due to defilements, death due to the aggregates, death due to the end of life, and death due to the gods of the realm of freedom. These are called the four deaths. A bhikkhu with three insights forever subdues the two demons. How are the two demons subdued? One is the demon of defilements, and the other is the demon of the heavens. Therefore, it is said that they are liberated without outflows. Little knowledge and shallow understanding refer to the fact that their own wisdom is vast and boundless, but they do not associate with worldly people, nor do they interact with intellectuals. Only the wise can discern their state, therefore it is said that they have little knowledge and shallow understanding. The wise remember them refers to the fact that they are loved and respected by other practitioners, knowing that they possess supernatural powers, and believing that they are free and unhindered. Therefore, it is said that the wise remember them.
Those who receive benefits in terms of food from others do so because they were fond of giving in their past lives, have a dignified appearance, a face like a peach blossom, are born into wealthy families, possess great wealth, always smile before speaking, are kind and amiable, have clear consciousness, are intelligent and wise, are talented and learned, know everything, and wherever they go, they enhance the affairs of the Dharma. Therefore, it is said that they receive benefits in terms of food from others. Those who develop evil qualities such as jealousy from receiving offerings may be because some practitioners receive offerings through a chain of transmission, imitating each other. After receiving offerings from one person, others also imitate and come to offer, but they cannot distinguish the depth of wisdom and the level of morality. Those with wisdom are instead treated with contempt, while those who are false and deceitful are treated with respect, taking the true for the false and the false for the true, slandering each other, arguing endlessly, saying, 'My wisdom and talent surpass others, what you know is too shallow.' They each seek opportunities to harm the good, causing countless deaths, leading the wise to hide away, while the foolish and evil indulge in the world. Therefore, it is said that evil qualities such as jealousy arise from receiving offerings.
。
多集知識， 強服法衣， 但望飲食， 床臥之具。
多集知識，強服法衣者，或巧偽之人著補納衣，外陽下密內共同情，人間同處安行法步自不離前，是故說，多集知識，強服法衣也。但望飲食床臥具者，其有清信士女出逢見者，皆興恭敬善心生焉，當見之際，如華開敷見日鮮明，心意哀愍不能去離。然彼人雖被納衣，心如豺狼，如貍伺鼠，無戒受施不惟道德，欺惑世人不以經戒，眾生奔趣如柱崩頹，猶渴須飲裸者得衣，心意敬待立望其福，謂為良祐福田不復是過。是故說，但望飲食床臥具也。
當知是過， 養為大畏， 寡取無憂， 比丘釋意。
當知是過，養為大畏者，利養為病入骨徹髓，死墮惡趣必然不疑，多諸恐畏終已無安，若處人間多諸危害，欲自防護復無善助，住則畏死去則畏賊，是故說，當知是過，養為大畏也。寡取無憂，比丘釋意者，或有族姓男女執信牢固，捐舍妻息出家學道，剃除鬚髮著三法衣，到時持缽廣福眾生，得食粗細咒愿施家，緣是蒙祐盡得度脫。然少於知識，不廣周旋，捷疾辯才應適無方，復為天龍鬼神八部之眾所見尊待，來聽正法受三自歸，無數鬼神諸塵垢盡得法眼凈。是故說，寡取無憂，比丘釋意也。
非食命不濟， 孰能不揣食？ 夫立食為先， 知是不宜嫉。
非食命不濟者，一切眾生有形之類，依食得全其命。或有貪著飲食，以其貪故傷害眾生數千萬眾。復有眾生心無慳吝，于諸飲食不大慇勤
現代漢語譯本 積累很多知識，卻執著于外在的法衣，只想著飲食和床鋪等生活用品。 那些積累很多知識，卻執著于外在法衣的人，或許是些巧言偽善之徒，他們穿著補丁的僧衣，外表看似莊嚴，內心卻與常人無異，在人群中行走，表面上遵守佛法，實際上卻從未離開過貪慾。所以說，他們是『積累很多知識，卻執著于外在的法衣』。而那些只想著飲食和床鋪等生活用品的人，當清凈的信男信女遇到他們時，都會心生恭敬和善意。在見到他們的時候，就像鮮花盛開，陽光明媚，心中充滿憐憫，不忍離去。然而，這些人雖然穿著僧衣，內心卻像豺狼一樣，像貍貓伺機捕鼠，他們不持戒律，接受供養卻不考慮道德，欺騙世人，不遵守佛經戒律。眾生像柱子倒塌一樣奔向他們，就像飢渴的人需要飲水，裸體的人需要衣服一樣，內心恭敬地期待著他們的福報，認為他們是良善的福田，卻不知道自己錯了。所以說，他們是『只想著飲食和床鋪等生活用品』。 應當知道這是過錯，把供養看作是巨大的畏懼，少取少求才能沒有憂愁，這才是比丘的真正含義。 應當知道這是過錯，把供養看作是巨大的畏懼，是因為貪圖利養就像疾病一樣深入骨髓，死後必然墮入惡道，充滿恐懼，最終無法安寧。如果身處人間，就會面臨各種危害，想要自我保護卻又沒有善的幫助。活著的時候害怕死亡，死後又害怕盜賊。所以說，這是『應當知道這是過錯，把供養看作是巨大的畏懼』。少取少求才能沒有憂愁，這才是比丘的真正含義，是指那些有族姓的男女，他們信仰堅定，捨棄妻子兒女出家學道，剃除鬚髮，穿上三法衣，到時拿著缽盂廣施福報給眾生，得到粗茶淡飯後，為施主祈福，因此蒙受庇佑，最終得以解脫。然而，他們知識不多，不善於交際，沒有敏捷的辯才，不能隨機應變，卻被天龍鬼神等八部眾所尊敬，前來聽聞正法，皈依三寶，無數鬼神因此塵垢盡除，得到清凈的法眼。所以說，這是『少取少求才能沒有憂愁，這才是比丘的真正含義』。 如果不是爲了維持生命，誰會不考慮就吃東西呢？吃飯是爲了生存，知道這一點就不應該嫉妒。 如果不是爲了維持生命，誰會不考慮就吃東西呢？一切有形體的眾生，都依靠食物來維持生命。有些人貪著飲食，因為貪婪而傷害了數千萬的眾生。也有些人心中沒有吝嗇，對於飲食並不特別慇勤。
English version Accumulating much knowledge, yet clinging to the outer robes, only thinking about food, drink, and bedding. Those who accumulate much knowledge but cling to the outer robes may be hypocrites. They wear patched robes, appearing solemn, but their hearts are no different from ordinary people. They walk among the people, seemingly following the Dharma, but never truly abandoning their desires. Therefore, it is said that they 『accumulate much knowledge, yet cling to the outer robes.』 Those who only think about food, drink, and bedding, when pure believers encounter them, will feel respect and kindness. Upon seeing them, it is like flowers blooming under the bright sun, and their hearts are filled with compassion, unable to leave. However, these people, though wearing monastic robes, have hearts like wolves, like cats waiting to pounce on mice. They do not uphold the precepts, accept offerings without considering morality, deceive the world, and do not follow the Buddhist scriptures. The masses rush to them like a collapsing pillar, like the thirsty needing water, the naked needing clothes, respectfully expecting their blessings, thinking they are good fields of merit, not knowing they are wrong. Therefore, it is said that they 『only think about food, drink, and bedding.』 One should know that this is a fault, regarding offerings as a great fear. Taking little and seeking little leads to no worries; this is the true meaning of a Bhikkhu. One should know that this is a fault, regarding offerings as a great fear, because greed for gain is like a disease that penetrates the bone marrow. After death, one will surely fall into evil realms, filled with fear, and ultimately find no peace. If one lives in the human world, one will face various dangers, and wanting to protect oneself, one will have no good help. While alive, one fears death; after death, one fears thieves. Therefore, it is said, 『One should know that this is a fault, regarding offerings as a great fear.』 Taking little and seeking little leads to no worries; this is the true meaning of a Bhikkhu. This refers to those men and women of noble families who have firm faith, abandon their wives and children to leave home and study the Way, shave their heads, and wear the three robes. When the time comes, they hold their bowls to spread blessings to all beings. After receiving simple meals, they pray for the donors, and thus receive blessings and ultimately attain liberation. However, they may not have much knowledge, are not good at socializing, lack quick wit, and cannot adapt to situations. Yet, they are respected by the eight classes of beings, such as gods and dragons, who come to hear the true Dharma, take refuge in the Three Jewels, and countless ghosts and spirits have their defilements removed and attain the pure Dharma eye. Therefore, it is said, 『Taking little and seeking little leads to no worries; this is the true meaning of a Bhikkhu.』 If it were not for sustaining life, who would eat without considering it? Eating is for survival; knowing this, one should not be jealous. If it were not for sustaining life, who would eat without considering it? All sentient beings with form rely on food to sustain their lives. Some are greedy for food, and because of their greed, they harm tens of millions of beings. Others have no stinginess in their hearts and are not particularly diligent about food.
。所以然者，皆由起八大人念，飲食知足取支形命。是故說，非食命不濟也。孰能不揣食者，人得飲食便有出入息，神識得定進經行道。雖有四食，揣食為先，進趣行來皆能成辦。是故說，孰能不揣食也。夫立食為先者，彼修行人意常觀食，食從何來？為從何去？一一分別由食成果。是故說，夫立食為先也。知是不宜嫉者，或有行人深山隱處獨樂閑靜，騏驎戴一獨無伴侶，各住只居亦無徒眾。所以不樂貪在世者，見譏知微防慮未然，患出於對水溢於原，設無對者則我無患，是以聖人教人閑居不處憒鬧，則無復有憎嫉之想。是故說，知是不宜嫉也。
嫉先創己， 而後創人， 擊人得擊， 是不得除。
嫉先創己者，猶如有人沒在污泥，不能得濟拔彼厄難。己不能度安能度人？當求方便免濟其厄。是故說，嫉先創己也。而後創人者，己既得度，復求方便濟彼未度，是故說，而後創人也。擊人得擊者，皆由人心未去是非，此現法報，猶仰唾虛空還下著面，不能計彼音響寂靜無形，為人所罵但有音聲，吾耳往聽了無形質，何為空寂法中橫生喜怒？愚人無慮自生識想，互相是非遂致喪亡。是故說，擊人得擊也。是不得除，愚人執意至死不改，設遇利養計為己有，于中生嫉不能廣及，是故說，是不得除也。
出曜經卷第十六
忿怒品第十五
不怒而興怒， 不造而行惡， 彼受其苦痛， 今世亦後世。
昔佛在拘奢彌瞿師園中。爾時彼村眾多比丘好喜斗諍，惡眼相視共相毀辱
現代漢語譯本：之所以這樣，都是因為生起了八種大人之念，飲食知道滿足，以此來維持形體和生命。所以說，沒有食物，生命就無法維持。誰能不考慮食物呢？人有了飲食，便有呼吸出入，精神意識得以安定，進而修行。雖然有四種食物，但揣食最為重要，進取修行都能成就。所以說，誰能不考慮食物呢？把食物放在首位，是因為修行人常常觀察食物，食物從哪裡來？又要到哪裡去？一一分別，由食物而成就。所以說，把食物放在首位。知道不應該嫉妒，是因為有些修行人，在深山隱居，獨自享受閑靜，像麒麟一樣獨來獨往，沒有伴侶，各自居住，也沒有徒眾。他們之所以不貪戀世俗，是因為看到譏諷，知道防微杜漸，擔心禍患像水一樣從源頭溢出，如果沒有對立的人，我就沒有禍患，因此聖人教導人們閑居，不要處在喧鬧之中，這樣就不會有憎恨嫉妒的想法。所以說，知道不應該嫉妒。 嫉妒先傷害自己，然後才傷害別人，攻擊別人也會被攻擊，這是無法避免的。 嫉妒先傷害自己，就像有人陷在污泥中，自己都無法脫身，自己都不能得救，又怎麼能救別人呢？應當尋求方便，讓自己脫離困境。所以說，嫉妒先傷害自己。然後才傷害別人，自己既然已經得救，再尋求方便去救度那些沒有得救的人，所以說，然後才傷害別人。攻擊別人也會被攻擊，都是因為人心沒有去除是非，這是現世的報應，就像仰頭向天空吐唾沫，唾沫還會落到自己臉上，不能計算那聲音的寂靜無形，被人辱罵，但只有聲音，我的耳朵去聽，了無形質，為什麼要在空寂的法中橫生喜怒呢？愚人沒有考慮，自己產生想法，互相爭論是非，最終導致喪亡。所以說，攻擊別人也會被攻擊。這是無法避免的，愚人執迷不悟，到死都不改變，如果遇到利益，就認為是自己的，心中產生嫉妒，不能廣泛施與，所以說，這是無法避免的。 《出曜經》卷第十六 忿怒品第十五 不怒而生怒，不造而行惡，他會遭受痛苦，今生和來世都是如此。 過去佛在拘奢彌瞿師園中。當時那個村莊里有很多比丘喜歡爭鬥，用惡毒的眼神互相看著，互相詆譭。
English version: The reason for this is that all arise from the eight great thoughts, knowing contentment with food, and using it to sustain the body and life. Therefore, it is said that without food, life cannot be sustained. Who can not consider food? When people have food, they have the intake and output of breath, and their consciousness can be stabilized, thus progressing in practice. Although there are four kinds of food, the most important is the food that is taken in, and all progress in practice can be achieved. Therefore, it is said, who can not consider food? Putting food first is because practitioners often observe food, where does food come from? And where does it go? They distinguish each one, and achieve results through food. Therefore, it is said, putting food first. Knowing that one should not be jealous is because some practitioners live in seclusion in the deep mountains, enjoying solitude and tranquility, like a qilin, alone without companions, each living separately, without followers. The reason they do not covet worldly things is that they see ridicule, know to prevent problems before they arise, and worry that troubles will overflow like water from the source. If there is no opposition, then I will have no trouble. Therefore, the sages teach people to live in seclusion and not be in noisy places, so that there will be no thoughts of hatred and jealousy. Therefore, it is said, knowing that one should not be jealous. Jealousy first harms oneself, and then harms others. Attacking others will also be attacked, and this cannot be avoided. Jealousy first harms oneself, like someone trapped in mud, unable to get out, unable to save oneself, how can one save others? One should seek a way to free oneself from the predicament. Therefore, it is said, jealousy first harms oneself. Then it harms others, once one has been saved, one seeks a way to save those who have not been saved. Therefore, it is said, then it harms others. Attacking others will also be attacked, all because the mind has not removed right and wrong. This is the retribution in this life, like spitting upwards into the sky, the spit will fall back on one's face. One cannot calculate the silence and formlessness of the sound. When one is insulted, there is only sound, and when my ears listen, there is no form. Why should one generate joy and anger in the empty Dharma? Foolish people do not consider, they generate thoughts themselves, and argue with each other, eventually leading to destruction. Therefore, it is said, attacking others will also be attacked. This cannot be avoided, foolish people are stubborn and do not change until death. If they encounter benefits, they think they are their own, and generate jealousy, unable to share widely. Therefore, it is said, this cannot be avoided. The Sutra of the Collection of the Teachings, Volume 16 Chapter 15 on Anger Anger arises without cause, evil is done without reason, they will suffer pain, both in this life and the next. In the past, the Buddha was in the Ghosita Garden in Kausambi. At that time, many monks in that village liked to fight, looked at each other with evil eyes, and slandered each other.
。爾時世尊告諸比丘：「止止比丘！勿共鬥諍。所以然者，比丘當知！怨不息怨，忍乃息怨，是如來正法。何以故？過去久遠無數世時，迦尸國王名梵摩達，拘薩羅王名曰長壽。時，梵摩達王即集四兵，像兵馬兵步兵車兵，攻伐長壽王土界。時長壽王聞外境有軍馬至，復集四兵，像兵馬兵步兵車兵，出往迎逆與共戰鬥，生擒梵摩達身，摧破大眾，語梵摩達曰：『赦汝生命歸汝本國，自今以去更莫叛逆。』時梵摩達得還本國，未經幾時復集四種兵，像兵馬兵步兵車兵，往詣攻拘薩羅國求共鬥戰。長壽王內自思惟：『吾先與共戰鬥，擒獲己身摧破大眾，不能自改既往之失，今復來戰侵我土境。』長壽王輕將數騎往與共戰，為梵摩達所破，輕走得脫，及將第一夫人，侍臣有一，隱處深山無人之處，藏形滅跡恐有知者。時，長壽王復重思惟：『吾居深山無方自存，當習詩頌歌詠，游處人間乞丐自存。』如其所念即習歌頌，兼學彈琴鼓瑟，音響流利與琴相入，在在處處以得自存。時，梵摩達王第一大臣出梵志種，聞此國界寒儉乞士夫婦二人，游在人間彈琴鼓瑟乞丐自存，即遣人喚欲聽音樂。乞者到家共相慰勞即設音樂，大臣聞已歡喜踴躍不能自勝，即告乞人：『汝等夫婦二人孤窮裸露恒乏衣食，可住我家教習後生，常當供給不令乏短。』時，彼乞士第一夫人垂垂欲產，內生此心語其夫曰：『我向生念，愿得四種兵眾圍我數匝，得好幃帳而寢其中，洗利刀汁欲得飲之
現代漢語譯本：那時，世尊告訴眾比丘：『停止，停止，比丘們！不要互相爭鬥。這是為什麼呢？比丘們應當知道，怨恨不能平息怨恨，只有忍耐才能平息怨恨，這是如來的正法。為什麼這樣說呢？在過去很久遠的無數世以前，迦尸國的國王名叫梵摩達，拘薩羅國的國王名叫長壽。當時，梵摩達王集結了四種軍隊，即像兵、馬兵、步兵和車兵，攻打長壽王的領土。當時，長壽王聽說外境有軍隊來犯，也集結了四種軍隊，即像兵、馬兵、步兵和車兵，出兵迎戰，與梵摩達王交戰，生擒了梵摩達王，擊潰了他的軍隊，並對梵摩達王說：『我赦免你的性命，讓你回到你的國家，從今以後不要再叛亂。』當時，梵摩達王回到自己的國家后，沒過多久又集結了四種軍隊，即像兵、馬兵、步兵和車兵，前往攻打拘薩羅國，想要與長壽王交戰。長壽王內心自忖：『我先前與他交戰，擒獲了他，擊潰了他的軍隊，他不能改正過去的錯誤，現在又來攻打我的領土。』長壽王只率領少數騎兵前去迎戰，被梵摩達王擊敗，輕裝逃脫，並帶著他的第一夫人和一位侍臣，躲藏在深山無人之處，隱藏行跡，害怕被人發現。當時，長壽王又反覆思量：『我住在深山裡，沒有辦法生存，應當學習詩歌吟唱，在人間遊走乞討為生。』他按照自己的想法，開始學習歌頌，兼學彈琴鼓瑟，音律流暢，與琴瑟相合，在各處以此為生。當時，梵摩達王的第一大臣出身于婆羅門種姓，聽說這個國家邊境有對貧困的乞丐夫婦，在人間遊走，彈琴鼓瑟乞討為生，就派人去請他們來聽音樂。乞丐夫婦來到大臣家，互相慰問后就開始演奏音樂，大臣聽后歡喜雀躍，不能自已，就告訴乞丐夫婦：『你們夫婦二人孤苦貧窮，經常缺乏衣食，可以住在我家教導後生，我會經常供給你們，不會讓你們缺乏。』當時，那位乞丐的第一夫人即將臨產，內心生起這樣的想法，對她的丈夫說：『我剛才產生了一個念頭，希望有四種軍隊圍繞我數圈，有好的帷帳讓我睡在其中，用鋒利的刀汁來飲用。』 現代漢語譯本：』
English version: At that time, the World Honored One said to the monks: 'Stop, stop, monks! Do not engage in disputes. Why is that? Monks should know that hatred does not cease by hatred, but by forbearance does hatred cease. This is the Tathagata's true Dharma. Why is this so? In the distant past, countless ages ago, there was a king of Kashi named Brahmadata, and a king of Kosala named Long Life. At that time, King Brahmadata gathered four kinds of troops—elephant troops, horse troops, infantry, and chariot troops—to attack the territory of King Long Life. When King Long Life heard that there were troops from outside invading, he also gathered four kinds of troops—elephant troops, horse troops, infantry, and chariot troops—and went out to meet them in battle. He captured King Brahmadata alive, defeated his army, and said to King Brahmadata: 'I will spare your life and let you return to your kingdom. From now on, do not rebel again.' At that time, King Brahmadata returned to his kingdom, and not long after, he gathered four kinds of troops again—elephant troops, horse troops, infantry, and chariot troops—and went to attack the kingdom of Kosala, seeking to fight King Long Life. King Long Life thought to himself: 'I fought with him before, captured him, and defeated his army, but he has not corrected his past mistakes. Now he has come to attack my territory again.' King Long Life led only a few cavalry to meet him in battle, but was defeated by King Brahmadata. He escaped lightly, taking with him his first wife and a minister, and hid in a remote mountain area, concealing their whereabouts for fear of being discovered. At that time, King Long Life pondered again: 'I live in the deep mountains and have no way to survive. I should learn to sing poems and wander among people, begging for a living.' According to his thoughts, he began to learn to sing, and also learned to play the zither and lute. His music was fluent and harmonious with the instruments, and he used this to make a living wherever he went. At that time, the first minister of King Brahmadata, who was of Brahmin descent, heard that there was a poor beggar couple in the border area of the country, wandering among people, playing the zither and lute to beg for a living. He sent someone to invite them to listen to their music. The beggar couple came to the minister's house, and after exchanging greetings, they began to play music. The minister was overjoyed and could not contain himself. He said to the beggar couple: 'You two are poor and often lack food and clothing. You can stay in my house and teach the younger generation. I will provide for you regularly and will not let you lack anything.' At that time, the beggar's first wife was about to give birth. She had this thought in her mind and said to her husband: 'I just had a thought that I wish to have four kinds of troops surround me several times, to have fine curtains for me to sleep within, and to drink the juice of sharp swords.'
。君能辦不？』夫報其妻：『我等二人為梵摩達所壞，亡失國土，那得辦此四種兵眾，及好幃帳洗利刀汁？』其妻語夫：『設不辦者，正爾取死。複用活為？』爾時大臣即喚乞士在前作樂，聲與琴合琴與聲合，或時琴與聲違聲與琴違，大臣問曰：『觀卿作樂而有不悅，身有患耶？心有所念乎？』乞士報曰：『身無苦患，唯心有所念耳。』問曰：『汝何所念？可說情故。』答曰：『我所將妻，懷妊日滿垂產在近，欻生此念：「欲得四種兵眾圍繞數匝，寢好幃帳，洗利刀汁而欲飲之，得便存活不得便死。」審當爾者，我用活為？』大臣報語：『卿且自寧勿懷憂慮，當設權計辦四種兵。』即如其語辦四種兵，圍繞數重，寢好幃帳飲洗刀汁，即生男兒顏貌殊特有豪貴相。大臣見已跽向夫人三自稱善！舉聲說曰：『拘薩羅國復生聖主，系嗣王位自今熾盛。』告己兵眾：『莫傳此語，及使彰露當誅戮之。』時梵摩達竊聞長壽彈琴鼓瑟人間乞求，即遣人捕得閉在牢獄。長生太子漸長成人，詣諸大臣豪貴長者，自訴求愿口出斯言：『愿諸賢士行檀佈施分德立善，設有毫釐福者，盡施長壽王！早得解脫畢此苦原。』梵摩達王，竊復聞知長壽太子長生者，游在人間與父乞恩勸人修善，愿及父身早免苦難。梵摩達王瞋恚興盛，即出長壽王詣于都市，長生后執利劍高聲白父：『我堪此間脫父厄難。』長壽王報曰：『止止童子！夫人立行，亦莫見短亦莫見長
『您能辦到嗎？』丈夫回答妻子說：『我們兩人被梵摩達所害，失去了國土，哪裡能辦到這四種兵眾，以及好的帷帳和洗刀的汁液呢？』他的妻子對丈夫說：『如果辦不到，就只有去死。活著還有什麼用呢？』當時，大臣就叫來乞丐在前面演奏音樂，聲音與琴聲相合，琴聲與聲音相合，有時琴聲與聲音不合，聲音與琴聲不合。大臣問道：『看你演奏音樂卻不高興，是身體有病嗎？還是心裡有什麼想法？』乞丐回答說：『身體沒有病痛，只是心裡有些想法。』大臣問：『你有什麼想法？可以告訴我。』乞丐回答說：『我所娶的妻子，懷孕的日子滿了，快要生產了，忽然產生這樣的想法：『想要四種兵眾圍繞幾圈，睡在好的帷帳里，喝洗刀的汁液，這樣就能活下來，否則就會死去。』如果真是這樣，我活著還有什麼用呢？』大臣回答說：『你先安心，不要憂慮，我來想辦法辦到這四種兵。』就按照他所說的辦好了四種兵，圍繞了好幾層，睡在好的帷帳里，喝了洗刀的汁液，就生下了一個男孩，容貌非常特別，有富貴的相貌。大臣看到后，跪向夫人，三次稱讚說：『拘薩羅國又誕生了聖主，繼承王位，從今以後會興盛起來。』告訴自己的士兵：『不要傳播這句話，如果泄露出去，就會被處死。』當時，梵摩達偷偷聽到長壽彈琴鼓瑟在人間乞討，就派人抓捕了他，關在牢獄裡。長生太子漸漸長大成人，去拜訪各位大臣、豪貴和長者，自己訴說請求，口中說：『希望各位賢士行善佈施，分出功德，設立善行，如果有絲毫福德，都施給長壽王！讓他早日解脫，結束這苦難的根源。』梵摩達王，又偷偷聽到長壽太子長生，在人間遊走，為父親乞求恩惠，勸人修善，希望父親早日免除苦難。梵摩達王憤怒至極，就押著長壽王來到都市，長生在後面拿著利劍，高聲對父親說：『我能在這裡解救父親的危難。』長壽王回答說：『住口，孩子！夫人做事，不要看到短處，也不要看到長處。』 『你辦得到嗎？』丈夫回答妻子：『我們兩人被梵摩達所害，失去了國土，哪裡能辦到這四種兵眾，以及好的帷帳和洗刀的汁液呢？』他的妻子對丈夫說：『如果辦不到，就只有去死。活著還有什麼用呢？』當時，大臣就叫來乞丐在前面演奏音樂，聲音與琴聲相合，琴聲與聲音相合，有時琴聲與聲音不合，聲音與琴聲不合。大臣問道：『看你演奏音樂卻不高興，是身體有病嗎？還是心裡有什麼想法？』乞丐回答說：『身體沒有病痛，只是心裡有些想法。』大臣問：『你有什麼想法？可以告訴我。』乞丐回答說：『我所娶的妻子，懷孕的日子滿了，快要生產了，忽然產生這樣的想法：『想要四種兵眾圍繞幾圈，睡在好的帷帳里，喝洗刀的汁液，這樣就能活下來，否則就會死去。』如果真是這樣，我活著還有什麼用呢？』大臣回答說：『你先安心，不要憂慮，我來想辦法辦到這四種兵。』就按照他所說的辦好了四種兵，圍繞了好幾層，睡在好的帷帳里，喝了洗刀的汁液，就生下了一個男孩，容貌非常特別，有富貴的相貌。大臣看到后，跪向夫人，三次稱讚說：『拘薩羅國又誕生了聖主，繼承王位，從今以後會興盛起來。』告訴自己的士兵：『不要傳播這句話，如果泄露出去，就會被處死。』當時，梵摩達偷偷聽到長壽彈琴鼓瑟在人間乞討，就派人抓捕了他，關在牢獄裡。長生太子漸漸長大成人，去拜訪各位大臣、豪貴和長者，自己訴說請求，口中說：『希望各位賢士行善佈施，分出功德，設立善行，如果有絲毫福德，都施給長壽王！讓他早日解脫，結束這苦難的根源。』梵摩達王，又偷偷聽到長壽太子長生，在人間遊走，為父親乞求恩惠，勸人修善，希望父親早日免除苦難。梵摩達王憤怒至極，就押著長壽王來到都市，長生在後面拿著利劍，高聲對父親說：『我能在這裡解救父親的危難。』長壽王回答說：『住口，孩子！夫人做事，不要看到短處，也不要看到長處。』
'Can you do it?' The husband replied to his wife, 'We two have been harmed by Brahmadata, lost our kingdom, how can we obtain these four kinds of troops, as well as good curtains and the juice of washed knives?' His wife said to her husband, 'If you cannot do it, then just die. What's the point of living?' At that time, the minister summoned a beggar to play music in front, the sound harmonized with the zither, the zither harmonized with the sound, sometimes the zither and the sound were discordant, and the sound and the zither were discordant. The minister asked, 'Seeing you play music but not happy, is your body sick? Or is there something on your mind?' The beggar replied, 'My body is not sick, but there is something on my mind.' The minister asked, 'What is on your mind? You can tell me.' The beggar replied, 'My wife, whom I married, is full term in her pregnancy and is about to give birth, and suddenly this thought arose: 'I want four kinds of troops to surround me several times, sleep in good curtains, and drink the juice of washed knives, so that I can live, otherwise I will die.' If that is the case, what is the point of me living?' The minister replied, 'You should be at ease and not worry, I will find a way to obtain these four kinds of troops.' He did as he said and obtained the four kinds of troops, surrounded them several times, slept in good curtains, and drank the juice of washed knives, and then a boy was born, with a very special appearance and a noble countenance. When the minister saw this, he knelt before the lady and praised her three times, saying, 'The country of Kosala has given birth to a holy lord again, who will inherit the throne and prosper from now on.' He told his soldiers, 'Do not spread this word, if it is leaked, you will be executed.' At that time, Brahmadata secretly heard that Long Life was playing the zither and lute and begging in the world, so he sent people to arrest him and imprison him. Prince Long Life gradually grew into adulthood, and went to visit the ministers, nobles, and elders, and pleaded his request, saying, 'I hope that all virtuous people will do good deeds and give alms, share their merits, and establish good deeds. If there is even a little bit of merit, give it all to King Long Life! May he be liberated soon and end this source of suffering.' King Brahmadata, again secretly heard that Prince Long Life was wandering in the world, begging for favors for his father, and urging people to do good, hoping that his father would be freed from suffering soon. King Brahmadata was filled with anger, and he escorted King Long Life to the city, and Long Life, holding a sharp sword behind him, said loudly to his father, 'I can save my father from danger here.' King Long Life replied, 'Stop, child! When a lady acts, do not see the shortcomings, nor see the strengths.'
。』傍人聞之，謂為長壽王知死逼近狂有所說，長壽報傍人曰：『其中智者童子，乃當識吾往言耳。』即於市上斬為七假。長生太子見己，身中沸血遍滿身中，瞋恚內盛不敢顯外。復詣諸大臣所求哀請恩，『我父無過橫為貴主所殺，形尸暴露捐在都市，無人殯藏收拾形骸。愿諸賢士與我收拾起七偷婆，華香供養如世常法。』即如其語收拾供養起七偷婆。長生太子內自思惟：『梵摩達王暴虐無道，侵我境土奪我民眾，復取父王都市斬殺。我宜逃走出此國界，捕得我者不免此患。』即將夫人出國逃走到他方土，複習琴瑟歌聲調和，在在處處乞丐自存。漸漸以次還入本國，梵摩達王聞有乞士將母自隨，彈琴鼓瑟家家乞索，音響清和見莫不歡，即遣人喚將入深宮，晝夜聽樂乃無厭足，形命相委如同產子。時，梵摩達出外遊獵，長生太子御車遊獵，恒導險難無人之處，不按正路不附兵眾。太子自念：『昔破我國劫奪我民枉殺我父，今不報怨何日可果？』復御獵車轉入深山。時，梵摩達疲頓欲得懈息，即告御者：『可於此頓，吾今疲極欲小止息。』即如其言住車止息。王告御者：『汝坐，吾欲枕汝膝上。』王即枕而眠。長生太子內自思惟口發斯語：『此梵摩達王暴虐無道，侵我境土奪我人民枉殺我父，思欲報怨，正是今日，若不殺者何日可果？』時長生太子即拔利劍俟王頸項，退復追念：『昔我父王臨終時教誡我曰：「童子當知，夫人立行，宜唯貴信義。」違父遺意者則非孝子
『旁邊的人聽了，認為長壽王知道自己快要瘋了，說些胡話。長壽王告訴旁邊的人說：『其中有智慧的童子，才能夠理解我所說的話。』隨即在市場上被斬成七段。長生太子看到父親的慘狀，心中怒火中燒，但不敢表露出來。他又去請求各位大臣，哀求他們說：『我的父親無辜被貴主所殺，屍體暴露在都市，沒有人收殮。希望各位賢士能夠幫我收殮屍體，建起七座佛塔，用鮮花香料供奉，按照世俗的禮儀。』大臣們按照他的話，收殮屍體，供奉並建起七座佛塔。長生太子心中暗自思量：『梵摩達王暴虐無道，侵佔我的國土，掠奪我的百姓，還殺害了我的父王。我應該逃離這個國家，如果被他抓到，恐怕難逃一死。』於是他帶著夫人逃到其他地方，重新學習彈琴唱歌，靠乞討為生。漸漸地，他們又回到了自己的國家。梵摩達王聽說有個乞丐帶著母親，彈琴唱歌，挨家挨戶乞討，聲音清澈動聽，聽者無不歡喜，就派人把他召入宮中，日夜聽他演奏，百聽不厭，對他像對待自己的孩子一樣。當時，梵摩達王外出打獵，長生太子駕車陪同，總是引導他走險峻偏僻的地方，不走正路，也不靠近兵眾。太子心想：『過去他攻破我的國家，掠奪我的百姓，冤殺了我的父王，現在不報仇，更待何時？』於是他駕著獵車轉入深山。這時，梵摩達王疲憊不堪，想要休息，就告訴駕車的人：『就在這裡停下吧，我太累了，想休息一下。』於是就停車休息。王對駕車的人說：『你坐下，我想枕在你的膝上。』王就枕著他的膝蓋睡著了。長生太子心中暗自思量，口中說道：『這個梵摩達王暴虐無道，侵佔我的國土，掠奪我的百姓，冤殺了我的父王，想要報仇，正是今天，如果今天不殺了他，更待何時？』長生太子隨即拔出利劍，對準王的脖子，但又退縮了，回想起：『以前我的父王臨終時教導我說：「孩子你要知道，人立身處世，最重要的是信義。」違背父親的遺言，就不是孝子了』 。
'Those nearby, upon hearing this, thought that King Long-Life was nearing madness and speaking nonsense. King Long-Life told those nearby, 『Among them, the wise child will understand my words.』 Immediately, he was cut into seven pieces in the marketplace. Prince Long-Life, seeing his father』s tragic state, felt his blood boil with anger, but dared not show it. He then went to the ministers, pleading, 『My father was unjustly killed by the noble lord, his corpse exposed in the city, with no one to collect it. I beseech you, wise men, to help me collect his remains, build seven stupas, and offer flowers and incense according to custom.』 The ministers did as he asked, collecting the remains, making offerings, and building seven stupas. Prince Long-Life thought to himself, 『King Brahmadata is tyrannical and cruel, invading my land, seizing my people, and killing my father. I should flee this kingdom, for if I am caught, I will surely die.』 So, he took his wife and fled to another land, where he relearned to play the lute and sing, living by begging. Gradually, they returned to their own country. King Brahmadata heard of a beggar who traveled with his mother, playing the lute and singing, begging from door to door, his voice clear and pleasing, bringing joy to all who heard. He sent for him to come to the palace, where he listened to his music day and night, never tiring of it, treating him like his own son. At that time, King Brahmadata went hunting, and Prince Long-Life drove the chariot, always leading him to dangerous and remote places, not following the main roads, nor staying near the troops. The prince thought, 『He destroyed my country, plundered my people, and unjustly killed my father. If I do not take revenge now, when will I ever?』 He then drove the hunting chariot into the deep mountains. King Brahmadata, exhausted, wished to rest, and told the driver, 『Stop here, I am too tired and wish to rest.』 So, they stopped the chariot. The king said to the driver, 『Sit down, I wish to rest my head on your lap.』 The king then rested his head on his lap and fell asleep. Prince Long-Life thought to himself and said, 『This King Brahmadata is tyrannical and cruel, invading my land, seizing my people, and unjustly killing my father. If I want revenge, today is the day. If I do not kill him today, when will I ever?』 Prince Long-Life then drew his sharp sword, aiming it at the king』s neck, but then hesitated, remembering, 『My father, on his deathbed, taught me, 「Child, you must know that in life, the most important thing is integrity and righteousness.」 To disobey my father』s dying words would make me an unfilial son.』
。又敕我曰：「汝莫見短亦莫見長。」設當殺此王者違我父教。』即還內劍息恚不興。時，梵摩達王于夢中驚，忽然覺寤，身體流汗衣毛皆豎。長生太子問其王曰：『向如安眠，何為驚寤？』王告御者：『汝欲知不？我向安眠，夢見長壽王兒長生，右手執劍左捽吾髻，以刀俟我項曰：「吾欲報怨，汝知不乎？」即于夢中復重悔責：「昔我父王臨欲終時慇勤教敕：『夫欲勝怨唯當以忍。』」以是之故於夢驚覺。』御者白王：『還安眠，勿復驚懼。王欲知不？長壽王子長生者我身是也。昔我父王以法治化不枉人民，王自暴虐，侵我境土奪我人民枉殺我父，思欲報怨，於此深山正得王便，今不報怨何日可果？向實拔劍俟王頸，退復追念父王教誡：「童子當知，夫人立行，唯貴信義，慎莫念惡，惡加人形終不得解。」設我違父遺意者則非孝子，欲崇父教誡故即便內劍耳。今原前𠎝不錄其罪，欲還將王早歸國界，得至彼已任王刑斬。』即共載車還本宮殿，普集大臣而告之曰：『卿等云何設見長壽王太子者，卿等如何？』其中或有說者：『設當見者，先截手足卻取殺之。』復有說者：『當生剝其皮，爾乃卻殺。』復有說者：『當以火炭箭射之。』異口論者不可稱計。時，梵摩達王告諸群臣：『長壽王太子者今此人是。卿等勿興惡意生殺害心於此太子。所以然者，我由此人得存命根。』爾時梵摩達王，即沐浴長生太子，著王者服頭戴天冠，妻以一女，還立為拘薩國王
他又告誡我說：『你不要只看到別人的短處，也不要只看到別人的長處。』如果我殺了這個國王，就違背了我父親的教誨。』於是我收回了劍，平息了怒火。當時，梵摩達王在夢中驚醒，突然醒來，身體流汗，汗毛都豎了起來。長生太子問他的國王說：『您剛才睡得好好的，為什麼會驚醒呢？』國王告訴御者說：『你想知道嗎？我剛才睡覺時，夢見長壽王的兒子長生，右手拿著劍，左手抓住我的髮髻，用刀抵著我的脖子說：「我想要報仇，你知道嗎？」隨即在夢中又後悔自責：「以前我父王臨終時殷切地教導我：『想要戰勝仇恨，唯有忍耐。』」因此在夢中驚醒。』御者告訴國王說：『請您安心睡覺，不要再驚慌了。您想知道嗎？長壽王的兒子長生就是我。以前我的父王以法治國，不冤枉百姓，而您卻暴虐無道，侵佔我的領土，奪走我的人民，冤殺了我的父親，我想要報仇，在這深山裡正好抓住了您的機會，現在不報仇，更待何時？剛才我確實拔劍抵著您的脖子，但又想起父王的教誨：「孩子你要知道，人立身處世，最重要的是信義，千萬不要心懷惡意，惡意加諸於人，最終也無法解脫。」如果我違背了父親的遺願，就不是孝子，爲了遵從父親的教誨，我才收回了劍。現在我原諒您之前的過錯，不追究您的罪責，想要送您早日回到您的國家，等到了那裡，任憑您處置。』於是他們一同乘車回到王宮，召集所有大臣，告訴他們說：『各位，你們說如果見到長壽王的太子，你們會怎麼做？』其中有人說：『如果見到他，先砍斷他的手腳，然後再殺了他。』又有人說：『應當先剝下他的皮，然後再殺了他。』還有人說：『應當用火炭箭射他。』眾說紛紜，數不勝數。當時，梵摩達王告訴各位大臣說：『長壽王的太子就是這個人。你們不要對他心懷惡意，產生殺害他的想法。之所以這樣，是因為我因為這個人才能保住性命。』當時，梵摩達王就給長生太子沐浴，穿上國王的服裝，戴上王冠，把一個女兒嫁給他，還立他為拘薩國王。
He also instructed me, 'Do not only see the shortcomings of others, nor only see their strengths.' If I were to kill this king, I would be disobeying my father's teachings.' So I sheathed my sword and quelled my anger. At that time, King Brahmadata was startled in his dream, suddenly waking up, his body sweating and his hair standing on end. Prince Dirghayu asked his king, 'You were sleeping soundly just now, why did you wake up in such a fright?' The king told his charioteer, 'Do you want to know? While I was sleeping, I dreamt of Dirghayu, the son of King Dirgha, holding a sword in his right hand and grabbing my hair with his left, holding the blade to my neck, saying, 「I want to take revenge, do you know?」 Then in the dream, I regretted and blamed myself, 「When my father was about to die, he earnestly taught me, 『The only way to overcome hatred is through patience.』」 Because of this, I woke up in fright from the dream.' The charioteer told the king, 'Please go back to sleep and do not be afraid. Do you want to know? I am Dirghayu, the son of King Dirgha. In the past, my father ruled the country with law and did not wrong the people, but you were tyrannical, invading my territory, seizing my people, and unjustly killing my father. I wanted to take revenge, and in this deep mountain, I have seized the opportunity. If I do not take revenge now, when will I be able to do so? Just now, I did indeed draw my sword and hold it to your neck, but then I remembered my father's teachings: 「Child, you must know that in life, the most important thing is integrity and righteousness. Never harbor evil intentions, for evil inflicted on others will ultimately not be resolved.」 If I were to disobey my father's will, I would not be a filial son. To honor my father's teachings, I sheathed my sword. Now, I forgive your past mistakes and do not hold you accountable for your crimes. I want to send you back to your country as soon as possible. Once you arrive there, you can do as you please.」 Then they rode together in a chariot back to the palace, summoned all the ministers, and told them, 'Everyone, what would you do if you were to see the prince of King Dirgha?' Some of them said, 'If we were to see him, we would first cut off his hands and feet, and then kill him.' Others said, 'We should first peel off his skin, and then kill him.' Still others said, 'We should shoot him with fire-tipped arrows.' There were countless different opinions. At that time, King Brahmadata told all the ministers, 'The prince of King Dirgha is this person. You must not harbor evil intentions towards him or think of killing him. The reason for this is that I was able to save my life because of this person.' At that time, King Brahmadata bathed Prince Dirghayu, dressed him in royal attire, placed a crown on his head, married one of his daughters to him, and also established him as the king of Kosala.
。」
佛告比丘：「古昔諸王檢意自守，修忍如地視怨如赤子，不造怨仇，況汝等諸族姓子！以信堅固出家學道，剃除鬚髮著三法衣，不能行忍互相是非，以小致大共相毀辱，為是宜不于彼眾中斗訟。」比丘前白佛言：「唯愿世尊！暫屈威神至彼比丘眾中，乃當知曲直耳。彼人自恣罵詈不慮禁法，我等有何不如能默然忍之？」爾時世尊觀彼比丘不受其教，即騰上虛空還本精舍，復集聖眾說斯頌曰：
「不怒不興怒， 不造而行惡， 彼受其苦痛， 今世亦後世。」
無過而強生過者，今世後世而受其痛。
先自漏罪， 然後害人， 彼此興害， 如鳥墮網。
先自漏罪者，或有眾生心識倒錯，數興惡念不能禁制，是故說，先自漏罪也。然後害人者，夫人興惡結嫌積久，常求方便思惟計數，然後乃得發惡于外。已生惡念，不得思惟道德，是故說，然後害人也。彼比丘興惡者，復以偈報之：
「多結怨仇， 禍患流溢， 實無過咎， 怨者何望？」
是故說，彼此興害也。如鳥墮網者，昔有鷹王搏撮群鳥獲得一鳥，名伽頻阇路，高飛遠翔詣高山頂。時伽頻阇路並說斯言：「是我身過當復告誰？設我恒守本業舊居者，則不為汝所擒。」鷹王問曰：「本業舊居在何所乎？」雀報鷹曰：「高山絕岸深澗石聚則我舊墟，若在彼者終不為汝所擒。」鷹告雀曰：「今且放汝聽歸本居，觀吾力勢為能獲汝身不？」時鳥雀得歸，住兩石間，遙語鷹王：「汝設可者暫下共戰
現代漢語譯本：佛陀告訴比丘們：『古代的君王約束自己的心意，修習忍辱如同大地一般，看待仇敵如同自己的孩子，不製造怨恨仇敵，更何況你們這些出身高貴的子弟！你們以堅定的信仰出家學道，剃除了鬚髮，穿上了三法衣，卻不能實行忍辱，互相爭論是非，以小事引發大事，互相詆譭侮辱，這樣做合適嗎？不應該在僧團中爭鬥訴訟。』比丘們上前稟告佛陀說：『唯愿世尊！暫時顯現您的威神，到那些比丘的僧團中去，才能知道誰是誰非。他們肆意謾罵，不考慮佛法的戒律，我們有什麼不如他們，要默默忍受呢？』當時，世尊看到那些比丘不接受教誨，就騰空而起，回到原來的精舍，再次召集聖眾，說了這首偈語： 『不發怒也不激起怒火，不造惡卻行惡，那人會遭受痛苦，今生和來世都是如此。』 無過錯卻強行製造過錯的人，今生和來世都會遭受痛苦。 先自己犯錯，然後傷害他人，彼此互相傷害，就像鳥兒落入羅網一樣。 『先自己犯錯』，是指有些眾生心識顛倒錯亂，屢次產生惡念卻不能控制，所以說，『先自己犯錯』。『然後傷害他人』，是指人產生惡念，結下仇恨，積蓄很久，常常尋找機會，思量計較，然後才對外發泄惡行。已經產生了惡念，就不能思考道德，所以說，『然後傷害他人』。那些比丘產生惡念，又用偈語迴應說： 『結下很多怨仇，禍患就會蔓延，實際上沒有過錯，怨恨者又能期望什麼呢？』 所以說，『彼此互相傷害』。『就像鳥兒落入羅網一樣』，從前有一隻鷹王捕捉群鳥，抓到一隻鳥，名叫伽頻阇路，它高飛遠翔，飛到高山頂上。當時，伽頻阇路說了這樣的話：『這是我自身的過錯，我應該告訴誰呢？如果我一直守著自己的本業舊居，就不會被你抓住了。』鷹王問：『你的本業舊居在哪裡呢？』雀鳥回答鷹說：『高山絕壁，深澗石堆就是我的舊居，如果在那裡，終究不會被你抓住。』鷹告訴雀鳥說：『現在且放你回去，讓你回到原來的住處，看看我的力量能不能抓住你？』當時，鳥雀得以回去，住在兩塊石頭之間，遙遠地對鷹王說：『如果你可以的話，暫時下來一起戰鬥吧！』
English version: The Buddha told the monks, 'In ancient times, kings controlled their minds, practiced patience like the earth, viewed enemies as their own children, and did not create resentment or enmity. How much more so should you, sons of noble families! You have left home to study the Way with firm faith, shaved your heads, and donned the three robes, yet you cannot practice patience, arguing with each other over right and wrong, escalating small matters into large ones, and slandering and insulting each other. Is this appropriate? You should not engage in disputes and litigation within the Sangha.' The monks came forward and reported to the Buddha, 'We beseech the World Honored One! Please temporarily manifest your divine power and go to the Sangha of those monks, so that we may know who is right and who is wrong. They are recklessly cursing and do not consider the precepts of the Dharma. What is wrong with us that we must silently endure it?' At that time, the World Honored One saw that those monks did not accept his teachings, so he rose into the air and returned to his original monastery. He then gathered the holy assembly again and spoke this verse: 'Not to be angry, nor to stir up anger, not to create evil, yet to do evil, that person will suffer, both in this life and the next.' Those who are without fault but forcefully create fault will suffer in this life and the next. First, one commits a fault, then harms others, and they harm each other, like a bird falling into a net. 'First, one commits a fault' refers to some beings whose minds are confused and inverted, repeatedly generating evil thoughts that they cannot control. Therefore, it is said, 'First, one commits a fault.' 'Then harms others' refers to people who generate evil thoughts, harbor hatred, and accumulate it for a long time, often seeking opportunities, contemplating and calculating, and then finally expressing their evil actions outwardly. Having generated evil thoughts, they cannot contemplate morality. Therefore, it is said, 'Then harms others.' Those monks who generated evil thoughts responded with a verse: 'Accumulating many grudges, calamities will spread. In reality, there is no fault, what can the resentful expect?' Therefore, it is said, 'They harm each other.' 'Like a bird falling into a net' refers to a time when an eagle king captured a flock of birds and caught one bird named Gāpiñjarā. It flew high and far, reaching the top of a high mountain. At that time, Gāpiñjarā said these words: 'This is my own fault, who should I tell? If I had always stayed in my original dwelling, I would not have been captured by you.' The eagle king asked, 'Where is your original dwelling?' The sparrow replied to the eagle, 'The high cliffs, deep ravines, and piles of rocks are my old dwelling. If I were there, I would never be captured by you.' The eagle told the sparrow, 'Now I will let you go back to your original dwelling and see if my power can capture you?' At that time, the sparrow was able to return and stayed between two rocks, speaking to the eagle king from afar, 'If you can, come down and fight together!'
。」鷹王聞已恚怒熾盛，鼓翼奮勢，從空中下欲搏撮之，鳥入石間鷹摧翅翮於此命終。是故說，如鳥墮網羅也。
害人得害， 行怨得怨， 罵人得罵， 擊人得擊。
害人得害者，眾生處世志趣不同，己身行惡自然不祐，舉手打人仍更自害，是故說。害人得害也。行怨得怨者，復有暴惡眾生，晝夜念惡。常伺人短心常思惟：「某村某家，劫奪我牛強取我財，殺我知親侵我田業，要當伺捕方便報其重怨。」思惟挍計不去心懷，設復出家道心未固學日既淺，內心思惟：「某甲比丘曾共止住，取我坐具針筒鑰拇沙門六物至今不還。」但思惟諸物不念修道，不知后報卒至為身招禍。是故說，行怨得怨也。罵人得罵者，若有罵詈反得其辱不自觀省，皆由愚惑緣致斯罵，不知受報亦復不久。修行人所修，彼行人者分別前人，計罵盡寂了無形質，若人罵我知之為空，吾耳往聽悉無所有，彼虛我寂誰有罵者？是故我今忍而不起。夫人罵詈法自有極，四大為形不久居世，快意斯須，不知久久涉苦無量。是故說，罵人得罵也。擊人得擊者，夫人相嫉毀人善行，性無常則喜怒無恒。或有愚人不遇師訓，既不廣學志性闇鈍，結怨在心終已不解，如斯之人不當與坐起言語飲食歡宴，人慾之造見則不吉，成事傾敗不果本願。是故說，擊人得擊也。
斯何沙門， 不知正法， 壽既短促， 復結怨為？
斯何沙門者，夫言沙門者，履行清虛離世八業志崇清凈，乃謂沙門
現代漢語譯本：鷹王聽到這話，怒火中燒，鼓動翅膀，奮力從空中向下衝來，想要抓住那隻鳥。鳥卻躲進了石縫裡，鷹王撞碎了翅膀，在此喪命。所以說，就像鳥兒落入羅網一樣。 害人的人會受到傷害，心懷怨恨的人會遭到怨恨，辱罵別人的人會被辱罵，攻擊別人的人會被攻擊。 害人的人會受到傷害，這是因為眾生處世的志向和情趣不同，自己做了惡事自然不會得到庇佑。舉手打人反而會傷害自己，所以說，害人的人會受到傷害。心懷怨恨的人會遭到怨恨，還有一些暴虐的眾生，日夜想著壞事。他們常常窺伺別人的短處，心裡想著：『某村某家，搶奪了我的牛，強取了我的財物，殺害了我的親人，侵佔了我的田地，我一定要伺機報復，讓他們付出沉重的代價。』這種想法在心裡盤算，揮之不去。即使出家修行，道心也不堅定，學道的時間也很短，內心仍然想著：『某某比丘曾經和我一起住過，拿了我的坐具、針筒、鑰匙、拇指等沙門六物，至今沒有歸還。』他們只想著這些東西，而不念修行，不知道報應很快就會到來，給自己招來禍患。所以說，心懷怨恨的人會遭到怨恨。辱罵別人的人會被辱罵，如果有人辱罵別人，反而會自取其辱，不反省自己，都是因為愚昧迷惑才導致這樣的辱罵，不知道報應很快就會到來。修行人所修行的，是分別前人，認為辱罵最終都會消散，沒有形體。如果有人辱罵我，我知道它是空的，我的耳朵聽到的也都是虛無的，既然虛無，誰又在辱罵呢？所以我現在忍耐而不動怒。人的辱罵自有盡頭，四大構成的身體不會長久存在於世，一時痛快，卻不知道長久之後會遭受無量的痛苦。所以說，辱罵別人的人會被辱罵。攻擊別人的人會被攻擊，人與人之間互相嫉妒，毀壞別人的善行，性情無常，喜怒不定。有些人愚昧無知，沒有遇到良師的教誨，既不廣泛學習，志向和性情都昏暗遲鈍，把怨恨記在心裡，始終不能化解。這樣的人不應該和他一起坐臥、說話、吃飯、歡宴，如果想做成什麼事，遇到這樣的人就會不吉利，事情會失敗，不能實現本來的願望。所以說，攻擊別人的人會被攻擊。 這些沙門，不知道正確的佛法，壽命已經很短促了，為什麼還要結下怨恨呢？ 這些沙門，所謂沙門，是指行為清凈，遠離世俗的八種職業，志向崇高清凈的人，才稱為沙門。
English version: The eagle king, hearing this, was filled with rage. He flapped his wings and swooped down from the sky, intending to seize the bird. But the bird hid in a crevice in the rocks, and the eagle king shattered his wings and died there. Therefore, it is said, it is like a bird falling into a net. Those who harm others will be harmed, those who harbor resentment will encounter resentment, those who curse others will be cursed, and those who strike others will be struck. Those who harm others will be harmed because the aspirations and interests of sentient beings in the world are different. If one does evil, one will naturally not be blessed. Raising a hand to strike others will only harm oneself. Therefore, it is said, those who harm others will be harmed. Those who harbor resentment will encounter resentment. There are also violent and evil beings who think of evil day and night. They often seek out the shortcomings of others, thinking in their hearts: 『So-and-so in such-and-such village robbed my cow, forcibly took my property, killed my relatives, and encroached upon my fields. I must find an opportunity to retaliate and make them pay a heavy price.』 This thought lingers in their minds, and they cannot let it go. Even if they leave home to practice, their resolve is not firm, and their time in practice is short. They still think in their hearts: 『A certain bhikkhu once lived with me and took my sitting mat, needle case, key, thumb, and other six items of a śramaṇa, and has not returned them to this day.』 They only think about these things and do not think about cultivating the Way. They do not know that retribution will come soon, bringing disaster upon themselves. Therefore, it is said, those who harbor resentment will encounter resentment. Those who curse others will be cursed. If someone curses others, they will only bring shame upon themselves. They do not reflect on themselves. It is all because of ignorance and delusion that they engage in such cursing. They do not know that retribution will come soon. What practitioners cultivate is to discern the nature of the person before them, realizing that curses will eventually dissipate and have no form. If someone curses me, I know it is empty. What my ears hear is also empty. Since it is empty, who is cursing? Therefore, I now endure and do not become angry. The curses of people have their limits. The body, composed of the four elements, will not last long in this world. A moment of pleasure, but they do not know that they will suffer immeasurable pain in the long run. Therefore, it is said, those who curse others will be cursed. Those who strike others will be struck. People are jealous of each other, destroying the good deeds of others. Their nature is impermanent, and their moods are unstable. Some people are ignorant and have not encountered the teachings of a good teacher. They do not study widely, and their aspirations and nature are dull. They hold grudges in their hearts and can never resolve them. Such people should not be associated with in sitting, lying down, speaking, eating, or feasting. If one wants to accomplish something, encountering such a person will be inauspicious. Things will fail, and one will not achieve one's original wishes. Therefore, it is said, those who strike others will be struck. What kind of śramaṇas are these, who do not know the true Dharma? Their lives are already short, why do they still harbor resentment? These śramaṇas, the so-called śramaṇas, are those whose conduct is pure, who have abandoned the eight worldly occupations, and whose aspirations are noble and pure. Only such people are called śramaṇas.
。如今卿等沙門，荷珮法服，不能禪寂六情閉塞五欲，世間榮寵心求染著，設遭毀辱悔欲就俗。夫為沙門，若遭榮寵不以增歡，設遇毀辱不以加戚，爾乃名為沙門。是故說，斯何沙門也。不知正法者，是時，世尊告諸比丘：「汝等雖出家學，種姓若干意行不同，或畏王法而出家者，或避重役而共出家，如斯之心不可親近。已能出家當修正業，六時行道晝夜不廢，復當思惟福度眾生，設欲飲食，意願一切不獨為己。汝等諸人，雖言為道行與愿違，過去賢聖所以教人，法衣表識者，欲令除內穢垢。卿等穢人假被法服，污染真形壞敗表識。」是故說不知正法也。壽既短促者，佛告比丘：「生處五濁，雖云百年臥消其半，命多危險，受四大身如蛇蟄聚，一增百病共相危害，樂少苦多憂患萬端苦痛難量，不能端意思惟以求真道方便，興起慢嫉履凡夫行。」是故說，壽既短促也。復結怨為者，人身難得佛世難值像法難遇，雖得為人，不能練精進行禪燕，役神方更隨時進趣，與世同流又不廣顯三寶訓悟後學，三塗八難何日當空？是故說，復結怨為也。
人相謗毀， 自古至今， 既毀多言， 又毀訥讱， 亦毀中和， 世無不毀。
昔佛在羅閱城竹園迦蘭陀所。爾時調達往至世尊所，頭面禮足在一面立，須臾前白佛言：「我觀如來顏色變易諸根純熟，年過少壯垂朽老邁，唯愿世尊自閉靜室禪定自娛，四部之眾愿見付授我當教誡，如世尊無異，隨時供養四事不乏
現代漢語譯本：如今你們這些沙門，身披法衣，卻不能禪定寂靜，六根不閉塞，五欲之心貪求染著世間榮華，一旦遭遇譭謗侮辱就想還俗。作為沙門，如果遇到榮寵不應該因此而更加歡喜，如果遇到譭謗侮辱也不應該因此而更加悲傷，這樣才稱得上是沙門。所以說，這是什麼沙門啊。不瞭解正法的人，這時，世尊告訴眾比丘：『你們雖然出家修行，但出身種姓各異，心意行為也不同，有的是因為害怕王法而出家，有的是爲了逃避勞役而一起出家，像這樣的心是不可親近的。既然已經出家就應當修正自己的行為，六時精進行道，晝夜不懈怠，還要思考如何以福德度化眾生，即使想要飲食，也要想著利益一切眾生，不只是爲了自己。你們這些人，雖然口頭上說是爲了修行，但行為卻與願望相違背，過去聖賢教導人們，法衣的意義在於去除內心的污垢。你們這些內心污穢的人，假裝穿著法衣，玷污了真正的形象，破壞了法衣的意義。』所以說，是不瞭解正法啊。壽命短暫，佛告訴比丘：『人生於五濁惡世，雖然說有百年壽命，但一半時間都在睡眠中度過，生命充滿危險，受四大假合之身，如同蛇蟄伏在一起，稍有增加就會百病纏身，互相危害，快樂少而痛苦多，憂患萬端，苦痛難以衡量，不能專心思考，尋求真正的解脫之道，反而生起傲慢嫉妒，做出凡夫俗子的行為。』所以說，壽命是短暫的啊。又結下怨恨，人身難得，佛世難遇，像法時期也難以遇到，即使得到了人身，也不能精進修行禪定，反而役使精神，隨著世俗的潮流，又不廣泛宣揚三寶的教誨，引導後學，三塗八難何時才能空盡？所以說，又結下怨恨啊。 人們互相誹謗，從古至今都是如此，既誹謗多言的人，又誹謗不善言辭的人，也誹謗中庸平和的人，世上沒有不被誹謗的人。 過去佛在羅閱城竹園迦蘭陀的地方。當時提婆達多來到世尊那裡，頭面禮足，站在一邊，過了一會兒，上前對佛說：『我觀察到如來您的容顏已經改變，諸根也已經衰老，年紀過了少壯，垂垂老矣，希望世尊您能自己閉關靜室，禪定自娛，四部大眾希望您能將他們託付給我，我當教誡他們，就像世尊一樣，隨時供養四事，不會缺少。』
English version: Now you monks, wearing the robes of the Dharma, are unable to find peace in meditation, your six senses are not closed off, your minds are attached to worldly glory and seek to be stained by it. If you encounter slander and humiliation, you wish to return to lay life. As monks, if you encounter glory, you should not be more joyful, and if you encounter humiliation, you should not be more sorrowful. Only then can you be called monks. Therefore, it is said, what kind of monks are these? Those who do not understand the true Dharma, at this time, the World Honored One told the monks: 『Although you have left home to practice, your origins and intentions are different. Some have left home out of fear of the king's law, and some have left home to avoid heavy labor. Such minds are not to be approached. Since you have left home, you should correct your actions, practice diligently at all six times, day and night without slacking, and also think about how to use your merits to liberate all beings. Even when you want to eat, you should think of benefiting all beings, not just yourself. You people, although you say you are practicing for the Way, your actions contradict your vows. The reason why the sages of the past taught people about the Dharma robes was to remove the inner defilements. You defiled people, pretending to wear the Dharma robes, are defiling the true image and destroying the meaning of the robes.』 Therefore, it is said that they do not understand the true Dharma. Life is short, the Buddha told the monks: 『Life is in the five turbidities, although it is said to be a hundred years, half of it is spent in sleep. Life is full of danger, and the body is made of the four great elements, like snakes hibernating together. A slight increase will cause a hundred diseases to attack each other. There is little joy and much suffering, with endless worries and immeasurable pain. You cannot concentrate your thoughts to seek the true path of liberation, but instead give rise to arrogance and jealousy, and act like ordinary people.』 Therefore, it is said that life is short. And creating resentment, it is difficult to obtain a human body, difficult to encounter the Buddha's era, and difficult to encounter the Dharma-image period. Even if you obtain a human body, you cannot practice diligently in meditation, but instead use your spirit to follow the trends of the world, and do not widely proclaim the teachings of the Three Jewels to guide later learners. When will the three evil paths and the eight difficulties be empty? Therefore, it is said that they are creating resentment. People slander each other, it has been like this since ancient times. They slander those who talk too much, they slander those who are not good at speaking, and they also slander those who are moderate and peaceful. There is no one in the world who is not slandered. In the past, the Buddha was at the Bamboo Grove Kalandaka in Rajagriha. At that time, Devadatta came to the World Honored One, bowed his head to his feet, and stood to one side. After a while, he stepped forward and said to the Buddha: 『I observe that your countenance has changed, your faculties have aged, your youth has passed, and you are growing old. I hope that the World Honored One can close yourself in a quiet room and enjoy meditation. I hope you can entrust the four assemblies to me, and I will teach them, just like the World Honored One, and provide them with the four necessities at all times, without lacking.』
。」爾時世尊告調達曰：「咄愚所啟不慮后殃，舍利弗、目連比丘，由尚不付授眾僧，況汝嗽唾弊惡之人可付授聖眾耶？」爾時調達內興妒嫉，聞世尊語已倍生恚怒：「如來今日讚歎舍利弗、目連比丘，而更輕賤小弟，要當求便喪滅師徒，使此國界眾生不睹其形不聞其聲。」是時，調達比丘即從坐起禮足退歸，在在處處巧言偽辭誑惑于俗，勸誘世人得數十人，在在處處共相勸勉取要言之。爾時世尊與無央數大眾，圍繞而為說法。爾時調達告己弟子曰：「汝等莫聽瞿曇所說。所以然者？所說不隨正法，吾有一一深經好義當以相教。」恒求方便欲壞亂如來聖眾。爾時世尊告調達曰：「止止調達！慎勿興意壞亂聖眾，後備受報其痛難忍。」爾時調達執意牢固不改其行。爾時世尊知彼意正終不可回，便以宿命通，觀過去無數阿僧祇世因緣宿對所經歷事。是時，調達將五百弟子，如來自觀為菩薩身，復將五百弟子俱游寶積山側，菩薩門徒寬仁柔和，教以正法修持禁戒，出入進止不越其序。調達眾者己行不均，門徒弟子盡法師則，出言粗䵃語輒興恚，與弟子論如怨斗訟。弟子厭患不堪侍從，盡舍調達往就菩薩。菩薩得已歡喜踴躍不能自勝，並自稱說：「吾有千弟子，眾德具足，與世殊絕，誰能及者？」調達得是，極興恚怒即發誓愿：「此人今日誘我弟子壞我門徒，正使此人後成無上等正覺時，我當壞彼徒眾如今無異。」如來觀知調達比丘，必壞聖眾定無有疑，如來即從坐起舍眾而去
現代漢語譯本：當時，世尊告訴提婆達多說：『唉，你這個愚蠢的人，所說的話不考慮後患，舍利弗、目犍連比丘，我尚且不把僧團託付給他們，何況你這個吐唾沫的卑劣之人，怎麼可以把聖眾託付給你呢？』當時，提婆達多內心生起嫉妒，聽到世尊的話后更加憤怒：『如來今天讚歎舍利弗、目犍連比丘，反而輕視我這個小弟，我一定要找機會消滅師徒，讓這個國界里的眾生看不到他們的身影，聽不到他們的聲音。』這時，提婆達多比丘立刻從座位上站起來，行禮後退下，到處用花言巧語欺騙世俗之人，勸誘世人，得到了幾十個人，到處互相勸勉，抓住要點。當時，世尊與無數大眾在一起，被圍繞著說法。當時，提婆達多告訴自己的弟子說：『你們不要聽瞿曇所說的。為什麼呢？因為他所說的並不符合正法，我有一一深奧的經典和美好的道理，應當用來教導你們。』他經常想方設法想要破壞如來的聖眾。當時，世尊告訴提婆達多說：『停止吧，提婆達多！千萬不要有破壞聖眾的想法，以後會遭受報應，痛苦難以忍受。』當時，提婆達多執意不改，堅持自己的行為。當時，世尊知道他的心意已經無法改變，就用宿命通，觀察過去無數阿僧祇世的因緣宿對所經歷的事情。這時，提婆達多帶著五百弟子，如來自己觀察到自己是菩薩的身份，又帶著五百弟子一起遊歷寶積山側，菩薩的門徒寬容仁慈，用正法教導他們修行戒律，出入進退都有秩序。提婆達多的弟子們行為不一致，門徒弟子都傚法他的樣子，說話粗魯，動輒發怒，和弟子們爭論就像仇人打官司一樣。弟子們厭惡不堪，無法侍奉，都捨棄提婆達多去投奔菩薩。菩薩得到他們后，歡喜雀躍，不能自已，並自誇說：『我有千名弟子，眾德具足，與世人不同，誰能比得上呢？』提婆達多聽到這些，非常憤怒，就發誓說：『這個人今天引誘我的弟子，破壞我的門徒，即使這個人以後成就無上正等正覺時，我也要破壞他的徒眾，就像現在一樣。』如來觀察到提婆達多比丘必定會破壞聖眾，毫無疑問，如來就從座位上站起來，離開大眾走了。 現代漢語譯本：當時，世尊告訴提婆達多說：『唉！你這愚蠢之人，所說之話不考慮後患。舍利弗、目犍連比丘，我尚且不將僧團託付給他們，何況你這吐唾沫的卑劣之人，怎可將聖眾託付給你？』當時，提婆達多內心生起嫉妒，聽聞世尊之語后倍加憤怒：『如來今日讚歎舍利弗、目犍連比丘，反而輕視我這小弟，我定要尋機消滅師徒，使此國界眾生不見其形，不聞其聲。』這時，提婆達多比丘即從座而起，禮足退歸，到處巧言偽辭，欺騙世俗之人，勸誘世人，得數十人，到處互相勸勉，抓住要點。當時，世尊與無數大眾，圍繞而為說法。當時，提婆達多告誡自己的弟子說：『你們不要聽瞿曇所說。為何如此？因為他所說不合正法，我有一一深奧的經典和美好的道理，當用來教導你們。』他恒常尋求方便，想要破壞如來的聖眾。當時，世尊告訴提婆達多說：『停止吧，提婆達多！切莫興起破壞聖眾的念頭，以後會遭受報應，其痛難忍。』當時，提婆達多執意不改，堅持自己的行為。當時，世尊知道他的心意已定，無法挽回，便以宿命通，觀察過去無數阿僧祇世的因緣宿對所經歷之事。這時，提婆達多帶領五百弟子，如來自己觀察到自己是菩薩之身，又帶領五百弟子一同遊歷寶積山側，菩薩的門徒寬仁柔和，用正法教導他們修行戒律，出入進退不逾規矩。提婆達多的弟子們行為不一，門徒弟子都傚法他的樣子，出言粗魯，動輒發怒，與弟子爭論如同仇敵訴訟。弟子們厭惡不堪，無法侍奉，都捨棄提婆達多投奔菩薩。菩薩得到他們后，歡喜雀躍，不能自已，並自誇說：『我有千名弟子，眾德具足，與世人不同，誰能比得上呢？』提婆達多聽到這些，極其憤怒，便發誓說：『此人今日引誘我的弟子，破壞我的門徒，即使此人日後成就無上正等正覺，我也要破壞他的徒眾，如同現在一樣。』如來觀察到提婆達多比丘必定會破壞聖眾，毫無疑問，如來即從座而起，捨棄大眾離去。
English version: At that time, the World Honored One said to Devadatta, 'Alas, you foolish one, your words do not consider the consequences. Shariputra and Maudgalyayana, I would not even entrust the Sangha to them, how much less to you, a vile person who spits? How could I entrust the holy assembly to you?' At that time, Devadatta felt jealousy in his heart, and upon hearing the World Honored One's words, he became even more enraged, 'Today the Tathagata praises Shariputra and Maudgalyayana, while belittling me, his younger brother. I must find a way to destroy the teacher and his disciples, so that the beings in this realm will not see their forms or hear their voices.' At that time, the Bhikkhu Devadatta immediately rose from his seat, bowed, and retreated. Everywhere he went, he used flowery words and false pretenses to deceive the common people, persuading them and gaining several dozen followers. Everywhere they went, they encouraged each other, grasping the key points. At that time, the World Honored One was surrounded by countless people, teaching the Dharma. At that time, Devadatta told his disciples, 'Do not listen to what Gautama says. Why? Because what he says does not accord with the true Dharma. I have profound scriptures and wonderful meanings that I should use to teach you.' He constantly sought ways to destroy the Tathagata's holy assembly. At that time, the World Honored One said to Devadatta, 'Stop, Devadatta! Do not have the intention to destroy the holy assembly. You will suffer retribution later, and the pain will be unbearable.' At that time, Devadatta was stubborn and did not change his ways. At that time, the World Honored One knew that his mind could not be changed, so he used his power of knowing past lives to observe the causes and conditions of countless asamkhya kalpas in the past. At that time, Devadatta led five hundred disciples. The Tathagata observed himself as a Bodhisattva, and he also led five hundred disciples to travel to the side of Mount Ratnakuta. The Bodhisattva's disciples were kind and gentle, teaching them the true Dharma and how to practice the precepts. Their comings and goings were orderly. Devadatta's followers did not act uniformly. The disciples all imitated him, speaking rudely and becoming angry easily. They argued with each other like enemies in a lawsuit. The disciples were disgusted and could not bear to serve him, so they all abandoned Devadatta and went to the Bodhisattva. The Bodhisattva was overjoyed and could not contain himself, and he boasted, 'I have a thousand disciples, all of whom are virtuous and different from the world. Who can compare to me?' When Devadatta heard this, he became extremely angry and vowed, 'This person today has seduced my disciples and destroyed my followers. Even if this person attains Anuttara-samyak-sambodhi in the future, I will destroy his followers just as I am doing now.' The Tathagata observed that the Bhikkhu Devadatta would certainly destroy the holy assembly, without a doubt. The Tathagata then rose from his seat, left the assembly, and departed. English version: At that time, the World Honored One said to Devadatta: 'Alas! You foolish person, your words do not consider the consequences. Shariputra and Maudgalyayana, I would not even entrust the Sangha to them, how much less to you, a vile person who spits? How could I entrust the holy assembly to you?' At that time, Devadatta felt jealousy in his heart, and upon hearing the World Honored One's words, he became even more enraged: 'Today the Tathagata praises Shariputra and Maudgalyayana, while belittling me, his younger brother. I must find a way to destroy the teacher and his disciples, so that the beings in this realm will not see their forms or hear their voices.' At that time, the Bhikkhu Devadatta immediately rose from his seat, bowed, and retreated. Everywhere he went, he used flowery words and false pretenses to deceive the common people, persuading them and gaining several dozen followers. Everywhere they went, they encouraged each other, grasping the key points. At that time, the World Honored One was surrounded by countless people, teaching the Dharma. At that time, Devadatta told his disciples: 'Do not listen to what Gautama says. Why is that? Because what he says does not accord with the true Dharma. I have profound scriptures and wonderful meanings that I should use to teach you.' He constantly sought ways to destroy the Tathagata's holy assembly. At that time, the World Honored One said to Devadatta: 'Stop, Devadatta! Do not have the intention to destroy the holy assembly. You will suffer retribution later, and the pain will be unbearable.' At that time, Devadatta was stubborn and did not change his ways. At that time, the World Honored One knew that his mind was set and could not be changed, so he used his power of knowing past lives to observe the causes and conditions of countless asamkhya kalpas in the past. At that time, Devadatta led five hundred disciples. The Tathagata observed himself as a Bodhisattva, and he also led five hundred disciples to travel to the side of Mount Ratnakuta. The Bodhisattva's disciples were kind and gentle, teaching them the true Dharma and how to practice the precepts. Their comings and goings were orderly. Devadatta's followers did not act uniformly. The disciples all imitated him, speaking rudely and becoming angry easily. They argued with each other like enemies in a lawsuit. The disciples were disgusted and could not bear to serve him, so they all abandoned Devadatta and went to the Bodhisattva. The Bodhisattva was overjoyed and could not contain himself, and he boasted: 'I have a thousand disciples, all of whom are virtuous and different from the world. Who can compare to me?' When Devadatta heard this, he became extremely angry and vowed: 'This person today has seduced my disciples and destroyed my followers. Even if this person attains Anuttara-samyak-sambodhi in the future, I will destroy his followers just as I am doing now.' The Tathagata observed that the Bhikkhu Devadatta would certainly destroy the holy assembly, without a doubt. The Tathagata then rose from his seat, left the assembly, and departed.
。何以故？有五事不得壞亂眾僧：一者如來目前，不得壞亂眾僧，如來威神不捨本誓故。二者如來般泥洹后，不得壞亂眾僧。設有人言：「我今成佛逮最正覺。」當以此問之：「釋迦文佛在時，汝為所在？」三者未曾有惡時，不得壞亂眾僧。四者比丘不競利養，不得壞亂眾僧。五者智慧神足弟子和合，不得壞亂眾僧。諸佛世尊常法，神足智慧弟子，一日之中聖眾終不空缺，如來以宿命智觀，必知調達當壞亂眾僧，如來即舍而去，調達在後與眾說法：「若有眾生事我為尊，承受教誡當習五法。何以故？行此五法早得解脫，何假沙門瞿曇說八直行？云何為五？一盡形壽常守三衣。二盡形壽常當乞食。三盡形壽不得食肉飲血。四盡形壽常當樹下露宿。五盡形壽不得獲持金銀寶物。諸有比丘修此五法者，早得解脫盡有漏成無漏，何假沙門瞿曇八直行耶？」調達說是語已即從坐起，五百比丘尋從而去，左面弟子名曰鏗荼陀婆，右面弟子名曰瞿婆離，歸本所居，弟子前後圍繞而為說法。舍利弗、目連比丘后往彼眾，調達見已舉聲稱善：「善來！舍利弗、目連比丘！吾獲大利，知我成佛三界獨尊，智慧神足弟子自然響應。」爾時調達即移瞿波等左右弟子坐，舍利弗、目連安處左右。爾時調達像如如來，告舍利弗、目連曰：「吾患脊痛小欲安睡，卿等二人與聖眾說法。」爾時調達右脅著地欲得睡寐，天神強挽調達左脅在地，天神復厭誑有言語，鼾聲現外穢氣遠徹
現代漢語譯本：為什麼呢？有五件事是不能破壞僧團的：第一，在如來面前，不能破壞僧團，因為如來的威神力不會捨棄本來的誓願。第二，在如來涅槃之後，不能破壞僧團。如果有人說：『我現在成佛，證得最正覺。』應當這樣問他：『釋迦牟尼佛在世時，你在哪裡？』第三，在沒有出現惡劣時期，不能破壞僧團。第四，比丘不應爭奪利益供養，不能破壞僧團。第五，有智慧和神通的弟子和合，不能破壞僧團。諸佛世尊的常法是，有神通和智慧的弟子，一天之中聖眾都不會空缺。如來以宿命智觀察，必定知道提婆達多會破壞僧團，如來就離開了。提婆達多在後面為大眾說法：『如果有眾生以我為尊，接受我的教誡，應當修習五法。為什麼呢？修行這五法可以早日解脫，何必假借沙門瞿曇所說的八正道呢？』哪五種呢？第一，盡形壽常守三衣。第二，盡形壽常當乞食。第三，盡形壽不得食肉飲血。第四，盡形壽常當在樹下露宿。第五，盡形壽不得持有金銀寶物。凡是修習這五法的比丘，可以早日解脫，斷盡有漏，成就無漏，何必假借沙門瞿曇的八正道呢？』提婆達多說完這些話就從座位上站起來，五百比丘隨即跟隨他離去。左邊的弟子名叫鏗荼陀婆，右邊的弟子名叫瞿婆離，回到他們原來的住處，弟子們前後圍繞著他們為他們說法。舍利弗、目連比丘後來到他們的僧團，提婆達多見到后高聲稱讚：『善來！舍利弗、目連比丘！我獲得了大利益，知道我成佛，三界獨尊，有智慧和神通的弟子自然響應。』當時，提婆達多就移動瞿波等左右的弟子坐下，讓舍利弗、目連坐在左右。當時，提婆達多像如來一樣，告訴舍利弗、目連說：『我背痛，想稍微休息一下，你們二人為聖眾說法。』當時，提婆達多右脅著地想要睡覺，天神強行將提婆達多的左脅按在地上，天神又厭惡他虛妄的言語，鼾聲傳到外面，穢氣遠播。 現代漢語譯本：這是什麼原因呢？有五件事是不能破壞僧團的：第一，在如來面前，不能破壞僧團，因為如來的威神力不會放棄他最初的誓願。第二，在如來涅槃之後，不能破壞僧團。如果有人說：『我現在成佛，證得了無上正等正覺。』應當這樣問他：『釋迦牟尼佛在世的時候，你在哪裡？』第三，在沒有出現惡劣時期的時候，不能破壞僧團。第四，比丘不應該爭奪利益供養，不能破壞僧團。第五，有智慧和神通的弟子和合在一起，不能破壞僧團。諸佛世尊的常法是，有神通和智慧的弟子，一天之中聖眾都不會空缺。如來以宿命智觀察，必定知道提婆達多會破壞僧團，如來就離開了。提婆達多在後面為大眾說法：『如果有眾生以我為尊，接受我的教誡，應當修習五法。為什麼呢？修行這五法可以早日解脫，何必假借沙門瞿曇所說的八正道呢？』哪五種呢？第一，盡形壽都要穿三衣。第二，盡形壽都要乞食。第三，盡形壽都不能吃肉飲血。第四，盡形壽都要在樹下露宿。第五，盡形壽都不能持有金銀寶物。凡是修習這五法的比丘，可以早日解脫，斷盡有漏，成就無漏，何必假借沙門瞿曇的八正道呢？』提婆達多說完這些話就從座位上站起來，五百比丘隨即跟隨他離去。左邊的弟子名叫鏗荼陀婆，右邊的弟子名叫瞿婆離，回到他們原來的住處，弟子們前後圍繞著他們為他們說法。舍利弗、目連比丘後來到他們的僧團，提婆達多見到后高聲稱讚：『善來！舍利弗、目連比丘！我獲得了大利益，知道我成佛，三界獨尊，有智慧和神通的弟子自然響應。』當時，提婆達多就移動瞿波等左右的弟子坐下，讓舍利弗、目連坐在左右。當時，提婆達多像如來一樣，告訴舍利弗、目連說：『我背痛，想稍微休息一下，你們二人為聖眾說法。』當時，提婆達多右脅著地想要睡覺，天神強行將提婆達多的左脅按在地上，天神又厭惡他虛妄的言語，鼾聲傳到外面，穢氣遠播。
English version: Why is that? There are five things that should not disrupt the Sangha: First, in the presence of the Tathagata, one should not disrupt the Sangha, because the Tathagata's majestic power does not abandon its original vows. Second, after the Tathagata's Parinirvana, one should not disrupt the Sangha. If someone says, 'I have now become a Buddha and attained the most perfect enlightenment,' they should be asked, 'Where were you when Shakyamuni Buddha was alive?' Third, when there is no evil time, one should not disrupt the Sangha. Fourth, monks should not compete for offerings and benefits, and should not disrupt the Sangha. Fifth, when disciples with wisdom and supernatural powers are in harmony, one should not disrupt the Sangha. The constant practice of all Buddhas and World Honored Ones is that disciples with supernatural powers and wisdom will ensure that the holy assembly is never empty for a single day. The Tathagata, with his knowledge of past lives, knew that Devadatta would disrupt the Sangha, so the Tathagata left. Devadatta then preached to the assembly, 'If any sentient being honors me and accepts my teachings, they should practice five things. Why? Because practicing these five things leads to early liberation, why rely on the Eightfold Path taught by the Shramana Gautama?' What are the five? First, for the rest of their lives, they should always wear three robes. Second, for the rest of their lives, they should always beg for food. Third, for the rest of their lives, they should not eat meat or drink blood. Fourth, for the rest of their lives, they should always sleep under trees in the open. Fifth, for the rest of their lives, they should not possess gold, silver, or precious objects. Any monk who practices these five things can achieve early liberation, exhaust all outflows, and attain the state of no outflows, why rely on the Eightfold Path of the Shramana Gautama?' After Devadatta said these words, he rose from his seat, and five hundred monks followed him. His left disciple was named Keng Tuo Tuo Po, and his right disciple was named Qu Po Li. They returned to their original dwellings, and the disciples surrounded them, listening to their teachings. Shariputra and Maudgalyayana later came to their assembly. When Devadatta saw them, he praised them loudly, 'Welcome! Shariputra and Maudgalyayana! I have gained great benefit, knowing that I have become a Buddha, the sole honored one in the three realms, and disciples with wisdom and supernatural powers naturally respond.' At that time, Devadatta moved Qu Bo and other disciples on his left and right to sit down, and had Shariputra and Maudgalyayana sit on his left and right. At that time, Devadatta, like the Tathagata, said to Shariputra and Maudgalyayana, 'My back hurts, and I want to rest a little. You two should preach to the holy assembly.' At that time, Devadatta lay down on his right side, wanting to sleep, but the heavenly beings forcefully turned Devadatta onto his left side. The heavenly beings also detested his false words, and his snoring was heard outside, and his foul odor spread far and wide. English version: Why is this so? There are five things that should not disrupt the Sangha: First, in the presence of the Tathagata, one should not disrupt the Sangha, because the Tathagata's majestic power does not abandon his original vows. Second, after the Tathagata's Nirvana, one should not disrupt the Sangha. If someone says, 'I have now become a Buddha and attained the unsurpassed perfect enlightenment,' they should be asked, 'Where were you when Shakyamuni Buddha was alive?' Third, when there is no evil time, one should not disrupt the Sangha. Fourth, monks should not compete for offerings and benefits, and should not disrupt the Sangha. Fifth, when disciples with wisdom and supernatural powers are in harmony, one should not disrupt the Sangha. The constant practice of all Buddhas and World Honored Ones is that disciples with supernatural powers and wisdom will ensure that the holy assembly is never empty for a single day. The Tathagata, with his knowledge of past lives, knew that Devadatta would disrupt the Sangha, so the Tathagata left. Devadatta then preached to the assembly, 'If any sentient being honors me and accepts my teachings, they should practice five things. Why? Because practicing these five things leads to early liberation, why rely on the Eightfold Path taught by the Shramana Gautama?' What are the five? First, for the rest of their lives, they should always wear three robes. Second, for the rest of their lives, they should always beg for food. Third, for the rest of their lives, they should not eat meat or drink blood. Fourth, for the rest of their lives, they should always sleep under trees in the open. Fifth, for the rest of their lives, they should not possess gold, silver, or precious objects. Any monk who practices these five things can achieve early liberation, exhaust all outflows, and attain the state of no outflows, why rely on the Eightfold Path of the Shramana Gautama?' After Devadatta said these words, he rose from his seat, and five hundred monks followed him. His left disciple was named Keng Tuo Tuo Po, and his right disciple was named Qu Po Li. They returned to their original dwellings, and the disciples surrounded them, listening to their teachings. Shariputra and Maudgalyayana later came to their assembly. When Devadatta saw them, he praised them loudly, 'Welcome! Shariputra and Maudgalyayana! I have gained great benefit, knowing that I have become a Buddha, the sole honored one in the three realms, and disciples with wisdom and supernatural powers naturally respond.' At that time, Devadatta moved Qu Bo and other disciples on his left and right to sit down, and had Shariputra and Maudgalyayana sit on his left and right. At that time, Devadatta, like the Tathagata, said to Shariputra and Maudgalyayana, 'My back hurts, and I want to rest a little. You two should preach to the holy assembly.' At that time, Devadatta lay down on his right side, wanting to sleep, but the heavenly beings forcefully turned Devadatta onto his left side. The heavenly beings also detested his false words, and his snoring was heard outside, and his foul odor spread far and wide.
。爾時尊者目連以神足力飛騰虛空作十八變，坐臥經行涌沒自由，或身上出火身下出水，或身下出火身上出水，東沒西涌四方亦爾。爾時目連從空中還就本坐，尊者舍利弗告眾會人：「如來之身神德無量，具一切智，前達無窮卻睹無極；如來法者得現法報快樂無為，智者之所修學，非愚者之所習；如來聖眾者，戒具成就智慧成就解脫成就解脫見慧成就，可敬可貴，承事供養為眾生良祐福田。」爾時諸比丘各生此念：「我等愚惑不識真正，捨實就華棄本逐末。今日觀二賢所說，世之希有！我等寧可舍此調達，就如來眾，不亦快乎？」舍利弗知其心念即從坐起，彼五百比丘亦皆俱起，隨舍利弗、目連后追隨而去。時，瞿波離比丘以右腳蹋調達曰：「弊惡調達何為耽睡？舍利弗、目連二人，將汝弟子去盡。」爾時調達覺寤甚懷憂戚。是故說，人相謗毀，自古至今，乃至世無不毀也。
斷骨命終， 牛馬財失， 國界喪敗， 復還聚集。
爾時世尊告諸比丘：「昔長壽王身份為七假，亡國失土，由尚忍怨不起，共相尊敬還立國土如本無異。汝今比丘！當以道德自持共相懺悔，大者以法、小者承受，汝等云何不知正法？當念忍辱、嘆說忍力，所行真正嘆說真正。比丘當知，吾所以從無數阿僧祇劫積行已來，修六度無極行檀修施，頭目髓腦國財妻子，持戒忍辱精勤一心，皆欲除貪除瞋怒想。」是故說，斷骨命終，國界喪敗也。
人若罵我， 勝我不勝， 快意從者， 怨終不息
現代漢語譯本：當時，尊者目連以神通之力飛騰到虛空中，變化出十八種姿態，或坐或臥，或行走或停留，或隱沒或顯現，自由自在。有時身上出火，身下出水；有時身下出火，身上出水，在東西南北各個方向都是如此。當時，目連從空中回到原來的座位。尊者舍利弗告訴在場的大眾：『如來的神力德行是無量的，具備一切智慧，能洞察過去無盡的歲月，也能預見未來無盡的時光。如來的教法能使人得到現世的果報，快樂而無為，是智者所應修習的，不是愚者所能理解的。如來的聖眾，戒律圓滿，智慧圓滿，解脫圓滿，解脫知見圓滿，值得尊敬和珍視，承事供養他們是眾生最好的福田。』當時，眾比丘各自產生這樣的想法：『我們真是愚昧迷惑，不識真理，捨棄真實的而追求虛華，拋棄根本而追逐末節。今天看到兩位賢者所說，真是世間罕見！我們寧可捨棄提婆達多，歸入如來的僧團，豈不是更好嗎？』舍利弗知道他們的心意，就從座位上站起來，那五百位比丘也都一起站起來，跟隨著舍利弗和目連離開了。當時，瞿波離比丘用右腳踩著提婆達多說：『你這惡劣的提婆達多，為什麼還在睡覺？舍利弗和目連兩個人，把你所有的弟子都帶走了。』當時，提婆達多醒來，感到非常憂愁。所以說，人們互相誹謗，自古至今，乃至世間沒有不被誹謗的。 斷骨而死，牛馬財物損失，國家疆界喪失敗壞，最終還會重新聚集。 當時，世尊告訴眾比丘：『過去長壽王身體被分割成七份，國家滅亡，土地喪失，但他尚且能忍受怨恨而不發怒，互相尊敬，最終重新建立國家，和原來一樣。你們現在的比丘，應當用道德來約束自己，互相懺悔，年長的以佛法教導，年幼的接受教誨。你們怎麼能不瞭解正法呢？應當牢記忍辱，讚歎忍辱的力量，所行所為要真實，讚歎真實。比丘們應當知道，我之所以從無數阿僧祇劫以來，積累修行，修持六度無極，行佈施，捨棄頭目髓腦、國家財產、妻子兒女，持戒忍辱，精進一心，都是爲了去除貪慾、嗔恨和憤怒。』所以說，斷骨而死，國家疆界喪失敗壞。 如果有人辱罵我，勝過我的人不會因此而勝，順從自己心意的人，怨恨終究不會停止。
English version: At that time, the Venerable Maudgalyayana, by his spiritual power, flew into the void and manifested eighteen transformations, sitting, lying down, walking, standing, appearing, and disappearing at will. Sometimes fire emanated from his body, and water from below; sometimes fire emanated from below, and water from above, and this happened in all directions. Then, Maudgalyayana returned from the sky to his original seat. The Venerable Sariputra addressed the assembly: 'The Tathagata's divine power and virtue are immeasurable, possessing all wisdom, able to see the endless past and foresee the endless future. The Tathagata's Dharma brings immediate rewards, joy, and non-action; it is what the wise should practice, not what the foolish can understand. The Tathagata's holy assembly is complete in precepts, complete in wisdom, complete in liberation, and complete in the knowledge and vision of liberation. They are worthy of respect and esteem, and serving and making offerings to them is a field of merit for all beings.' At that time, the monks each had this thought: 'We are truly foolish and deluded, not recognizing the truth, abandoning the real for the illusory, and forsaking the root for the branch. Today, seeing what these two worthy ones have said, it is truly rare in the world! We would rather abandon Devadatta and join the Tathagata's Sangha, wouldn't that be better?' Sariputra, knowing their thoughts, rose from his seat, and the five hundred monks also rose together, following Sariputra and Maudgalyayana as they departed. At that time, the monk Kokalika stepped on Devadatta with his right foot, saying: 'You wicked Devadatta, why are you still sleeping? Sariputra and Maudgalyayana have taken all your disciples away.' Then, Devadatta awoke, feeling very distressed. Therefore, it is said that people slander each other, from ancient times until now, and there is no one in the world who is not slandered. Broken bones lead to death, loss of cattle and horses, loss of wealth, and the destruction of national borders, but eventually, they will be gathered again. At that time, the World Honored One told the monks: 'In the past, King Long Life's body was divided into seven parts, his country was destroyed, and his land was lost, yet he was still able to endure resentment without anger, respecting each other, and eventually re-establishing the country as it was before. You monks now should restrain yourselves with morality, confess to each other, the elders should teach with the Dharma, and the younger ones should accept the teachings. How can you not understand the true Dharma? You should remember patience, praise the power of patience, and act truthfully, praising truthfulness. Monks should know that the reason I have accumulated practice from countless asamkhya kalpas, practicing the six paramitas, giving alms, sacrificing my head, eyes, marrow, brain, national wealth, wife, and children, upholding precepts, practicing patience, and being diligent with one mind, is all to remove greed, hatred, and anger.' Therefore, it is said that broken bones lead to death, and the destruction of national borders. If someone insults me, those who surpass me will not be victorious because of it, and those who follow their own desires, their resentment will never cease.
。
人若罵我者，人自思惟：「彼人罵我，不隨禁律枉侵良善。」是故說，若人罵我也。勝我不勝者，彼自思惟：「如我法者則我得勝，不如法者則我不勝。」是故說，勝我不勝也。快意從者，作是思惟者，遂增怨仇不諦思惟，是故說，快意從者。怨終不息者，如此之人，心如剛鐵不可沮壞，是故說，怨終不息也。
不可怨以怨， 終已得休息， 行忍得息怨， 此名如來法。
不可怨以怨者，是時世尊告諸來會：「吾自追憶無數劫已來，怨能息怨，人身難得佛世難遇，猶如憂曇缽華時時乃有，難得為人出家學道亦不可果。汝等已得人身，諸根不缺堪任受化，何為于正法中共相諍競？」是故說，不可怨以怨，終已得休息也。行忍得息怨，此名如來法者，夫人行忍寂默為首，聽彼已報聞彼罵已還以罵報，如是之比怨終不息，弱名忍強亦名為勝，是故說，行忍得息怨，此名如來法也。
若得親善友， 共遊於世界， 不積有遺余， 專念同其意。
若得親善友者，或有眾生禮儀成就於行不缺，義味成就忍行成，就皆由朋友成就身行，是故說，若得親善友。共遊於世界者，如此善友，從劫至劫共相追隨不以為苦，是故說，共遊於世界也。不積有遺餘者，夫人意等不計財貨，亦復不選擇知親，正使朋友出在卑賤，善色惡色若好若丑不得選擇，是故說，不積有遺余也。專念同其意者，發心起行齊同其善篤信向佛，是故說，專念同其意也
現代漢語譯本 如果有人辱罵我，那人應該自己思考：『他罵我，但我不應違背戒律，以不公正的手段侵犯善良。』所以說，如果有人罵我。勝過我的人不勝，他自己會想：『如果我符合正法，我就能勝過他；如果不符合正法，我就不能勝過他。』所以說，勝過我的人不一定能勝。如果順從自己的快意，這樣思考，就會增加怨恨，而不是真正地思考，所以說，順從快意的人。怨恨永遠不會停止，這樣的人，心如鋼鐵般堅硬，無法摧毀，所以說，怨恨永遠不會停止。 不應該以怨報怨，最終才能得到安息，以忍辱來平息怨恨，這被稱為如來之法。 不應該以怨報怨，當時世尊告訴在場的大眾：『我回憶無數劫以來，怨恨不能平息怨恨，人身難得，佛世難遇，就像優曇缽花一樣，時時才有，難以得到人身，出家學道也很難成功。你們已經得到人身，諸根不缺，能夠接受教化，為什麼要在正法中互相爭鬥呢？』所以說，不應該以怨報怨，最終才能得到安息。以忍辱來平息怨恨，這被稱為如來之法，人以忍辱寂靜為首要，聽到別人罵自己，又以罵還擊，這樣怨恨永遠不會停止，弱者稱為忍，強者也稱為勝，所以說，以忍辱來平息怨恨，這被稱為如來之法。 如果能得到親近的善友，一起遊歷世界，不積累任何遺留，專心一意，志同道合。 如果能得到親近的善友，或許有眾生禮儀圓滿，行為不缺，義理通達，忍辱成就，都是因為朋友成就了身行，所以說，如果能得到親近的善友。一起遊歷世界，這樣的善友，從一劫到另一劫，互相追隨，不以為苦，所以說，一起遊歷世界。不積累任何遺留，人的心意不計較財物，也不選擇親疏，即使朋友出身卑賤，無論善色惡色，好或丑，都不能選擇，所以說，不積累任何遺留。專心一意，志同道合，發心修行，共同向善，篤信佛法，所以說，專心一意，志同道合。
English version If someone scolds me, that person should think to themselves: 'He scolds me, but I should not violate the precepts and unjustly infringe upon goodness.' Therefore, it is said, if someone scolds me. The one who overcomes me does not necessarily win; he will think: 'If I am in accordance with the Dharma, I will overcome him; if I am not in accordance with the Dharma, I will not overcome him.' Therefore, it is said, the one who overcomes me does not necessarily win. If one follows one's own desires, thinking this way, it will increase resentment rather than true reflection, so it is said, those who follow their desires. Resentment will never cease; such a person's heart is as hard as steel and cannot be destroyed, so it is said, resentment will never cease. One should not repay hatred with hatred; only then can one find rest. To quell hatred with patience is called the Dharma of the Tathagata. One should not repay hatred with hatred. At that time, the World Honored One told the assembly: 'I recall countless kalpas ago, hatred cannot quell hatred. It is difficult to obtain a human body, and it is difficult to encounter a Buddha's world, just like the Udumbara flower, which appears only rarely. It is difficult to obtain a human body, and it is also difficult to succeed in leaving home and studying the Way. You have already obtained a human body, your faculties are complete, and you are capable of receiving teachings. Why do you contend with each other in the Dharma?' Therefore, it is said, one should not repay hatred with hatred; only then can one find rest. To quell hatred with patience is called the Dharma of the Tathagata. People should prioritize patience and silence. If one hears others scolding and responds with scolding, resentment will never cease. The weak are called patient, and the strong are also called victorious. Therefore, it is said, to quell hatred with patience is called the Dharma of the Tathagata. If one can obtain a close and virtuous friend, to travel the world together, not accumulating any remnants, with focused intention and shared purpose. If one can obtain a close and virtuous friend, perhaps there are beings whose etiquette is complete, whose conduct is flawless, whose understanding of meaning is thorough, and whose patience is accomplished, all because of the friend's accomplishment of their conduct. Therefore, it is said, if one can obtain a close and virtuous friend. To travel the world together, such virtuous friends follow each other from kalpa to kalpa without considering it a hardship. Therefore, it is said, to travel the world together. Not accumulating any remnants, people's minds do not consider wealth, nor do they choose based on closeness. Even if a friend is of humble origin, whether of good or bad complexion, whether good or ugly, one should not choose. Therefore, it is said, not accumulating any remnants. With focused intention and shared purpose, they initiate practice, together towards goodness, with firm faith in the Buddha. Therefore, it is said, with focused intention and shared purpose.
。
設不得親友， 獨遊無伴侶， 廣觀諸方界， 獨善不造惡。
設不得親友者，所謂親友者，行齊德同俱造于善乃名親友，不造善行者不名為親友。如世常言，人無有伴侶如驢牛俱，修不善行不得名為善友，是故說，設不得親友也。獨遊無伴侶者，寧獨遊處快修善行，不以弊惡與人共俱，是故說，獨遊無伴侶也。廣觀諸方界者，人慾觀化觸類所見漸以益智，聞語不惑，是故說，廣觀諸方界也。獨善不造惡者，是以智士樂靜不居亂鬧。昔有敵國大王興兵相攻，鄰國聞之，臣啟王曰：「外有賊寇逼近土境。」王曰：「無苦，無所堪任。」賊復前進，臣復白王：「賊已逼至轉來到城。」王言：「無能侵我。」賊遂入城固守城郭。臣復白王：「賊寇逼近，王宜防備出共鬥戰。」王言：「無苦，終不害我。」外冠轉進直趣宮殿，臣復白王：「賊今已至，王欲云何？」時王沐浴更著新衣，自負糧食，出見敵國鄰王而告之曰：「城郭宮殿是卿所有，吾欲入山且修道德，食足支命衣足蓋形。」爾時王便說頌曰：
「吾今此衣食， 自求欲隱形， 舍位卿為王， 且欲求多福。 寧處巖石間， 粗衣弊惡食， 食果數息定， 麋鹿共相娛， 不以處王位， 考掠苦毒病。 智者畏後世， 終不造惡緣。 觀卿興兵眾， 欲來傷害吾， 是身為朽器， 時殺勿枉眾
現代漢語譯本 『設不得親友』，指的是所謂的親友，是指行為一致、德行相同、共同行善的人才稱得上是親友，不一起行善的人不能稱為親友。就像世俗常說，人沒有同伴就像驢和牛一樣，修行不善的人不能稱為善友，所以說，『設不得親友』。『獨遊無伴侶』，寧願獨自修行，快速行善，不與品行惡劣的人為伍，所以說，『獨遊無伴侶』。『廣觀諸方界』，人想要觀察變化，接觸各種事物，所見所聞逐漸增長智慧，聽聞言語不會迷惑，所以說，『廣觀諸方界』。『獨善不造惡』，因此有智慧的人喜歡安靜，不居住在喧鬧的地方。從前有敵國大王興兵攻打，鄰國聽到后，大臣稟告國王說：『外面有賊寇逼近我們的邊境。』國王說：『不用擔心，他們沒什麼能耐。』賊寇再次前進，大臣又稟告國王說：『賊寇已經逼近，快要到城下了。』國王說：『他們不能侵犯我。』賊寇於是進入城中，堅守城郭。大臣又稟告國王說：『賊寇逼近，國王應該防備，出城與他們戰鬥。』國王說：『不用擔心，他們終究不會傷害我。』外面的軍隊直接衝向宮殿，大臣又稟告國王說：『賊寇現在已經到了，國王您打算怎麼辦？』這時國王沐浴更衣，穿上新衣服，自己揹著糧食，出來見敵國的國王，告訴他說：『城郭宮殿都是你的了，我想要入山修行道德，食物足夠維持生命，衣服足夠遮蓋身體。』當時國王就說了這首偈語： 『我現在的衣食，自己尋求想要隱居，捨棄王位給你做國王，只是想要尋求更多的福報。寧願住在巖石之間，穿著粗糙破舊的衣服，吃著粗劣的食物，吃果子，數著呼吸，心神安定，與麋鹿一起娛樂，也不願意處在王位上，遭受拷打、痛苦和疾病。有智慧的人畏懼後世的報應，終究不會造作惡的因緣。看你興兵而來，想要傷害我，這身體就像是朽壞的器物，隨時都會被殺死，不要枉殺無辜的百姓。』
English version 'If one cannot find a friend,' refers to the fact that true friends are those who share the same conduct, virtues, and jointly engage in good deeds. Those who do not engage in good deeds cannot be called friends. As the world often says, a person without companions is like a donkey or an ox. Those who cultivate unwholesome actions cannot be called good friends. Therefore, it is said, 'If one cannot find a friend.' 'Wander alone without a companion' means one would rather cultivate alone, quickly engaging in good deeds, and not associate with those of bad character. Therefore, it is said, 'Wander alone without a companion.' 'Broadly observe all realms' means that people want to observe changes, come into contact with various things, and gradually increase their wisdom through what they see and hear, so they will not be confused by words. Therefore, it is said, 'Broadly observe all realms.' 'Be good alone and do not create evil' means that wise people prefer tranquility and do not live in noisy places. In the past, a king of an enemy state raised troops to attack. Upon hearing this, a minister of a neighboring state reported to his king, 'There are bandits approaching our borders.' The king said, 'Do not worry, they are not capable.' The bandits advanced again, and the minister reported again, 'The bandits are approaching, they are almost at the city.' The king said, 'They cannot invade me.' The bandits then entered the city and fortified the walls. The minister reported again, 'The bandits are approaching, the king should prepare and go out to fight them.' The king said, 'Do not worry, they will not harm me.' The outside army went straight to the palace. The minister reported again, 'The bandits have arrived, what does the king plan to do?' At this time, the king bathed, changed into new clothes, carried his own food, and went out to see the king of the enemy state, telling him, 'The city and palace are all yours. I want to go into the mountains to cultivate virtue. Food is enough to sustain my life, and clothes are enough to cover my body.' At that time, the king spoke this verse: 'My current clothing and food, I seek to live in seclusion, giving up the throne for you to be king, just wanting to seek more blessings. I would rather live among the rocks, wearing rough and worn clothes, eating coarse food, eating fruits, counting my breaths, with a calm mind, and enjoying myself with the deer, than be in the position of a king, suffering torture, pain, and disease. The wise fear the retribution of the next life, and will never create evil causes. Seeing you raise troops, wanting to harm me, this body is like a decaying vessel, which can be killed at any time, do not kill innocent people in vain.'
。」
時彼敵國王聞是語已熟自思惟，復以此偈報曰：
「快哉大覺士， 依法而自將， 被一切德箭， 摧破我兵眾。 雖怨智慧勝， 親友愚何益？ 是以慧為首， 智慧廣濟度。」
時敵國王即退軍馬，將己兵眾歸還本國，宮殿屋舍盡還本王。是故說，廣觀諸方界，獨善不造惡也。
忍辱勝怨， 善勝不善， 勝者能施， 至誠勝欺。
忍辱勝怨者，兩劍所俟必有傷損，遇毒毒治必死不疑，唯有忍者能去其怨，是故說，忍勝怨也。善勝不善者云何？卿等頗聞火之稟性有冷義耶？對曰無之。此亦如是，怨欲息怨終不可得。何者能息？唯有善者乃能息耳。是故說，善勝不善也。勝者能施，修善之人，行無缺漏，意不起想，果能惠施；結怨之人，為身招禍，死入地獄受苦無量，共相傷害死而復生，若生人中顏貌醜陋，為人輕慢所愿不果。是故說，勝者能施也。至誠勝欺者，智者行身不犯口過，出言應律無所觸嬈，正使身死不以妄言綺語而求茍活，經歷生老涉苦無量，目見耳聞怨仇最重，是故說，至誠勝欺也。
學無朋類， 不得善友， 寧獨守善， 不與愚諧。
學無朋類者，夫人廣學當憑善知識，從初發意至得道，皆憑善知識乃得成就；若遇惡友行必愚惡。是故說，學無朋類也。不得善友者，或復學人遇惡知識，晝夜斗訟行惡為業，是故說，不得善友也
現代漢語譯本 當時，敵國國王聽到這些話后，仔細思考，又用偈語回覆說： 『真是偉大的覺悟者啊，您能依法治理自己，用一切美德之箭，摧毀了我的軍隊。 雖然您的智慧勝過我的怨恨，但我的親友愚昧又有什麼用呢？所以，智慧才是最重要的，智慧能廣度眾生。』 當時，敵國國王立即撤退軍隊，率領自己的士兵返回本國，將宮殿房屋全部歸還給本國國王。所以說，要廣泛觀察各方世界，獨善其身而不作惡。 忍辱能戰勝怨恨，善良能戰勝不善良，勝利者能施捨，真誠能戰勝欺騙。 忍辱能戰勝怨恨，兩把劍相擊必然會造成傷害，用毒藥來治療毒藥必然會死亡，只有忍耐的人才能消除怨恨，所以說，忍辱能戰勝怨恨。善良能戰勝不善良，這是怎麼回事呢？你們聽說過火的本性有寒冷的嗎？回答說沒有。這也是如此，想用怨恨來平息怨恨終究是不可能實現的。什麼才能平息呢？只有善良才能平息。所以說，善良能戰勝不善良。勝利者能施捨，修行善良的人，行為沒有缺失，心中不起妄念，結果能夠惠施；結怨的人，為自己招來禍患，死後墮入地獄遭受無量痛苦，互相傷害，死了又生，如果生在人間，容貌醜陋，被人輕視，所希望的不能實現。所以說，勝利者能施捨。真誠能戰勝欺騙，有智慧的人行為不犯口過，說話符合規律，不觸犯他人，即使身死也不會用妄語和花言巧語來茍且偷生，經歷生老病死，遭受無量痛苦，親眼所見，親耳所聞，怨恨最深重，所以說，真誠能戰勝欺騙。 學習沒有同伴，得不到好朋友，寧願獨自堅守善良，也不與愚蠢的人同流合污。 學習沒有同伴，一個人廣泛學習應當依靠善知識，從最初發心到得道，都依靠善知識才能成就；如果遇到惡友，行為必定愚蠢邪惡。所以說，學習沒有同伴。得不到好朋友，或許學道之人遇到惡知識，日夜爭鬥，以作惡為業，所以說，得不到好朋友。
English version At that time, the enemy king, having heard these words, pondered them carefully and replied with a verse: 'How wonderful is the great enlightened one, who governs himself according to the Dharma, and with arrows of all virtues, has shattered my army. Although your wisdom surpasses my resentment, what good are my foolish relatives and friends? Therefore, wisdom is paramount, and wisdom can widely deliver all beings.' At that time, the enemy king immediately withdrew his troops, led his soldiers back to his own country, and returned all the palaces and houses to the original king. Therefore, it is said that one should broadly observe all realms, be virtuous alone, and not do evil. Patience conquers resentment, goodness conquers evil, the victor can give, and sincerity conquers deceit. Patience conquers resentment, for two swords clashing will surely cause harm, and treating poison with poison will surely lead to death. Only the patient can eliminate resentment. Therefore, it is said that patience conquers resentment. How does goodness conquer evil? Have you ever heard of fire having a cold nature? The answer is no. It is the same here; trying to quell resentment with resentment will never succeed. What can quell it? Only goodness can quell it. Therefore, it is said that goodness conquers evil. The victor can give, for those who cultivate goodness, their actions are without flaw, their minds do not give rise to false thoughts, and as a result, they can bestow blessings; those who harbor resentment bring misfortune upon themselves, fall into hell after death, and suffer immeasurable pain, harming each other, dying and being reborn. If they are born among humans, they will be ugly, despised by others, and their wishes will not be fulfilled. Therefore, it is said that the victor can give. Sincerity conquers deceit, for the wise person's actions do not violate their words, their speech is in accordance with the rules, and they do not offend others. Even if it means death, they will not use false or flowery language to seek a temporary reprieve. They experience birth, old age, sickness, and death, suffering immeasurable pain. What they see and hear, the resentment is the deepest. Therefore, it is said that sincerity conquers deceit. Learning has no companions, if one cannot find good friends, it is better to uphold goodness alone, and not associate with the foolish. Learning has no companions, for one who studies widely should rely on good teachers. From the initial aspiration to the attainment of enlightenment, all is achieved through good teachers; if one encounters bad friends, their actions will surely be foolish and evil. Therefore, it is said that learning has no companions. If one cannot find good friends, perhaps a student of the Way encounters bad teachers, who engage in conflict day and night, and make evil their profession. Therefore, it is said that one cannot find good friends.
。寧獨守善，不與愚諧者，設無朋類，當自建意，念在閑靜去離憒亂，設聞斗訟者，常當遠離心不願樂，是故說，寧獨守善，不與愚諧也。
樂戒學行， 奚用伴為？ 獨善無憂， 如空野象。
樂戒學行者，夫修行人心樂閑靜，恒以禁戒自纓絡身。爾時世尊告拘苫鞞比丘：「諫喻止訟。」比丘聞已不受佛教。佛知其意即從坐起，飛騰虛空十二由旬，還本精舍至大眾中，而說頌曰：
「樂戒學行， 奚用伴為？ 獨善無憂， 如空野象。」
爾時世尊便作是念：「拘苫鞞好憘斗訟各相謗毀，吾今已離之，正使我聞拘苫鞞比丘在其方者，吾當避之而就他方。」爾時有一象王離諸群索居，獨遊曠野心自思惟：「得離諸象及諸宗親，獨遊在此何以快哉？我在象中時群多縱逸，蹋蹈水草然後吾乃得食；今日獨行，得清水好草亦無憂慮。」爾時世尊見彼象心中所念，便於大眾而說頌曰：
「一象于象眾， 六牙而備具， 心念與吾同， 獨善而樂靜。」
一象于象眾者，如來身者亦名龍象，彼象者亦名龍象，如來世雄三界獨尊，像者龍中獨尊，是故說一象于象眾也。六牙而備具者，牙者象之威怒自纓絡身，功德者如來相好，如來見彼拘苫鞞比丘自生厭患，像者患厭群眾，是故說，獨善無憂，如空野象也。
出曜經卷第十七
惟念品第十六
出息入息念， 具滿諦思惟， 從初竟通利， 按如佛所說。
出息入息念者，安者謂息入，般者謂息出
現代漢語譯本：寧願獨自堅守善行，也不與愚昧之人同流合污。即使沒有朋友同伴，也應當自己建立主見。心中想著清閑安靜，遠離喧囂混亂。如果聽到爭鬥訴訟，應當常常遠離，內心不願參與。所以說，寧願獨自堅守善行，也不與愚昧之人同流合污。 樂於持戒修行，又何必需要同伴呢？獨自行善沒有憂慮，就像空曠原野上的大象一樣。 樂於持戒修行的人，修行之人內心喜歡清閑安靜，常常用戒律來約束自己。當時，世尊告訴拘苫鞞比丘：『勸誡開導，停止爭訟。』比丘聽了卻不接受佛的教誨。佛知道他的心意，就從座位上起身，飛騰到虛空十二由旬，回到原來的精舍，在大眾中說了這首偈語： 『樂於持戒修行，又何必需要同伴呢？獨自行善沒有憂慮，就像空曠原野上的大象一樣。』 當時，世尊就想：『拘苫鞞喜歡爭鬥訴訟，互相誹謗詆譭，我現在已經遠離他們了。即使我聽說拘苫鞞比丘在哪個地方，我也應當避開他們，去往其他地方。』當時，有一位象王離開象群，獨自居住，獨自在曠野遊蕩，心中思量：『能夠離開眾象和親族，獨自在這裡遊蕩，多麼快樂啊！我在象群中時，它們大多放縱，踐踏水草，然後我才能吃到；現在我獨自行走，得到清澈的水和好的草，也沒有憂慮。』當時，世尊看到那頭大象心中所想，就在大眾中說了這首偈語： 『一頭大象在象群中，六牙都具備，心中所想與我相同，獨自行善而樂於安靜。』 『一頭大象在象群中』，如來的身體也稱為龍象，那頭大象也稱為龍象，如來是世間的雄杰，三界獨尊，大象是龍中的獨尊，所以說『一頭大象在象群中』。『六牙都具備』，牙齒是大象的威嚴，用來約束自身，功德是如來的相好，如來看到拘苫鞞比丘自己產生厭惡，大象厭惡人群，所以說，『獨自行善沒有憂慮，就像空曠原野上的大象一樣』。 《出曜經》卷第十七 惟念品第十六 出息入息的念頭，要完全地、真實地思惟，從開始到最後都通達順利，按照佛所說的去做。 出息入息的念頭，安是指氣息進入，般是指氣息呼出。
English version: It is better to uphold goodness alone than to harmonize with the foolish. Even without companions, one should establish their own intentions. The mind should dwell in tranquility, away from chaos and confusion. If one hears of disputes and litigations, they should always stay away, not desiring to participate. Therefore, it is said, it is better to uphold goodness alone than to harmonize with the foolish. Those who delight in precepts and practice, what need do they have for companions? To be virtuous alone is without worry, like an elephant in an empty field. Those who delight in precepts and practice, the mind of a practitioner loves tranquility and always uses precepts to bind themselves. At that time, the World Honored One told the Koshambi Bhikkhus: 'Admonish and guide, stop the disputes.' The Bhikkhus heard this but did not accept the Buddha's teachings. The Buddha knew their intentions, so he rose from his seat, flew twelve yojanas into the sky, returned to the original monastery, and spoke this verse among the assembly: 'Those who delight in precepts and practice, what need do they have for companions? To be virtuous alone is without worry, like an elephant in an empty field.' At that time, the World Honored One thought: 'The Koshambi Bhikkhus like to fight and litigate, slandering and defaming each other. I have now left them. Even if I hear that the Koshambi Bhikkhus are in a certain place, I should avoid them and go to another place.' At that time, there was an elephant king who left the herd and lived alone, wandering in the wilderness, thinking to himself: 'To be able to leave the elephants and relatives, and wander here alone, how joyful! When I was in the herd, they were mostly unrestrained, trampling on the water and grass, and then I could eat; now I walk alone, getting clear water and good grass, and there is no worry.' At that time, the World Honored One saw what the elephant was thinking, and spoke this verse among the assembly: 'An elephant among the herd, with six tusks fully equipped, its thoughts are the same as mine, to be virtuous alone and delight in tranquility.' 'An elephant among the herd,' the body of the Tathagata is also called a dragon elephant, and that elephant is also called a dragon elephant. The Tathagata is the hero of the world, the sole honored one in the three realms, and the elephant is the sole honored one among the dragons, therefore it is said 'an elephant among the herd'. 'With six tusks fully equipped,' the tusks are the elephant's majesty, used to bind itself, and merit is like the Tathagata's marks and characteristics. The Tathagata saw that the Koshambi Bhikkhus themselves generated disgust, and the elephant was disgusted with the crowd, therefore it is said, 'To be virtuous alone is without worry, like an elephant in an empty field.' Chapter 17 of the Sutra of the Collection of the Udana Chapter 16 on Mindfulness The mindfulness of outgoing and incoming breaths, one should contemplate completely and truthfully, from beginning to end, smoothly and thoroughly, according to what the Buddha has said. The mindfulness of outgoing and incoming breaths, 'an' refers to the breath entering, and 'ban' refers to the breath exiting.
。彼修行人，當善觀察二甘露門：一者安般，二者不凈觀。或有行人但修安般或修不凈觀，彼修安般者，思惟分別出息入息，息長亦知息短亦知，息熅亦知息冷亦知。意若錯亂復從一始，從頭至足分別了知，設復錯者復從一始，如是經歷返覆數過自知意至，吾今捉息皆得自在。欲使氣息從左耳出，如意不難，從左耳入亦復如是，從右耳出入，或從鼻出入皆能隨意，最後回息從頂上出，隨意者成數息法，設不成者腦蓋發壞即取命終。如是學人經十二年，或有成有不成者。複次行人分別思惟不凈觀，往至城外丘曠塳間，觀死人屍骸諦熟分別，此尸我形有何差別？復還至精舍或坐床或敷坐具，或覆露坐，內自思惟：「經憶塳間死屍暴露，我身與彼等無差別。」如是經歷過十二年，有得定者不得定者。是故說，出息入息念也。具滿諦思惟者，夫人定意善察分別，一數二隨三止四觀五還六凈，是故說，具滿諦思惟也。從初竟通利者，晝夜孜孜初不懈息，數缺則從一始；是通利，不受六情染外塵垢。是故說，從初竟通利也。按如佛所說者，如來所以遺十二部經，剖判要義，皆為後生未開悟者，眾智自在除去希望，是故說，按如佛所說也。
是則照世間， 如雲解日現， 起止學思惟， 坐臥不廢忘。
是則照世間者，猶如秋時明月無有五蔽，在眾星中光明獨照，此亦如是，得安般定者，在眾修行人中，威神獨顯顏貌光曜無與等者，是故說，是則照世間，如雲解日現也
現代漢語譯本：修行之人，應當仔細觀察兩種甘露法門：一是安般（數息），二是觀不凈。有的修行人只修安般，有的只修不凈觀。修安般的人，要思惟分別出息和入息，氣息長也知道，氣息短也知道，氣息溫暖也知道，氣息寒冷也知道。如果心意錯亂，就重新從頭開始，從頭到腳仔細分別瞭解。如果又錯亂，就再次從頭開始。這樣反覆多次，直到自己知道心意專注，能自由控制呼吸。想要氣息從左耳出，就能如意做到；從左耳入，也是如此。從右耳出入，或者從鼻孔出入，都能隨意控制。最後，能讓氣息從頭頂出去。能隨意控制氣息的人，就成就了數息法。如果不能成就，腦蓋就會破裂，立刻死亡。像這樣的修行人，經過十二年，有的能成就，有的不能成就。其次，修行人要分別思惟不凈觀，到城外的荒野墳地，觀察死人的屍體，仔細分別，這屍體和我的身體有什麼差別？然後回到精舍，或坐在床上，或鋪上坐具，或在露天坐著，內心思惟：『我曾經在墳地看到死屍暴露，我的身體和他們沒有什麼差別。』這樣經過十二年，有的能得定，有的不能得定。所以說，出息入息是念。具足圓滿地思惟，是指修行人入定后，能善於觀察分別，一數、二隨、三止、四觀、五還、六凈。所以說，具足圓滿地思惟。從開始就通達順利，是指晝夜勤勉，從不懈怠，如果數息中斷，就從頭開始。這是通達順利，不受六根和外塵的污染。所以說，從開始就通達順利。按照佛所說的，如來之所以留下十二部經典，剖析要義，都是爲了後世沒有開悟的人，使他們智慧自在，除去希望。所以說，按照佛所說的。'這就像照亮世間，如同雲散日現，起止之間學習思惟，坐臥都不廢忘。'這就像照亮世間，如同秋天的明月，沒有五種遮蔽，在眾星之中獨自發光。這也像這樣，得到安般禪定的人，在眾多修行人中，威神獨顯，容貌光彩照人，無人能比。所以說，『這就像照亮世間，如同雲散日現。』 現代漢語譯本：修行人應當善於觀察兩種甘露門：一是安般，二是觀不凈。有的修行人只修安般，有的只修不凈觀。修安般的人，要思惟分別出息入息，氣息長也知道，氣息短也知道，氣息溫暖也知道，氣息寒冷也知道。如果心意錯亂，就重新從頭開始，從頭到腳分別瞭解，如果又錯亂，就再次從頭開始。這樣反覆多次，直到自己知道心意專注，能自由控制呼吸。想要氣息從左耳出，就能如意做到；從左耳入，也是如此。從右耳出入，或者從鼻孔出入，都能隨意控制。最後，能讓氣息從頭頂出去。能隨意控制氣息的人，就成就了數息法。如果不能成就，腦蓋就會破裂，立刻死亡。像這樣的修行人，經過十二年，有的能成就，有的不能成就。其次，修行人要分別思惟不凈觀，到城外的荒野墳地，觀察死人的屍體，仔細分別，這屍體和我的身體有什麼差別？然後回到精舍，或坐在床上，或鋪上坐具，或在露天坐著，內心思惟：『我曾經在墳地看到死屍暴露，我的身體和他們沒有什麼差別。』這樣經過十二年，有的能得定，有的不能得定。所以說，出息入息是念。具足圓滿地思惟，是指修行人入定后，能善於觀察分別，一數、二隨、三止、四觀、五還、六凈。所以說，具足圓滿地思惟。從開始就通達順利，是指晝夜勤勉，從不懈怠，如果數息中斷，就從頭開始。這是通達順利，不受六根和外塵的污染。所以說，從開始就通達順利。按照佛所說的，如來之所以留下十二部經典，剖析要義，都是爲了後世沒有開悟的人，使他們智慧自在，除去希望。所以說，按照佛所說的。'這就像照亮世間，如同雲散日現，起止之間學習思惟，坐臥都不廢忘。'這就像照亮世間，如同秋天的明月，沒有五種遮蔽，在眾星之中獨自發光。這也像這樣，得到安般禪定的人，在眾多修行人中，威神獨顯，容貌光彩照人，無人能比。所以說，『這就像照亮世間，如同雲散日現。』
English version: A practitioner should carefully observe two gates of nectar: one is ānāpāna (mindfulness of breathing), and the other is the contemplation of impurity. Some practitioners only practice ānāpāna, while others only practice the contemplation of impurity. Those who practice ānāpāna contemplate and discern the in-breath and out-breath; they know when the breath is long, they know when the breath is short, they know when the breath is warm, and they know when the breath is cold. If the mind becomes confused, they start again from the beginning, carefully discerning from head to toe. If they become confused again, they start again from the beginning. They repeat this process many times until they know their mind is focused and they can freely control their breath. If they want the breath to exit from the left ear, they can do so at will; the same is true for the breath entering the left ear. They can also control the breath to exit and enter from the right ear, or from the nostrils. Finally, they can make the breath exit from the top of the head. Those who can control their breath at will have achieved the method of counting breaths. If they cannot achieve this, their skull will break, and they will die immediately. Such practitioners, after twelve years, some will succeed, and some will not. Furthermore, practitioners should contemplate the contemplation of impurity, going to the desolate graveyards outside the city, observing the corpses of the dead, carefully discerning, 'What is the difference between this corpse and my body?' Then they return to the monastery, sitting on a bed or mat, or sitting in the open air, contemplating within: 'I have seen corpses exposed in the graveyard; my body is no different from them.' After twelve years, some will attain samadhi, and some will not. Therefore, it is said that the in-breath and out-breath are mindfulness. To contemplate fully and truly means that when a practitioner enters samadhi, they can skillfully observe and discern: one, counting; two, following; three, stopping; four, observing; five, returning; and six, purifying. Therefore, it is said, 'to contemplate fully and truly.' To be thoroughly proficient from the beginning means to be diligent day and night, never slacking off. If the counting of breaths is interrupted, they start again from the beginning. This is being thoroughly proficient, not being defiled by the six senses and external dust. Therefore, it is said, 'to be thoroughly proficient from the beginning.' According to what the Buddha said, the reason why the Tathagata left behind the twelve divisions of scriptures, analyzing the essential meanings, was for the sake of those in later generations who have not yet awakened, so that they may have wisdom and freedom, and remove their hopes. Therefore, it is said, 'according to what the Buddha said.' 'This illuminates the world, like the sun appearing when the clouds disperse; learning to contemplate in all activities, never forgetting whether sitting or lying down.' This illuminates the world, like the bright moon in autumn, without five obscurations, shining alone among the stars. It is also like this: those who attain ānāpāna samadhi, among all practitioners, their majestic power is uniquely displayed, their countenance is radiant, and no one can compare to them. Therefore, it is said, 'This illuminates the world, like the sun appearing when the clouds disperse.' English version: A practitioner should be skilled in observing two gates of nectar: one is ānāpāna, and the other is the contemplation of impurity. Some practitioners only practice ānāpāna, while others only practice the contemplation of impurity. Those who practice ānāpāna should contemplate and discern the in-breath and out-breath; they know when the breath is long, they know when the breath is short, they know when the breath is warm, and they know when the breath is cold. If the mind becomes confused, they start again from the beginning, carefully discerning from head to toe. If they become confused again, they start again from the beginning. They repeat this process many times until they know their mind is focused and they can freely control their breath. If they want the breath to exit from the left ear, they can do so at will; the same is true for the breath entering the left ear. They can also control the breath to exit and enter from the right ear, or from the nostrils. Finally, they can make the breath exit from the top of the head. Those who can control their breath at will have achieved the method of counting breaths. If they cannot achieve this, their skull will break, and they will die immediately. Such practitioners, after twelve years, some will succeed, and some will not. Furthermore, practitioners should contemplate the contemplation of impurity, going to the desolate graveyards outside the city, observing the corpses of the dead, carefully discerning, 'What is the difference between this corpse and my body?' Then they return to the monastery, sitting on a bed or mat, or sitting in the open air, contemplating within: 'I have seen corpses exposed in the graveyard; my body is no different from them.' After twelve years, some will attain samadhi, and some will not. Therefore, it is said that the in-breath and out-breath are mindfulness. To contemplate fully and truly means that when a practitioner enters samadhi, they can skillfully observe and discern: one, counting; two, following; three, stopping; four, observing; five, returning; and six, purifying. Therefore, it is said, 'to contemplate fully and truly.' To be thoroughly proficient from the beginning means to be diligent day and night, never slacking off. If the counting of breaths is interrupted, they start again from the beginning. This is being thoroughly proficient, not being defiled by the six senses and external dust. Therefore, it is said, 'to be thoroughly proficient from the beginning.' According to what the Buddha said, the reason why the Tathagata left behind the twelve divisions of scriptures, analyzing the essential meanings, was for the sake of those in later generations who have not yet awakened, so that they may have wisdom and freedom, and remove their hopes. Therefore, it is said, 'according to what the Buddha said.' 'This illuminates the world, like the sun appearing when the clouds disperse; learning to contemplate in all activities, never forgetting whether sitting or lying down.' This illuminates the world, like the bright moon in autumn, without five obscurations, shining alone among the stars. It is also like this: those who attain ānāpāna samadhi, among all practitioners, their majestic power is uniquely displayed, their countenance is radiant, and no one can compare to them. Therefore, it is said, 'This illuminates the world, like the sun appearing when the clouds disperse.'
。起止學思惟者，以得安般定意，身意鏗然不動，不為外邪所沮，心亦如是，不隨外塵興于邪念，是故說，起止學思惟。坐臥不廢忘者，彼修行人已得三昧定意，亦常思惟，若坐若臥終日學習初不暫舍，是故說，坐臥不廢忘也。
比丘立是念， 前利后則好， 始得終必勝， 誓不睹生死。
比丘立是念者，所謂比丘，永息萬想意不馳騁，執志牢固端攝諸情意，常在定不求余念，是故說，比丘立是念也。前利后則好者，先得安般數息禪定，后能越次取證超過三界，身中諸結永盡無餘，凈如真金永無微翳，是故說，前利后則好也。始得終必勝者，已具知斷化緣已遍，己身度有更不受當來形，是故說，始得終必勝，誓不睹生死也。
若見身所住， 六更以為最， 息心常一意， 便自致泥洹。
若見身所住者，比丘比丘尼及新學者男彌女尼、優婆塞優婆夷、剎利婆羅門長者居士種，執志堅固趣道不難，是故說，若見身所住也。六更以為最者，閉塞諸根，眼耳鼻口身意諸根澄凈不亂，守護六情不受諸見，是故說，六更以為最也。息心常一意者，彼修行人數出入息觀諸毛孔，一一分別終無錯謬，猶如明眼之士于明鏡中自睹面像，是故說，息心常一意也。便自致泥洹者，斷諸使流永離世俗，便逮泥洹不動不變，無復往還染著諸界，是故說，便自致泥洹。
以有是諸念， 自身常建行， 若其不如是， 終不得意行
現代漢語譯本：開始和停止時都要學習和思考的人，是爲了獲得安般禪定的意念，使身心堅固不動搖，不被外來的邪惡所干擾，心也是如此，不隨外在的塵埃而產生邪念，所以說，開始和停止時都要學習和思考。坐著或躺著都不廢棄忘失的人，那些修行人已經獲得了三昧禪定的意念，也常常思考，無論是坐著還是躺著，整天都在學習，從不暫時放棄，所以說，坐著或躺著都不廢棄忘失。 比丘樹立這樣的念頭，先前有利，後來更好，開始得到，最終必勝，發誓不再看到生死。 比丘樹立這樣的念頭，所謂比丘，永遠停止各種想法，意念不馳騁，執著意志，牢固地攝持各種情感意念，常常處於禪定中，不尋求其他念頭，所以說，比丘樹立這樣的念頭。先前有利，後來更好，先獲得安般數息禪定，後來能夠越級取得證悟，超越三界，身上的各種束縛永遠消除，像純金一樣純凈，永遠沒有絲毫的污垢，所以說，先前有利，後來更好。開始得到，最終必勝，已經完全知道斷除因緣，已經普遍度化，自身已經得度，不再承受未來的形體，所以說，開始得到，最終必勝，發誓不再看到生死。 如果看到身體所處的狀態，六根的清凈最為重要，使心平靜，意念專一，便能自己達到涅槃。 如果看到身體所處的狀態，比丘、比丘尼以及新學者，男彌、女尼、優婆塞、優婆夷、剎利、婆羅門、長者、居士等各種人，執著意志，堅定地走向正道並不困難，所以說，如果看到身體所處的狀態。六根的清凈最為重要，閉塞各種感官，眼、耳、鼻、口、身、意等各種感官清凈不亂，守護六情，不受各種見解的影響，所以說，六根的清凈最為重要。使心平靜，意念專一，那些修行人計算出入息，觀察各個毛孔，一一分別，始終沒有錯誤，就像明眼的人在明鏡中看到自己的面容一樣，所以說，使心平靜，意念專一。便能自己達到涅槃，斷除各種煩惱，永遠脫離世俗，便能達到涅槃，不動不搖，不再往返，不再執著于各個界，所以說，便能自己達到涅槃。 因為有這些念頭，自身常常建立修行，如果不是這樣，最終不能達到意願的修行。
English version: Those who learn and contemplate during the beginning and end, do so to attain the concentration of Anapanasati, making their body and mind firm and unmoving, not disturbed by external evils. The mind is also like this, not giving rise to evil thoughts following external dust. Therefore, it is said, learn and contemplate during the beginning and end. Those who do not abandon or forget while sitting or lying down, those practitioners have already attained the concentration of Samadhi, and they also constantly contemplate. Whether sitting or lying down, they learn all day long, never abandoning it even for a moment. Therefore, it is said, do not abandon or forget while sitting or lying down. A Bhikkhu establishes this thought: what is beneficial in the beginning will be even better later; what is initially attained will ultimately be victorious; and vows not to witness birth and death. A Bhikkhu establishes this thought, meaning a Bhikkhu who has forever ceased all thoughts, whose mind does not wander, who holds firm to his will, firmly controls all emotions and thoughts, and is always in concentration, not seeking other thoughts. Therefore, it is said, a Bhikkhu establishes this thought. What is beneficial in the beginning will be even better later, meaning first attaining the Anapanasati meditation of counting breaths, and later being able to transcend levels to achieve enlightenment, surpassing the three realms. All the bonds in the body are forever eliminated, as pure as true gold, forever without the slightest blemish. Therefore, it is said, what is beneficial in the beginning will be even better later. What is initially attained will ultimately be victorious, meaning having fully understood the severance of conditions, having universally liberated, having already been liberated, and no longer receiving future forms. Therefore, it is said, what is initially attained will ultimately be victorious, and vows not to witness birth and death. If one sees where the body dwells, the purity of the six senses is most important. By calming the mind and focusing the intention, one will attain Nirvana by oneself. If one sees where the body dwells, Bhikkhus, Bhikkhunis, and new learners, male novices, female novices, Upasakas, Upasikas, Kshatriyas, Brahmins, elders, and householders of all kinds, who hold firm to their will and steadfastly walk the path, it is not difficult. Therefore, it is said, if one sees where the body dwells. The purity of the six senses is most important, meaning closing off all senses, the eyes, ears, nose, mouth, body, and mind, all senses are pure and not confused, guarding the six emotions and not being influenced by various views. Therefore, it is said, the purity of the six senses is most important. By calming the mind and focusing the intention, those practitioners count the in-breath and out-breath, observing each pore, distinguishing them one by one, never making a mistake, just like a person with clear vision seeing their own face in a clear mirror. Therefore, it is said, calming the mind and focusing the intention. One will attain Nirvana by oneself, meaning cutting off all afflictions, forever leaving the mundane world, and then attaining Nirvana, unmoving and unchanging, no longer returning, no longer clinging to the various realms. Therefore, it is said, one will attain Nirvana by oneself. Because of these thoughts, one constantly establishes practice within oneself. If it is not like this, one will ultimately not achieve the desired practice.
。
以有是諸念，自身常建行者，如彼執行之人，晝夜精勤意不迷誤進前求道，如遭劫燒救護頭燃，初中竟夜亦不廢忘，是故說，以有是諸念，自身常建行也。若其不如是，終不得意行者，生死長遠亦無端緒，解知泥洹已離三界過去未來現在，是故說，若其不如是，終不得意行也。
是隨本行者， 如是度愛勞， 若能寤意念， 解脫一心樂。
是隨本行者，初入道者，或時先教安般守意，或時先教不凈觀，須觀彼行者心之好樂，是故說，是隨本行者也。如是度愛勞者，愛為病根難掘難拔。何以故？愛難掘、愛難拔，猶此愛本涉歷生死遍滿三界，增益四生回趣五道，誰能覺者？唯黠慧之士，乃能覺了三界五道受苦之惱？是故說，如是度愛勞也。
若能寤意念， 解脫一心樂， 應時等行法， 是度老死地。
若能寤意念者，彼修行者，系意在明不敢睡寤，成諸道果要由覺寤，不從睡寐而得道也，雖復覺寤，系意不專不成道果，意既覺寤加心專正，便越三有至無餘界。是故說，若能寤意念也。解脫一心樂者，彼修行人已得定意眾德具足，不得定人不能具諸德行。昔有淫逸之人，意專女色不能去離覺寤，思女姿顏欲與言語交通，眠寐夢想容貌攜手共遊，時婦遇疾，骨消肉盡形骸獨立。爾時彼家恒有知識道人往返，其婦白道人曰：「我今所患日夜困羸，將其意故欲陳我情，為可爾不？」時道人曰：「但說無苦，設有隱匿之事，我當覆藏不使彰露
現代漢語譯本：
如果有了這些念頭，自身常常建立修行，就像那些執行任務的人一樣，日夜精勤，心不迷誤，向前求道，如同遭遇火災，救護頭燃一樣，從早到晚都不敢懈怠。所以說，有了這些念頭，自身常常建立修行。如果不是這樣，最終不能如願以償，修行的人，生死輪迴漫長，也沒有盡頭。瞭解涅槃，已經脫離了過去、現在、未來三界。所以說，如果不是這樣，最終不能如願以償。
這是隨順本性的修行，如此才能度脫愛慾的勞苦。如果能夠覺悟意念，就能解脫，獲得一心之樂。
這是隨順本性的修行，剛入門的修行人，有時先教導安般守意，有時先教導不凈觀，必須觀察修行人內心的喜好，所以說，這是隨順本性的修行。如此才能度脫愛慾的勞苦，愛是病根，難以挖掘，難以拔除。為什麼呢？愛難以挖掘，愛難以拔除，因為愛的根源遍佈生死，遍滿三界，增長四生，迴轉五道，誰能覺悟呢？只有聰明智慧的人，才能覺悟三界五道所受的痛苦。所以說，如此才能度脫愛慾的勞苦。
如果能夠覺悟意念，就能解脫，獲得一心之樂。應當及時修行正法，才能度脫老死之地。
如果能夠覺悟意念，那些修行的人，將心意專注于光明，不敢睡覺，成就各種道果，必須通過覺悟，而不是通過睡眠而得道。即使覺悟了，如果心意不專一，也不能成就道果。心意既已覺悟，又加上心意專一，就能超越三有，到達無餘涅槃的境界。所以說，如果能夠覺悟意念。解脫一心之樂，那些修行人已經得到禪定，各種功德都已具備，沒有得到禪定的人，不能具備各種德行。從前有一個淫蕩放縱的人，心意專注于女色，不能離開，覺醒時，思念女子的容貌，想要和她說話，睡覺時，夢見和她攜手同遊。當時，那女子生病了，骨瘦如柴，只剩下形骸。那時，他家經常有認識的道人來往，那女子對道人說：『我現在的病日夜困擾著我，想把我的心事說出來，可以嗎？』道人說：『但說無妨，即使有隱瞞的事情，我也會替你隱瞞，不讓它暴露出來。』 現代漢語譯本：
如果有了這些念頭，自身常常建立修行，就像那些執行任務的人一樣，日夜精勤，心不迷誤，向前求道，如同遭遇火災，救護頭燃一樣，從早到晚都不敢懈怠。所以說，有了這些念頭，自身常常建立修行。如果不是這樣，最終不能如願以償，修行的人，生死輪迴漫長，也沒有盡頭。瞭解涅槃，已經脫離了過去、現在、未來三界。所以說，如果不是這樣，最終不能如願以償。
這是隨順本性的修行，如此才能度脫愛慾的勞苦。如果能夠覺悟意念，就能解脫，獲得一心之樂。
這是隨順本性的修行，剛入門的修行人，有時先教導安般守意，有時先教導不凈觀，必須觀察修行人內心的喜好，所以說，這是隨順本性的修行。如此才能度脫愛慾的勞苦，愛是病根，難以挖掘，難以拔除。為什麼呢？愛難以挖掘，愛難以拔除，因為愛的根源遍佈生死，遍滿三界，增長四生，迴轉五道，誰能覺悟呢？只有聰明智慧的人，才能覺悟三界五道所受的痛苦。所以說，如此才能度脫愛慾的勞苦。
如果能夠覺悟意念，就能解脫，獲得一心之樂。應當及時修行正法，才能度脫老死之地。
如果能夠覺悟意念，那些修行的人，將心意專注于光明，不敢睡覺，成就各種道果，必須通過覺悟，而不是通過睡眠而得道。即使覺悟了，如果心意不專一，也不能成就道果。心意既已覺悟，又加上心意專一，就能超越三有，到達無餘涅槃的境界。所以說，如果能夠覺悟意念。解脫一心之樂，那些修行人已經得到禪定，各種功德都已具備，沒有得到禪定的人，不能具備各種德行。從前有一個淫蕩放縱的人，心意專注于女色，不能離開，覺醒時，思念女子的容貌，想要和她說話，睡覺時，夢見和她攜手同遊。當時，那女子生病了，骨瘦如柴，只剩下形骸。那時，他家經常有認識的道人來往，那女子對道人說：『我現在的病日夜困擾著我，想把我的心事說出來，可以嗎？』道人說：『但說無妨，即使有隱瞞的事情，我也會替你隱瞞，不讓它暴露出來。』
English version:
If these thoughts arise, one should constantly establish practice, like those who carry out tasks, diligently day and night, with a mind not confused, advancing on the path, like rescuing one's head from a burning fire, not neglecting it from morning till night. Therefore, it is said, 'With these thoughts, one should constantly establish practice.' If it is not so, one will ultimately not achieve their goal. For practitioners, the cycle of birth and death is long and without end. Understanding Nirvana means having already escaped the three realms of past, present, and future. Therefore, it is said, 'If it is not so, one will ultimately not achieve their goal.'
This is practice that follows one's nature, and in this way, one can overcome the suffering of desire. If one can awaken their mind, they can be liberated and attain the joy of a unified mind.
This is practice that follows one's nature. For beginners, sometimes they are first taught mindfulness of breathing, and sometimes they are first taught contemplation of impurity. It is necessary to observe the practitioner's inner preferences. Therefore, it is said, 'This is practice that follows one's nature.' In this way, one can overcome the suffering of desire. Desire is a root of illness, difficult to dig up and difficult to pull out. Why? Because desire is difficult to dig up and difficult to pull out, as the root of desire pervades birth and death, fills the three realms, increases the four forms of birth, and turns towards the five paths. Who can awaken to this? Only the wise and intelligent can awaken to the suffering of the three realms and five paths. Therefore, it is said, 'In this way, one can overcome the suffering of desire.'
If one can awaken their mind, they can be liberated and attain the joy of a unified mind. One should practice the Dharma in a timely manner to cross the land of old age and death.
If one can awaken their mind, those who practice focus their minds on the light, not daring to sleep. The attainment of various fruits of the path must come through awakening, not through sleep. Even if one is awake, if their mind is not focused, they cannot attain the fruits of the path. Once the mind is awakened and focused, one can transcend the three realms and reach the realm of no remainder. Therefore, it is said, 'If one can awaken their mind.' To be liberated and attain the joy of a unified mind, those who practice have already attained samadhi, and all virtues are complete. Those who have not attained samadhi cannot possess all virtues. Once, there was a licentious person whose mind was focused on women, unable to leave them. When awake, he would think of the woman's appearance, wanting to speak with her. When asleep, he would dream of holding her hand and traveling together. At that time, the woman became ill, her bones became thin, and her flesh wasted away, leaving only her form. At that time, a familiar Taoist often visited their home. The woman said to the Taoist, 'My illness troubles me day and night. I want to tell you my feelings, is that okay?' The Taoist said, 'Just speak without worry. Even if there are hidden matters, I will conceal them for you and not let them be revealed.' English version:
If these thoughts arise, one should constantly establish practice, like those who carry out tasks, diligently day and night, with a mind not confused, advancing on the path, like rescuing one's head from a burning fire, not neglecting it from morning till night. Therefore, it is said, 'With these thoughts, one should constantly establish practice.' If it is not so, one will ultimately not achieve their goal. For practitioners, the cycle of birth and death is long and without end. Understanding Nirvana means having already escaped the three realms of past, present, and future. Therefore, it is said, 'If it is not so, one will ultimately not achieve their goal.'
This is practice that follows one's nature, and in this way, one can overcome the suffering of desire. If one can awaken their mind, they can be liberated and attain the joy of a unified mind.
This is practice that follows one's nature. For beginners, sometimes they are first taught mindfulness of breathing, and sometimes they are first taught contemplation of impurity. It is necessary to observe the practitioner's inner preferences. Therefore, it is said, 'This is practice that follows one's nature.' In this way, one can overcome the suffering of desire. Desire is a root of illness, difficult to dig up and difficult to pull out. Why? Because desire is difficult to dig up and difficult to pull out, as the root of desire pervades birth and death, fills the three realms, increases the four forms of birth, and turns towards the five paths. Who can awaken to this? Only the wise and intelligent can awaken to the suffering of the three realms and five paths. Therefore, it is said, 'In this way, one can overcome the suffering of desire.'
If one can awaken their mind, they can be liberated and attain the joy of a unified mind. One should practice the Dharma in a timely manner to cross the land of old age and death.
If one can awaken their mind, those who practice focus their minds on the light, not daring to sleep. The attainment of various fruits of the path must come through awakening, not through sleep. Even if one is awake, if their mind is not focused, they cannot attain the fruits of the path. Once the mind is awakened and focused, one can transcend the three realms and reach the realm of no remainder. Therefore, it is said, 'If one can awaken their mind.' To be liberated and attain the joy of a unified mind, those who practice have already attained samadhi, and all virtues are complete. Those who have not attained samadhi cannot possess all virtues. Once, there was a licentious person whose mind was focused on women, unable to leave them. When awake, he would think of the woman's appearance, wanting to speak with her. When asleep, he would dream of holding her hand and traveling together. At that time, the woman became ill, her bones became thin, and her flesh wasted away, leaving only her form. At that time, a familiar Taoist often visited their home. The woman said to the Taoist, 'My illness troubles me day and night. I want to tell you my feelings, is that okay?' The Taoist said, 'Just speak without worry. Even if there are hidden matters, I will conceal them for you and not let them be revealed.'
。」婦人白言：「我夫稟性淫慾偏多，晝夜役嬈不容食息，由是生疾恐不自濟。」時彼道人告婦人曰：「若汝夫主近汝身者，便以此語其夫曰：『須陀洹法禮應爾耶？』」後果如所言，夫主來近婦尋語曰：「夫為須陀洹道，為應爾耶？」夫聞婦言甚懷慚愧內自思惟：「我將不審是須陀洹乎？」即便息意在閑靜處思惟校計，成斯陀含、阿那含果。自知已得道跡，便不復與女人從事。婦人問夫：「汝今何故永息欲心不與吾從事？」夫告婦曰：「吾審見汝已，何由復共往反？」婦語其夫：「汝言審見我，我有何咎？我恒貞良不犯女禮，何以見罵乃至於斯？」婦人即集五親宗族，告語之曰：「今我夫主意見疏薄，永息親情不復交通，復見罵詈稱言見我，今于眾前便可說之。」夫言：「且止！須我引證乃得自明。」夫主還歸彩畫好瓶，成滿糞穢牢蓋其口，香華芬熏，還至彼眾告其婦曰：「審愛我不？若愛我者，可抱弄此瓶如愛我身。」婦隨其語抱瓶玩弄意不捨離。夫主見婦已愛著此瓶，即打瓶破，臭穢流溢蛆蟲現出，復語婦曰：「汝今故能抱此破瓶不耶？」婦答曰：「我寧取死，終不能近此破瓶，寧入火坑投于深水，高山自投于下，頭足異處，終不能近此瓶。」夫告其婦：「前言見汝，正見此事耳。我觀汝身劇於此瓶，從頭至足分別思惟三十六物，有何可貪？」爾時復重說偈曰：
「勇者入定觀， 身心所興塵， 見已生穢惡， 如彼彩畫瓶。」
是故說，解脫一心樂也
現代漢語譯本：婦人坦白地說：『我的丈夫天性淫慾過盛，日夜不停地騷擾我，讓我無法休息，因此我生病了，恐怕難以自救。』當時那位道人告訴婦人說：『如果你的丈夫靠近你，你就對他說：『須陀洹的修行禮儀應該這樣嗎？』』後來果然如道人所說，丈夫來靠近婦人時，婦人就問丈夫說：『你作為須陀洹的修行者，應該這樣嗎？』丈夫聽了妻子的話，感到非常慚愧，內心反思：『我難道不是須陀洹嗎？』於是他停止了淫慾的念頭，在安靜的地方思考，最終證得了斯陀含和阿那含的果位。他知道自己已經證得了道果，便不再與女人發生關係。婦人問丈夫：『你現在為什麼永遠停止了慾望，不再與我親近？』丈夫告訴妻子說：『我已經看清了你的本質，怎麼還會再與你親近呢？』婦人對丈夫說：『你說看清了我，我有什麼過錯？我一直貞潔守禮，沒有違背婦道，為什麼你要這樣責罵我？』婦人於是召集了五親宗族，告訴他們說：『現在我的丈夫心胸狹隘，斷絕了親情，不再與我來往，還責罵我說看清了我，現在可以在大家面前說清楚。』丈夫說：『且慢！等我拿出證據才能自證清白。』丈夫回家拿來一個彩繪精美的瓶子，裝滿了糞便，蓋緊瓶口，用香花薰香，然後回到眾人面前，對妻子說：『你真的愛我嗎？如果愛我，就應該像愛我一樣抱住這個瓶子。』妻子聽從他的話，抱住瓶子玩弄，愛不釋手。丈夫見妻子已經愛上了這個瓶子，就打碎了瓶子，臭穢之物流了出來，蛆蟲也顯露出來，又對妻子說：『你現在還能抱住這個破瓶子嗎？』妻子回答說：『我寧願去死，也絕不會靠近這個破瓶子，寧願跳入火坑，投入深水，從高山跳下，頭腳分離，也絕不會靠近這個瓶子。』丈夫告訴妻子：『之前說看清了你，正是看到了這個。我看你的身體就像這個瓶子一樣，從頭到腳分別思考三十六種不凈之物，有什麼值得貪戀的呢？』當時他又重複說了偈語：『勇者入定觀，身心所興塵，見已生穢惡，如彼彩畫瓶。』所以說，解脫一心是快樂的。 現代漢語譯本：婦人坦白地說：『我的丈夫天性淫慾過盛，日夜不停地騷擾我，讓我無法休息，因此我生病了，恐怕難以自救。』當時那位道人告訴婦人說：『如果你的丈夫靠近你，你就對他說：『須陀洹的修行禮儀應該這樣嗎？』』後來果然如道人所說，丈夫來靠近婦人時，婦人就問丈夫說：『你作為須陀洹的修行者，應該這樣嗎？』丈夫聽了妻子的話，感到非常慚愧，內心反思：『我難道不是須陀洹嗎？』於是他停止了淫慾的念頭，在安靜的地方思考，最終證得了斯陀含和阿那含的果位。他知道自己已經證得了道果，便不再與女人發生關係。婦人問丈夫：『你現在為什麼永遠停止了慾望，不再與我親近？』丈夫告訴妻子說：『我已經看清了你的本質，怎麼還會再與你親近呢？』婦人對丈夫說：『你說看清了我，我有什麼過錯？我一直貞潔守禮，沒有違背婦道，為什麼你要這樣責罵我？』婦人於是召集了五親宗族，告訴他們說：『現在我的丈夫心胸狹隘，斷絕了親情，不再與我來往，還責罵我說看清了我，現在可以在大家面前說清楚。』丈夫說：『且慢！等我拿出證據才能自證清白。』丈夫回家拿來一個彩繪精美的瓶子，裝滿了糞便，蓋緊瓶口，用香花薰香，然後回到眾人面前，對妻子說：『你真的愛我嗎？如果愛我，就應該像愛我一樣抱住這個瓶子。』妻子聽從他的話，抱住瓶子玩弄，愛不釋手。丈夫見妻子已經愛上了這個瓶子，就打碎了瓶子，臭穢之物流了出來，蛆蟲也顯露出來，又對妻子說：『你現在還能抱住這個破瓶子嗎？』妻子回答說：『我寧願去死，也絕不會靠近這個破瓶子，寧願跳入火坑，投入深水，從高山跳下，頭腳分離，也絕不會靠近這個瓶子。』丈夫告訴妻子：『之前說看清了你，正是看到了這個。我看你的身體就像這個瓶子一樣，從頭到腳分別思考三十六種不凈之物，有什麼值得貪戀的呢？』當時他又重複說了偈語：『勇者入定觀，身心所興塵，見已生穢惡，如彼彩畫瓶。』所以說，解脫一心是快樂的。
English version: The woman said frankly, 'My husband's nature is excessively lustful, he harasses me day and night, leaving me no rest, and because of this, I have fallen ill and fear I cannot recover.' At that time, the Taoist told the woman, 'If your husband approaches you, then say to him, 'Is this how a Srotapanna should behave?'' Later, as the Taoist had said, when the husband approached, the woman asked him, 'As a Srotapanna practitioner, should you be doing this?' The husband, upon hearing his wife's words, felt deeply ashamed and reflected within himself, 'Am I not a Srotapanna?' Thus, he ceased his lustful thoughts and meditated in a quiet place, eventually attaining the fruits of Sakadagami and Anagami. Knowing that he had attained the path, he no longer engaged in relations with women. The woman asked her husband, 'Why have you now forever ceased your desires and no longer come near me?' The husband told his wife, 'I have seen your true nature, how could I still be intimate with you?' The woman said to her husband, 'You say you have seen me, what fault have I committed? I have always been chaste and followed the proper conduct for women, why do you scold me like this?' The woman then gathered her five relatives and told them, 'Now my husband is narrow-minded, he has severed our relationship, no longer interacts with me, and scolds me, saying he has seen me. Now we can clarify this in front of everyone.' The husband said, 'Wait! Let me present evidence to prove my innocence.' The husband returned home and brought a beautifully painted vase, filled it with excrement, sealed the opening, and perfumed it with fragrant flowers. Then, he returned to the crowd and said to his wife, 'Do you truly love me? If you love me, you should embrace this vase as you would embrace me.' The wife followed his words, embracing the vase and playing with it, not wanting to let it go. Seeing that his wife had become attached to the vase, the husband smashed it, and the foul-smelling contents flowed out, revealing maggots. He then said to his wife, 'Can you still embrace this broken vase?' The wife replied, 'I would rather die than go near this broken vase, I would rather jump into a fire pit, throw myself into deep water, jump from a high mountain, with my head and feet separated, than go near this vase.' The husband told his wife, 'When I said I had seen you, it was exactly this that I saw. I see your body as being like this vase, from head to toe, considering the thirty-six impure things, what is there to be desired?' At that time, he repeated the verse: 'The brave one enters meditation, observing the dust arising from body and mind, seeing its foulness, like a painted vase.' Therefore, it is said that the joy of liberation is in the one-pointed mind. English version: The woman said frankly, 'My husband's nature is excessively lustful, he harasses me day and night, leaving me no rest, and because of this, I have fallen ill and fear I cannot recover.' At that time, the Taoist told the woman, 'If your husband approaches you, then say to him, 'Is this how a Srotapanna should behave?'' Later, as the Taoist had said, when the husband approached, the woman asked him, 'As a Srotapanna practitioner, should you be doing this?' The husband, upon hearing his wife's words, felt deeply ashamed and reflected within himself, 'Am I not a Srotapanna?' Thus, he ceased his lustful thoughts and meditated in a quiet place, eventually attaining the fruits of Sakadagami and Anagami. Knowing that he had attained the path, he no longer engaged in relations with women. The woman asked her husband, 'Why have you now forever ceased your desires and no longer come near me?' The husband told his wife, 'I have seen your true nature, how could I still be intimate with you?' The woman said to her husband, 'You say you have seen me, what fault have I committed? I have always been chaste and followed the proper conduct for women, why do you scold me like this?' The woman then gathered her five relatives and told them, 'Now my husband is narrow-minded, he has severed our relationship, no longer interacts with me, and scolds me, saying he has seen me. Now we can clarify this in front of everyone.' The husband said, 'Wait! Let me present evidence to prove my innocence.' The husband returned home and brought a beautifully painted vase, filled it with excrement, sealed the opening, and perfumed it with fragrant flowers. Then, he returned to the crowd and said to his wife, 'Do you truly love me? If you love me, you should embrace this vase as you would embrace me.' The wife followed his words, embracing the vase and playing with it, not wanting to let it go. Seeing that his wife had become attached to the vase, the husband smashed it, and the foul-smelling contents flowed out, revealing maggots. He then said to his wife, 'Can you still embrace this broken vase?' The wife replied, 'I would rather die than go near this broken vase, I would rather jump into a fire pit, throw myself into deep water, jump from a high mountain, with my head and feet separated, than go near this vase.' The husband told his wife, 'When I said I had seen you, it was exactly this that I saw. I see your body as being like this vase, from head to toe, considering the thirty-six impure things, what is there to be desired?' At that time, he repeated the verse: 'The brave one enters meditation, observing the dust arising from body and mind, seeing its foulness, like a painted vase.' Therefore, it is said that the joy of liberation is in the one-pointed mind.
。應時等行法者，夫修行人憑善知識，或諸天衛護外邪不入，求道甚易無所畏難。猶如遠行之人迷失大道反從小徑，惺寤之士告其人曰：「此非正道，時可變悔從彼正路。」時迷路者從其言教，還復大路安隱得歸。彼修行人亦復如是，憑善知識獲致正道，是故說，應時等行法也。是度老死地者，猶人涉路多諸恐畏，或遇虎狼盜賊，或遭奸邪惡鬼，或值道路險難側身傍過，如此眾難數百千變，復值水漿乏短，其人自念：「設道路有一難猶尚叵過，況復多險？」即自建意晝夜不息，得越彼難安隱得歸不失財寶。彼修行人觀察三界皆悉熾燃，欲得遠離求無為道，是故說，是度老死地也。
比丘寤意念， 當令應是念， 都佮生死棄， 為能作苦際。
比丘寤意念者，昔有商客經過曠野，道路疲極竟夜眠睡，群賊相率欲來劫奪。時彼虛空神天，于虛空中，以偈告商人曰：
「覺者誰為眠？ 眠者誰為覺？ 誰知誰分別？ 見報如其義。」
爾時商客中有優婆塞，是佛五戒弟子，即報之曰：
「我覺我為眠， 我眠我為覺， 我知我分別， 欲知此是義。」
天覆問曰：
「云何覺為眠？ 云何眠為覺？ 云何知分別？ 吾欲聞此義。」
時，優婆塞即報天曰：
「覺聖八道者， 三佛之所演， 于彼覺寤法， 我為在眠寐。 不覺八道者， 三佛之所說， 于彼眠寤法， 我為在覺寤。
「是謂神天，我覺我為眠，我眠我為覺，我知我分別，欲知是此義
現代漢語譯本：所謂『應時等行法』，是指修行人依靠善知識的引導，或者有諸天神衛護，外來的邪惡難以侵入，求道就變得非常容易，沒有什麼可以畏懼和為難的。這就像一個遠行的人迷失了大道，反而走上了小路，一個清醒的人告訴他說：『這不是正道，你應該及時悔改，走上那條正確的道路。』這時迷路的人聽從了他的教誨，重新回到大路，平安地回到了家。修行人也是這樣，依靠善知識的引導，獲得了正道。所以說，這就是『應時等行法』。所謂『是度老死地者』，就像一個人走在路上，充滿了恐懼和畏懼，可能會遇到虎狼盜賊，或者遭遇奸邪惡鬼，或者遇到道路險峻，需要側身才能通過。像這樣有成百上千種困難，又遇到缺水少糧的情況，這個人自己會想：『如果道路上只有一種困難，尚且難以通過，更何況有這麼多危險？』於是他下定決心，日夜不停地趕路，最終克服了困難，平安地回到了家，沒有損失財物。修行人也是這樣，觀察到三界都像燃燒的火焰一樣，想要遠離這些，尋求無為之道。所以說，這就是『是度老死地』。 比丘應當覺悟自己的意念，要讓意念符合正道，徹底拋棄生死輪迴，才能最終結束痛苦。 所謂『比丘寤意念』，從前有商人經過曠野，因為道路疲憊，整夜都在睡覺，一群盜賊正要來搶劫。這時，空中的神天在虛空中，用偈語告訴商人說：『清醒的人怎麼會睡覺？睡覺的人怎麼會清醒？誰知道，誰能分辨？所見到的報應都符合其道理。』 當時，商人中有一位優婆塞，是佛陀的五戒弟子，他回答說：『我清醒的時候就是睡覺，我睡覺的時候就是清醒，我知道，我能分辨，想要知道這就是道理。』 天神又問：『怎麼說清醒就是睡覺？怎麼說睡覺就是清醒？怎麼知道，怎麼分辨？我想聽聽這個道理。』 這時，優婆塞回答天神說：『覺悟聖八正道的人，是三世諸佛所宣說的，對於這種覺悟的法，我是在睡眠中。不覺悟八正道的人，是三世諸佛所說的，對於這種睡眠的法，我是在覺悟中。』 『這就是神天，我清醒的時候就是睡覺，我睡覺的時候就是清醒，我知道，我能分辨，想要知道這就是道理。』
English version: The so-called 'Dharma of Acting in Accordance with the Time' refers to a practitioner who, relying on the guidance of a virtuous teacher or being protected by deities, finds it difficult for external evils to intrude, making the pursuit of the path very easy, without fear or difficulty. It's like a traveler who loses his way on the main road and instead takes a small path. A sober person tells him, 'This is not the right path; you should repent in time and take the correct road.' Then the lost person follows his teachings, returns to the main road, and safely returns home. The practitioner is also like this, relying on the guidance of a virtuous teacher to obtain the right path. Therefore, it is said that this is the 'Dharma of Acting in Accordance with the Time.' The so-called 'One Who Crosses the Land of Old Age and Death' is like a person walking on a road filled with fear and dread, who may encounter tigers, wolves, and thieves, or be attacked by evil spirits, or encounter dangerous roads that require him to pass sideways. There are hundreds and thousands of such difficulties, and he may also encounter a shortage of water and food. This person thinks to himself, 'If there is only one difficulty on the road, it would be difficult to pass, let alone so many dangers?' So he makes up his mind to travel day and night without stopping, and finally overcomes the difficulties, safely returns home, and does not lose his possessions. The practitioner is also like this, observing that the three realms are like burning flames, wanting to stay away from them and seek the path of non-action. Therefore, it is said that this is 'One Who Crosses the Land of Old Age and Death.' A bhikkhu should awaken his mind, let his mind conform to the right path, completely abandon the cycle of birth and death, and finally end suffering. The so-called 'Bhikkhu Awakens His Mind' is about a merchant who, in the past, was passing through a wilderness. Because he was exhausted from the road, he slept all night. A group of thieves were about to come and rob him. At this time, a deity in the sky, in the void, told the merchant in a verse: 'Who is sleeping when awake? Who is awake when sleeping? Who knows, who can distinguish? The retribution seen is in accordance with its meaning.' At that time, among the merchants, there was an upasaka, a disciple of the Buddha's five precepts, who replied: 'When I am awake, I am sleeping; when I am sleeping, I am awake. I know, I can distinguish, and I want to know that this is the meaning.' The deity asked again: 'How is it that being awake is sleeping? How is it that sleeping is being awake? How do you know, how do you distinguish? I want to hear this meaning.' At this time, the upasaka replied to the deity: 'Those who are awakened to the Noble Eightfold Path are those who are spoken of by the Buddhas of the three times. Regarding this awakened Dharma, I am in sleep. Those who are not awakened to the Eightfold Path are those who are spoken of by the Buddhas of the three times. Regarding this sleeping Dharma, I am in awakening.' 'This is the deity, when I am awake, I am sleeping; when I am sleeping, I am awake. I know, I can distinguish, and I want to know that this is the meaning.'
。」天覆說曰：
「善哉覺為眠， 善哉眠為覺， 善哉知分別， 善哉聞此義。」
時優婆塞聞此義已即報天曰：「遭蒙天恩安隱得歸。」天迷盜賊不知商人止頓處所，令諸賈客得度險路。是故說，比丘寤意念也。當令應是念者，彼修行人執意精勤，意之所愿無事不果，清凈無瑕穢不行放逸，身著精進衣心懷慧明，愚癡闇冥無由得現，是故說，當令應是念也。都佮生死棄者，彼修行人復以方便斷諸結使，緣著諸縛，棄重棄、剝重剝、打重打，去離生老病死，是故說，都佮生死棄也。為能作苦際者，于現法中越凡夫法，不處中般泥洹、生泥洹、行無行般泥洹、不上流究竟般泥洹，如斯學人于現法中般泥洹，舍此五泥洹。何以故？佛契經《雜阿含》所說：「我今比丘不說少許生分，下及彈指之頃，況復多乎？何以故？受生分苦，由是流轉不免於苦。比丘當觀猶如糞除，少許常臭況復多耶？是故比丘！當求方便斷受生分永離三有。如是諸比丘！當作是學，拔生根本無令滋蔓。」諸修行人聞佛所說，承受教誡，于現法中，拔其生本不復受，是故說，為能作苦際。
常當聽微妙， 自覺寤其意， 能覺之為賢， 終始無所畏。
常當聽微妙者，與人說法甚為難遇，具足諸根亦復難得，遭賢遇聖億世乃值，世尊說曰：「吾昔積行億百千劫時乃聞法，雖得聞法，分別義味復不可遭。」告諸來會專精一意聽微妙法，是故說，常當聽微妙也
天覆說道： 『好啊，覺悟即是睡眠，好啊，睡眠即是覺悟，好啊，能知分別，好啊，能聽聞此義。』 當時，優婆塞聽聞此義后，立即對天說道：『蒙受天恩，得以平安歸來。』天迷惑于盜賊，不知道商人的停留之處，使得各位商人得以度過險路。因此說，比丘的覺悟在於意念。應當使意念符合正念，那些修行人執著于精勤，意念所愿沒有不能實現的，清凈無瑕穢，不放逸，身穿精進的衣裳，心中懷有智慧光明，愚癡的黑暗無從顯現。因此說，應當使意念符合正念。徹底捨棄生死的人，那些修行人又以方便法斷除各種煩惱，緣著各種束縛，捨棄重的，剝除重的，打擊重的，遠離生老病死。因此說，徹底捨棄生死。能夠了結苦的邊際的人，在現世中超越凡夫的境界，不住于中般涅槃、生般涅槃、行無行般涅槃、不上流究竟般涅槃，像這樣的學人在現世中般涅槃，捨棄這五種涅槃。為什麼呢？佛的契經《雜阿含》中所說：『我今比丘不說少許的生分，下至彈指的瞬間，何況更多呢？為什麼呢？承受生分的痛苦，由此流轉不能免於痛苦。比丘應當觀察，猶如糞除，少許尚且常臭，何況更多呢？因此比丘！應當尋求方便斷除生分，永遠脫離三有。像這樣，各位比丘！應當這樣學習，拔除生的根本，不要讓它滋長蔓延。』各位修行人聽聞佛所說，接受教誨，在現世中，拔除生的根本不再受生。因此說，能夠了結苦的邊際。 應當常常聽聞微妙的法，自覺覺悟自己的意念，能夠覺悟的人是賢能的，從始至終沒有什麼可畏懼的。 應當常常聽聞微妙的法，與人說法是非常難得的，具足各種根器也是很難得到的，遇到賢聖億萬世才能遇到，世尊說：『我過去積累修行億百千劫才聽到佛法，即使聽聞佛法，分別其中的義理滋味也是很難遇到的。』告訴各位來參加法會的人，專心一意聽聞微妙的佛法。因此說，應當常常聽聞微妙的法。
Then Tianfu said: 'Excellent, awakening is sleep, excellent, sleep is awakening, excellent, to know distinctions, excellent, to hear this meaning.' At that time, the Upasaka, having heard this meaning, immediately said to Tian: 'Having received the grace of heaven, I have been able to return safely.' Tian was confused by the thieves and did not know where the merchants were staying, allowing the merchants to pass through the dangerous road. Therefore, it is said that a bhikkhu's awakening lies in his thoughts. One should make one's thoughts conform to right mindfulness. Those practitioners who are attached to diligence, whatever their minds desire, there is nothing they cannot achieve. They are pure and without blemish, not indulging in laxity, wearing the garment of diligence, and holding the light of wisdom in their hearts. The darkness of ignorance has no way to appear. Therefore, it is said that one should make one's thoughts conform to right mindfulness. Those who have completely abandoned birth and death, those practitioners again use skillful means to cut off all afflictions, clinging to all bonds, abandoning the heavy, peeling off the heavy, striking the heavy, and departing from birth, old age, sickness, and death. Therefore, it is said that they have completely abandoned birth and death. Those who are able to make an end to suffering, in the present life, transcend the realm of ordinary people, not dwelling in intermediate nirvana, birth nirvana, practice-less nirvana, or the ultimate nirvana of the upward stream. Such learners attain nirvana in the present life, abandoning these five nirvanas. Why is this so? The Buddha's sutra, the 'Samyukta Agama,' says: 'I, the bhikkhu, do not speak of even a small portion of birth, down to the snap of a finger, let alone more? Why is this so? Enduring the suffering of birth, one is thus caught in the cycle of suffering. Bhikkhus should observe, like a dung heap, even a little is always foul, let alone more? Therefore, bhikkhus! You should seek skillful means to cut off the portion of birth and forever escape the three realms of existence. Thus, all bhikkhus! You should learn in this way, uprooting the root of birth and not letting it grow and spread.' All practitioners, having heard what the Buddha said, accepted the teachings, and in the present life, uprooted the root of birth and no longer receive birth. Therefore, it is said that they are able to make an end to suffering. One should always listen to the subtle Dharma, be aware and awaken one's own mind, and those who are able to awaken are virtuous, and from beginning to end, there is nothing to fear. One should always listen to the subtle Dharma, it is very rare to preach the Dharma to others, and it is also very difficult to have all the faculties complete. To encounter a virtuous sage is only possible after billions of lifetimes. The World Honored One said: 'In the past, I accumulated practices for billions of kalpas before I heard the Dharma. Even if one hears the Dharma, it is still very difficult to discern its meaning and taste.' He told all those who came to the assembly to concentrate their minds and listen to the subtle Dharma. Therefore, it is said that one should always listen to the subtle Dharma.
。自覺寤其意者，世尊在世與無央數百千之眾，前後圍繞而為說法。時有一人，于彼大眾眠寐睡徹于上。比丘一人告彼睡比丘曰：「何不覺寤聽如來說法？方更睡寐驚動大眾。汝何不觀如來妙法？美於甘露除人萬患。」其人聞已默然不對。是故說，自覺寤其意也。能覺之為賢者，覺此睡眠，猶天之與地億千萬倍，不可以譬喻為比，或有行人陰蓋所蔽瞪懵著睡，諸天扶佐數來覺寤，伺命狂象蹋三善根苗，無常熾火燒生類根栽。人中尊者今日出現，普照三界無不蒙光，結使賊寇盜竊善財，如此眾變不可稱記，皆由睡眠不覺寤故。是故說，能覺之為賢也。終始無所畏者，夫人覺寤，萬邪不能幹，不但行道之人覺寤為賢，世凡夫人亦由覺寤成辦眾事，或時俗人于眠睡中忘失財貨，怨家責主盜賊水火所見侵欺，或時行人瞪懵睡眠，應聞法時反更不聞，應成道果反更不獲，應當誦習根義覺道，于睡眠中皆悉亡失。是故說，終始無所畏也。
以覺意得應， 日夜慕學行， 當解甘露要， 令諸漏得盡。
以覺意得應者，彼修行人校計思惟，晝夜嘆譽覺寤之德，慢惰之人復自嘆說睡眠之要，是故說，以覺寤其意得應也。日夜慕學行者，彼修行人，精勤自役晝夜不息，前後中間不失次第，是故說，日夜慕學行也。當解甘露要者，賢聖八品道，謂之甘露，滅盡泥洹，亦名甘露，彼修行人，習學賢聖八道進趣泥洹，離八不閑貪樂意欲，寂靜淡泊無為無作，是故說當，學甘露要也
現代漢語譯本：自己覺悟其意義的人，世尊在世時，有無數的眾生圍繞著他聽他說法。當時有一個人，在眾人之中睡著了，而且睡得很沉。一位比丘告訴那位睡覺的比丘說：『為什麼不醒來聽如來說法呢？反而在這裡睡覺驚擾大眾。你為什麼不看看如來的妙法？它比甘露還要美好，可以消除人們的各種煩惱。』那人聽了之後，默默不語。所以說，自己覺悟其意義是很重要的。能夠覺悟的人是賢者，覺悟這種睡眠，就像天與地之間相差億萬倍一樣，無法用比喻來形容。有些人被陰暗的遮蓋所矇蔽，昏昏沉沉地睡著，諸天會來扶助他們，讓他們醒悟。要警惕狂象踐踏三善根的幼苗，無常的火焰會燒燬眾生的根基。人中尊者今天出現，普照三界，沒有誰不蒙受他的光輝。結使賊寇會盜竊善財，如此種種變化，數不勝數，都是因為睡眠不覺悟的緣故。所以說，能夠覺悟的人是賢者。始終無所畏懼的人，是因為覺悟之後，各種邪惡都不能侵擾。不僅修行的人覺悟是賢明的，世俗的凡人也因為覺悟而成就各種事情。有時俗人在睡眠中會丟失財物，被仇家、債主、盜賊、水火所侵擾。有時修行人昏昏沉沉地睡覺，應該聽法的時候反而聽不到，應該成就道果的時候反而得不到。應該誦習根義，覺悟道義，在睡眠中都會全部喪失。所以說，始終無所畏懼。 以覺悟的意念得到相應的迴應，日夜勤勉學習修行，應當理解甘露的要義，使各種煩惱得以滅盡。 以覺悟的意念得到相應的迴應，是指修行人仔細思考，日夜讚美覺悟的功德，而懶惰的人卻自誇睡眠的重要性。所以說，以覺悟的意念得到相應的迴應。日夜勤勉學習修行，是指修行人精勤努力，晝夜不停息，前後中間都不失次第。所以說，日夜勤勉學習修行。應當理解甘露的要義，是指賢聖的八品道，被稱為甘露，滅盡煩惱的涅槃，也稱為甘露。修行人學習賢聖八道，趨向涅槃，遠離八種不閑散的貪慾，寂靜淡泊，無為無作。所以說，應當學習甘露的要義。
English version: Those who are self-aware of its meaning, when the World Honored One was alive, were surrounded by countless beings listening to his teachings. At that time, there was a person who fell asleep among the crowd, and slept very deeply. A monk told the sleeping monk, 'Why don't you wake up and listen to the Tathagata's teachings? Instead, you are sleeping here and disturbing the crowd. Why don't you look at the Tathagata's wonderful Dharma? It is more beautiful than nectar and can eliminate people's various afflictions.' After hearing this, the person remained silent. Therefore, it is said that being self-aware of its meaning is very important. Those who can awaken are wise. Awakening from this sleep is like the difference between heaven and earth, which is a billion times greater, and cannot be described by any metaphor. Some people are obscured by the darkness, falling into a daze and falling asleep. The gods will come to help them and awaken them. Be wary of the mad elephant trampling the seedlings of the three good roots. The flames of impermanence will burn the foundations of living beings. The Honored One among men appears today, illuminating the three realms, and no one does not receive his light. The thieves of afflictions will steal good wealth. Such changes are countless, all because of not being aware of sleep. Therefore, it is said that those who can awaken are wise. Those who are fearless from beginning to end are because after awakening, all kinds of evil cannot invade. Not only is it wise for those who practice to awaken, but also ordinary people in the world achieve various things because of awakening. Sometimes ordinary people lose their wealth in sleep, and are invaded by enemies, creditors, thieves, water, and fire. Sometimes practitioners fall into a daze and sleep. When they should be listening to the Dharma, they cannot hear it. When they should achieve the fruit of the path, they cannot obtain it. They should recite and study the meaning of the roots, and awaken to the meaning of the path. All of this will be lost in sleep. Therefore, it is said that they are fearless from beginning to end. With the intention of awakening, one should respond accordingly, diligently study and practice day and night, and understand the essence of nectar, so that all afflictions can be extinguished. Responding accordingly with the intention of awakening refers to practitioners carefully contemplating, praising the merits of awakening day and night, while lazy people boast about the importance of sleep. Therefore, it is said to respond accordingly with the intention of awakening. Diligently studying and practicing day and night refers to practitioners working diligently, without stopping day and night, and not losing order in the beginning, middle, and end. Therefore, it is said to diligently study and practice day and night. Understanding the essence of nectar refers to the eight noble paths of the sages, which are called nectar, and Nirvana, which extinguishes afflictions, is also called nectar. Practitioners learn the eight noble paths of the sages, move towards Nirvana, stay away from the eight kinds of idle desires, and are quiet, detached, non-active, and non-doing. Therefore, it is said to learn the essence of nectar.
。令諸漏得盡者，漏義云何？以何故名為漏義？答曰：「住義為漏義，漬為漏義、渧為漏義、增上為漏義、非人所持為漏義。」住為漏義者，欲界眾生以何制住？答曰：「漏也。」色無色界眾生以何制住？答曰：「漏也。」是故說住為漏義。云何漬為漏義？答曰：「猶如以水漬，谷萌芽得生。」此眾生類亦復如是，以三有水，漬宿行本結使，萌芽得生，是謂漬為漏義也。渧為漏義者，猶如涌泉屋漏，深渠溝澗，母人慈重自然流溢，是名渧為漏義也。增上為漏義者，猶如人間共相尊貴，尊卑貴賤各有所在，上有明主，下民不得東西縱逸，此眾生類亦復如是，為結使所制持，不能得離三界四生五趣，是謂增上為漏義。非人所持為漏義者，猶如人為非人所持，狂有所說，可避而不避，應離而不離，可持而不持，不可捉而捉。此眾生類亦復如是，為結使非人所持，狂有所說，是故說非人所持為漏義。能斷此諸漏者，於人天獨尊，意之所念必成不難，而獲斷智，拔苦根本至究竟處，不受當來有，得無生忍。是故說，能斷此諸漏也。
夫人得善利， 乃來自歸佛， 是故當晝夜， 一心當唸佛。
夫人得善利者，世間利者，像馬車乘國財妻息金銀珍寶，車𤦲馬瑙水精琉璃珊瑚琥珀，雖言是善利非真正利，欺惑世人由是致忿，亡國破家無不由之，不免地獄餓鬼畜生，能投命自歸於如來所，便能得免地獄畜生之難。自歸佛者，斷有至無慾，越次取證，隨三乘行各得其愿，若生天上人中受自然福
現代漢語譯本： 『令諸漏得盡者』，『漏』的含義是什麼？為什麼稱之為『漏』？回答說：『住』是『漏』的含義，『漬』是『漏』的含義，『渧』是『漏』的含義，『增上』是『漏』的含義，『非人所持』是『漏』的含義。『住』是『漏』的含義，欲界眾生被什麼所制約而『住』？回答說：『是漏』。色界無色界眾生被什麼所制約而『住』？回答說：『是漏』。所以說『住』是『漏』的含義。為什麼說『漬』是『漏』的含義？回答說：『就像用水浸泡，穀物種子就能發芽生長。』這些眾生也是如此，被三有之水浸泡，宿世的習氣和根本煩惱就會萌芽生長，這就是『漬』是『漏』的含義。『渧』是『漏』的含義，就像泉水涌出，屋頂漏水，深溝水渠，母親的慈愛自然流溢，這就是『渧』是『漏』的含義。『增上』是『漏』的含義，就像人間互相尊重，尊卑貴賤各有其位，上有英明的君主，下民不敢放縱，這些眾生也是如此，被煩惱所控制，不能脫離三界四生五趣，這就是『增上』是『漏』的含義。『非人所持』是『漏』的含義，就像人被非人所控制，胡言亂語，應該躲避而不躲避，應該離開而不離開，應該堅持而不堅持，不應該抓取而抓取。這些眾生也是如此，被煩惱這個非人所控制，胡言亂語，所以說『非人所持』是『漏』的含義。能夠斷除這些『漏』的人，在人天中獨尊，心中所想必定成就，不會困難，並且獲得斷除煩惱的智慧，拔除痛苦的根源，達到究竟的境界，不再受未來的生死輪迴，獲得無生法忍。所以說，能夠斷除這些『漏』。
『人若獲得善利，就會歸依佛陀』，所以應當日夜一心念佛。
『人若獲得善利』，世間的利益，如象、馬、車乘、國家財富、妻子兒女、金銀珍寶、車渠、瑪瑙、水晶、琉璃、珊瑚、琥珀，雖然說是善利，但不是真正的利益，欺騙迷惑世人，由此導致憤怒，亡國破家無不由此，不能免除地獄、餓鬼、畜生的苦難。能夠捨棄生命歸依如來的人，就能免除地獄、畜生的苦難。『自歸佛』，斷除有欲，達到無慾，超越次第獲得證悟，隨三乘修行各自得到願望，如果生在天上人間，就能享受自然福報。
English version: 'Those who have exhausted all outflows,' what is the meaning of 'outflow'? Why is it called 'outflow'? The answer is: 'Dwelling' is the meaning of 'outflow,' 'soaking' is the meaning of 'outflow,' 'dripping' is the meaning of 'outflow,' 'domination' is the meaning of 'outflow,' and 'being held by non-humans' is the meaning of 'outflow.' 'Dwelling' is the meaning of 'outflow,' what controls the beings in the desire realm to 'dwell'? The answer is: 'Outflows.' What controls the beings in the form and formless realms to 'dwell'? The answer is: 'Outflows.' Therefore, it is said that 'dwelling' is the meaning of 'outflow.' Why is 'soaking' the meaning of 'outflow'? The answer is: 'Just like soaking with water, the seeds of grains can sprout and grow.' These beings are also like this, soaked by the water of the three realms, the habits and fundamental afflictions of past lives will sprout and grow, this is what is meant by 'soaking' being the meaning of 'outflow.' 'Dripping' is the meaning of 'outflow,' just like a spring gushing out, a roof leaking, deep ditches and canals, a mother's loving-kindness naturally overflowing, this is what is meant by 'dripping' being the meaning of 'outflow.' 'Domination' is the meaning of 'outflow,' just like in the human world where people respect each other, the noble and the humble each have their place, with a wise ruler above, the people below dare not be unrestrained, these beings are also like this, controlled by afflictions, unable to escape the three realms, four births, and five destinies, this is what is meant by 'domination' being the meaning of 'outflow.' 'Being held by non-humans' is the meaning of 'outflow,' just like a person being controlled by non-humans, talking nonsense, should avoid but does not avoid, should leave but does not leave, should hold on but does not hold on, should not grasp but grasps. These beings are also like this, controlled by the non-human of afflictions, talking nonsense, therefore it is said that 'being held by non-humans' is the meaning of 'outflow.' Those who can cut off these 'outflows' are unique and honored among humans and gods, what they think in their hearts will surely be accomplished, without difficulty, and they will obtain the wisdom to cut off afflictions, uproot the source of suffering, reach the ultimate state, no longer receive future births and deaths, and obtain the patience of non-birth. Therefore, it is said that they can cut off these 'outflows.'
'If a person obtains good benefits, they will return to the Buddha,' therefore, one should be mindful of the Buddha day and night with a single mind.
'If a person obtains good benefits,' worldly benefits, such as elephants, horses, carriages, national wealth, wives and children, gold, silver, treasures, tridacna, agate, crystal, lapis lazuli, coral, and amber, although they are called good benefits, they are not true benefits, deceiving and confusing people, leading to anger, the destruction of countries and families, and cannot avoid the suffering of hell, hungry ghosts, and animals. Those who can give up their lives and return to the Tathagata can avoid the suffering of hell and animals. 'Returning to the Buddha' means cutting off the desire for existence, reaching the desirelessness, transcending the stages to obtain enlightenment, following the three vehicles of practice, each obtaining their wish, if born in heaven or among humans, they can enjoy natural blessings.
。若初發意志崇佛道者，復得四意止、四意斷、四神足、五根、五力、七覺意、八賢聖道，是謂三十七品。是故說，夫人得善利也。問曰：「何以故但說人得果證，不說天龍阿須倫閱叉鬼神耶？」答曰：「人道于諸趣最尊最妙，專心一意便能斷漏盡結越次取證，人道堪受賢聖道教，故說人也。」乃來自歸佛者，云何名為自歸？何以故說自歸？答曰：「救護為歸義。複次，無畏為歸義、脫難為歸義。」是故說，乃來自歸佛也。是故當晝夜，一心當唸佛者，人心所念流馳萬端，彈指之頃造行無量，晝夜所思無有停息，于中自拔回意向善，一心念佛永無眾想，是故當晝夜一心念佛也。
夫人得善利， 乃來自歸法， 是故當晝夜， 一心當念法。
所謂法者，滅盡泥洹，有恐懼者，令至無為；無恐懼者，取道有何難乎？有為法者，為生老病死所見逼迫，滅盡泥洹無生老病死者，是故說，夫人得善利，乃來自歸法也。晝夜一心念法者，夫言法者，現在獲祐除諸熱惱，智者所習非愚所行，是故說，晝夜一心念法者也。
夫人得善利， 乃來自歸眾， 是故當晝夜， 一心念于眾。
夫人得善利，乃來自歸眾者，問曰：「無畏為歸義，于大眾中有恐怖者，何以故說自歸於眾？」答曰：「或有大眾，已離五難無復恐懼。云何五難？一為生難，二為老難，三為病難，四為死難，五為不樂眾難。離此五難乃可自歸
現代漢語譯本：如果最初發愿崇尚佛道的人，又能獲得四意止、四意斷、四神足、五根、五力、七覺意、八賢聖道，這就稱為三十七道品。因此說，人能獲得這樣的善利。有人問：『為什麼只說人能獲得果證，而不說天龍、阿修羅、閱叉、鬼神呢？』回答說：『人道在所有眾生道中最尊貴最殊勝，只要專心一意就能斷除煩惱，消除結縛，超越次第而證得果位。人道堪能接受賢聖的教導，所以只說人。』 至於說『乃來自歸佛』，什麼是『自歸』？為什麼要說『自歸』？回答說：『救護是歸依的意義。其次，無畏是歸依的意義，脫離苦難是歸依的意義。』所以說，『乃來自歸佛』。因此應當晝夜一心念佛，因為人心所想念的，流轉奔逸，變化萬端，彈指之間就能造作無數行為，晝夜所思沒有停息。在這種情況下，能夠自己拔出，迴心向善，一心念佛，永遠沒有其他雜念，所以應當晝夜一心念佛。 人能獲得善利， 乃至於歸依佛法， 所以應當晝夜， 一心念佛法。 所謂佛法，就是滅盡煩惱，達到涅槃。對於有恐懼的人，能使他們到達無為的境界；對於沒有恐懼的人，求取道果又有什麼困難呢？有為法，會被生老病死所逼迫，而滅盡煩惱的涅槃，是沒有生老病死的。所以說，人能獲得善利，乃至於歸依佛法。晝夜一心念法，所謂法，是指現在就能獲得庇佑，消除各種熱惱，是智者所修習的，不是愚人所能行的。所以說，應當晝夜一心念法。 人能獲得善利， 乃至於歸依僧眾， 所以應當晝夜， 一心念僧眾。 人能獲得善利，乃至於歸依僧眾，有人問：『無畏是歸依的意義，在大眾中也有恐懼的人，為什麼說歸依僧眾呢？』回答說：『有些僧眾，已經脫離了五種苦難，不再有恐懼。什麼是五種苦難？一是生之苦難，二是老之苦難，三是病之苦難，四是死之苦難，五是不樂於與大眾共處的苦難。脫離這五種苦難，才可以歸依。』
English version: If someone initially aspires to follow the Buddhist path, and further attains the four foundations of mindfulness, the four right exertions, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path, this is called the thirty-seven factors of enlightenment. Therefore, it is said that a person obtains great benefit. Someone asks: 'Why is it only said that humans attain the fruit of realization, and not gods, dragons, asuras, yakshas, or spirits?' The answer is: 'The human realm is the most noble and excellent among all realms of existence. With focused and single-minded effort, one can cut off defilements, eliminate bonds, and transcend stages to attain realization. The human realm is capable of receiving the teachings of the noble ones, therefore it is said of humans.' As for 'coming to take refuge in the Buddha,' what is 'taking refuge'? Why is 'taking refuge' mentioned? The answer is: 'Protection is the meaning of refuge. Furthermore, fearlessness is the meaning of refuge, and liberation from suffering is the meaning of refuge.' Therefore, it is said, 'coming to take refuge in the Buddha.' Therefore, one should be mindful of the Buddha with a single mind day and night, because the thoughts of the human mind flow and rush in countless directions. In a snap of the fingers, one can create countless actions. The thoughts of day and night never cease. In this situation, one can pull oneself out, turn one's mind towards goodness, and with a single mind be mindful of the Buddha, without any other distractions. Therefore, one should be mindful of the Buddha with a single mind day and night. A person obtains great benefit, And comes to take refuge in the Dharma, Therefore, day and night, One should be mindful of the Dharma with a single mind. The so-called Dharma is the extinction of suffering, reaching Nirvana. For those who have fear, it can lead them to the state of non-action; for those who have no fear, what difficulty is there in seeking the path? The conditioned dharmas are oppressed by birth, old age, sickness, and death, while Nirvana, the extinction of suffering, is free from birth, old age, sickness, and death. Therefore, it is said that a person obtains great benefit and comes to take refuge in the Dharma. To be mindful of the Dharma with a single mind day and night, the Dharma means obtaining blessings in the present, eliminating various afflictions. It is practiced by the wise, not by the foolish. Therefore, it is said that one should be mindful of the Dharma with a single mind day and night. A person obtains great benefit, And comes to take refuge in the Sangha, Therefore, day and night, One should be mindful of the Sangha with a single mind. A person obtains great benefit and comes to take refuge in the Sangha. Someone asks: 'Fearlessness is the meaning of refuge, but there are also people who have fear within the Sangha, why is it said to take refuge in the Sangha?' The answer is: 'Some members of the Sangha have already escaped the five difficulties and no longer have fear. What are the five difficulties? First is the difficulty of birth, second is the difficulty of old age, third is the difficulty of sickness, fourth is the difficulty of death, and fifth is the difficulty of not enjoying being with the community. Only after escaping these five difficulties can one take refuge.'
。」云何名為眾？諸有異眾外道裸形，從一至十乃至無數，如來聖眾在諸眾中為尊最上。是故說，夫人得善利，乃來自歸眾，是故當晝夜，一心念眾也。
能知自覺者， 是瞿曇弟子， 晝夜當念是， 一心歸命佛。
能知自覺者，初自歸法其義不定，今此唸佛乃名為定，向佛牢固不可移轉，是故說，能知自覺者。是瞿曇弟子者，如來出瞿曇姓，觀察將來未然事故說此義，于將來世當有眾生，姓婆嗟無父母，忽然而生豪尊自貴在世自誇，如來欲止彼謗，故說瞿曇弟子也。晝夜當念是，一心念于佛，一心念佛者，邪惡鬼眾不敢侵近，是故說，晝夜當念是佛，一心念于佛也。
善覺自覺者， 是瞿曇弟子， 晝夜當念是， 一心念於法。
善覺自覺者，佛告諸比丘：「當自觀察于諸法要，除去亂想。」是故說，善覺自覺者，是瞿曇弟子，晝夜當念是，一心念於法也。
晝夜當念是， 一心念于眾。
善覺自覺者，佛告諸大眾：「汝等皆見一切大眾，以智而見非為無智，以觀而觀非為無觀，亦知我眾清凈不清凈。」是故說，善覺自覺者，是瞿曇弟子，晝夜當念是，一心念于眾也。
念身念非常， 念戒佈施德， 念天安般死， 晝夜當念是。
彼修行人，持戒完具清凈無穢，猶如金剛不可沮壞，猶如須彌不可移動，是故說，念身念非常，念戒佈施德，念天安般死，晝夜當念是。所謂念施者，施有二種：財施、結使施。結使施者名曰究竟，施不變悔
現代漢語譯本：什麼是『眾』呢？那些各種不同的外道，包括裸形外道，從一到十乃至無數，如來聖眾在所有這些眾中是最尊貴、最至上的。因此說，一個人獲得善利，乃是來自於歸依僧眾。所以應當日夜一心念僧。 能知自覺的人，是瞿曇的弟子，應當日夜思念這些，一心歸命佛。 能知自覺的人，最初歸依法，其意義並不確定，現在這種唸佛才稱為確定，向佛的信仰牢固不可動搖。所以說，『能知自覺的人』。『是瞿曇的弟子』，如來出自瞿曇姓，觀察未來可能發生的事情而說此義，在未來世，當有眾生，姓婆嗟，沒有父母，忽然出生，自認為高貴尊貴，在世上自誇。如來想要阻止這種誹謗，所以說『瞿曇弟子』。『應當日夜思念這些，一心念佛』，一心念佛的人，邪惡鬼眾不敢侵犯靠近。所以說，『應當日夜思念這些，一心念佛』。 善於覺悟、自覺的人，是瞿曇的弟子，應當日夜思念這些，一心念法。 善於覺悟、自覺的人，佛告訴眾比丘：『應當自己觀察各種法要，除去雜亂的思緒。』所以說，『善於覺悟、自覺的人，是瞿曇的弟子，應當日夜思念這些，一心念法』。 應當日夜思念這些，一心念僧。 善於覺悟、自覺的人，佛告訴大眾：『你們都看見一切大眾，是用智慧看見，而不是沒有智慧；是用觀察而觀察，而不是沒有觀察，也知道我的僧眾是清凈還是不清凈。』所以說，『善於覺悟、自覺的人，是瞿曇的弟子，應當日夜思念這些，一心念僧』。 思念身體的無常，思念戒律、佈施的功德，思念天道、呼吸、死亡，應當日夜思念這些。 那些修行的人，持戒圓滿，清凈無染，猶如金剛不可摧毀，猶如須彌山不可移動。所以說，『思念身體的無常，思念戒律、佈施的功德，思念天道、呼吸、死亡，應當日夜思念這些。』所謂思念佈施，佈施有兩種：財施和結使施。結使施稱為究竟，施捨之後不會後悔。
English version: What is meant by 『the Sangha』? Various non-Buddhist ascetics, including naked ascetics, from one to ten and even countless, the Sangha of the Tathagata is the most honored and supreme among all these groups. Therefore, it is said that a person obtains good benefits by taking refuge in the Sangha. Therefore, one should day and night, with one mind, contemplate the Sangha. Those who are aware and self-aware are disciples of Gautama. They should contemplate these things day and night, with one mind taking refuge in the Buddha. Those who are aware and self-aware, initially taking refuge in the Dharma, its meaning is not fixed. Now, this contemplation of the Buddha is called fixed, the faith towards the Buddha is firm and unshakeable. Therefore, it is said, 『Those who are aware and self-aware.』 『Are disciples of Gautama,』 the Tathagata came from the Gautama clan, observing future possible events, he spoke this meaning. In the future, there will be beings, named Bhaja, without parents, who are born suddenly, considering themselves noble and honorable, boasting in the world. The Tathagata wants to stop this slander, therefore he says 『disciples of Gautama.』 『They should contemplate these things day and night, with one mind contemplating the Buddha,』 those who contemplate the Buddha with one mind, evil ghosts dare not approach. Therefore, it is said, 『They should contemplate these things day and night, with one mind contemplating the Buddha.』 Those who are well-awakened and self-aware are disciples of Gautama. They should contemplate these things day and night, with one mind contemplating the Dharma. Those who are well-awakened and self-aware, the Buddha told the monks: 『You should observe the essentials of the Dharma yourselves, and remove confused thoughts.』 Therefore, it is said, 『Those who are well-awakened and self-aware are disciples of Gautama. They should contemplate these things day and night, with one mind contemplating the Dharma.』 They should contemplate these things day and night, with one mind contemplating the Sangha. Those who are well-awakened and self-aware, the Buddha told the assembly: 『You all see all the Sangha, seeing with wisdom, not without wisdom; observing with observation, not without observation, and also know whether my Sangha is pure or impure.』 Therefore, it is said, 『Those who are well-awakened and self-aware are disciples of Gautama. They should contemplate these things day and night, with one mind contemplating the Sangha.』 Contemplate the impermanence of the body, contemplate the merits of precepts and giving, contemplate the heavens, breathing, and death. They should contemplate these things day and night. Those who practice, uphold the precepts completely, pure and without defilement, like diamond, indestructible, like Mount Sumeru, immovable. Therefore, it is said, 『Contemplate the impermanence of the body, contemplate the merits of precepts and giving, contemplate the heavens, breathing, and death. They should contemplate these things day and night.』 The so-called contemplation of giving, there are two kinds of giving: material giving and giving up attachments. Giving up attachments is called ultimate, giving without regret.
。財物施者非至竟施，施已還悔。是故說念施也。所謂念天者，賢聖弟子晝夜念天，於此持戒得生彼處，習行功德不斷信根，具眾德本成就禁戒，是故說，晝夜當念天也。當念身者，常觀此身成諸不凈瑕穢充滿，是故說，當念身也。至死亡念，亦復如是也。
晝夜當念是， 一心念不害。
善覺自覺者，是瞿曇弟子者，一切眾生皆念其命，愛戀妻息貪著家業，身口意所修不害人者，乃稱明智之士，是故說，晝夜當念是，一心念不害也。晝夜當念是，不起瞋恚者，夫人瞋恚多起亂想，心如劍戟難制難持，生恚者不獲其果，是故說，晝夜當念是，不起瞋恚也。晝夜當念是，愿欲出家，不樂在家貪著五欲。彼修行人雖在家內，觀欲如火意常厭患，晝夜思惟夢想出家，是故說，晝夜當念是，常念欲出家也。晝夜當念是，坐禪一意定，初學三禪定為首，禪以攝意不興結使，眾想寂定念不流馳，是故說，晝夜當念是，坐禪一意也。晝夜當念是，念持不受塵，常樂寂靜不處人間，粗衣惡食不著文飾，趣自支形自足修道，是故說，晝夜當念是，念持不受塵也。晝夜當念是，空不願無想，恒觀五陰身虛而不真不可恃怙，為變易法不得久停，計我無我況有身耶？是故說，晝夜當念是，空不願無想。晝夜當念是，去離愿求意，彼修行人，志求道德不自為己，亦不願男相女形，亦不願色聲香味細滑法，是故說，晝夜當念是，去離愿求意也。晝夜當念是，習學無想心，學人得無想定，具足賢聖法律
現代漢語譯本：給予財物的人並非徹底的施捨，施捨后又後悔。因此說要憶念施捨。所謂憶念天，賢聖弟子日夜憶念天，憑藉持戒得以生到彼處，修習功德不斷信根，具足各種德行根本成就禁戒，因此說，日夜應當憶念天。應當憶念身體，常常觀察這個身體充滿各種不凈的污穢，因此說，應當憶念身體。至於憶念死亡，也是如此。日夜應當憶念的是，一心念不害。善於覺悟、自覺的人，是瞿曇的弟子，一切眾生都執著于自己的生命，愛戀妻子兒女貪戀家業，身口意所修不傷害他人的人，才稱得上是明智之士，因此說，日夜應當憶念的是，一心念不害。日夜應當憶念的是，不起嗔恚，人一旦嗔恚就會產生許多混亂的想法，心像劍戟一樣難以控制，生嗔恚的人不會獲得好的結果，因此說，日夜應當憶念的是，不起嗔恚。日夜應當憶念的是，願望出家，不樂於在家貪戀五欲。那些修行的人即使在家中，也把慾望看作是火焰，心中常常厭惡，日夜思索夢想出家，因此說，日夜應當憶念的是，常常想出家。日夜應當憶念的是，坐禪一心專注，初學以三禪定為首，禪定用來攝持心意不產生煩惱，各種想法寂靜安定，念頭不流散，因此說，日夜應當憶念的是，坐禪一心專注。日夜應當憶念的是，憶念持戒不受塵染，常常喜歡寂靜不處在人間，粗衣淡食不追求華麗的裝飾，自己滿足於維持生活，修習道業，因此說，日夜應當憶念的是，憶念持戒不受塵染。日夜應當憶念的是，空、不願、無想，常常觀察五陰之身虛幻不實，不可依賴，是會變化的，不能長久停留，計較有我無我，何況有身體呢？因此說，日夜應當憶念的是，空、不願、無想。日夜應當憶念的是，去除愿求的意念，那些修行的人，立志追求道德不是爲了自己，也不希望有男相女形，也不希望有色聲香味細滑法，因此說，日夜應當憶念的是，去除愿求的意念。日夜應當憶念的是，學習無想心，學人得到無想定，具足賢聖的法律。 現代漢語譯本：財物施捨者並非徹底施捨，施捨后又後悔。因此說要憶念施捨。所謂憶念天，賢聖弟子日夜憶念天，憑藉持戒得以生到彼處，修習功德不斷信根，具足各種德行根本成就禁戒，因此說，日夜應當憶念天。應當憶念身體，常常觀察此身充滿各種不凈的污穢，因此說，應當憶念身體。至於憶念死亡，也是如此。日夜應當憶念的是，一心念不害。善於覺悟、自覺的人，是瞿曇的弟子，一切眾生都執著于自己的生命，愛戀妻子兒女貪戀家業，身口意所修不傷害他人的人，才稱得上是明智之士，因此說，日夜應當憶念的是，一心念不害。日夜應當憶念的是，不起嗔恚，人一旦嗔恚就會產生許多混亂的想法，心像劍戟一樣難以控制，生嗔恚的人不會獲得好的結果，因此說，日夜應當憶念的是，不起嗔恚。日夜應當憶念的是，願望出家，不樂於在家貪戀五欲。那些修行的人即使在家中，也把慾望看作是火焰，心中常常厭惡，日夜思索夢想出家，因此說，日夜應當憶念的是，常常想出家。日夜應當憶念的是，坐禪一心專注，初學以三禪定為首，禪定用來攝持心意不產生煩惱，各種想法寂靜安定，念頭不流散，因此說，日夜應當憶念的是，坐禪一心專注。日夜應當憶念的是，憶念持戒不受塵染，常常喜歡寂靜不處在人間，粗衣淡食不追求華麗的裝飾，自己滿足於維持生活，修習道業，因此說，日夜應當憶念的是，憶念持戒不受塵染。日夜應當憶念的是，空、不願、無想，常常觀察五陰之身虛幻不實，不可依賴，是會變化的，不能長久停留，計較有我無我，何況有身體呢？因此說，日夜應當憶念的是，空、不願、無想。日夜應當憶念的是，去除愿求的意念，那些修行的人，立志追求道德不是爲了自己，也不希望有男相女形，也不希望有色聲香味細滑法，因此說，日夜應當憶念的是，去除愿求的意念。日夜應當憶念的是，學習無想心，學人得到無想定，具足賢聖的法律。
English version: Those who give material possessions do not give completely; after giving, they regret it. Therefore, it is said to contemplate giving. As for contemplating the heavens, virtuous disciples contemplate the heavens day and night, and by upholding precepts, they are born there, practicing meritorious deeds, not breaking their roots of faith, possessing all virtuous foundations, and accomplishing the precepts. Therefore, it is said that one should contemplate the heavens day and night. One should contemplate the body, constantly observing that this body is filled with various impure defilements. Therefore, it is said that one should contemplate the body. As for contemplating death, it is also the same. What one should contemplate day and night is to be of one mind and not harm. Those who are good at awakening and self-awakening are disciples of Gautama. All beings are attached to their own lives, loving their wives and children, and greedy for their family businesses. Those who do not harm others in their actions, speech, and thoughts are called wise. Therefore, it is said that what one should contemplate day and night is to be of one mind and not harm. What one should contemplate day and night is not to arise anger. When people become angry, they have many confused thoughts, and their minds are like swords and spears, difficult to control. Those who become angry will not obtain good results. Therefore, it is said that what one should contemplate day and night is not to arise anger. What one should contemplate day and night is the desire to leave home, not to be happy at home and greedy for the five desires. Those who practice, even if they are at home, view desires as flames, and their hearts are often disgusted. They think day and night about leaving home. Therefore, it is said that what one should contemplate day and night is to constantly think about leaving home. What one should contemplate day and night is to sit in meditation with one-pointedness. Beginners start with the three dhyanas as the foundation. Dhyana is used to gather the mind and not create afflictions. All thoughts are quiet and stable, and the mind does not wander. Therefore, it is said that what one should contemplate day and night is to sit in meditation with one-pointedness. What one should contemplate day and night is to contemplate upholding precepts and not being defiled by dust. One should always love tranquility and not live among people, wearing coarse clothes and eating simple food, not pursuing fancy decorations, being content with supporting oneself, and practicing the path. Therefore, it is said that what one should contemplate day and night is to contemplate upholding precepts and not being defiled by dust. What one should contemplate day and night is emptiness, non-desire, and non-thought. One should constantly observe that the five aggregates of the body are illusory and unreal, unreliable, subject to change, and cannot remain for long. If one calculates whether there is a self or no self, how can there be a body? Therefore, it is said that what one should contemplate day and night is emptiness, non-desire, and non-thought. What one should contemplate day and night is to remove the intention of seeking. Those who practice, aspire to pursue morality not for themselves, nor do they wish for male or female forms, nor do they wish for forms, sounds, smells, tastes, fine touch, or dharmas. Therefore, it is said that what one should contemplate day and night is to remove the intention of seeking. What one should contemplate day and night is to learn the mind of non-thought. Those who learn obtain the samadhi of non-thought, and they are complete with the laws of the virtuous and holy. English version: Those who give material possessions do not give completely; after giving, they regret it. Therefore, it is said to contemplate giving. As for contemplating the heavens, virtuous disciples contemplate the heavens day and night, and by upholding precepts, they are born there, practicing meritorious deeds, not breaking their roots of faith, possessing all virtuous foundations, and accomplishing the precepts. Therefore, it is said that one should contemplate the heavens day and night. One should contemplate the body, constantly observing that this body is filled with various impure defilements. Therefore, it is said that one should contemplate the body. As for contemplating death, it is also the same. What one should contemplate day and night is to be of one mind and not harm. Those who are good at awakening and self-awakening are disciples of Gautama. All beings are attached to their own lives, loving their wives and children, and greedy for their family businesses. Those who do not harm others in their actions, speech, and thoughts are called wise. Therefore, it is said that what one should contemplate day and night is to be of one mind and not harm. What one should contemplate day and night is not to arise anger. When people become angry, they have many confused thoughts, and their minds are like swords and spears, difficult to control. Those who become angry will not obtain good results. Therefore, it is said that what one should contemplate day and night is not to arise anger. What one should contemplate day and night is the desire to leave home, not to be happy at home and greedy for the five desires. Those who practice, even if they are at home, view desires as flames, and their hearts are often disgusted. They think day and night about leaving home. Therefore, it is said that what one should contemplate day and night is to constantly think about leaving home. What one should contemplate day and night is to sit in meditation with one-pointedness. Beginners start with the three dhyanas as the foundation. Dhyana is used to gather the mind and not create afflictions. All thoughts are quiet and stable, and the mind does not wander. Therefore, it is said that what one should contemplate day and night is to sit in meditation with one-pointedness. What one should contemplate day and night is to contemplate upholding precepts and not being defiled by dust. One should always love tranquility and not live among people, wearing coarse clothes and eating simple food, not pursuing fancy decorations, being content with supporting oneself, and practicing the path. Therefore, it is said that what one should contemplate day and night is to contemplate upholding precepts and not being defiled by dust. What one should contemplate day and night is emptiness, non-desire, and non-thought. One should constantly observe that the five aggregates of the body are illusory and unreal, unreliable, subject to change, and cannot remain for long. If one calculates whether there is a self or no self, how can there be a body? Therefore, it is said that what one should contemplate day and night is emptiness, non-desire, and non-thought. What one should contemplate day and night is to remove the intention of seeking. Those who practice, aspire to pursue morality not for themselves, nor do they wish for male or female forms, nor do they wish for forms, sounds, smells, tastes, fine touch, or dharmas. Therefore, it is said that what one should contemplate day and night is to remove the intention of seeking. What one should contemplate day and night is to learn the mind of non-thought. Those who learn obtain the samadhi of non-thought, and they are complete with the laws of the virtuous and holy.
。問曰：「學人在諸地，不見有我無我。何以故不說具足賢聖法律，獨說無想定耶？」答曰：「無想定者賢聖之奧室，入此室者不聞凡夫雜糅之行。」是故說，晝夜當念是，習學無想心也。晝夜當念是，入室而思惟，彼修行人，初入行時學二思惟：一者斷結，二者于現法而自娛樂。是故說，晝夜當念是，入定而思惟也。
晝夜當念是， 意樂泥洹樂。
所謂泥洹者，終始無憂，亦復不見起當有盡，永離眾患亦無熱惱，無求無想，無復五陰名色，不我有我不見名色，取要言之虛無想像。智者教習，是故說，善覺自覺者。是瞿曇弟子，晝夜當念是，意樂泥洹樂也。◎
出曜經◎雜品第十七
當念自覺寤， 慎莫損其行， 行要修亦安， 不行行受報。
當念自覺寤者，夫人有施為，先當內思惟校計熟思。
善思而思行， 慎勿失其所， 慮不失所者， 失所懷痛憂。
是故說，當念自覺寤也。慎莫損其行者，夫人有所施為，事情已彰復還懈慢，不究其理不禪思惟，或時諷誦亦不通利，臨欲試時舍眾逃亡，是謂于學有損。習禪之人念不在定流馳萬端，如彼猿猴舍一趣一，于賢聖法律乃有大累，是故先達之人教彼後生，卒成其道不使漏失，是故說，慎莫失其所也。慮不失所者，或有誦人日誦十千解義百千，晝夜諷誦不失上下文句，一一分明理不遠義，入禪之寂，天雷地震萬響俱作不能動其神，是故說，慮不失所者也
現代漢語譯本：有人問：『修行人在各地，都沒有見到有我或者無我的說法。為什麼不說具備賢聖的法律，而只說無想定呢？』回答說：『無想定是賢聖的奧秘之處，進入這個境界的人不會聽到凡夫俗子的雜亂行為。』所以說，晝夜應當思念這個，學習無想的心境。晝夜應當思念這個，進入這個境界而思惟，那些修行人，剛開始修行時學習兩種思惟：一是斷除煩惱，二是在當下享受快樂。所以說，晝夜應當思念這個，進入禪定而思惟。 晝夜應當思念這個，意念嚮往涅槃的快樂。 所謂的涅槃，是終始都沒有憂愁，也看不到開始會有結束，永遠脫離各種禍患也沒有熱惱，沒有追求沒有妄想，沒有五蘊（色、受、想、行、識）的名色，沒有我也沒有我所見的名色，總而言之是虛無的想像。智者教導學習，所以說，善於覺悟自己的人。這是佛陀的弟子，晝夜應當思念這個，意念嚮往涅槃的快樂。 出自《出曜經》雜品第十七 應當思念自覺醒悟，謹慎不要損害自己的修行，修行要修習才能安穩，不修行就會承受惡報。 應當思念自覺醒悟，一個人有所作為，首先應當在內心思考，仔細衡量。 好好思考然後行動，謹慎不要失去目標，考慮不失去目標的人，失去目標會感到痛苦憂愁。 所以說，應當思念自覺醒悟。謹慎不要損害自己的修行，一個人有所作為，事情已經顯現又懈怠緩慢，不探究其中的道理，不禪定思惟，有時誦讀也不通順流暢，臨到考試時就捨棄眾人逃跑，這叫做對學習有所損害。修習禪定的人，心念不在禪定中，而是到處流蕩，像猿猴一樣捨棄一個又去追求另一個，對於賢聖的法律會有很大的損害，所以先達之人教導後輩，最終成就他的道業，不讓他有所遺漏，所以說，謹慎不要失去目標。考慮不失去目標的人，有的人每天誦讀一萬句，理解一千句，晝夜誦讀不遺漏上下文句，每一句都分明，道理不偏離意義，進入禪定的寂靜，即使天雷地震萬響齊發也不能動搖他的心神，所以說，考慮不失去目標的人。
English version: Someone asked: 'Practitioners in various places do not see the concept of 'self' or 'no-self'. Why not speak of possessing the complete laws of the sages, but only speak of the 'cessation of perception'?' The answer is: 'The cessation of perception is the secret chamber of the sages. Those who enter this chamber do not hear the mixed actions of ordinary people.' Therefore, it is said that one should contemplate this day and night, learning the state of no-perception. One should contemplate this day and night, entering this state and contemplating. Those practitioners, when they first begin their practice, learn two contemplations: one is to cut off afflictions, and the other is to enjoy happiness in the present moment. Therefore, it is said that one should contemplate this day and night, entering meditation and contemplating. Day and night, one should contemplate this, with the mind desiring the joy of Nirvana. What is called Nirvana is the absence of sorrow from beginning to end, and one does not see the beginning having an end. One is forever free from all calamities and has no heat or vexation. There is no seeking, no delusion, no five aggregates (form, feeling, perception, mental formations, consciousness) of name and form. There is no 'I' nor 'I' that sees name and form. In short, it is an empty imagination. The wise teach this practice, therefore it is said, 'those who are good at awakening themselves.' These are the disciples of the Buddha. Day and night, one should contemplate this, with the mind desiring the joy of Nirvana. From the 'Dharmapada Sutra', Miscellaneous Chapter 17 One should contemplate self-awakening, be careful not to harm one's practice. Practice must be cultivated to be stable. Not practicing will lead to suffering the consequences. One should contemplate self-awakening. When a person acts, they should first think within, carefully considering and measuring. Think well and then act, be careful not to lose your goal. Those who consider not losing their goal, will feel pain and sorrow if they lose it. Therefore, it is said, one should contemplate self-awakening. Be careful not to harm one's practice. When a person acts, if the matter has already manifested and they become lazy and slow, not exploring the reasons, not meditating, or if they recite but not fluently, and when it comes to testing, they abandon the group and run away, this is called harming one's learning. Those who practice meditation, if their mind is not in meditation but wanders everywhere, like a monkey abandoning one thing to pursue another, this will greatly harm the laws of the sages. Therefore, those who have achieved first teach the later generations, ultimately helping them achieve their path, not letting them lose anything. Therefore, it is said, be careful not to lose your goal. Those who consider not losing their goal, some people can recite ten thousand verses a day, understand a thousand, recite day and night without missing a single sentence, each sentence is clear, the principle does not deviate from the meaning. When they enter the silence of meditation, even if thunder and earthquakes occur with ten thousand sounds, they cannot shake their spirit. Therefore, it is said, those who consider not losing their goal.
。失所懷痛憂者，行不專己俱興嫉意自墜于淵，皆由行不正故，是故說，失所懷痛憂也。
人當求方便， 自致獲財寶， 彼自觀其義， 意願即果之。
人當求方便者，世人多慕周旋四方，孜孜級級求救形命皆貪財貨。諸比丘等復求方便，誦契經律阿毗曇及諸雜藏，坐禪比丘禪定入微，小七大七不失其次，耳錘法財已得功德增益其行，是故說，人當求方便，自致財寶也。彼自觀其義，意願即果之者，世人思惟，誰有富貴積財千萬者，隨所意念費耗財寶，學道之人，捐舍妻息去離榮寵，自知功德具滿，分別義理問則能答。彼坐禪人復自觀見禪定寂靜，得六神通飛騰虛空，作十八變勇沒自由，不通道者睹已則信，已通道者遂進不退，是故說，彼自觀其義，意願即果之也。
坐起求方便， 自求于定明， 如工練真金， 除去塵垢冥， 不為闇所蔽， 永離老死患。
坐起求方便，自求于定明者，所謂坐起者，諸疑結使是，人懷懈慢不究其業，彼懈慢人雖言起立與坐無異，精勤之人雖言坐臥與立無異，是故說，坐起求方便，自求于定明也。常當專意求于定，明光無盡無處不照，是故說，求于定明也。如工煉真金，除去塵垢冥者，彼大眾中工師巧匠集在彼眾，猶如塵垢物為塵所蔽，未被刈除遂增污穢。今此人心亦復如是，為淫怒癡垢所染，亦無精光不得照曜。是故說曰，如工練真金，除去塵垢冥也
現代漢語譯本：那些因失去所愛而感到痛苦憂愁的人，行為不端，心懷嫉妒，最終會墜入深淵，這都是因為行為不正的緣故，所以說，他們會因失去所愛而感到痛苦憂愁。 現代漢語譯本：人應當尋求方便之法，自己獲得財富珍寶。他們自己觀察其中的道理，心願就能實現。 現代漢語譯本：人應當尋求方便之法，世人大多羨慕周遊四方，孜孜不倦地尋求保全性命，都貪圖財物。各位比丘也尋求方便之法，誦讀契經、律藏、阿毗曇以及各種雜藏，坐禪的比丘禪定入微，小七日、大七日不失次第，耳聞佛法，獲得財富，已經得到的功德更加增長，所以說，人應當尋求方便之法，自己獲得財富珍寶。他們自己觀察其中的道理，心願就能實現，世人思考，誰擁有富貴，積累了千萬財富，可以隨意花費財寶。學道之人，捨棄妻子兒女，遠離榮華富貴，自己知道功德圓滿，能夠分辨義理，問則能答。那些坐禪的人又自己觀察到禪定寂靜，獲得六神通，能夠飛騰虛空，變化十八種形態，勇猛自在，不通道的人看到后就會相信，已經通道的人就會更加精進不退，所以說，他們自己觀察其中的道理，心願就能實現。 現代漢語譯本：坐著或站立都應尋求方便之法，自己尋求禪定帶來的光明，就像工匠冶煉真金一樣，除去塵垢和黑暗，不被黑暗所矇蔽，永遠脫離衰老和死亡的憂患。 現代漢語譯本：坐著或站立都應尋求方便之法，自己尋求禪定帶來的光明，所謂坐著或站立，指的是各種疑惑和煩惱。人如果懈怠懶惰，不深入研究自己的事業，那麼懈怠的人即使說站立或坐著也沒有區別，精勤的人即使說坐著或躺著也和站立沒有區別，所以說，坐著或站立都應尋求方便之法，自己尋求禪定帶來的光明。應當常常專心致志地尋求禪定，光明無盡，無處不照耀，所以說，尋求禪定帶來的光明。就像工匠冶煉真金，除去塵垢和黑暗，那些大眾中的工匠，聚集在那裡，就像塵垢一樣被塵土遮蔽，沒有被清除就會更加污穢。現在人的心也是這樣，被淫慾、憤怒、愚癡的污垢所污染，也沒有精光，不能照耀。所以說，就像工匠冶煉真金，除去塵垢和黑暗。
English version: Those who grieve and sorrow for what they have lost, act improperly, harbor jealousy, and ultimately fall into the abyss, all because of their improper conduct. Therefore, it is said that they grieve and sorrow for what they have lost. English version: People should seek expedient means to obtain wealth and treasures for themselves. When they observe the principles within, their wishes will be fulfilled. English version: People should seek expedient means. Most people in the world admire traveling around, diligently seeking to preserve their lives, and are all greedy for wealth. The monks also seek expedient means, reciting the sutras, the Vinaya, the Abhidhamma, and various other collections. Monks who practice meditation enter deep states of concentration, observing small seven-day and large seven-day retreats without fail. They hear the Dharma, gain wealth, and the merits they have already obtained increase their practice. Therefore, it is said that people should seek expedient means to obtain wealth and treasures for themselves. When they observe the principles within, their wishes will be fulfilled. Worldly people think about who has wealth and riches, accumulating millions, and can spend their wealth at will. Those who study the Way abandon their wives and children, leave behind glory and honor, and know that their merits are complete. They can distinguish the principles and answer when asked. Those who meditate also observe the tranquility of their meditation, obtain the six supernatural powers, can fly through the air, transform into eighteen forms, and are courageous and free. Those who do not believe in the Way will believe after seeing this, and those who already believe in the Way will advance without retreating. Therefore, it is said that when they observe the principles within, their wishes will be fulfilled. English version: Whether sitting or standing, one should seek expedient means, seeking the light of meditation for oneself, just as a craftsman refines pure gold, removing dust and darkness, not being obscured by darkness, and forever escaping the worries of old age and death. English version: Whether sitting or standing, one should seek expedient means, seeking the light of meditation for oneself. The so-called sitting or standing refers to various doubts and afflictions. If a person is lazy and does not delve into their practice, then a lazy person saying they are standing or sitting makes no difference. A diligent person saying they are sitting or lying down is no different from standing. Therefore, it is said that whether sitting or standing, one should seek expedient means, seeking the light of meditation for oneself. One should always focus on seeking meditation, the light of which is endless and shines everywhere. Therefore, it is said to seek the light of meditation. Just as a craftsman refines pure gold, removing dust and darkness, those craftsmen in the crowd gather there, like dust covered by dirt. If not removed, they become more defiled. The human mind is also like this, defiled by the impurities of lust, anger, and ignorance, lacking pure light and unable to shine. Therefore, it is said that just as a craftsman refines pure gold, removing dust and darkness.
。不為闇所蔽，永離老死患者，彼修行人，刈治塵垢無諸結使，終不為生所屈、不為老所困、不為無常所召，是故說，不為暗所蔽，永離老死患。
不羞反羞， 羞反不羞， 不畏現畏， 畏現不畏， 生為邪見， 死入地獄。
不羞反羞者，或有行人年歲長大，不肯從小比丘承受教誡，小比丘所說隨順法教，長老羞恥內自思惟：「為少年比丘所授，極懷慚愧藏顏無處。」于彼不應起羞而羞，是故說，不羞反羞也。羞反不羞者，彼修行人，不誦習契經律阿毗曇及諸雜藏，虛受信施衣被飯食病瘦醫藥床褥臥具，是故說，羞反不羞也。不畏現畏者，滅盡泥洹淡然無為，反更畏之不親其行，彼泥洹中無生無老無病無死，亦復無天趣人趣地獄餓鬼畜生趣，反更畏之如所說。彼凡夫人未曾聞此，本無今無已無當無，亦無恐懼安隱，亦復無眾害諸變，舍一切難，而更畏之，是故說曰，不畏而現畏也。畏現不畏者，五道生死淫怒癡熾然為火所燒，漸增生老病死愁憂苦惱不可稱說，亦不畏彼更著三有，是故說，畏現不畏也。生為邪見，所謂邪見者，可羞不羞不羞反羞，可畏不畏不畏反畏，此盡名為邪見。造邪見業，是謂生為邪見，死入惡道，作罪多者入惡道，作罪中者入畜生，作罪少者入餓鬼。是故說曰，邪見墮惡道。
人前為過， 后止不犯， 是照世間， 如月云消。
昔佛在舍衛國祇樹給孤獨園
現代漢語譯本：不被黑暗所矇蔽，永遠脫離衰老和死亡的困擾，這樣的修行人，清除塵垢，沒有各種煩惱的束縛，最終不會被生命所屈服，不會被衰老所困擾，不會被無常所召喚。因此說，不被黑暗所矇蔽，永遠脫離衰老和死亡的困擾。 現代漢語譯本：以不羞恥為羞恥，以羞恥為不羞恥，不畏懼應該畏懼的，畏懼不應該畏懼的，這樣的行為是邪見，死後會墮入地獄。 現代漢語譯本：以不羞恥為羞恥，有些人年紀大了，不肯接受年輕比丘的教誨，即使年輕比丘所說的符合佛法，年長者也會感到羞恥，內心想：『被年輕比丘教導，真是慚愧，無地自容。』他們對不應該感到羞恥的事情感到羞恥，所以說，以不羞恥為羞恥。以羞恥為不羞恥，那些修行人，不學習佛經、戒律、阿毗曇以及其他經典，卻白白接受信徒的佈施，如衣服、食物、醫藥、床鋪等，所以說，以羞恥為不羞恥。不畏懼應該畏懼的，涅槃寂靜無為，反而畏懼它，不親近它。涅槃中沒有生老病死，也沒有天道、人道、地獄、餓鬼、畜生道，反而畏懼它。那些凡夫俗子沒有聽聞過這些，本來沒有，現在沒有，將來也沒有，沒有恐懼，沒有安穩，也沒有各種災害和變化，捨棄一切困難，反而畏懼它，所以說，不畏懼應該畏懼的。畏懼不應該畏懼的，五道輪迴中的生死、淫慾、憤怒、愚癡像火焰一樣燃燒，逐漸增長生老病死、憂愁苦惱，無法言說，卻不畏懼這些，反而執著於三界，所以說，畏懼不應該畏懼的。生為邪見，所謂的邪見，就是以可羞恥為不羞恥，以不羞恥為羞恥，以可畏懼為不畏懼，以不畏懼為畏懼，這些都叫做邪見。造作邪見的行為，就叫做生為邪見，死後會墮入惡道。造罪多的人會墮入地獄，造罪中等的人會墮入畜生道，造罪少的人會墮入餓鬼道。所以說，邪見會墮入惡道。 現代漢語譯本：一個人以前犯了錯誤，後來停止不再犯，這樣的人就能照亮世間，就像云消散后的月亮一樣。 現代漢語譯本：過去佛陀在舍衛國的祇樹給孤獨園。
English version: Not obscured by darkness, forever free from the suffering of old age and death, such a practitioner, having cleared away defilements, without the bonds of various afflictions, will ultimately not be subdued by life, not troubled by old age, and not summoned by impermanence. Therefore, it is said, not obscured by darkness, forever free from the suffering of old age and death. English version: To be ashamed of what is not shameful, and not ashamed of what is shameful, to not fear what should be feared, and to fear what should not be feared, such actions are wrong views, and after death, one will fall into hell. English version: To be ashamed of what is not shameful, some people, when they are older, are unwilling to accept the teachings of younger monks, even if what the younger monks say is in accordance with the Dharma, the elders will feel ashamed, thinking inwardly: 'To be taught by a younger monk is truly shameful, I have nowhere to hide my face.' They feel ashamed of what they should not be ashamed of, therefore it is said, to be ashamed of what is not shameful. To not be ashamed of what is shameful, those practitioners who do not study the sutras, precepts, Abhidhamma, and other scriptures, yet accept the offerings of the faithful, such as clothing, food, medicine, bedding, etc., in vain, therefore it is said, to not be ashamed of what is shameful. To not fear what should be feared, Nirvana is tranquil and non-active, yet they fear it and do not approach it. In Nirvana, there is no birth, old age, sickness, or death, nor are there the realms of gods, humans, hell, hungry ghosts, or animals, yet they fear it. Those ordinary people have not heard of these things, they did not exist before, do not exist now, and will not exist in the future, there is no fear, no security, and no various disasters or changes, they abandon all difficulties, yet they fear it, therefore it is said, to not fear what should be feared. To fear what should not be feared, the cycle of birth and death in the five realms, lust, anger, and ignorance burn like flames, gradually increasing birth, old age, sickness, death, sorrow, and suffering, which are indescribable, yet they do not fear these, but instead cling to the three realms, therefore it is said, to fear what should not be feared. To be born with wrong views, the so-called wrong views are to be not ashamed of what is shameful, to be ashamed of what is not shameful, to not fear what should be feared, and to fear what should not be feared, all of these are called wrong views. To create actions based on wrong views is called being born with wrong views, and after death, one will fall into evil realms. Those who commit many sins will fall into hell, those who commit moderate sins will fall into the animal realm, and those who commit few sins will fall into the hungry ghost realm. Therefore, it is said, wrong views lead to falling into evil realms. English version: A person who has made mistakes in the past, but later stops and does not commit them again, such a person can illuminate the world, like the moon after the clouds have dispersed. English version: In the past, the Buddha was at the Jeta Grove in Anathapindika's Park in Shravasti.
。彼時去國界不遠有梵志子，名曰無害，常追逐師友，讀梵志經典，所事師者耆舊長老，年過八十所納妻婦，年幼少壯顏貌端正，女之禮節威儀備舉，無害梵志子，亦復端正丈夫姿顏世無雙比。時彼女人淫慾熾盛，即捉梵志子無害手，「吾敬卿德欲與情交，宜可爾不？」無害聞之，以手掩耳：「我寧喪命終不敢聽。」女答之曰：「夫人飢渴給以食飲豈不篤意耶？我今淫火熾盛，須卿淫水滅之，豈不適我情耶？設當由汝喪我命根者，於此經典何用學為？」無害答曰：「我從母意犯梵志法死入地獄，豈不抂乎？」時彼無害自抴走出門外。時梵志婦蓬頭亂髮以土自坌，裂壞衣裳坐地𡀱哭。長老梵志行還見之，問其婦曰：「誰取汝打撲乃爾？」婦答梵志：「是汝親信弟子。」梵志聞已內自思惟：「吾今不宜彰露此事，彼人備聞害我不疑，當以權宜微以誘進，乃獲其身斷其命根。」即呼梵志子而告之曰：「汝前後已來，所學咒術皆悉備具無有缺漏，然當選擇良日祭祠諸神咒乃得行。左手援楯右手援劍，詣彼要道險路，值人斬之，數滿千人，而取一指如是成鬘，咒乃得行。」是時，弊魔復遣鳩槃荼鬼，衛護其人使得行惡，斷絕人路無復行人，漸漸乃至阇梨違尼園中，人民丘曠舉國被災，又少一指不充其數。無害親所生母每生此念：「吾子久在曠野，飢寒勤苦必然不疑。」時母送餉躬詣彼園，無害遙見便生此念：「吾受師訓當辦指鬘，今少一指不充其數
當時，離國界不遠的地方有一個婆羅門之子，名叫無害，他經常追隨師友，誦讀婆羅門經典。他所侍奉的老師是一位年邁的長者，已經八十多歲了，娶的妻子卻年輕貌美，舉止端莊。無害婆羅門之子也長得儀表堂堂，世間少有。當時，那個女人的淫慾非常強烈，她抓住無害的手說：『我敬慕你的德行，想和你交合，你覺得可以嗎？』無害聽了，用手摀住耳朵說：『我寧願喪命，也絕不敢聽從。』女人回答說：『人飢渴的時候給予食物和水，難道不是真心實意嗎？我現在淫火熾盛，需要你來熄滅，難道不合我的心意嗎？如果因為你而讓我喪命，那麼學習這些經典又有什麼用呢？』無害回答說：『我如果違背母親的意願，犯了婆羅門教的戒律，死後會下地獄，那豈不是冤枉嗎？』當時，無害自己掙脫跑出門外。那個婆羅門婦人披頭散髮，用土塗抹自己，撕破衣服坐在地上大哭。長老婆羅門回來后看到，問他的妻子說：『是誰打你成這樣？』婦人回答婆羅門說：『是您最信任的弟子。』婆羅門聽了，心裡想：『我現在不應該把這件事公開，如果他知道了，一定會懷疑我，我應該用權宜之計，慢慢引誘他，然後抓住他，斷絕他的性命。』於是，他叫來婆羅門之子，告訴他說：『你之前所學的咒術都已經掌握，沒有遺漏，但是應該選擇良辰吉日祭祀諸神，咒語才能生效。你要左手拿盾，右手拿劍，到那些要道險路，遇到人就殺，殺滿一千人，然後取下一根手指，做成指鬘，咒語才能生效。』當時，惡魔又派遣鳩槃荼鬼，保護這個人讓他作惡，斷絕了道路，沒有行人，漸漸地甚至到了阇梨違尼園中，人民荒廢，全國遭災，又少一根手指，湊不夠數目。無害的親生母親常常這樣想：『我的兒子在曠野很久了，一定飢寒交迫。』當時，母親送飯親自到那個園中，無害遠遠地看見了，就產生了這樣的想法：『我接受老師的教誨，應該做成指鬘，現在還少一根手指，湊不夠數目』 我應該殺掉我的母親，完成我的任務。』他舉起劍，追趕他的母親。他的母親大聲呼喊：『我的兒子，你為什麼要殺我？』無害說：『我必須完成我的任務。』他的母親說：『你從小就孝順，為什麼現在要殺我？』無害說：『我必須完成我的任務。』他的母親說：『你殺了我，你的任務就完成了嗎？』無害說：『是的。』他的母親說：『你殺了我，你的任務就完成了，但是你也會下地獄。』無害說：『我不在乎。』他的母親說：『你真的要殺我嗎？』無害說：『是的。』他的母親說：『好吧，你殺了我吧。』無害舉起劍，就要砍向他的母親。這時，佛陀出現了，他用神通力阻止了無害。佛陀對無害說：『你為什麼要殺你的母親？』無害說：『我必須完成我的任務。』佛陀說：『你的任務是什麼？』無害說：『我必須殺一千個人，然後取下一根手指，做成指鬘。』佛陀說：『你為什麼要這樣做？』無害說：『我的老師告訴我的。』佛陀說：『你的老師是錯的，你這樣做是錯誤的。』無害說：『我應該怎麼做？』佛陀說：『你應該放下你的劍，停止殺戮。』無害說：『我不能放下我的劍，我必須完成我的任務。』佛陀說：『如果你不放下你的劍，你就會永遠殺戮下去。』無害說：『我不想永遠殺戮下去。』佛陀說：『那麼，放下你的劍吧。』無害放下了他的劍，佛陀對他說：『你現在是一個好人了。』無害說：『我真的變成一個好人了嗎？』佛陀說：『是的，你現在是一個好人了。』無害說：『我很高興。』佛陀說：『你現在應該去修行，學習佛法。』無害說：『好的。』於是，無害就跟隨佛陀出家修行了。
At that time, not far from the border of the country, there was a Brahmin's son named No-Harm. He often followed his teachers and friends, reading the Brahmin scriptures. The teacher he served was an elderly elder, over eighty years old, whose wife was young and beautiful, with proper manners. No-Harm, the Brahmin's son, was also handsome and unmatched in the world. At that time, the woman's lust was very strong. She grabbed No-Harm's hand and said, 'I admire your virtue and want to have intercourse with you. Is that okay?' No-Harm, upon hearing this, covered his ears with his hands and said, 'I would rather die than listen to that.' The woman replied, 'When people are hungry and thirsty, giving them food and drink is surely sincere, isn't it? Now my lust is burning fiercely, and I need you to extinguish it. Isn't that what I desire? If you cause me to lose my life, what's the point of learning these scriptures?' No-Harm replied, 'If I disobey my mother's wishes and violate the Brahmin precepts, I will go to hell after death. Wouldn't that be unjust?' At that moment, No-Harm struggled and ran out the door. The Brahmin's wife, with disheveled hair and covered in dirt, tore her clothes and sat on the ground crying loudly. When the elder Brahmin returned and saw this, he asked his wife, 'Who beat you like this?' The wife replied to the Brahmin, 'It was your most trusted disciple.' Upon hearing this, the Brahmin thought to himself, 'I shouldn't reveal this matter now. If he finds out, he will surely suspect me. I should use a temporary measure to slowly lure him, then seize him and end his life.' So, he called the Brahmin's son and told him, 'You have mastered all the spells you have learned before, without any omissions. However, you must choose an auspicious day to sacrifice to the gods for the spells to work. You must hold a shield in your left hand and a sword in your right hand, go to those important and dangerous roads, and kill anyone you encounter. When you have killed a thousand people, take one finger from each and make a garland. Then the spells will work.' At that time, the evil demon also sent Kumbhanda ghosts to protect this person and make him do evil, cutting off the roads so that there were no more pedestrians. Gradually, it even reached the Jali Vini Garden, where the people were desolate and the whole country was in disaster. There was still one finger missing to complete the number. No-Harm's own mother often thought, 'My son has been in the wilderness for a long time, he must be hungry and cold.' At that time, the mother sent food and went to the garden herself. No-Harm saw her from afar and had this thought: 'I have received my teacher's instructions and should make a finger garland. Now I am missing one finger to complete the number' 'I should kill my mother to complete my task.' He raised his sword and chased after his mother. His mother cried out, 'My son, why do you want to kill me?' No-Harm said, 'I must complete my task.' His mother said, 'You have been filial since you were young, why do you want to kill me now?' No-Harm said, 'I must complete my task.' His mother said, 'If you kill me, will your task be completed?' No-Harm said, 'Yes.' His mother said, 'If you kill me, your task will be completed, but you will also go to hell.' No-Harm said, 'I don't care.' His mother said, 'Do you really want to kill me?' No-Harm said, 'Yes.' His mother said, 'Okay, then kill me.' No-Harm raised his sword, about to strike his mother. At this moment, the Buddha appeared, and he used his supernatural power to stop No-Harm. The Buddha said to No-Harm, 'Why do you want to kill your mother?' No-Harm said, 'I must complete my task.' The Buddha said, 'What is your task?' No-Harm said, 'I must kill a thousand people, then take one finger from each and make a finger garland.' The Buddha said, 'Why do you want to do this?' No-Harm said, 'My teacher told me to.' The Buddha said, 'Your teacher is wrong, what you are doing is wrong.' No-Harm said, 'What should I do?' The Buddha said, 'You should put down your sword and stop killing.' No-Harm said, 'I cannot put down my sword, I must complete my task.' The Buddha said, 'If you do not put down your sword, you will keep killing forever.' No-Harm said, 'I don't want to keep killing forever.' The Buddha said, 'Then, put down your sword.' No-Harm put down his sword, and the Buddha said to him, 'Now you are a good person.' No-Harm said, 'Have I really become a good person?' The Buddha said, 'Yes, you are a good person now.' No-Harm said, 'I am very happy.' The Buddha said, 'Now you should go and practice, and learn the Dharma.' No-Harm said, 'Okay.' So, No-Harm followed the Buddha and became a monk.
。今值我母自來送餉，若我先食咒術不成，若我先殺母者當犯五逆罪。」梵志子應從佛得度，如來三達見彼無害興五逆意殺母不疑。「若審爾者億佛不救，吾今宜往拔濟其苦，使母子俱全豈不善乎？」即化作比丘，手執應器視地而行，循彼徑路直趣彼園，路側行人諸牧牛者語曰：「沙門止止！莫從此路，前有暴賊，名曰指鬘，前後已來傷害人民不可稱計，我等所忌不從此路。沙門單弱，儻為賊所害者不亦劇耶？」化人曰：「無苦，賊不害我，吾有禁咒足能制彼，使不害我。」轉復前進遂欲至園。指鬘遙見有比丘來，歡喜踴躍不能自勝。「吾愿果矣。必成指鬘，又不害母，咒術成辦。權停我母及此餉食，殺彼比丘然後能食。」執刀擎楯往逆比丘。無害素是壯士，走及奔馬馳趣向佛；佛以神力令彼無害在地頓縮，佛地寬舒，如是疲極不能及佛。指鬘舉聲喚沙門曰：「止止沙門！吾欲問義。」比丘答曰：「吾自久住，卿自不住。」爾時指鬘以偈向比丘說曰：
「沙門行反言住， 我住反言不住， 沙門當說此義， 云何汝住我不住？」
爾時佛復以偈答曰：
「指鬘我已住， 無害一切人， 汝為兇暴人， 何不改罪過？」
廣說如契經偈。爾時指鬘賊即以劍楯、頭上指鬘投于深澗，叉手合掌向如來懺悔，復以偈贊曰：
◎出曜經卷第十七
出曜經卷第十八
姚秦涼州沙門竺佛念譯雜品之二
◎「自歸大聖雄， 欲覲尊沙門， 今欲自悔過， 久來所作罪
現代漢語譯本：現在我母親親自來送飯，如果我先吃了，咒術就不能成功；如果我先殺了母親，就會犯下五逆罪。』梵志的兒子應該跟隨佛陀得度，如來以三達智看到他沒有傷害母親的意圖，卻興起了殺母的念頭，對此毫不懷疑。『如果真是這樣，即使億萬佛陀也無法救他，我現在應該去救濟他的苦難，使母子都平安，豈不是很好嗎？』於是就化作比丘，手持缽盂，看著地面行走，沿著那條小路直接走向那個園子。路旁的行人，以及那些牧牛的人對他說：『沙門停下！不要走這條路，前面有個暴徒，名叫指鬘，前後已經傷害了無數的人民，我們都很害怕，不敢走這條路。沙門你這麼單薄，如果被賊人所害，豈不是太慘了？』化人說：『沒關係，賊不會害我，我有禁咒，足以制服他，使他不能傷害我。』又繼續前進，快要到園子了。指鬘遠遠地看見有比丘來了，歡喜雀躍，不能自已。『我的願望要實現了。一定能成為指鬘，又不會傷害母親，咒術就能成功。先停下我母親和送來的飯食，殺了那個比丘，然後才能吃飯。』他拿著刀和盾牌，迎向比丘。無害原本是個壯士，跑起來像奔馬一樣衝向佛陀；佛陀用神力使無害在地上縮成一團，佛陀所在的地方卻變得寬闊，這樣他疲憊不堪，也追不上佛陀。指鬘大聲喊道：『沙門停下！我有話要問。』比丘回答說：『我一直都在這裡，是你自己沒有停下。』這時指鬘用偈語對比丘說： 『沙門你明明在走卻說自己停住了，我明明停住了卻說自己沒有停住，沙門你應當解釋這個道理，為什麼你說你停住了而我說我沒有停住？』 這時佛陀又用偈語回答說： 『指鬘，我已經停住了，不再傷害任何人，你是個兇暴的人，為什麼不改正你的罪過？』 詳細的說法就像契經中的偈語所說。這時指鬘賊立刻把劍、盾牌和頭上的指鬘都扔到深澗里，叉手合掌向如來懺悔，又用偈語讚歎說： 『歸依大聖雄，想要覲見尊貴的沙門，現在想要懺悔自己的過錯，長久以來所犯下的罪行。』
English version: 'Now that my mother has come to deliver food, if I eat first, the magic will not work; if I kill my mother first, I will commit the five heinous crimes.' The son of the Brahmin should be saved by following the Buddha. The Tathagata, with his three kinds of knowledge, saw that he had no intention of harming his mother, yet he had the thought of killing her, and he had no doubt about it. 'If that is the case, even billions of Buddhas cannot save him. I should go now to relieve his suffering, so that both mother and son can be safe. Wouldn't that be good?' So he transformed himself into a bhikkhu, holding a bowl, looking at the ground as he walked, and went straight to that garden along that path. The pedestrians on the side of the road, and those who were herding cattle, said to him: 'Shramana, stop! Do not go this way. There is a violent bandit ahead, named Angulimala, who has harmed countless people before and after. We are all afraid and dare not go this way. Shramana, you are so weak, if you are harmed by the bandit, wouldn't that be terrible?' The transformed person said: 'It's okay, the bandit will not harm me. I have a mantra that is enough to subdue him, so that he cannot harm me.' He continued to move forward and was about to reach the garden. Angulimala saw a bhikkhu coming from afar, and he was overjoyed and could not contain himself. 'My wish is about to come true. I will surely become Angulimala, and I will not harm my mother, and the magic will succeed. I will stop my mother and the food she brought, kill that bhikkhu, and then I can eat.' He took his sword and shield and went to meet the bhikkhu. Ahimsaka was originally a strong man, and he ran like a galloping horse towards the Buddha; the Buddha used his divine power to make Ahimsaka shrink on the ground, while the place where the Buddha was became wide, so he was exhausted and could not catch up with the Buddha. Angulimala shouted loudly: 'Shramana, stop! I have something to ask.' The bhikkhu replied: 'I have been here all along, it is you who have not stopped.' At this time, Angulimala spoke to the bhikkhu in a verse: 'Shramana, you are walking but say you are stopped, I am stopped but you say I am not stopped, Shramana, you should explain this principle, why do you say you are stopped and I say I am not stopped?' Then the Buddha replied in a verse: 'Angulimala, I have stopped, I no longer harm anyone, you are a violent person, why don't you correct your wrongdoings?' The detailed explanation is like the verses in the sutras. At this time, the bandit Angulimala immediately threw his sword, shield, and the finger garland on his head into the deep ravine, put his palms together and confessed to the Tathagata, and then praised him in a verse: 'I take refuge in the great hero, I want to see the venerable Shramana, now I want to repent of my mistakes, the sins I have committed for a long time.'
。」
爾時世尊還現色相威神炳著，手執指鬘詣祇洹精舍告諸比丘：「汝等將此指鬘度為比丘。」即如佛教得為道人，清旦著衣持缽入舍衛城分越。爾時城門裡有一牝象，懷妊欲產不時得產。像主遙見比丘來即起迎逆。「比丘若能使象時產者，可得入城乞；不能使象產者，不得入城分越。」比丘答曰：「吾先不誦此咒，且小停住，須吾還至世尊所受誦神咒，還當咒之使得產。」時指鬘比丘即至世尊所，頭面禮足白世尊曰：「曏者入城分越，值城門裡有象欲產，責我咒術，像得產者然後得乞。唯愿世尊愿受神咒，使象得產使得分越。」佛告指鬘：「汝往彼所當以此言咒之：『今至誠咒，自生以來初不殺生。』持是至誠語使象得產無他。」爾時鴦掘魔從佛受咒術，即往咒象安隱得產。時諸人民皆稱：「善哉！世間乃有此奇怪之事。此指鬘前後殺生不可稱計，今方自咒從生以來初不殺生，持是至誠語使象得產無他。」便得入城，街巷人民見指鬘來，其中或父母兄弟妻息為指鬘所殺者，皆前報怨，或以刀杖瓦石打指鬘極使牢熟，破頭傷體裂壞衣被，缽盂亦破，即走出城竟不乞食。還至世尊所，頭面禮足自說緣本，佛知其意指鬘受緣報何其速哉？爾時世尊漸與說法，即于坐上得須陀洹果乃至羅漢六通清徹。
爾時波斯匿王，即集四種兵，馬兵象兵車兵步兵，欲往詣彼園與鴦掘魔共鬥。出舍衛城中，道聞行人說，鴦掘魔大賊受如來教得為比丘，即停兵眾入祇洹精舍，與如來相見
現代漢語譯本： 那時，世尊再次顯現出威嚴神聖的相貌，手持指鬘來到祇洹精舍，告訴眾比丘：『你們讓這個指鬘出家為比丘。』指鬘立刻按照佛的教導成為道人，清晨穿好衣服，拿著缽去舍衛城乞食。當時，城門裡有一頭母象，懷了孕卻遲遲不能生產。像的主人遠遠看見比丘來了，就起身迎接，說：『比丘如果能讓象順利生產，就可以進城乞食；如果不能讓象生產，就不能進城乞食。』比丘回答說：『我之前沒有學過這種咒語，請稍等一下，我需要回到世尊那裡學習神咒，再回來用咒語讓它生產。』當時，指鬘比丘就來到世尊那裡，頂禮佛足，稟告世尊說：『我剛才進城乞食，在城門裡遇到一頭母像要生產，他們要我用咒術，如果象能生產才能乞食。希望世尊能傳授我神咒，讓象順利生產，我才能乞食。』佛告訴指鬘：『你到那裡用這句話來咒它：『我現在至誠發誓，自從出生以來，我沒有殺害過任何生命。』用這句至誠的話，就能讓象順利生產，不會有其他問題。』當時，鴦掘魔從佛那裡學了咒術，就去用咒語，像果然平安生產了。當時，人們都稱讚說：『太好了！世間竟然有這樣奇怪的事情。這個指鬘之前殺害的生命數不勝數，現在卻用『自從出生以來沒有殺害過任何生命』的至誠之語，就能讓象順利生產，真是不可思議。』指鬘於是得以進城，街巷裡的人們看見指鬘來了，其中有些人的父母兄弟妻兒是被指鬘殺害的，都上前報仇，有的用刀棍瓦石打指鬘，打得他頭破血流，身體受傷，衣服破爛，缽盂也打碎了，指鬘只好跑出城，沒能乞到食物。他回到世尊那裡，頂禮佛足，講述了事情的經過，佛知道他的心意，指鬘的業報來得如此之快啊！當時，世尊逐漸為他說法，指鬘當場就證得了須陀洹果，乃至羅漢果，六神通清凈通達。 當時，波斯匿王集結了四種軍隊，包括馬兵、象兵、車兵和步兵，想要去那個園林與鴦掘魔決戰。他出舍衛城時，在路上聽到行人說，大盜鴦掘魔接受了如來的教導，已經出家為比丘，於是就停止了軍隊，進入祇洹精舍，與如來相見。
English version: At that time, the World Honored One once again manifested his majestic and divine appearance, holding the finger garland, he went to the Jeta Grove Monastery and told the monks: 'You should ordain this finger garland as a monk.' Immediately, following the Buddha's teachings, the finger garland became a mendicant. In the early morning, he put on his robes, took his bowl, and went to Shravasti to beg for alms. At that time, there was a female elephant inside the city gate, pregnant and unable to give birth. The elephant's keeper saw the monk coming from afar and went to greet him, saying: 'If the monk can make the elephant give birth, he may enter the city to beg for alms; if he cannot make the elephant give birth, he may not enter the city to beg for alms.' The monk replied: 'I have not learned this mantra before, please wait a moment, I need to return to the World Honored One to learn the divine mantra, and then come back to use the mantra to make it give birth.' At that time, the finger garland monk went to the World Honored One, bowed at his feet, and reported to the World Honored One: 'I went to the city to beg for alms just now, and at the city gate, I encountered a female elephant about to give birth. They asked me to use magic, and only if the elephant could give birth could I beg for alms. I hope the World Honored One can teach me a divine mantra so that the elephant can give birth, and I can beg for alms.' The Buddha told the finger garland: 'Go there and use these words to chant: 'I now sincerely vow that since birth, I have not killed any living being.' Using these sincere words, the elephant will be able to give birth smoothly, without any other problems.' At that time, Angulimala learned the mantra from the Buddha and went to chant it. The elephant indeed gave birth safely. At that time, people all praised: 'Excellent! There is such a strange thing in the world. This Angulimala has killed countless lives before, but now he uses the sincere words 'since birth, I have not killed any living being' to make the elephant give birth smoothly, it is truly incredible.' Angulimala was then able to enter the city. The people in the streets and alleys saw Angulimala coming, and some of their parents, brothers, wives, and children had been killed by Angulimala. They all came forward to seek revenge, some using knives, sticks, tiles, and stones to beat Angulimala severely, causing his head to bleed, his body to be injured, his clothes to be torn, and his bowl to be broken. Angulimala had to run out of the city, unable to beg for food. He returned to the World Honored One, bowed at his feet, and told the story. The Buddha knew his intention, and that Angulimala's karmic retribution had come so quickly! At that time, the World Honored One gradually preached the Dharma to him, and Angulimala immediately attained the fruit of Srotapanna, and even the fruit of Arhat, with the six supernatural powers clear and unobstructed. At that time, King Prasenajit gathered four kinds of troops, including cavalry, elephants, chariots, and infantry, intending to go to that garden to fight with Angulimala. When he left Shravasti, he heard people on the road say that the great thief Angulimala had accepted the Buddha's teachings and had become a monk. So he stopped his troops and entered the Jeta Grove Monastery to meet the Buddha.
。爾時世尊知王當來，即以神足隱鴦掘魔形使不顯露。時，王波斯匿至世尊所，頭面禮足在一面坐，爾時世尊即知而問曰：「王嚴備戰具集四種兵，為欲何至？」王白佛言：「界內有賊，名鴦掘魔，依險作賊暴虐無道，故集兵眾欲往攻伐。中路聞人說：『鴦掘魔受佛來化得為道次。』不審其人今為所在？」佛知王意即攝神足，使王見鴦掘魔。王見恐懼面投于地，諸臣扶起以水灑之。佛告王曰：「是王大幸遇此小恐，其人已得阿羅漢果。設當王詣彼深園見其本形，頭戴指鬘人血涂體，身執利劍顏色隆怒，王當見者心肝摧碎即喪命根。」王白佛言：「如來今日未降者降、未度者度，云何世尊！其人乃殺無央數人，云何得成羅漢果？」佛言：「無苦，行有前後、有熟不熟、有初有終。」爾時世尊觀宿因緣，便於大眾而說斯頌：
「人前為惡， 以善滅之， 是照世間， 如月云消。」
人前為惡以善滅之者，如彼指鬘，殺害無數千人，以賢聖八品道而滅其惡，諸惡已盡永無根本，究竟清凈得不起法。是故說，人前為惡，以善滅之也。是照世間，如月云消者，世間者其義有三：一名眾生世，二名器世，三名陰世。猶如秋月眾星圍繞，于中獨明光照遠近，弊惡比丘諸惡已盡，修清凈行，便於大眾廣有濟度。是故說，是照世間，如月云消也。
人前為惡， 以善滅之， 世間愛著， 念空其義。
人前為惡，以善滅之者，夫作惡皆由愛著，彼梵志妻興惡向無害，皆由愛心
現代漢語譯本：當時，世尊知道國王將要到來，就用神足隱藏了鴦掘魔的形貌，使他不顯露出來。這時，波斯匿王來到世尊所在的地方，頭面禮足，在一旁坐下。當時，世尊知道他的來意，就問他說：『大王您嚴整戰備，集結四種兵力，想要到哪裡去呢？』國王稟告佛說：『我的境內有賊，名叫鴦掘魔，依仗險要之地作惡，暴虐無道，所以集結兵眾想要前去攻打他。在半路上聽人說：『鴦掘魔受到佛的教化，已經走上修道的道路。』不知道這個人現在在哪裡？』佛知道國王的心意，就收起神足，讓國王看見鴦掘魔。國王看見后，恐懼地撲倒在地，眾臣扶起他，用水灑在他身上。佛告訴國王說：『這是大王您的大幸，只是遇到了小小的驚嚇，這個人已經證得阿羅漢果。如果大王您到那深園中，看見他原來的樣子，頭上戴著指鬘，身上塗著人血，手裡拿著利劍，臉色兇惡，大王您見到后，一定會心肝俱裂，立刻喪命。』國王稟告佛說：『如來您今天使未降伏的人降伏，使未度化的人度化，為什麼世尊！這個人殺害了無數的人，怎麼能成就羅漢果呢？』佛說：『不要憂慮，修行有先後，有成熟和不成熟，有開始和結束。』當時，世尊觀察宿世因緣，就在大眾中說了這首偈頌： 『人前作惡，用善來滅，這照亮世間，如同月亮消散雲霧。』 人前作惡，用善來滅，就像那個指鬘，殺害了無數千人，用賢聖八品道來滅除他的惡行，諸惡已經滅盡，永遠沒有根本，最終清凈，得到不生不滅的境界。所以說，人前作惡，用善來滅。這照亮世間，如同月亮消散雲霧，世間的意思有三種：一是眾生世，二是器世，三是陰世。就像秋天的月亮，眾星圍繞，在其中獨自明亮，光照遠近，那些惡行已經滅盡的比丘，修持清凈的行為，就在大眾中廣為濟度。所以說，這照亮世間，如同月亮消散雲霧。 『人前作惡，用善來滅，世間愛著，要念空它的意義。』 人前作惡，用善來滅，凡是作惡都是由於愛著，那個婆羅門的妻子興起惡念，想要傷害無辜，都是由於愛心。
English version: At that time, the World Honored One, knowing that the king was coming, used his supernatural power to conceal the form of Angulimala, so that he would not be visible. Then, King Pasenadi came to where the World Honored One was, bowed his head to the ground at his feet, and sat to one side. At that time, the World Honored One, knowing his intention, asked him, 'Great King, you are fully equipped for battle, gathering four kinds of troops, where do you intend to go?' The king reported to the Buddha, 'Within my territory there is a thief named Angulimala, who relies on dangerous places to commit evil, and is tyrannical and without morality. Therefore, I have gathered troops to go and attack him. On the way, I heard people say, 'Angulimala has been converted by the Buddha and has embarked on the path of cultivation.' I do not know where this person is now?' The Buddha, knowing the king's intention, withdrew his supernatural power, allowing the king to see Angulimala. Upon seeing him, the king fell to the ground in fear, and his ministers helped him up, sprinkling water on him. The Buddha told the king, 'It is your great fortune, Great King, that you have only encountered this small fright. This person has already attained the fruit of Arhatship. If you were to go to that deep garden and see his original form, with a garland of fingers on his head, his body smeared with human blood, holding a sharp sword, and his face fierce, upon seeing him, your heart and liver would be shattered, and you would immediately lose your life.' The king reported to the Buddha, 'Today, the Tathagata has subdued those who were not subdued, and has liberated those who were not liberated. Why, World Honored One! This person has killed countless people, how can he achieve the fruit of Arhatship?' The Buddha said, 'Do not worry, practice has a sequence, there is maturity and immaturity, there is a beginning and an end.' At that time, the World Honored One, observing the causes and conditions of past lives, spoke this verse to the assembly: 'When people do evil, they extinguish it with good, this illuminates the world, like the moon dispelling the clouds.' When people do evil, they extinguish it with good, like that Angulimala, who killed countless thousands of people, and used the eightfold noble path to extinguish his evil deeds. All evils have been extinguished, with no root remaining, ultimately pure, attaining the state of non-arising. Therefore, it is said, when people do evil, they extinguish it with good. This illuminates the world, like the moon dispelling the clouds. The meaning of 'world' has three aspects: one is the world of sentient beings, two is the world of containers, and three is the world of aggregates. Like the autumn moon, surrounded by stars, it alone shines brightly, illuminating far and near. Those monks whose evil deeds have been extinguished, cultivating pure conduct, widely liberate beings in the assembly. Therefore, it is said, this illuminates the world, like the moon dispelling the clouds. 'When people do evil, they extinguish it with good, the world is attached, contemplate the meaning of emptiness.' When people do evil, they extinguish it with good, all evil deeds arise from attachment. That Brahmin's wife, who stirred up evil thoughts to harm the innocent, did so because of attachment.
。是故說，人前為惡，以善滅之也。世間愛著，念空其義者，愛心深固流轉三界，受四生分回趣五道，皆由愛著不能捨離，行人分別虛而不真，知皆空寂不可恃怙，是故說，世間愛著，念空其義也。
少壯舍家， 盛修佛教， 是照世間，
佛契經說：「因象師喻，時象師教訓少壯象，樂於曠野不被調御，即于曠野命終，復有中象不被調御，于彼取命終。少壯比丘此亦如是，不被教訓而取命終，長老比丘不被教訓而取命終。」比丘當知此亦如是，少壯象調御而取命終，中年象被調御而取命終，少壯比丘被教訓而取命終，長老比丘被教訓得賢聖法而取命終。少壯比丘盛修佛教，無所漏失具足佛法。云何為具足？越次取證成無上果，是故說，少壯舍家，盛修佛教也。是照世間，如月云消者，猶如秋月光明遠照也。
少壯舍家， 盛修佛教， 世間愛著，
少壯舍家者，欲斷愛著，諸天、阿須倫所見敬侍，加留羅、干沓和等皆悉承事供養，是故說，世間愛著，念空其義也。
生不施惱， 死而不戚， 是見道悍， 應中勿憂。
生不施惱，死而不戚者，自生以來不殺盜淫妷，不犯諸邪，臨命終時，神識澄靜亦不驚懼，亦復不見地獄畜生餓鬼，不見弊惡鬼，但見吉祥瑞應，是故說，生不施惱，死而不戚也。是見道悍，應中勿憂者，彼見諦人已離五難，雖在憂戚之間淡然無為，亦不悲號哭泣生諸眾惱，是故說，是見道悍，應中勿憂也。
在親獨明
現代漢語譯本：所以說，在人前作惡，要用善來消滅它。世間的愛戀執著，如果能領悟到它的空性，那麼愛心就會深深地固結，在三界中流轉，承受四種生命形態，在五道中輪迴，都是因為愛戀執著不能捨棄。修行人要分辨這些都是虛幻不實的，知道一切都是空寂的，不可依賴。所以說，世間的愛戀執著，要領悟到它的空性。 現代漢語譯本：年輕時就捨棄家庭，努力修行佛法，這就像照亮世間一樣。 現代漢語譯本：佛經上說：『用馴象師來比喻，馴象師教導年幼的象，它們喜歡在曠野里，不接受調教，結果在曠野中死去。又有中年的象，不接受調教，也在那裡死去。年輕的比丘也是這樣，不接受教導而死去，年長的比丘不接受教導也死去。』比丘應當知道，情況也是這樣，年幼的象被調教而死去，中年的象被調教而死去，年輕的比丘被教導而死去，年長的比丘被教導而獲得賢聖的佛法而死去。年輕的比丘努力修行佛法，沒有遺漏，具足佛法。什麼是具足呢？就是超越次第地證悟，成就無上的果位。所以說，年輕時就捨棄家庭，努力修行佛法。這就像照亮世間，如同云消月現一樣，就像秋天的月亮，光明遠照。 現代漢語譯本：年輕時就捨棄家庭，努力修行佛法，世間的愛戀執著。 現代漢語譯本：年輕時就捨棄家庭，是爲了斷除愛戀執著。諸天、阿修羅都尊敬侍奉他，迦樓羅、乾闥婆等都承事供養他。所以說，世間的愛戀執著，要領悟到它的空性。 現代漢語譯本：活著時不施加惱害，死去時也不悲慼，這是見道者的剛強，在困境中也不憂愁。 現代漢語譯本：活著時不施加惱害，死去時也不悲慼，是指從出生以來不殺生、不偷盜、不邪淫，不犯各種邪惡行為。臨終時，神識清凈，不驚慌恐懼，也看不到地獄、畜生、餓鬼，看不到惡鬼，只能看到吉祥的瑞兆。所以說，活著時不施加惱害，死去時也不悲慼。這是見道者的剛強，在困境中也不憂愁，是指那些見諦的人已經脫離了五種苦難，即使身處憂愁之中，也能淡然無為，不悲號哭泣，不產生各種煩惱。所以說，這是見道者的剛強，在困境中也不憂愁。 現代漢語譯本：在親近的人中獨自明悟。
English version: Therefore it is said, when people do evil in front of others, use good to extinguish it. The attachments of the world, if one can understand their emptiness, then the love will be deeply rooted, flowing in the three realms, enduring four forms of life, and reincarnating in the five paths, all because of the attachments that cannot be abandoned. Practitioners should distinguish that these are all illusory and unreal, knowing that everything is empty and cannot be relied upon. Therefore it is said, the attachments of the world, one should understand their emptiness. English version: To leave home in youth and diligently cultivate Buddhism, is like illuminating the world. English version: The Buddhist scriptures say: 'Using the elephant trainer as a metaphor, the elephant trainer teaches young elephants, they like to be in the wilderness, not accepting training, and as a result die in the wilderness. There are also middle-aged elephants, not accepting training, and they also die there. Young monks are also like this, not accepting teaching and dying, and older monks not accepting teaching also die.' Monks should know that the situation is also like this, young elephants are trained and die, middle-aged elephants are trained and die, young monks are taught and die, and older monks are taught and obtain the virtuous and holy Dharma and die. Young monks diligently cultivate Buddhism, without omissions, fully possessing the Dharma. What is full possession? It is to transcend the order of enlightenment and achieve the supreme fruit. Therefore it is said, to leave home in youth and diligently cultivate Buddhism. This is like illuminating the world, like the moon appearing after the clouds have dispersed, like the autumn moon, shining brightly far away. English version: To leave home in youth, diligently cultivate Buddhism, the attachments of the world. English version: To leave home in youth is to cut off attachments. Gods and Asuras respect and serve him, Garudas and Gandharvas all attend to and make offerings to him. Therefore it is said, the attachments of the world, one should understand their emptiness. English version: Not inflicting harm while alive, and not grieving at death, this is the fortitude of one who has seen the path, and not worrying in adversity. English version: Not inflicting harm while alive, and not grieving at death, refers to not killing, stealing, or engaging in sexual misconduct since birth, and not committing various evil deeds. At the time of death, the consciousness is clear, not panicking or fearing, and not seeing hell, animals, or hungry ghosts, not seeing evil ghosts, but only seeing auspicious omens. Therefore it is said, not inflicting harm while alive, and not grieving at death. This is the fortitude of one who has seen the path, and not worrying in adversity, refers to those who have seen the truth and have escaped the five sufferings, even when in sorrow, they can be indifferent and inactive, not wailing or crying, and not generating various afflictions. Therefore it is said, this is the fortitude of one who has seen the path, and not worrying in adversity. English version: To be enlightened alone among those who are close.
。
生不施惱，死而不戚者，自生已來，不由父母兄弟宗親五族而行惡法也，是故說，在親而獨明。
斷濁黑法， 學惟清白， 渡淵不反， 棄猗行止， 不復染樂， 欲斷無憂。
斷濁黑法者，云何名為濁黑法？答曰：「一切諸使縛結塵垢，一切諸不善法退墮法、諸染著生死者，當斷已斷永斷。」是故說，斷濁黑法也。學惟清白者，云何名曰清白法？答曰：「意止、意斷、神足、根、力、覺意、八正道，三十七品，正使有法離於生死得出要者，亦名清白法。」是故說，學惟清白也。渡淵不反者，何以故名為淵？所謂淵者，流在界趣轉增生死，由此淵故流轉生死不可稱記，墮三塗八難，是故世尊說，當滅四淵求無上道。是故說，渡淵不反也。棄猗行止者，云何為猗？所謂猗者，猗欲不善法，是故如來說，棄猗無著乃謂真行。是故說，棄猗行止也。不復染樂者，不染五樂，親近賢聖律終不捨離，是故說，不復樂也。欲斷無憂者，夫人不至於無為，皆由有欲，染著女色興意思想，念彼色貌發毛爪齒肥白端正；行人執意除去彼念，欲想便息不復熾然。是故說，欲斷無憂也。
愛慾意為田， 淫怒癡為種， 故施度世者， 得福無有量。
愛慾意為田者，猶如荒田穢地不數修治，菅草競生傷害良苗，穀子不滋時不豐熟，人染著愛慾亦如是，是故說，愛慾意為田也。淫怒癡為種者，夫行人習行常自觀察，若人種德，為施何處而獲果報？答曰：「施無空入者少，施空入者多
現代漢語譯本 出生時不因惱怒而施惡，死亡時不因悲傷而戚容，這樣的人，自從出生以來，就不會因為父母兄弟宗親五族而去做惡事，所以說，在親近的人中能保持清醒的頭腦。 斷絕污濁黑暗的法，學習清凈潔白的法，渡過深淵不再回頭，拋棄依賴的行止，不再貪染享樂，想要斷絕憂愁。 斷絕污濁黑暗的法，什麼是污濁黑暗的法呢？回答說：『一切使人束縛的煩惱、結使、塵垢，一切不善的法、使人退墮的法、使人染著生死的法，都應當斷除、已經斷除、永遠斷除。』所以說，斷絕污濁黑暗的法。學習清凈潔白的法，什麼是清凈潔白的法呢？回答說：『意止、意斷、神足、根、力、覺意、八正道，三十七道品，只要有法能夠脫離生死、得到解脫，也稱為清凈潔白的法。』所以說，學習清凈潔白的法。渡過深淵不再回頭，為什麼稱為深淵呢？所謂的深淵，是指在六道輪迴中流轉，不斷增長生死，因為這個深淵，所以流轉生死無法計數，墮入三惡道和八難，所以世尊說，應當滅除四種深淵，尋求無上道。所以說，渡過深淵不再回頭。拋棄依賴的行止，什麼是依賴呢？所謂的依賴，是指依賴慾望和不善的法，所以如來說，拋棄依賴、沒有執著，才稱為真正的修行。所以說，拋棄依賴的行止。不再貪染享樂，不貪染五種享樂，親近賢聖，遵守戒律，最終不捨離，所以說，不再貪染享樂。想要斷絕憂愁，人之所以不能達到無為的境界，都是因為有慾望，貪染女色，產生各種想法，想著她們的容貌、毛髮、指甲、牙齒、肥白端正；修行人如果能堅定意志除去這些念頭，慾望就會平息，不再熾盛。所以說，想要斷絕憂愁。 愛慾的心意是田地，淫慾、嗔怒、愚癡是種子，所以佈施給度化世間的人，得到的福報是無法計量的。 愛慾的心意是田地，就像荒蕪的田地，不經常修整，雜草叢生，傷害良苗，穀子不能生長，時節不到就不能豐收，人如果貪染愛慾也是這樣，所以說，愛慾的心意是田地。淫慾、嗔怒、愚癡是種子，修行人如果經常觀察自己的行為，如果有人種下善德，佈施給什麼地方才能獲得果報呢？回答說：『佈施沒有空入的很少，佈施空入的很多』
English version One who does not act out of anger when born, nor grieves with sorrow when dying, since birth, does not commit evil deeds because of parents, siblings, relatives, or the five clans. Therefore, it is said, 'to be clear-minded among kin'. Sever the turbid and dark dharmas, learn only the pure and white, cross the abyss without turning back, abandon dependent conduct, no longer indulge in pleasure, desiring to end sorrow. Severing the turbid and dark dharmas, what are called turbid and dark dharmas? The answer is: 'All fetters, bonds, defilements, all unwholesome dharmas, dharmas that cause decline, those that are attached to birth and death, should be severed, have been severed, and will be forever severed.' Therefore, it is said, 'sever the turbid and dark dharmas.' Learning only the pure and white dharmas, what are called pure and white dharmas? The answer is: 'Intentional cessation, intentional severance, spiritual powers, faculties, strengths, factors of enlightenment, the Eightfold Path, the thirty-seven factors of enlightenment; any dharma that can lead to liberation from birth and death is also called a pure and white dharma.' Therefore, it is said, 'learn only the pure and white.' Crossing the abyss without turning back, why is it called an abyss? The so-called abyss refers to the flow in the realms of existence, increasing birth and death. Because of this abyss, the cycle of birth and death is immeasurable, falling into the three evil realms and the eight difficulties. Therefore, the World Honored One said, 'one should extinguish the four abysses and seek the unsurpassed path.' Therefore, it is said, 'cross the abyss without turning back.' Abandoning dependent conduct, what is dependence? The so-called dependence refers to dependence on desires and unwholesome dharmas. Therefore, the Tathagata said, 'abandoning dependence and having no attachment is called true practice.' Therefore, it is said, 'abandon dependent conduct.' No longer indulging in pleasure, not indulging in the five pleasures, drawing near to the wise and noble, upholding the precepts, and ultimately not abandoning them. Therefore, it is said, 'no longer indulge in pleasure.' Desiring to end sorrow, people cannot reach the state of non-action because of desires, being attached to female beauty, giving rise to various thoughts, thinking of their appearance, hair, nails, teeth, plumpness, and fairness. If a practitioner can firmly remove these thoughts, desires will subside and no longer be inflamed. Therefore, it is said, 'desiring to end sorrow'. The mind of love and desire is the field, lust, anger, and delusion are the seeds, therefore, giving to those who liberate the world, the merit obtained is immeasurable. The mind of love and desire is the field, like a barren field that is not often cultivated, where weeds grow profusely, harming the good seedlings, and the grains cannot grow, and if the season does not arrive, there will be no harvest. People who are attached to love and desire are also like this. Therefore, it is said, 'the mind of love and desire is the field.' Lust, anger, and delusion are the seeds. If a practitioner often observes their actions, if someone plants virtuous deeds, where should they give to receive the fruit? The answer is: 'Giving where it is not empty is rare, giving where it is empty is plentiful.'
。」云何施無空入者少？答曰：「諸在外道異學及裸形梵志尼乾子等，愚人好施於中望福，於十六分而不獲一。」猶如穢田傷害善苗，穢行梵志傷害善根，為淫怒癡所覆不生道果。是故說，淫怒癡為種，故施度世者也。得福無有量者，嘆說如來聖眾施福之報，于大眾之中有斷欲人，所施雖少獲福無量，所得果報不可稱計，是故說，故施度世者，得福無有量。
猶如穢惡田， 瞋恚滋蔓生， 是故當離恚， 施報無有量。
猶如穢惡田，瞋恚滋蔓生者，何以故名為穢惡？所以名穢惡者，亦自毀己復毀他人。所以自毀者，瞋恚熾盛顏色變易本性改異，是謂自毀。復毀他人者，瞋恚熾盛毀損他人，乃至失其命根。是故說，猶如穢惡田，瞋恚滋蔓生也。是故當離恚，施報無有量者，人不懷恚后受恚報，人由瞋恚亡國破家，皆由瞋恚，仁施福德施無恚者，獲福無量，是故說，當離恚施，報無量也。
猶如穢惡田， 愚癡穢惡生， 是故當離愚， 獲報無有量。
猶如穢惡田，愚癡穢惡生者，猶彼盲人目不睹高原平地，亦不見善色惡色青黃赤白。此眾生類亦復如是，以無明闇法而自纏絡，不睹四諦善不善法，覆蔽慧明及三十七道品。外道異學及諸梵志，癡所覆蓋不識道真。如來聖眾，永無此患。是故說，猶如穢惡田，愚癡滋蔓生也。是故當離愚，獲福無有量者，彼修行人欲求無愚者，當從何求？答曰：「當從如來聖眾求
現代漢語譯本：『為什麼佈施給沒有空性見解的人所得的福報很少呢？』回答說：『那些外道、異教學派以及裸形梵志、尼乾子等愚昧之人，喜歡佈施給他們，希望從中獲得福報，但即使佈施十六份，也得不到一份的福報。』這就像污穢的田地會傷害好的苗一樣，污穢行為的梵志會傷害善根，被淫慾、嗔恚、愚癡所覆蓋，就不能產生道果。所以說，淫慾、嗔恚、愚癡是種子，因此佈施給度脫世間的人。所得福報沒有限量的，是讚歎如來聖眾佈施福報的果報，在大眾之中有斷除慾望的人，即使佈施很少，也能獲得無量的福報，所得的果報不可稱量，所以說，佈施給度脫世間的人，所得福報沒有限量。 就像污穢的田地，嗔恚會滋長蔓延，所以應當遠離嗔恚，佈施的果報是無量的。 就像污穢的田地，嗔恚會滋長蔓延，為什麼稱之為污穢呢？之所以稱之為污穢，是因為它既會自我毀滅，也會毀滅他人。之所以自我毀滅，是因為嗔恚熾盛時，臉色會改變，本性也會改變，這就是自我毀滅。毀滅他人，是因為嗔恚熾盛時會損害他人，甚至會奪走他人的性命。所以說，就像污穢的田地，嗔恚會滋長蔓延。所以應當遠離嗔恚，佈施的果報是無量的，人不懷有嗔恚，以後就不會遭受嗔恚的報應，人因為嗔恚而亡國破家，都是因為嗔恚，仁慈佈施，福德佈施給沒有嗔恚的人，獲得的福報是無量的，所以說，應當遠離嗔恚佈施，果報是無量的。 就像污穢的田地，愚癡會滋長蔓延，所以應當遠離愚癡，獲得的果報是無量的。 就像污穢的田地，愚癡會滋長蔓延，就像盲人看不到高地和平地，也看不到好的顏色和壞的顏色，青色、黃色、紅色、白色。這些眾生也是如此，被無明的黑暗所纏繞，看不到四諦和善惡之法，遮蔽了智慧的光明和三十七道品。外道、異教學派以及各種梵志，被愚癡所覆蓋，不認識真正的道。如來聖眾，永遠沒有這種禍患。所以說，就像污穢的田地，愚癡會滋長蔓延。所以應當遠離愚癡，獲得的福報是無量的，那些修行人想要尋求沒有愚癡的人，應當從哪裡尋求呢？回答說：『應當從如來聖眾尋求』
English version: 'Why is it that those who give to those without the understanding of emptiness receive little merit?' The answer is: 'Those outside the path, the heterodox schools, and the naked ascetics, the Nirgranthas, and others, foolish people like to give to them, hoping to gain merit from it, but even if they give sixteen portions, they will not receive one portion of merit.' Just as a filthy field harms good seedlings, so do the filthy practices of ascetics harm good roots. Being covered by lust, anger, and ignorance, they cannot produce the fruit of the path. Therefore, it is said that lust, anger, and ignorance are the seeds, and thus one should give to those who liberate from the world. The merit gained is immeasurable, praising the reward of the merit of giving to the noble assembly of the Tathagata. Among the assembly, there are those who have cut off desire. Even if they give little, they can obtain immeasurable merit, and the resulting reward is immeasurable. Therefore, it is said that giving to those who liberate from the world yields immeasurable merit. Like a filthy field, anger grows and spreads. Therefore, one should abandon anger, and the reward of giving is immeasurable. Like a filthy field, anger grows and spreads. Why is it called filthy? It is called filthy because it destroys both oneself and others. It destroys oneself because when anger is intense, one's complexion changes and one's nature is altered. This is self-destruction. It destroys others because when anger is intense, it harms others, even taking their lives. Therefore, it is said, like a filthy field, anger grows and spreads. Therefore, one should abandon anger, and the reward of giving is immeasurable. If one does not harbor anger, one will not suffer the retribution of anger in the future. People lose their countries and families because of anger. All of this is due to anger. Benevolent giving, meritorious giving to those without anger, yields immeasurable merit. Therefore, it is said that one should abandon anger and give, and the reward is immeasurable. Like a filthy field, ignorance grows and spreads. Therefore, one should abandon ignorance, and the reward obtained is immeasurable. Like a filthy field, ignorance grows and spreads. Just as a blind person cannot see the highlands and lowlands, nor can they see good colors and bad colors, blue, yellow, red, and white. These sentient beings are also like this, entangled by the darkness of ignorance, unable to see the Four Noble Truths and the laws of good and evil, obscuring the light of wisdom and the thirty-seven factors of enlightenment. The heterodox schools and various ascetics are covered by ignorance and do not recognize the true path. The noble assembly of the Tathagata is forever free from this affliction. Therefore, it is said, like a filthy field, ignorance grows and spreads. Therefore, one should abandon ignorance, and the reward obtained is immeasurable. Those practitioners who seek to be free from ignorance, from whom should they seek? The answer is: 'They should seek from the noble assembly of the Tathagata.'
。何以故？已其聖眾觀察本末，若大若小若好若丑，分別四諦眼明智覺毫釐不失，施彼如來聖眾無有愚癡者，獲報無量也。」是故說，當離癡施，報無有量也。
猶如穢惡田， 憍慢滋蔓生， 是故當離慢， 獲報無有量。
猶如穢惡田，憍慢滋蔓生者，外道異學憍慢最甚，是故如來說偈曰：「婆羅門憍慢滋多，從今世命終，當生六趣中，雞豬狗狼驢五泥犁六，施彼人者不獲其報。」是故說，猶如穢惡田，憍慢為滋多也。是故當離慢，獲報無有量者，于如來大法中除去憍慢，或時著衣持缽入村乞食，下意自卑如旃陀童女，身被寶衣價直百千，若詣他舍倚門侍立不敢入舍。侮慢比丘亦復如是，本出豪族自苦其形修乞士法，御心調意如執利劍，手執缽盂如世窮人，閻浮利人以發為飾，我沙門便取剃之，閻浮利人衣裳多貪，白凈沙門染污為色，閻浮利人諸犯罪者逐著深山，沙門山藪為家，無慾之人執行如是，況得向果者心可移乎？是故說，當離憍慢，獲報無有量也。
猶如穢惡田， 貪慾為滋蔓， 是故當離貪， 獲報無有量。
猶如穢惡田，貪慾為滋蔓者，人懷慳貪至死不改，或由慳貪傷夭命根，是故智者去離慳貪，是故說，猶如穢惡田，貪慾為滋蔓，是故當離貪，獲報無有量也。
六增上王， 染為染首， 無染則離， 染者謂愚。
六增上王者，所謂王者何者是？曰意也。以次數者則名六，逆數者亦為六。增上者，意動則五隨走作五情，設使諸入盡意所造
現代漢語譯本：這是什麼原因呢？因為聖眾能夠觀察事物的本末，無論是大是小，是好是醜，都能明辨四諦，智慧明覺，毫釐不差。施捨給這樣的如來聖眾，他們沒有愚癡，所以獲得的果報是無量的。因此說，應當遠離愚癡的佈施，果報才是無量的。 就像污穢的田地，驕慢會滋生蔓延，所以應當遠離驕慢，才能獲得無量的果報。 就像污穢的田地，驕慢會滋生蔓延，外道異學的驕慢最為嚴重。所以如來說偈語：『婆羅門的驕慢滋長，從今世命終，將墮入六道輪迴，雞、豬、狗、狼、驢，五種畜生和地獄。施捨給這樣的人，是不會獲得果報的。』所以說，就像污穢的田地，驕慢會滋生蔓延。因此應當遠離驕慢，才能獲得無量的果報。在如來的大法中去除驕慢，有時穿著僧衣，拿著缽盂進入村莊乞食，謙卑自下，如同旃陀羅的女兒，即使身穿價值百千的寶衣，如果到了別人家，也只是倚門侍立，不敢進入。侮慢的比丘也是如此，本來出身豪門，卻自苦其身，修行乞士之法，控制自己的心意，如同手持利劍，手持缽盂如同世間的窮人。閻浮提的人以頭髮為裝飾，我們沙門卻剃掉頭髮；閻浮提的人貪戀衣裳，白凈的沙門卻將衣服染成其他顏色；閻浮提的人犯罪后被驅逐到深山，沙門卻以山林為家。沒有慾望的人是這樣修行的，更何況是已經證得果位的人，他們的心又怎麼會被動搖呢？所以說，應當遠離驕慢，才能獲得無量的果報。 就像污穢的田地，貪慾會滋生蔓延，所以應當遠離貪慾，才能獲得無量的果報。 就像污穢的田地，貪慾會滋生蔓延，人懷著慳吝貪婪，至死不改，甚至因為慳貪而傷夭性命。所以智者應當遠離慳貪。所以說，就像污穢的田地，貪慾會滋生蔓延，所以應當遠離貪慾，才能獲得無量的果報。 六種增上王，以染污為首，沒有染污就遠離了，染污指的是愚癡。 六種增上王，所謂的王者是什麼呢？就是意念。以次數來說，就稱為六，逆數也是六。增上指的是，意念一動，五根就會隨之而動，如果所有的感受都是意念所造。
English version: Why is that? Because the holy assembly observes the beginning and end of things, whether large or small, good or bad, they can discern the Four Noble Truths with clear wisdom and understanding, without the slightest error. Giving to such a holy assembly of the Tathagata, who are without ignorance, the reward obtained is immeasurable. Therefore, it is said that one should give without ignorance, and the reward will be immeasurable. Like a filthy field, arrogance grows and spreads. Therefore, one should abandon arrogance to obtain immeasurable rewards. Like a filthy field, arrogance grows and spreads. The arrogance of heretics and those of different schools is the most severe. Therefore, the Tathagata said in a verse: 'The arrogance of Brahmins grows, and from this life's end, they will be reborn in the six realms, as chickens, pigs, dogs, wolves, donkeys, five kinds of animals and in hell. Giving to such people will not yield any reward.' Therefore, it is said that like a filthy field, arrogance grows and spreads. Therefore, one should abandon arrogance to obtain immeasurable rewards. In the great Dharma of the Tathagata, one should remove arrogance. Sometimes, wearing robes and carrying a bowl, one enters villages to beg for food, humbling oneself like a Chandala girl. Even if one wears precious clothes worth hundreds of thousands, if one goes to another's house, one only stands by the door, not daring to enter. The same is true for monks who are insulted. Originally from noble families, they afflict themselves, practicing the way of a beggar, controlling their minds like holding a sharp sword, holding a bowl like a poor person in the world. People in Jambudvipa adorn themselves with hair, but we Shramanas shave it off. People in Jambudvipa are greedy for clothes, but pure Shramanas dye their clothes. People in Jambudvipa who commit crimes are banished to the deep mountains, but Shramanas make the mountains their home. Those without desires practice in this way, how much more so those who have already attained the fruit, how can their minds be moved? Therefore, it is said that one should abandon arrogance to obtain immeasurable rewards. Like a filthy field, greed grows and spreads. Therefore, one should abandon greed to obtain immeasurable rewards. Like a filthy field, greed grows and spreads. People harbor stinginess and greed until death, and some even shorten their lives because of stinginess. Therefore, the wise should abandon stinginess and greed. Therefore, it is said that like a filthy field, greed grows and spreads. Therefore, one should abandon greed to obtain immeasurable rewards. The six supreme kings, with defilement as the head, without defilement, one is separated. Defilement refers to ignorance. The six supreme kings, what are these kings? They are the mind. In terms of counting, they are called six, and in reverse counting, they are also six. Supreme means that when the mind moves, the five senses follow. If all sensations are created by the mind.
。如佛契經說，猶如五根各各有境界，不相錯涉亦不相侵。意者至此五處最為原首，侵彼五界，設使五情不得停住，於五事中最勝最妙，是故名為王。是故說，六為增上王也。染為染首者，云何為染？所謂染者，染色聲香味細滑法，是故說，染為染首。無染則離者，云何名無染？所謂無染者阿羅漢是。雖言須陀洹諸塵垢盡得法眼凈，不永得凈；羅漢者永已得凈，是故說，無染則離也。染者謂愚，愚人所習習，著色香味細滑法，應思惟者然不思惟，不應思惟者反更思惟，是故說，染者謂愚也。
骨幹以為城， 肉血而涂之， 根門盡開張， 結賊得縱逸。
骨幹以為城，肉血而涂之者，所謂城者，以五陰身為墻，骨幹垣壁以血染之，若當以內物現露于外者，便生惡露觀，不染著身，興不可樂想，以其面板覆骨莊飾為形，智者觀察無一可貪，是故說，骨幹以為城，肉血而涂之。根門盡開張，結賊得縱逸者，眼根開張受于外色，曰誰開乎？答曰：「由不思惟，故使結賊得入劫善根財貨。」耳鼻口身心亦復如是，意根開張結賊得入，是故說，根門得開張，結賊得縱逸也。
有緣則增苦， 觀彼三因縛， 滅之由賢眾， 不從外愚除。
有緣則增苦者，前有因緣後生增苦，前無因緣苦何由生？猶如泉源出水成江河，此亦如是，因前有緣則有苦際，漸漸增長至四百四患，是故說，有緣則增苦也
現代漢語譯本：正如佛契經所說，就像五根各自有其境界，互不干擾也不互相侵犯。意思是說，這五處是最根本的，它們侵擾著五界。假設五種情慾不能停止，那麼在五種事物中，它們是最強大最微妙的，因此被稱為『王』。所以說，六根是增上之王。『染』是染污的根源，什麼是染污呢？所謂的染污，就是指色、聲、香、味、觸、法，所以說，『染』是染污的根源。『無染則離』，什麼是無染呢？所謂的無染，就是指阿羅漢。雖然說須陀洹已經清除了塵垢，獲得了法眼清凈，但不是永遠清凈；而阿羅漢是永遠清凈的，所以說，『無染則離』。『染』指的是愚癡，愚癡的人習慣於執著色、聲、香、味、觸、法，應該思考的卻不思考，不應該思考的反而去思考，所以說，『染』指的是愚癡。 現代漢語譯本：骨骼構成了城墻，血肉塗抹其上，根門全部敞開，煩惱賊得以放縱。『骨骼構成了城墻，血肉塗抹其上』，所謂的城墻，就是指以五蘊之身作為墻壁，骨骼是墻的框架，用血肉來塗抹。如果將身體內部的東西暴露在外，就會產生對身體的厭惡感，不會再執著于身體，從而產生不可喜悅的想法。因為面板覆蓋著骨骼，裝飾成人的形狀，有智慧的人觀察後會發現沒有一樣值得貪戀的，所以說，『骨骼構成了城墻，血肉塗抹其上』。『根門全部敞開，煩惱賊得以放縱』，眼根敞開接受外在的顏色，是誰打開的呢？回答說：『因為不思考，所以使得煩惱賊得以進入，劫奪善根財物。』耳、鼻、口、身、心也是如此，意根敞開，煩惱賊得以進入，所以說，『根門全部敞開，煩惱賊得以放縱』。 現代漢語譯本：有因緣就會增加痛苦，觀察那三種束縛的原因，通過賢聖的群體來滅除它，而不是從外在的愚人那裡去除。『有因緣就會增加痛苦』，前面有因緣，後面就會產生增加的痛苦，前面沒有因緣，痛苦又從何而來呢？就像泉水流出形成江河一樣，也是這樣，因為前面有因緣，所以才有痛苦的邊際，漸漸增長到四百零四種疾病，所以說，『有因緣就會增加痛苦』。
English version: As the Buddha's teachings say, it is like the five senses each having their own realm, not interfering with or encroaching upon each other. The meaning is that these five places are the most fundamental, and they encroach upon the five realms. If the five desires cannot be stopped, then among the five things, they are the most powerful and subtle, therefore they are called 'kings'. Therefore, it is said that the six senses are the supreme kings. 'Attachment' is the root of defilement. What is defilement? The so-called defilement refers to form, sound, smell, taste, touch, and mental objects. Therefore, it is said that 'attachment' is the root of defilement. 'No attachment, then liberation'. What is no attachment? The so-called no attachment refers to an Arhat. Although it is said that a Srotapanna has already cleared away the dust and obtained the pure Dharma eye, it is not permanently pure; while an Arhat is permanently pure. Therefore, it is said, 'No attachment, then liberation'. 'Attachment' refers to ignorance. Ignorant people are accustomed to clinging to form, sound, smell, taste, touch, and mental objects. They should contemplate but do not, and they should not contemplate but do. Therefore, it is said that 'attachment' refers to ignorance. English version: The bones form the city walls, and flesh and blood are smeared on them. The sense doors are all open, and the bandit of afflictions is allowed to run wild. 'The bones form the city walls, and flesh and blood are smeared on them.' The so-called city walls refer to the five aggregates of the body as the walls, the bones are the framework of the walls, and they are smeared with flesh and blood. If the internal things of the body were exposed to the outside, it would give rise to a sense of disgust towards the body, and one would no longer cling to the body, thus giving rise to unpleasant thoughts. Because the skin covers the bones and decorates the form, a wise person, upon observing, will find nothing to be greedy for. Therefore, it is said, 'The bones form the city walls, and flesh and blood are smeared on them.' 'The sense doors are all open, and the bandit of afflictions is allowed to run wild.' The eye sense opens to receive external colors. Who opened it? The answer is: 'Because of not contemplating, the bandit of afflictions is allowed to enter and plunder the wealth of good roots.' The ears, nose, mouth, body, and mind are also like this. The mind sense opens, and the bandit of afflictions is allowed to enter. Therefore, it is said, 'The sense doors are all open, and the bandit of afflictions is allowed to run wild.' English version: With conditions, suffering increases. Observe the causes of those three bonds, and eliminate them through the assembly of the wise, not from external fools. 'With conditions, suffering increases.' If there are previous conditions, then later suffering will increase. If there are no previous conditions, how can suffering arise? Just like a spring flows out to form a river, it is also like this. Because there are previous conditions, there is the boundary of suffering, gradually increasing to four hundred and four diseases. Therefore, it is said, 'With conditions, suffering increases.'
。觀彼三因縛者，猶如遇事人閉在作坊役使不住，此亦如是，五盛陰身以結使為縛，憂愁苦惱役使心識不得停住，復當經歷四百四病，是故說，觀彼三因縛也。滅之由賢眾者，夫欲信施當詣大眾，施少獲福多，猶如勇健丈夫能卻外敵摧敗彼眾，乃名勇健，加得賞賜過出眾人。如來賢眾亦復如是，如海納萬川不拒細流，有來供養者不存用喜，不供養者亦不憂戚，是故說，滅之由賢眾也。不從外愚除者，世愚惑人顛倒來久計著吾我，著五陰身計為實身，猶如有人曾不被毒蛇螫而不避之，曾不被結使縛者而造其行，為外塵所染，是故說，不從外愚除也。何以故名為雜？所以言雜者，偈義種種演說不同，余偈單義不與此同，是故說雜也(雜品第十七竟)。
出曜經水品第十八
心凈得念， 無所貪樂， 已度癡淵， 如雁棄池。
心凈得念，無所貪樂者，繫心于凈，恒求巧便欲得出要，觀此生死如幻如化，常懷恐懼心如熾火，是故說，心凈得念，無所貪樂也。如雁棄池者，知彼池水多諸畏懼，又為獵者數來驚怖，鳥即棄池高翔避此眾難，是故說，如雁棄池也。已度癡淵者，癡淵所蔽入骨徹髓，便求方便永滅無餘，是故說，已度癡淵也。
譬如雁鳥，從空暫下，求出惡道，至無為處。譬如雁鳥者，畏諸眾鳥飛在虛空，避此諸難自求無為，是故說，譬如雁鳥也。從空暫下者，身能飛行遠近無礙，去危就安，是故說，從空暫下也。求出惡道，到無為處也
現代漢語譯本：觀察那被三種因素束縛的人，就像遇到事情被關在作坊里不停地役使一樣，也是這樣，五蘊之身被煩惱束縛，憂愁苦惱役使心識不得停歇，還要經歷四百零四種疾病，所以說，觀察那被三種因素束縛的人。滅除煩惱要依靠賢聖僧眾，想要佈施應該去大眾那裡，佈施少許就能獲得很多福報，就像勇猛健壯的男子能夠擊退外敵，摧毀敵眾，才稱得上勇猛健壯，還能得到超過眾人的賞賜。如來的賢聖僧眾也是這樣，像大海容納萬川不拒絕細小的水流，有人來供養他們不會因此而高興，不供養他們也不會因此而憂愁，所以說，滅除煩惱要依靠賢聖僧眾。不能從外在的愚癡中去除煩惱，世間的愚昧迷惑之人，長久以來顛倒地執著于自我，執著於五蘊之身，認為它是真實存在的，就像有人從未被毒蛇咬過而不躲避它，從未被煩惱束縛過卻造作煩惱的行為，被外在的塵埃所污染，所以說，不能從外在的愚癡中去除煩惱。為什麼稱之為雜？之所以說雜，是因為偈頌的意義多種多樣，演說不同，其他的偈頌意義單一，不與此相同，所以說雜。（雜品第十七完） 《出曜經》水品第十八 心清凈而得正念，沒有貪戀，已經度過愚癡的深淵，就像大雁離開池塘。 心清凈而得正念，沒有貪戀，是指將心專注于清凈，恒常尋求方便想要脫離生死輪迴，觀察這生死就像幻化一樣，常常懷著恐懼之心如同熾熱的火焰，所以說，心清凈而得正念，沒有貪戀。就像大雁離開池塘，是指知道那池塘的水有很多令人畏懼的地方，又因為獵人經常來驚擾，鳥兒就離開池塘高飛，避開這些災難，所以說，就像大雁離開池塘。已經度過愚癡的深淵，是指愚癡的深淵遮蔽了人的心，深入骨髓，於是就尋求方便永遠滅除它，所以說，已經度過愚癡的深淵。 譬如大雁，從空中暫時降落，尋求脫離惡道，到達無為之處。譬如大雁，是指畏懼各種鳥類，飛在虛空中，避開這些災難，自己尋求無為，所以說，譬如大雁。從空中暫時降落，是指身體能夠飛行，遠近都沒有障礙，離開危險到達安全的地方，所以說，從空中暫時降落。尋求脫離惡道，到達無為之處。
English version: Observing those bound by the three causes is like encountering someone confined in a workshop, constantly being made to work. It is the same; the five aggregates of the body are bound by afflictions, and worries and distresses make the mind unable to rest. They must also experience four hundred and four diseases. Therefore, it is said, 'Observe those bound by the three causes.' The elimination of these is due to the virtuous assembly. If one wishes to give alms, one should go to the assembly. Giving a little will bring much merit, just as a brave and strong man can repel external enemies and defeat their forces, and is therefore called brave and strong, and will receive rewards surpassing others. The virtuous assembly of the Tathagata is also like this, like the sea that accepts all rivers and does not reject small streams. Those who come to make offerings are not pleased, and those who do not make offerings are not saddened. Therefore, it is said, 'The elimination of these is due to the virtuous assembly.' It cannot be removed by external ignorance. The ignorant and deluded people of the world have long been attached to the idea of 'self' and 'mine,' clinging to the five aggregates of the body as if they were real. It is like someone who has never been bitten by a poisonous snake and does not avoid it, or someone who has never been bound by afflictions and yet creates actions that lead to them, being tainted by external dust. Therefore, it is said, 'It cannot be removed by external ignorance.' Why is it called 'miscellaneous'? It is called 'miscellaneous' because the meanings of the verses are diverse and explained differently. Other verses have single meanings and are not the same as this one. Therefore, it is called 'miscellaneous.' (End of Miscellaneous Chapter 17) Chapter 18, 'Water,' of the Sutra of the Collection of the Udānavarga With a pure mind, one attains mindfulness, without any craving, having already crossed the abyss of ignorance, like a goose abandoning a pond. With a pure mind, one attains mindfulness, without any craving, means that one focuses the mind on purity, constantly seeking skillful means to escape the cycle of birth and death. One observes this cycle of birth and death as if it were an illusion, always holding a fearful mind like a blazing fire. Therefore, it is said, 'With a pure mind, one attains mindfulness, without any craving.' Like a goose abandoning a pond, it means knowing that the water in the pond has many fearful things, and because hunters often come to disturb it, the bird leaves the pond and flies high, avoiding these difficulties. Therefore, it is said, 'Like a goose abandoning a pond.' Having already crossed the abyss of ignorance means that the abyss of ignorance has obscured the mind, penetrating to the bone marrow, and so one seeks skillful means to eliminate it forever. Therefore, it is said, 'Having already crossed the abyss of ignorance.' It is like a goose, temporarily descending from the sky, seeking to escape the evil paths and reach the place of non-action. It is like a goose, meaning that it fears all kinds of birds, flies in the sky, avoids these difficulties, and seeks non-action for itself. Therefore, it is said, 'It is like a goose.' Temporarily descending from the sky means that the body is able to fly, without any obstacles whether near or far, leaving danger and reaching safety. Therefore, it is said, 'Temporarily descending from the sky.' Seeking to escape the evil paths and reach the place of non-action.
。賢聖弟子如來等正覺，為人除惡求出惡道，修于善業離一切結，是故說，求離惡道，至無為處也。亦名滅盡泥洹，無生滅著斷，恒不變易亦不磨滅，彼得定修行人，為老病所逼，四百四病恒切己身，厭患四大身，舍五陰形，入無為處。
不修梵行， 少不積財， 愚者睡眠， 守故不造。
昔佛在舍衛國祇樹給孤獨園。爾時世尊到時著衣持缽，將侍者阿難，見閻浮界二人耆老，形變色衰僂步而行，見已世尊便笑。爾時阿難更整衣服，右膝著地長跪叉手白佛言：「佛不妄笑，笑必有以，愿說其意。」爾時世尊告阿難曰：「汝頗見此二耆舊長老不？形變色衰。若此二人，於此舍衛國從少積財者，于舍衛國第一豪富；若當舍妻子棄捐居業，出家學道，即成阿羅漢。若小積財至足今日，於此舍衛城裡，覆在第二家；若出家學道，得阿那含果。此二人若在中年，積財至今日足，在第三家；若出家學道者，得斯陀含果。愍此二人違前所愿，捨本隨末，飢寒勤苦萬患並至。」爾時世尊觀察此義，為后眾生敷演大明，在於大眾而說斯偈。
不修梵行， 少不積財， 如鶴在池， 守故何益？
猶如老鶴伺立池邊，望魚上岸乃取食之，終日役思不果其愿，用意不息自致亡軀。老有老法壯有壯力，鶴以老法行於壯力終日不果，但念少壯捕魚，不覺耆年已至。今此耆年長老亦復如是，自念力壯，歌舞戲笑博弈戲樂，不慮今日，年邁耆艾抱膝蹲踞
現代漢語譯本：賢聖的弟子，如來等正覺的佛陀，爲了幫助人們脫離惡道，引導他們修行善業，斷除一切煩惱。因此說，要追求脫離惡道，到達無為的境界。這也稱為滅盡涅槃，沒有生滅的執著，恒常不變，也不會磨滅。那些通過禪定修行的人，雖然會被衰老和疾病所困擾，四百四種疾病不斷侵擾身體，厭倦這由四大組成的身體，捨棄五蘊的形體，進入無為的境界。 不修行清凈的行為，年輕時又不積累財富，愚笨的人只知道睡覺，守著舊有的東西而不去創造新的。 過去佛陀在舍衛國的祇樹給孤獨園。當時，世尊到了吃飯的時候，穿上衣服，拿著缽，帶著侍者阿難，看到閻浮提有兩個年老的長者，形體改變，臉色衰敗，彎腰駝背地行走。看到后，世尊笑了。當時，阿難整理好衣服，右膝跪地，合掌向佛陀說道：『佛陀不會無緣無故地笑，笑必定有原因，希望您能說出其中的含義。』當時，世尊告訴阿難說：『你看到這兩個年老的長老了嗎？他們形體改變，臉色衰敗。如果這兩個人，在舍衛國年輕時就積累財富，會成為舍衛國第一富豪；如果他們捨棄妻子兒女，放棄家業，出家學道，就能成為阿羅漢。如果他們稍微積累財富，到今天也足夠，會在舍衛城裡成為第二富豪；如果出家學道，就能得到阿那含果。如果這兩個人在中年時，積累財富到今天也足夠，會在第三富豪；如果出家學道，就能得到斯陀含果。可憐這兩個人違背了之前的願望，捨本逐末，飢寒交迫，各種苦難都降臨到他們身上。』當時，世尊觀察了這個道理，爲了後世的眾生闡明大義，在大眾中說了這首偈語。 不修行清凈的行為，年輕時又不積累財富，就像鶴在池塘邊一樣，守著舊有的東西有什麼用呢？ 就像老鶴站在池塘邊，等待魚兒上岸才去吃，整天費盡心思卻不能如願，用心不止最終導致自身滅亡。老年有老年的法則，壯年有壯年的力量，鶴用老年的方法去做壯年的事情，最終一無所獲，只想著年輕時捕魚，沒有察覺到老年已經到來。現在這兩個年老的長老也是這樣，自己想著年輕力壯，歌舞嬉戲，玩樂博弈，不考慮今天，年老體衰，只能抱著膝蓋蹲坐。
English version: The virtuous and holy disciples, the Tathagata, the perfectly enlightened Buddha, help people escape evil paths, guiding them to cultivate good deeds and break free from all afflictions. Therefore, it is said that one should seek to escape evil paths and reach the state of non-action. This is also called the extinction of Nirvana, where there is no attachment to birth and death, it is constant and unchanging, and will not be destroyed. Those who practice meditation, although troubled by old age and sickness, with four hundred and four diseases constantly afflicting their bodies, weary of this body composed of the four elements, abandon the form of the five aggregates, and enter the state of non-action. Not cultivating pure conduct, not accumulating wealth when young, foolish people only know how to sleep, guarding the old without creating anything new. In the past, the Buddha was in the Jeta Grove of Anathapindika's Garden in Shravasti. At that time, when it was time for the World Honored One to eat, he put on his robes, took his bowl, and with his attendant Ananda, saw two elderly men in Jambudvipa, their forms changed, their complexions faded, walking with hunched backs. Upon seeing this, the World Honored One smiled. At that time, Ananda adjusted his robes, knelt on his right knee, and with his palms together, said to the Buddha: 'The Buddha does not smile without reason, there must be a cause for the smile, I hope you can explain its meaning.' At that time, the World Honored One told Ananda: 'Have you seen these two elderly elders? Their forms have changed, their complexions have faded. If these two people, in Shravasti, had accumulated wealth when they were young, they would have become the wealthiest in Shravasti; if they had abandoned their wives and children, given up their homes, and left home to study the Way, they would have become Arhats. If they had accumulated a little wealth, it would be enough even today, they would be the second wealthiest in Shravasti; if they had left home to study the Way, they would have attained the Anagami fruit. If these two people, in their middle age, had accumulated enough wealth by today, they would be the third wealthiest; if they had left home to study the Way, they would have attained the Sakadagami fruit. It is pitiful that these two people have gone against their previous wishes, abandoning the root and pursuing the branches, suffering from hunger and cold, and all kinds of hardships have befallen them.' At that time, the World Honored One observed this principle, and to enlighten future generations, he spoke this verse in the assembly. Not cultivating pure conduct, not accumulating wealth when young, like a crane by the pond, what is the use of guarding the old? It is like an old crane standing by the pond, waiting for the fish to come ashore to eat, spending the whole day thinking but not getting what it wants, and its tireless efforts ultimately lead to its own demise. Old age has the laws of old age, and youth has the strength of youth. The crane uses the methods of old age to do the things of youth, and ultimately achieves nothing, only thinking about catching fish when it was young, not realizing that old age has already arrived. Now these two elderly elders are also like this, thinking of their youth, singing, dancing, playing games, and not considering today, when they are old and frail, they can only sit with their knees drawn up.
。憶彼所更不行老法，但念少壯欺詐萬端，是故說，如鶴在池，守故何益。
莫輕小惡， 以為無殃， 水渧雖微， 漸盈大器， 凡罪充滿， 從小積成。
莫輕小惡，以為無殃者，人為惡行雖小不可輕，蚖蛇雖小螫嚙人身，毒遍其身以喪命根，毒藥雖微人來得食見毒便死。此亦如是，為惡雖小妨人正行，不至究竟不慮於後當受其報，日復一日不肯改更，不念遠離惡遂滋長，是故說，莫輕小惡，以為無殃也。水渧雖微，漸盈大器者，猶如大器仰承水漏，渧渧相尋溢滿其器，是故說，水渧雖微，漸盈大器也。凡罪充滿，從小積成者，愚人習行從小至大，日日玩習不覺殃至，是故說，凡罪充滿，從小積成。
莫輕小善， 以為無福， 水渧雖微， 漸盈大器， 凡福充滿， 從纖纖積。
莫輕小善，以為無福者，如有善人詣彼塔寺禮拜求福，或上明燃燈燒香掃灑，作倡伎樂懸繒幡蓋，從一錢始，復勸前人使發施心，一摶已上供養聖眾，或以楊枝凈水供給清凈，或脂燈續明。如此小小亦不可輕，依彼心識獲報無量，如然一燈除舍闇冥，不知冥之軌跡，如燒極微妙香，盡除臭穢不知所在，利劍雖小能斷毒樹。此亦如是，善行雖微能除重罪，往來人天不更苦惱，從此適彼受福無量現在可知，渧渧不絕遂滿大器，勇者行福漸漸成就。是故說，凡福充滿，從纖纖積。
猶如人渡河， 縛筏而牢固， 彼謂渡不渡， 聰睿乃謂渡
現代漢語譯本：回憶過去那些無法挽回的衰老法則，只想到年輕時虛妄欺詐，所以說，就像鶴在池塘里，守著舊地有什麼用呢？ 不要輕視小惡，認為不會有災禍。水滴雖然微小，也能逐漸充滿大器。所有的罪惡充滿，都是從小積累而成。 不要輕視小惡，認為不會有災禍，是因為人們做惡事即使很小也不可輕視。就像小蛇雖小，咬傷人身，毒素就會遍佈全身，導致喪命。毒藥即使很微量，人吃了也會中毒身亡。這道理也是一樣，做惡事即使很小，也會妨礙人的正道修行，不能達到最終目標，不考慮將來會遭受報應。日復一日不肯悔改，不念遠離惡行，惡行就會滋長。所以說，不要輕視小惡，認為不會有災禍。水滴雖然微小，也能逐漸充滿大器，就像大器皿仰著承接漏水，水滴不斷滴落，最終會充滿器皿。所以說，水滴雖然微小，也能逐漸充滿大器。所有的罪惡充滿，都是從小積累而成，愚笨的人習慣從小到大做惡事，天天玩樂不覺災禍將至。所以說，所有的罪惡充滿，都是從小積累而成。 不要輕視小善，認為不會有福報。水滴雖然微小，也能逐漸充滿大器。所有的福報充滿，都是從細微之處積累而成。 不要輕視小善，認為不會有福報，就像有善人到佛塔寺廟禮拜求福，或者在佛像前點燈燒香、灑掃清潔，演奏音樂、懸掛幡蓋，從一文錢開始，再勸說其他人也發善心，用一團食物供養僧眾，或者用楊枝凈水供養清凈，或者點燈續明。這些小小的善行也不可輕視，根據他們的心念會獲得無量的福報。就像點燃一盞燈可以驅散黑暗，讓人不知黑暗的軌跡；就像燒極細微的香，可以去除臭穢，讓人不知臭穢的所在；利劍雖小，也能斬斷毒樹。這道理也是一樣，善行即使很微小，也能消除重罪，往來人天不再受苦惱，從這裡到那裡都享受無量的福報，現在就可以知道，水滴不斷滴落，最終會充滿大器，勇敢的人行善，福報會漸漸成就。所以說，所有的福報充滿，都是從細微之處積累而成。 就像人要渡河，把木筏綁牢固，他認為渡河與不渡河沒有區別，聰明的人才認為他已經渡過了河。
English version: Recalling those irreversible laws of aging, one only thinks of the deceit and fraud of youth. Therefore, it is said, like a crane in a pond, what is the use of guarding the old place? Do not belittle small evils, thinking there will be no calamity. Though a drop of water is small, it can gradually fill a large vessel. All sins are filled, accumulated from small beginnings. Do not belittle small evils, thinking there will be no calamity, because people's evil deeds, even if small, should not be taken lightly. Just as a small snake, though small, can bite a person, and the poison will spread throughout the body, leading to death. Even a small amount of poison can kill a person who ingests it. The same is true, evil deeds, even if small, will hinder a person's righteous practice, preventing them from reaching the ultimate goal, and they do not consider that they will suffer retribution in the future. Day after day, they refuse to repent, and do not think of staying away from evil, so evil will grow. Therefore, it is said, do not belittle small evils, thinking there will be no calamity. Though a drop of water is small, it can gradually fill a large vessel, just as a large vessel is held up to catch dripping water, and the drops keep falling, eventually filling the vessel. Therefore, it is said, though a drop of water is small, it can gradually fill a large vessel. All sins are filled, accumulated from small beginnings. Foolish people are accustomed to doing evil from small to large, and they play every day without realizing that disaster is coming. Therefore, it is said, all sins are filled, accumulated from small beginnings. Do not belittle small good deeds, thinking there will be no blessings. Though a drop of water is small, it can gradually fill a large vessel. All blessings are filled, accumulated from tiny beginnings. Do not belittle small good deeds, thinking there will be no blessings, just as a virtuous person goes to a pagoda or temple to worship and seek blessings, or lights lamps, burns incense, sweeps and cleans, plays music, and hangs banners in front of the Buddha, starting with one coin, and then persuading others to also have a kind heart, offering a lump of food to the monks, or offering clean water with a willow branch, or continuing to light lamps. These small good deeds should not be belittled, according to their thoughts, they will receive immeasurable blessings. Just as lighting a lamp can dispel darkness, making one unaware of the traces of darkness; just as burning very fine incense can remove foul odors, making one unaware of the location of the foul odors; a small sharp sword can cut down a poisonous tree. The same is true, even small good deeds can eliminate serious sins, and those who travel between humans and heavens will no longer suffer, and they will enjoy immeasurable blessings from here to there, which can be known now. Drops of water keep falling, eventually filling a large vessel, and brave people who do good deeds will gradually achieve blessings. Therefore, it is said, all blessings are filled, accumulated from tiny beginnings. It is like a person crossing a river, tying the raft firmly, he thinks there is no difference between crossing and not crossing, but a wise person thinks he has already crossed the river.
。
縛筏而牢固者，猶彼眾生欲渡深淵，或筏而渡或腰船而渡，或浮瓠或載小船，或草木為筏，皆得至岸而無掛礙。是故說，猶如人渡河，縛筏而牢固也。彼謂渡不渡者，謂愛淵猶如深淵流出成河，彌滿世界流向三界，趣四生遍五道，複流至色聲香味細滑法，是故說，彼謂渡不渡也。聰睿乃謂渡者，所謂聰睿者佛辟支佛是，雖渡世淵不足為奇。何以故？世淵無盡，渡愛慾淵者，乃謂為奇。是故說，聰睿乃謂渡也。
佛世尊已渡，梵志渡彼岸，比丘入淵浴，聲聞縛牢筏。昔有兩師大梵志，造立波羅利弗多羅大城，功夫已舉莊飾成辦，便請佛及眾僧入城供養。未與諸門立號，梵志內心作是念：「若沙門瞿曇從所門出，當名為瞿曇門，若復如來渡恒伽水，當名彼渡為瞿曇渡。」爾時梵志復生是念：「不審如來為欲載筏渡，腰船浮瓠小船為載河渡？」爾時世尊知彼梵志心中所念，即以神力及比丘僧忽然而渡，在彼岸立。爾時世尊在大眾中，而說此偈：
「佛世尊已渡， 梵志渡彼岸， 比丘入淵浴， 聲聞縛牢筏。」
說此偈已各還精舍。梵志聞佛所說，歡喜奉行。
是泉何用？ 水恒停滿， 拔愛根本， 復欲何望？
是泉何用，水恒停滿者，三有者假謂為泉，愛亦名為泉，水恒停滿，一切諸結皆集愛泉，是故說，是泉何用，水恒停滿也
現代漢語譯本 用筏子把自己牢牢綁住的人，就像那些想要渡過深淵的眾生，他們或者用筏子渡過，或者腰繫船隻渡過，或者用葫蘆漂浮，或者乘坐小船，或者用草木做成筏子，都能到達彼岸而沒有阻礙。所以說，就像人渡河一樣，把自己牢牢地綁在筏子上。那些說渡不過的人，是指愛慾的深淵，就像深淵流出形成河流，瀰漫世界流向三界，遍及四生五道，又流向色、聲、香、味、細滑、法，所以說，那些說渡不過的人。而有智慧的人才說能渡過，所謂有智慧的人是指佛和辟支佛，他們雖然渡過世俗的深淵，也不足為奇。為什麼呢？因為世俗的深淵是無盡的，而能渡過愛慾深淵的人，才稱得上是奇蹟。所以說，有智慧的人才說能渡過。 佛世尊已經渡過，梵志也渡到了彼岸，比丘進入深淵沐浴，聲聞則牢牢地綁好筏子。從前有兩位大梵志，建造了波羅利弗多羅大城，工程已經開始，裝飾也已完成，便邀請佛陀和眾僧進入城中接受供養。在還沒有給各個城門命名的時候，梵志心里想著：『如果沙門瞿曇從哪個門出來，就將那個門命名為瞿曇門，如果如來渡過恒河，就將那個渡口命名為瞿曇渡。』當時梵志又想：『不知道如來是想用筏子渡河，還是腰繫船隻，或者用葫蘆漂浮，或者乘坐小船渡河呢？』這時世尊知道梵志心中所想，就用神力帶著比丘僧瞬間渡過了河，站在了彼岸。這時世尊在大眾中，說了這首偈語： 『佛世尊已渡，梵志渡彼岸，比丘入淵浴，聲聞縛牢筏。』 說完這首偈語后，各自回到精舍。梵志聽了佛陀所說，歡喜地奉行。 這泉水有什麼用呢？水總是滿溢，拔除愛慾的根本，還想要什麼呢？ 這泉水有什麼用，水總是滿溢，三有被假稱為泉水，愛也稱為泉水，水總是滿溢，一切的結都聚集在愛慾的泉水中，所以說，這泉水有什麼用，水總是滿溢。
English version Those who bind themselves firmly to a raft are like those beings who wish to cross a deep abyss. They may cross by raft, or by tying a boat to their waist, or by floating on a gourd, or by riding a small boat, or by using grass and wood as a raft. All can reach the shore without hindrance. Therefore, it is said that it is like a person crossing a river, binding themselves firmly to a raft. Those who say they cannot cross refer to the abyss of desire, which is like an abyss flowing out to form a river, filling the world and flowing into the three realms, reaching the four forms of birth and the five paths, and flowing to form, sound, smell, taste, touch, and dharma. Therefore, it is said that those who say they cannot cross. But the wise say they can cross. The so-called wise are the Buddhas and Pratyekabuddhas. Although they cross the worldly abyss, it is not surprising. Why? Because the worldly abyss is endless, but those who cross the abyss of desire are considered miraculous. Therefore, it is said that the wise say they can cross. The World Honored One has already crossed, the Brahmins have also crossed to the other shore, the monks enter the abyss to bathe, and the Sravakas bind their rafts firmly. Once, there were two great Brahmins who built the great city of Pataliputra. The construction had begun, and the decorations were completed. They invited the Buddha and his monks to enter the city for offerings. Before naming the gates, the Brahmins thought: 'If the Shramana Gautama comes out of a certain gate, that gate will be named Gautama Gate. If the Tathagata crosses the Ganges River, that crossing will be named Gautama Crossing.' Then the Brahmins thought: 'I wonder if the Tathagata will cross the river by raft, or by tying a boat to his waist, or by floating on a gourd, or by riding a small boat?' At that time, the World Honored One knew what the Brahmins were thinking, and with his divine power, he and his monks instantly crossed the river and stood on the other shore. Then the World Honored One, in the midst of the assembly, spoke this verse: 'The World Honored One has crossed, the Brahmins have crossed to the other shore, the monks enter the abyss to bathe, and the Sravakas bind their rafts firmly.' After speaking this verse, they each returned to their monasteries. The Brahmins, hearing what the Buddha had said, joyfully followed his teachings. What is the use of this spring? The water is always full. If the root of desire is pulled out, what else is there to want? What is the use of this spring, the water is always full? The three realms are falsely called a spring, and desire is also called a spring. The water is always full, and all the fetters gather in the spring of desire. Therefore, it is said, what is the use of this spring, the water is always full.
。拔愛根本，復欲何望者，行人以能拔愛根本無復生死，猶如毒樹究盡其根，無復出生亦無枝葉，愛亦如是，無復枝葉拔其根本，復欲何望者？更不受有更不復生，是故說，復欲何望也。
水人調船， 弓師調角， 巧匠調木， 智人調身。
水人調船者，治牢固[牚*支]，治諸孔不使漏水，使眾生類從此岸得至彼岸；弓匠修治筋角調和得所，火炙筋被用不知折。是故說，水人調船，弓師調角也。巧匠調木者，墨縷拼直高下齊平，意欲造立宮室成就，是故說，巧匠調木。智者調身者，恒以正教不毀法律，搜求義味，求上人法，是故說，智者調身也。
猶如深泉， 表裡清徹， 聞法如是， 智者歡喜。
猶如深泉，表裡清徹者，所以說偈，智者以譬喻自解。或有深泉不清恒濁，或復有泉深而且清，于彼自照面像悉現，是故說，猶如深泉，表裡清徹也。聞法如是，智者歡喜者，昔有國王，厭患世典疲倦俗業，往至塔寺欲聽正法。時象力比丘得阿羅漢道，當次說法。時彼國王以巾覆頭，腳著履屣入眾聽法。羅漢比丘告彼王曰：「昔佛有制，不得爲著屣者說法。」王內恚隆盛即脫履屣。羅漢比丘復告王曰：「昔佛如來亦說此限，不得與覆頭者說法。」王聞是語遂興瞋恚，內自思惟：「咄今為此比丘所辱，此比丘故當見我頭白禿，故欲辱我耳；若此比丘說法不入我耳者，當取斫頭。」爾時國王即卻頭覆，「沙門速為我說法
現代漢語譯本：如果連愛的根本都拔除了，還期望什麼呢？修行人能夠拔除愛的根本，就不會再有生死輪迴，就像毒樹徹底斷絕了根，就不會再長出新芽和枝葉一樣。愛也是如此，一旦拔除了根本，就不會再有枝葉，還期望什麼呢？不會再受生，不會再有輪迴，所以說，還期望什麼呢？ 現代漢語譯本：水手調整船隻，弓箭手調整弓角，工匠調整木材，智者調整自身。 現代漢語譯本：水手調整船隻，是指修補加固船隻，堵住漏洞，使眾生能夠從彼岸到達此岸；弓箭手修整弓的筋角，使其協調，用火烤筋使其堅韌不易折斷。所以說，水手調整船隻，弓箭手調整弓角。工匠調整木材，是指用墨線使木材平直，高低一致，以便建造宮殿。所以說，工匠調整木材。智者調整自身，是指始終遵循正法，不違背戒律，探求真理，追求至高之法。所以說，智者調整自身。 現代漢語譯本：就像深泉一樣，內外清澈，聽聞佛法也應如此，智者會因此而歡喜。 現代漢語譯本：就像深泉一樣，內外清澈，這是用偈語來表達，智者通過比喻來理解。有的深泉不清澈總是渾濁，有的泉水既深又清澈，可以照見自己的面容。所以說，就像深泉一樣，內外清澈。聽聞佛法也應如此，智者會因此而歡喜。過去有一位國王，厭倦了世俗的典籍，疲憊於世俗的事務，來到佛塔寺廟想要聽聞正法。當時，像力比丘證得了阿羅漢果位，輪到他講法。國王用頭巾遮住頭，腳穿鞋子進入人群聽法。羅漢比丘告訴國王說：『過去佛陀有規定，不能為穿鞋子的人說法。』國王內心憤怒，立刻脫下鞋子。羅漢比丘又告訴國王說：『過去佛陀也說過，不能為遮住頭的人說法。』國王聽到這話，怒火中燒，心想：『哎呀，我今天被這個比丘羞辱了，這個比丘是故意要看我頭頂禿頂，故意要羞辱我；如果這個比丘講的法不入我耳，我就要砍下他的頭。』當時，國王立刻把頭巾放下，說：『沙門，快給我說法。』
English version: If the root of love is pulled out, what else is there to hope for? A practitioner who can pull out the root of love will no longer have birth and death, just like a poisonous tree whose roots are completely severed, it will no longer sprout new shoots or leaves. Love is also like this, once the root is pulled out, there will be no more branches and leaves, what else is there to hope for? There will be no more rebirth, no more reincarnation, therefore it is said, what else is there to hope for? English version: A boatman adjusts the boat, an archer adjusts the bow, a craftsman adjusts the wood, and a wise person adjusts themselves. English version: A boatman adjusts the boat, meaning to repair and strengthen the boat, plugging the leaks, so that sentient beings can cross from this shore to the other shore; an archer repairs the sinew and horn of the bow, making them harmonious, and uses fire to strengthen the sinew so that it is not easily broken. Therefore it is said, a boatman adjusts the boat, an archer adjusts the bow. A craftsman adjusts the wood, meaning to use an ink line to make the wood straight, with consistent height, in order to build palaces. Therefore it is said, a craftsman adjusts the wood. A wise person adjusts themselves, meaning to always follow the righteous teachings, not violate the precepts, seek the truth, and pursue the highest Dharma. Therefore it is said, a wise person adjusts themselves. English version: Just like a deep spring, clear inside and out, listening to the Dharma should also be like this, and the wise will rejoice because of it. English version: Just like a deep spring, clear inside and out, this is expressed in verse, and the wise understand through metaphors. Some deep springs are not clear and are always turbid, while others are both deep and clear, and can reflect one's face. Therefore it is said, just like a deep spring, clear inside and out. Listening to the Dharma should also be like this, and the wise will rejoice because of it. In the past, there was a king who was tired of worldly scriptures and weary of worldly affairs, and came to a pagoda temple wanting to hear the righteous Dharma. At that time, the Bhikkhu Elephant Strength had attained the Arhatship, and it was his turn to preach. The king covered his head with a scarf and entered the crowd wearing shoes to listen to the Dharma. The Arhat Bhikkhu told the king: 'In the past, the Buddha had a rule that one cannot preach to those who wear shoes.' The king was angry and immediately took off his shoes. The Arhat Bhikkhu again told the king: 'In the past, the Buddha also said that one cannot preach to those who cover their heads.' The king, hearing this, was furious, thinking: 'Alas, I am being humiliated by this Bhikkhu today, this Bhikkhu is deliberately trying to see my bald head, deliberately trying to humiliate me; if this Bhikkhu's Dharma does not enter my ears, I will cut off his head.' At that time, the king immediately put down his head covering and said: 'Shramana, quickly preach the Dharma to me.'
。」比丘報曰：「如來、至真、等正覺亦說此教，不得為瞋恚者說法。王今瞋恚，何由得說法？王當正意聽說譬喻。猶如濁泉涌沸不停，王今如是，心意倒錯何由聞法？」爾時國王內自慚愧，即興敬心：「此比丘必是聖人，乃能玄鑒通達人心。」即從坐起右膝著地頭面禮足，白比丘言：「唯愿聖尊與我說法，使此穢形永蒙蔭覆。」王即就坐欲得聞法。爾時比丘便以此偈，向王說曰：
「猶如深泉， 表裡清徹， 聞法如是， 智者歡喜。」
爾時比丘重與王說法，令彼王心歡喜踴躍，道根信心而不傾動。是故說，聞法如是，智者歡喜也。
忍心如地， 不動如安明， 澄如清泉， 智者無亂。
忍心如地者，猶如此地亦受于凈亦受不凈，地亦不作是念：「我當舍是受是。」智者執行亦復如是，若人嘆譽不以為歡，有毀辱者不懷憂戚，見善不喜聞惡不怒。是故說，忍心如地也。不動如安明者，猶如安明獨處眾山，不為暴風所傾動。賢聖之人亦復如是，不為闕四事心有增減，是故說，不動如安明也。澄靜如清泉，智者無亂者，猶如澄靜泉表裡清徹，不為小流所嬈濁，智者如是，內既無非外奸不入，心如金剛不可沮壞，是故說，猶如澄泉，智者不亂也(水品第十八竟)。
出曜經卷第十九
華品第十九
孰能擇地， 舍鑒取天， 唯說法句， 如擇善華。
如來所以演此偈者，欲以生言致難，然無能致詰者。佛還自說，孰能擇地，舍鑒取天，唯說法句，如擇善華
現代漢語譯本：比丘回答說：『如來、至真、等正覺也宣說此教誨，不應該為嗔怒的人說法。大王您現在正處於嗔怒之中，如何能聽聞佛法呢？大王應當端正心意，聽我講個譬喻。就像渾濁的泉水翻騰不止一樣，大王您現在也是如此，心意顛倒錯亂，如何能聽聞佛法呢？』當時國王內心感到慚愧，立刻生起敬畏之心：『這位比丘必定是聖人，才能如此深刻地洞察人心。』他立刻從座位上起身，右膝跪地，頭面禮拜比丘的腳，對他說：『唯愿聖尊為我說法，使我這污穢的身體永遠蒙受佛法的庇護。』國王隨即坐下，想要聽聞佛法。當時比丘便用這首偈語，對國王說道： 『猶如深泉，表裡清澈，聽聞佛法，智者歡喜。』 當時比丘又為國王說法，使國王內心歡喜踴躍，道根和信心堅定不移。所以說，聽聞佛法就是這樣，智者會感到歡喜。 『忍心如大地，不動如安明，澄如清泉，智者無亂。』 忍心如大地，就像大地既能承受清凈之物，也能承受不凈之物，大地也不會想：『我應當捨棄這個，接受那個。』智者修行也是如此，如果有人讚美他，他不會因此而歡喜；如果有人譭謗他，他也不會因此而憂愁；見到善事不會歡喜，聽到惡事也不會憤怒。所以說，忍心如大地。不動如安明，就像安明山獨自聳立在群山之中，不會被暴風所動搖。賢聖之人也是如此，不會因為缺少四事供養而心生增減。所以說，不動如安明。澄靜如清泉，智者不會混亂，就像澄靜的泉水錶里清澈，不會被小小的水流所攪渾。智者也是如此，內心沒有邪念，外來的奸邪也無法侵入，心如金剛般堅不可摧。所以說，就像澄澈的泉水，智者不會混亂。（水品第十八完） 《出曜經》卷第十九 華品第十九 『誰能選擇土地，捨棄鑑別而取天，唯有佛陀所說的法句，如同選擇美好的花朵。』 如來之所以宣說這首偈語，是想用言語來引發詰難，然而沒有人能夠提出詰難。佛陀又自己說道：『誰能選擇土地，捨棄鑑別而取天，唯有佛陀所說的法句，如同選擇美好的花朵。』
English version: The monk replied, 'The Tathagata, the Truly Enlightened One, also teaches this doctrine, and one should not preach to those who are angry. Your Majesty is now in a state of anger, how can you hear the Dharma? Your Majesty should correct your mind and listen to a parable. Just as a turbid spring keeps bubbling and boiling, so is Your Majesty now, with your mind confused and disordered, how can you hear the Dharma?' At that time, the king felt ashamed and immediately developed a respectful heart: 'This monk must be a sage, able to so deeply discern people's minds.' He immediately rose from his seat, knelt on his right knee, and bowed his head to the monk's feet, saying, 'May the Holy One preach the Dharma to me, so that this defiled body may forever be sheltered by the Dharma.' The king then sat down, wanting to hear the Dharma. At that time, the monk used this verse to speak to the king: 'Like a deep spring, clear inside and out, hearing the Dharma, the wise rejoice.' Then the monk preached the Dharma to the king again, causing the king's heart to rejoice and leap, and his roots of the path and faith to be firm and unshakeable. Therefore, it is said that hearing the Dharma is like this, the wise rejoice. 'A mind of patience is like the earth, unmoving like Anming, clear like a spring, the wise are not confused.' A mind of patience is like the earth, just as the earth can receive both pure and impure things, and the earth does not think, 'I should discard this and accept that.' The wise practitioner is also like this, if someone praises him, he will not be happy because of it; if someone slanders him, he will not be sad because of it; seeing good deeds, he will not be happy, and hearing evil deeds, he will not be angry. Therefore, it is said that a mind of patience is like the earth. Unmoving like Anming, just as Mount Anming stands alone among the mountains, it will not be shaken by the storm. The virtuous and holy person is also like this, he will not have his mind increased or decreased because of the lack of the four requisites. Therefore, it is said that he is unmoving like Anming. Clear like a spring, the wise are not confused, just as a clear spring is clear inside and out, it will not be muddied by small streams. The wise are also like this, with no evil thoughts inside, and external evils cannot enter, his heart is like diamond, unbreakable. Therefore, it is said that he is like a clear spring, the wise are not confused. (End of the Water Chapter, 18th) The Sutra of the Collection of the Teachings, Volume 19 The Flower Chapter, 19th 'Who can choose the land, abandon discernment and take the sky, only the Dharma verses spoken by the Buddha, like choosing beautiful flowers.' The reason why the Tathagata spoke this verse is to use words to provoke questions, but no one can raise questions. The Buddha then said himself, 'Who can choose the land, abandon discernment and take the sky, only the Dharma verses spoken by the Buddha, like choosing beautiful flowers.'
。佛以偈報曰：
「學者擇地， 舍鑒取天， 善說法句， 能采德華。」
學者擇地者，所謂向阿羅漢。云何名為地？所謂地者，愛種是也。學者執信擇選善地，除愛根本自致成道，是故說，學者擇地也。舍鑒取天者，學人修行，從此世間上至諸天，披求愛本永斷無餘，天龍鬼神八部將軍，其有愛者皆能除斷，是故說，舍鑒取天也。善說法句，能采德華者，句身味身份別義理一一剖判，以無礙智解諸縛著，猶如學人采致眾華以為鬘飾，賣既得價，觀者無厭，善說法句亦復如是，敷演玄微廣采眾妙，是故善說法句也。
斷林勿斷樹， 林中多生懼， 斷林滅林名， 無林謂比丘。
昔佛在舍衛國祇樹給孤獨園。爾時世尊與無央數眾說法，前後圍繞。時有一人，信心堅固，舍家妻子捐棄五親，出家學道求為沙門。爾時彼人在大眾中，心念宿舊五欲自娛，憶女顏貌如現目前，陰便動起；心懷慚愧，即詣靜處以刀斷之，血流溢出迷悶不自覺知。爾時世尊告大眾曰：「汝等觀此愚人，應獲而不獲，不斷而便斷之。夫欲斷者，當斷結使諸縛，何乃斷此形相？」由是如來頻說二偈：
「斷林勿斷樹， 林中多生懼， 未斷林頃， 增人縛著。 斷林勿斷樹， 林中多生懼， 心縛無解， 如犢戀母。」
未斷林頃，增人縛著，未斷結使縛著諸想，心使流馳不能專一，是故說，未斷林頃，增人縛著也
現代漢語譯本：佛陀用偈語回答說： 『修行人要選擇好的地方，捨棄鏡子而追求天空，善於宣說佛法語句，能夠採摘功德之花。』 『修行人選擇好的地方』，指的是趨向阿羅漢果位。什麼叫做『地』呢？所謂『地』，就是愛慾的種子。修行人堅定信念，選擇好的地方，去除愛慾的根本，自然能夠成就道果，所以說，『修行人要選擇好的地方』。『捨棄鏡子而追求天空』，指的是修行人修行，從這個世間上升到諸天，徹底尋求愛慾的根源，永遠斷除乾淨，天龍鬼神八部將軍，凡是有愛慾的，都能夠斷除，所以說，『捨棄鏡子而追求天空』。『善於宣說佛法語句，能夠採摘功德之花』，指的是對佛法語句的含義、味道、分別的義理，一一剖析判斷，用無礙的智慧解脫各種束縛，就像修行人採摘各種鮮花用來裝飾，賣了之後得到價錢，觀看的人也不會厭倦，善於宣說佛法語句也是這樣，闡述玄妙的道理，廣泛採摘各種美好的事物，所以說，『善於宣說佛法語句』。 『不要砍伐樹木，而要砍伐森林，森林中會產生許多恐懼，砍伐森林才能滅絕森林的名稱，沒有森林才能稱為比丘。』 過去佛陀在舍衛國的祇樹給孤獨園。當時世尊與無數大眾說法，前後圍繞。當時有一個人，信心堅定，捨棄家庭妻子，拋棄五親，出家學道，尋求成為沙門。當時那個人在大眾中，心中回憶起過去用五欲自娛的情景，回憶起女子的容貌，就像在眼前一樣，陰部便勃起；心中感到慚愧，就到安靜的地方用刀割斷了它，血流出來，昏迷不省人事。當時世尊告訴大眾說：『你們看這個愚人，應該得到的沒有得到，不應該斷的卻斷了。想要斷除的，應當斷除結使和各種束縛，為什麼反而斷除這個形體呢？』因此如來多次說了兩句偈語： 『不要砍伐樹木，而要砍伐森林，森林中會產生許多恐懼，沒有砍伐森林之前，會增加人的束縛。不要砍伐樹木，而要砍伐森林，森林中會產生許多恐懼，心被束縛無法解脫，就像小牛依戀母牛一樣。』 『沒有砍伐森林之前，會增加人的束縛』，指的是沒有斷除結使和各種束縛，心意流蕩不能專一，所以說，『沒有砍伐森林之前，會增加人的束縛』。
English version: The Buddha replied with a verse: 'The learner chooses a place, abandons the mirror and seeks the sky, skillfully speaks the Dharma verses, and is able to gather the flowers of merit.' 'The learner chooses a place' refers to those who are heading towards the Arhatship. What is called 'place'? The so-called 'place' is the seed of desire. The learner, with firm faith, chooses a good place, removes the root of desire, and naturally achieves the path. Therefore, it is said, 'The learner chooses a place.' 'Abandoning the mirror and seeking the sky' refers to the learner's practice, ascending from this world to the heavens, thoroughly seeking the source of desire, and forever cutting it off completely. Heavenly dragons, ghosts, and the eight classes of generals, all those who have desires can be cut off. Therefore, it is said, 'Abandoning the mirror and seeking the sky.' 'Skillfully speaking the Dharma verses, and being able to gather the flowers of merit' refers to analyzing and judging the meaning, taste, and differentiated principles of the Dharma verses one by one, using unobstructed wisdom to liberate all kinds of bondage, just like a learner picking various flowers for decoration, selling them for a price, and the viewers never tire of them. Skillfully speaking the Dharma verses is also like this, expounding profound principles, and widely gathering all kinds of wonderful things. Therefore, it is said, 'Skillfully speaking the Dharma verses.' 'Do not cut down the trees, but cut down the forest, for many fears arise in the forest. Cutting down the forest extinguishes the name of the forest. Without the forest, one is called a Bhikkhu.' In the past, the Buddha was at the Jetavana Grove in Sravasti. At that time, the World Honored One was teaching the Dharma to countless people, surrounded by them. At that time, there was a person with firm faith, who abandoned his family and wife, and gave up his five relatives, left home to study the path, seeking to become a Shramana. At that time, that person, in the midst of the assembly, recalled the past pleasures of the five desires, and the appearance of women, as if they were right in front of him, and his genitals became erect. Feeling ashamed, he went to a quiet place and cut it off with a knife. Blood flowed out, and he fainted, losing consciousness. At that time, the World Honored One told the assembly, 'You see this foolish person, what should have been obtained was not obtained, and what should not have been cut was cut. What should be cut off are the fetters and all kinds of bondage. Why cut off this form?' Therefore, the Tathagata repeatedly spoke two verses: 'Do not cut down the trees, but cut down the forest, for many fears arise in the forest. Before cutting down the forest, one increases one's bondage. Do not cut down the trees, but cut down the forest, for many fears arise in the forest. The heart is bound and cannot be freed, like a calf attached to its mother.' 'Before cutting down the forest, one increases one's bondage' refers to not cutting off the fetters and all kinds of bondage, the mind wanders and cannot be focused. Therefore, it is said, 'Before cutting down the forest, one increases one's bondage.'
。心縛無解者，如苦行人常樂山藪，所以然者，皆由彼山得成道故，是故說，心縛無解。猶犢戀母者，猶如新生犢子，其心終不離母，此眾生類亦復如是，眾結未盡為狐疑所追逐，是故說，如犢戀母也。
當自斷戀， 如秋池華， 息跡受教， 佛說泥洹。
當自斷戀，如秋池華者，愛之染神病無端緒，猶如蓮華色鮮且好，其有見者莫不愛樂，及秋華萎，人心皆離不復貪樂，是故說，當自斷戀，如秋池華。息跡受教者，息跡者賢聖人，受正教誡初無差違，善法日增惡法日退。何以故？以佛說泥洹樂，泥洹中無苦惱眾患切身，是故說，佛說泥洹樂也。
如彼可意華， 色好而無香， 工言華如是， 無果不得報。
爾時世尊愍彼群生，欲演法教故說斯偈，夫說法人，上中下善義理深邃，言行自違不獲其報，是故世尊說不得其果。如來所以說此偈者，欲訓后弟子，欲令師教嚴切，現弟子義承受教誡，或時弟子不堪教戒，是故說，如彼可意華，色好而無香，工言善如是，無果不得報也。
如彼可意華， 色好而香潔， 工言善如是， 必得其果報。
爾時世尊為諸人前，頻而說斯法，彼說法人聲響清徹言無忌難，為眾生說法上中下善，義味具足，凈修梵行義理深邃，智者分別，已行專正訓彼亦爾，皆順於法不違義理，世尊說具得果報，是故說，如彼可意華，色好形香潔，工言善如是，必得其果報也。
如蜂集華， 不擾色香， 但取味去， 仁入聚然
現代漢語譯本：心被束縛而無法解脫的人，就像苦行者一樣常常喜歡待在山林中，他們之所以這樣，都是因為在那座山中得道。所以說，心被束縛而無法解脫。又像小牛依戀母牛一樣，就像剛出生的小牛，它的心始終不離開母親。這些眾生也是如此，各種煩惱沒有斷盡，被疑惑所追逐。所以說，像小牛依戀母牛一樣。 應當自己斷絕貪戀，就像秋天的池塘里的花一樣。止息足跡，接受教誨，佛說涅槃。 應當自己斷絕貪戀，就像秋天的池塘里的花一樣，愛慾的染污使精神生病，沒有開端。就像蓮花顏色鮮艷美好，看到的人沒有不喜愛的。等到秋天花朵凋謝，人們的心都離開了，不再貪戀。所以說，應當自己斷絕貪戀，就像秋天的池塘里的花一樣。止息足跡，接受教誨，止息足跡的人是賢聖之人，接受正確的教誨，沒有絲毫差錯，善法日益增長，惡法日益消退。為什麼呢？因為佛說涅槃是快樂的，涅槃中沒有痛苦煩惱纏身。所以說，佛說涅槃是快樂的。 就像那令人喜愛的花，顏色好看卻沒有香味。善於言辭的人就像這樣，沒有果實就得不到報應。 那時，世尊憐憫那些眾生，想要演說佛法教誨，所以說了這首偈子。說法的人，上等、中等、下等都善於表達，義理深邃，但如果言行不一致，就得不到報應。所以世尊說得不到果報。如來說這首偈子的原因，是想要訓誡後來的弟子，想要讓師長的教誨嚴厲，讓弟子們明白接受教誨的意義。有時弟子不能接受教誨，所以說，就像那令人喜愛的花，顏色好看卻沒有香味，善於言辭的人就像這樣，沒有果實就得不到報應。 就像那令人喜愛的花，顏色好看而且香氣純潔。善於言辭的人就像這樣，必定得到果報。 那時，世尊在眾人面前，多次宣說這個佛法。那些說法的人，聲音清澈響亮，言辭沒有障礙，為眾生說法，上等、中等、下等都善於表達，義理圓滿，清凈修行，義理深邃，有智慧的人能夠分辨。自己已經做到專一正直，也這樣教導他人，都順應佛法，不違背義理。世尊說他們能夠得到果報。所以說，就像那令人喜愛的花，顏色好看而且香氣純潔，善於言辭的人就像這樣，必定得到果報。 就像蜜蜂採集花蜜，不擾亂花朵的顏色和香氣，只是取走花蜜就離開。仁者進入人群也是這樣。
English version: Those whose minds are bound and cannot be freed are like ascetics who often enjoy staying in the mountains and forests. The reason for this is that they attained enlightenment in those mountains. Therefore, it is said that the mind is bound and cannot be freed. Just as a calf is attached to its mother, like a newborn calf whose heart never leaves its mother, so are these sentient beings. Their various afflictions have not been exhausted, and they are pursued by doubts. Therefore, it is said that they are like a calf attached to its mother. One should cut off attachment oneself, like the flowers in an autumn pond. Cease one's tracks, receive teachings, and the Buddha speaks of Nirvana. One should cut off attachment oneself, like the flowers in an autumn pond. The defilement of desire makes the spirit sick without beginning. Just like lotus flowers, their colors are bright and beautiful, and those who see them cannot help but love them. When the flowers wither in autumn, people's hearts leave them and no longer crave them. Therefore, it is said that one should cut off attachment oneself, like the flowers in an autumn pond. Cease one's tracks, receive teachings. Those who cease their tracks are the wise and holy. They receive the correct teachings without any deviation. Good deeds increase daily, and evil deeds decrease daily. Why is this? Because the Buddha says that Nirvana is joyful. In Nirvana, there is no suffering or affliction that torments the body. Therefore, it is said that the Buddha speaks of the joy of Nirvana. Like those pleasing flowers, beautiful in color but without fragrance. Those who are skilled in speech are like this, without fruit they will not receive reward. At that time, the World Honored One, out of compassion for those sentient beings, wished to expound the Dharma teachings, so he spoke this verse. Those who preach the Dharma, whether superior, middling, or inferior, are skilled in expression, and the meaning is profound. But if their words and actions do not match, they will not receive reward. Therefore, the World Honored One said that they will not receive the fruit. The reason why the Tathagata spoke this verse is to instruct future disciples, to make the teachings of the teachers strict, and to make the disciples understand the meaning of receiving teachings. Sometimes disciples cannot accept the teachings, so it is said, like those pleasing flowers, beautiful in color but without fragrance, those who are skilled in speech are like this, without fruit they will not receive reward. Like those pleasing flowers, beautiful in color and pure in fragrance. Those who are skilled in speech are like this, they will surely receive the fruit of their actions. At that time, the World Honored One, in front of the assembly, repeatedly expounded this Dharma. Those who preach the Dharma, their voices are clear and resonant, their words are without hindrance, they preach the Dharma to sentient beings, whether superior, middling, or inferior, they are skilled in expression, the meaning is complete, they cultivate pure conduct, the meaning is profound, and the wise can discern. They have already achieved single-mindedness and uprightness, and they also teach others in this way. They all follow the Dharma and do not violate the meaning. The World Honored One said that they will receive the fruit of their actions. Therefore, it is said, like those pleasing flowers, beautiful in color and pure in fragrance, those who are skilled in speech are like this, they will surely receive the fruit of their actions. Just as bees gather nectar from flowers, without disturbing the color and fragrance, they only take the nectar and leave. The benevolent enter the crowd in the same way.
。
爾時世尊，為分越比丘而說斯偈，彼與食人與處求觀，見前人善色惡色若好若丑，見彼容姿熟視不離，見彼不端正者目不視之，聞彼香者以鼻嗅之，見彼穢者背而舍之，憶彼善色善香，還至房中晝夜思想。爾時世尊觀見比丘心各如是，佛告比丘：「汝等何不如蜂采華？但取味去不擾色香。汝比丘！善香惡香善色惡色若好若丑，何所加益？大家小家饒財貧賤，汝等如心便負彼人。如仁所行，何不如是行？」是故說，如蜂集華，不擾色香，但取味去，仁入聚然也。多作寶華，結步瑤琦者，如彼工巧華鬘弟子，多集眾華作華鬘，價以自存活。諸比丘見彼所行，便自造未曾有鬘，世尊說：「各造華鬘，汝等如是。正是行時，造無數行乃得人身，何不作福德而自修習佈施思惟教誡，精進修戒持凈梵行？」是故說，多作寶華，結步瑤琦，廣積德者，所生轉好也。
愚誦千章， 不解一句， 智解一句， 即解百義。
愚誦千章，不解一句者，愚者無智無行無見無眼不修聞，但有淺智粗智，貪食彼千句不解一句，是故說，愚誦千章，不解一句也。智解一句，即解百義者，智者有眼有見能細思惟，彼一義圍繞義如此，法應爾不應爾，是故說，智解一句，即解百義也。
猶如雨時華， 萌芽始欲敷， 淫怒癡如是， 比丘得解脫。
猶如雨時華，萌芽始欲生者，猶如雨時天華得敷開亦不減，華葉墮落芽生益好，是故說，猶如雨時華，萌芽始欲敷
現代漢語譯本：當時，世尊爲了開導那些分別心的比丘，說了這首偈語：『他們與施主一起吃飯，到處觀察，看到施主有好有壞的臉色，或美或醜的容貌，就盯著他們看，不肯移開目光。看到那些長相不好的人，就避開不看；聞到香味就用鼻子去嗅；看到污穢的東西就背過身去。他們回憶著美好的容貌和香味，回到房間里，日夜思念。』當時，世尊觀察到比丘們的心思各是如此，佛陀就告訴比丘們：『你們為什麼不像蜜蜂採花那樣呢？只取花蜜，不擾亂花朵的顏色和香味。你們這些比丘啊！好的香味、壞的香味，好的顏色、壞的顏色，無論是美還是醜，對你們有什麼好處呢？無論是富裕的大家、貧窮的小戶，你們如果心生分別，就會被他們所束縛。你們應該像仁者那樣行事，為什麼不這樣做呢？』所以說，就像蜜蜂採花，不擾亂花朵的顏色和香味，只取花蜜，仁者進入人群也是如此。那些喜歡製作寶花，用珠寶裝飾自己的人，就像那些心靈手巧的花鬘弟子，採集各種花朵製作花鬘，以此來維持生計。比丘們看到他們這樣做，就自己製作前所未有的花鬘。世尊說：『你們各自製作花鬘，你們也應該像這樣。正是修行的時候，造作無數的善行才能得到人身，為什麼不修習福德，自我修養佈施、思惟教誡，精進持戒，保持清凈的梵行呢？』所以說，多製作寶花，用珠寶裝飾自己，廣積功德的人，所生的來世會更好。愚笨的人誦讀千章經文，卻不理解一句的含義；有智慧的人理解一句，就能明白百種道理。愚笨的人誦讀千章經文，卻不理解一句的含義，是因為愚笨的人沒有智慧、沒有修行、沒有見解、沒有眼光，不修習聽聞，只有淺薄的智慧和粗糙的理解。他們貪戀那千句經文，卻不理解一句的含義。所以說，愚笨的人誦讀千章經文，卻不理解一句的含義。有智慧的人理解一句，就能明白百種道理，是因為有智慧的人有眼光、有見解，能夠細緻地思考。他們理解一個道理，就能圍繞這個道理思考，這個道理應該這樣還是不應該那樣。所以說，有智慧的人理解一句，就能明白百種道理。就像雨季時節的花朵，萌芽開始舒展，淫慾、嗔怒、愚癡也是如此，比丘能夠從中得到解脫。就像雨季時節的花朵，萌芽開始生長，就像雨季時節，天上的花朵得以綻放，也不會減少，花葉凋落，新芽生長得更好。所以說，就像雨季時節的花朵，萌芽開始舒展。 愚笨的人誦讀千章經文，卻不理解一句的含義；有智慧的人理解一句，就能明白百種道理。就像雨季時節的花朵，萌芽開始舒展，淫慾、嗔怒、愚癡也是如此，比丘能夠從中得到解脫。
English version: At that time, the World Honored One, in order to guide the bhikkhus who had discriminating minds, spoke this verse: 'They eat with the donors and observe everywhere, seeing the donors' good and bad complexions, or beautiful and ugly appearances, they stare at them without moving their eyes. When they see those who are not good-looking, they avoid looking at them; when they smell a fragrance, they sniff it with their noses; when they see something dirty, they turn away. They recall the beautiful appearances and fragrances, and return to their rooms, thinking about them day and night.' At that time, the World Honored One observed that the minds of the bhikkhus were all like this, and the Buddha told the bhikkhus: 'Why don't you be like bees collecting honey? You only take the nectar and do not disturb the color and fragrance of the flowers. You bhikkhus! What benefit do you get from good fragrances, bad fragrances, good colors, bad colors, whether beautiful or ugly? Whether it is a wealthy family or a poor household, if you have discriminating thoughts, you will be bound by them. You should act like the benevolent ones, why don't you do so?' Therefore, it is said that just as bees collect honey, without disturbing the color and fragrance of the flowers, only taking the nectar, the benevolent ones enter the crowd in the same way. Those who like to make precious flowers and adorn themselves with jewels are like the skillful flower garland disciples, who collect various flowers to make garlands to support their livelihoods. When the bhikkhus saw them doing this, they made unprecedented garlands themselves. The World Honored One said: 'You each make garlands, and you should be like this. It is the time for practice, and only by creating countless good deeds can one obtain a human body. Why not cultivate merit, self-cultivate giving, contemplate the teachings, diligently observe the precepts, and maintain pure conduct?' Therefore, it is said that those who make many precious flowers, adorn themselves with jewels, and accumulate merits will have a better rebirth. A foolish person recites a thousand verses but does not understand the meaning of one; a wise person understands one verse and can understand a hundred principles. A foolish person recites a thousand verses but does not understand the meaning of one, because a foolish person has no wisdom, no practice, no insight, no vision, and does not cultivate listening. They only have shallow wisdom and crude understanding. They are greedy for those thousand verses but do not understand the meaning of one. Therefore, it is said that a foolish person recites a thousand verses but does not understand the meaning of one. A wise person understands one verse and can understand a hundred principles, because a wise person has vision, insight, and can think carefully. They understand one principle and can think around this principle, whether this principle should be like this or not. Therefore, it is said that a wise person understands one verse and can understand a hundred principles. Just like flowers in the rainy season, when the sprouts begin to unfold, lust, anger, and ignorance are also like this, and bhikkhus can attain liberation from them. Just like flowers in the rainy season, when the sprouts begin to grow, just like in the rainy season, the flowers in the sky can bloom without diminishing, and when the petals fall, the new sprouts grow better. Therefore, it is said that just like flowers in the rainy season, when the sprouts begin to unfold. A foolish person recites a thousand verses but does not understand the meaning of one; a wise person understands one verse and can understand a hundred principles. Just like flowers in the rainy season, when the sprouts begin to unfold, lust, anger, and ignorance are also like this, and bhikkhus can attain liberation from them.
。淫怒癡如是，比丘得解脫者，「汝等比丘，不畏王故作道人，不畏賊故作道人，不畏責故作道人，不畏病故作道人，不畏役故作道人。汝等所以作道人者，患厭世苦作道人，欲離生老病死故作道人，為爾不？」比丘答曰：「如是，世尊！」「汝等何不思惟去淫怒癡？遠離結使不與從事，當吐當除當滅當獲。何等當獲二業？自為己、為他人。自為己者，以善熏身，為他人者，若受人信施，衣被飯食床敷臥具病瘦醫藥，則無有損。」是故說，淫怒癡如是，比丘得解脫也。
如作田溝， 近於大道， 中生蓮華， 香潔可意。
如作田溝，近於大道者，所謂田溝者，不凈穢惡盡順其中，人見患之不肯親近，行則避之目不欲視，是故說，如作田溝，近於大道也。中生蓮華，香潔可意者，色成就香成就，人見歡喜當作是意，不問其地但觀其華。「云何於此處乃生極妙華？甚為奇特世之希有。」是故說，中生蓮華，香潔可意也。
有生死然， 凡夫處邊， 慧者樂出， 為佛弟子。
昔佛在舍衛國祇樹給孤獨園。爾時世尊一日一夜六時觀察，頗有眾生應從佛度，反更墜他凡夫地，則于佛法有大闕減。以天眼見舍衛城裡，有一旃陀羅兒。客除糞以自存命。爾時世尊，到時著衣持缽入舍衛城分衛，以次漸漸至彼旃陀羅家。時客除糞者，遙見世尊來，內懷慚恥，即避世尊更詣余巷，如來忽然復往逆之
現代漢語譯本：貪慾、嗔恚、愚癡就是這樣，比丘因此得以解脫。「你們這些比丘，不是因為害怕國王才出家修道，不是因為害怕盜賊才出家修道，不是因為害怕責罰才出家修道，不是因為害怕疾病才出家修道，不是因為害怕勞役才出家修道。你們之所以出家修道，是因為厭患世間的痛苦才出家修道，想要脫離生老病死才出家修道，是這樣嗎？」比丘回答說：「是的，世尊！」「你們為什麼不去思考如何去除貪慾、嗔恚、愚癡？遠離煩惱，不與它們糾纏，應當捨棄、應當去除、應當滅盡、應當獲得。應當獲得什麼兩種業？為自己，為他人。為自己，是用善行薰陶自身；為他人，如果接受別人的信施，衣物、食物、床鋪、臥具、疾病醫藥，就不會有損害。」所以說，貪慾、嗔恚、愚癡就是這樣，比丘因此得以解脫。 現代漢語譯本：就像開鑿的田溝，靠近大路，中間卻生長出蓮花，香氣潔凈，令人喜愛。 現代漢語譯本：就像開鑿的田溝，靠近大路，所說的田溝，是不乾淨、污穢、惡臭的地方，人們看見了會厭惡，不肯靠近，走過時會避開，眼睛也不想看，所以說，就像開鑿的田溝，靠近大路。中間生長出蓮花，香氣潔凈，令人喜愛，是說蓮花色澤美好，香氣濃郁，人們看見了會歡喜，會這樣想，不問它生長在哪裡，只看它的花。「為什麼這裡竟然能生長出如此美妙的花？真是奇特，世間罕見。」所以說，中間生長出蓮花，香氣潔凈，令人喜愛。 現代漢語譯本：有生有死，凡夫俗子處在邊緣，有智慧的人樂於出離，成為佛的弟子。 現代漢語譯本：過去佛在舍衛國祇樹給孤獨園。當時世尊一日一夜六時觀察，是否有眾生應該被佛度化，反而墮落到凡夫俗子的境地，這樣對佛法會有很大的損失。用天眼看到舍衛城裡，有一個旃陀羅的孩子。靠清除糞便來維持生命。當時世尊，到了吃飯的時候，穿上衣服，拿著缽，進入舍衛城乞食，依次漸漸來到那個旃陀羅的家。當時清除糞便的人，遠遠看見世尊來了，內心感到慚愧，就躲避世尊，跑到其他巷子里，如來忽然又走到他前面。
English version: Thus are lust, anger, and delusion; a bhikkhu is liberated because of them. 'You bhikkhus, you did not become ascetics out of fear of kings, nor out of fear of thieves, nor out of fear of debt, nor out of fear of illness, nor out of fear of servitude. You became ascetics because you are weary of worldly suffering, and you wish to be free from birth, old age, sickness, and death, is that not so?' The bhikkhus replied, 'Yes, Venerable Sir!' 'Why do you not contemplate the abandoning of lust, anger, and delusion? Abandoning the fetters, not engaging with them, you should cast them off, remove them, extinguish them, and attain them. What two kinds of karma should you attain? For oneself and for others. For oneself, one cultivates the body with good deeds; for others, if one receives the offerings of faith, clothing, food, bedding, and medicine for sickness, then there is no harm.' Therefore it is said, thus are lust, anger, and delusion; a bhikkhu is liberated because of them. English version: Like a ditch made in a field, near a great road, in the middle of which grows a lotus flower, fragrant and pure, pleasing to the eye. English version: Like a ditch made in a field, near a great road, what is called a ditch is an unclean, foul, and odorous place, which people see and dislike, not wanting to approach, and when passing by, they avoid it, and their eyes do not want to look at it. Therefore it is said, like a ditch made in a field, near a great road. In the middle of which grows a lotus flower, fragrant and pure, pleasing to the eye, means that the lotus is beautiful in color and rich in fragrance, and people who see it will be delighted, and will think, without asking where it grows, but only looking at its flower. 'How can such a wonderful flower grow in this place? It is truly extraordinary and rare in the world.' Therefore it is said, in the middle of which grows a lotus flower, fragrant and pure, pleasing to the eye. English version: There is birth and death, ordinary people are on the edge, the wise rejoice in leaving, becoming disciples of the Buddha. English version: Once, the Buddha was in the Jeta Grove, Anathapindika's Park, in the city of Savatthi. At that time, the World Honored One observed for six periods of the day and night, whether there were any beings who should be saved by the Buddha, but instead fell into the realm of ordinary people, which would be a great loss to the Buddha's teachings. With his divine eye, he saw in the city of Savatthi, a Chandala child. He made his living by removing dung. At that time, the World Honored One, when it was time for alms, put on his robes, took his bowl, and entered the city of Savatthi for alms, gradually reaching the house of that Chandala. At that time, the one who removed dung, seeing the World Honored One coming from afar, felt ashamed in his heart, and avoided the World Honored One, going to another alley, but the Tathagata suddenly went in front of him again.
。其人自念：「吾擔糞穢臭惡不凈，今日何由得覲世尊？」復欲避走，詣一澤地，索斷瓶破穢污凈地，恐地主瞋意欲馳走。佛遙喚曰：「吾今故為汝來，復欲何趣？」其人報曰：「身體穢污，不敢親近尊顏，是故欲避之耳。尊今當知，早喪父母，五親凋落無有妻息，孤窮單立，客除糞以自存活。不審世尊何所教誡？乃能慈愍與罪人共語。」爾時世尊告曰：「汝隨我來，欲度卿為沙門。」其人白佛言：「云何世尊！地獄餓鬼畜生亦得為道乎？」爾時世尊告彼人曰：「吾今永世以來修無數行求成佛道，正為罪苦人耳。」爾時世尊即以神力，手執其人上升虛空，往至恒水側沐浴彼人身體香潔，復以神力接至祇洹精舍，敕諸比丘：「將此人度為沙門。」受教即度為沙門。其人已得為道，內自思惟：「吾出寒賤，幸有微福得染道味，今不自求求于道者，后墮凡細復劇於今。」即自勸勵精勤日新，未經旬日便得須陀洹果、斯陀含果、阿那含果、阿羅漢果，六通清徹涌沒自由，即詣一大方石，當中央坐補納故衣。
爾時王波斯匿，聞佛度旃陀羅兒客除糞者，王自思惟：「佛出釋種豪族姓家，左右弟子皆出四姓，長者種婆羅門種剎利種，來入宮室受人供養信施，五體投地接足而禮；今聞如來度旃陀羅種，我等云何屈伏禮敬？吾今當往責數如來。」王自嚴駕出詣如來所，未到之頃，見一比丘坐大方石補納故衣，有五百凈居天圍繞禮覲。王直前語比丘曰：「今煩比丘往白世尊：『王波斯匿在外，欲覲世尊
那人自己想：『我挑著糞便，又臭又臟，今天怎麼能見到世尊呢？』又想躲開，走到一片沼澤地，找來破瓶子弄髒了乾淨的地方，怕地主生氣，想要逃走。佛遠遠地叫道：『我今天特意為你而來，你又要去哪裡呢？』那人回答說：『我身體污穢，不敢靠近您的尊顏，所以想要躲開。您現在應當知道，我早年喪失父母，五親凋零，沒有妻子兒女，孤苦伶仃，靠清除糞便來維持生計。不知道世尊有什麼教誨？竟然慈悲憐憫地和罪人說話。』這時，世尊告訴他說：『你跟我來，我想度你出家為沙門。』那人對佛說：『怎麼回事，世尊！地獄、餓鬼、畜生也能得道嗎？』這時，世尊告訴那人說：『我從久遠以來修行無數的善行，求成佛道，正是爲了救度罪苦的人啊。』這時，世尊就用神力，用手托著那人升到空中，到恒河邊為他沐浴，使他身體香潔，又用神力把他接到祇洹精舍，命令眾比丘：『把這個人度為沙門。』眾比丘接受教誨，就度他出家為沙門。那人已經得道，內心自思：『我出身寒微卑賤，幸好有微薄的福報得以沾染佛法的滋味，現在不自己努力求道，將來墮落凡塵，恐怕比現在還要痛苦。』於是他自我勉勵，精進修行，每天都有新的進步，不到十天就證得了須陀洹果、斯陀含果、阿那含果、阿羅漢果，六神通清澈通達，能夠自由地來去，於是就到一塊大方石上，坐在中間縫補舊衣服。 這時，波斯匿王聽說佛度化了一個旃陀羅種的挑糞人，國王自己想：『佛出身于釋迦豪族，左右的弟子都出自四姓，長者種、婆羅門種、剎利種，他們來到宮室接受人們的供養和佈施，五體投地地行禮；現在聽說如來度化了旃陀羅種，我們怎麼能屈身禮敬呢？我今天應當去責問如來。』國王整好車駕前往如來所在的地方，還沒到的時候，看見一位比丘坐在大方石上縫補舊衣服，有五百凈居天圍繞著他禮拜。國王直接走到比丘面前說：『現在請比丘去告訴世尊：『波斯匿王在外面，想要拜見世尊。』
The man thought to himself, 'I carry dung, which is smelly and unclean. How can I meet the World Honored One today?' He wanted to avoid him and went to a marsh, found a broken bottle to make the clean ground dirty, fearing the landowner's anger, and wanted to flee. The Buddha called out from afar, 'I have come here specifically for you today. Where do you want to go?' The man replied, 'My body is filthy, and I dare not approach your honorable face, so I want to avoid you. You should know that I lost my parents early, my five relatives have passed away, I have no wife or children, I am lonely and poor, and I make a living by removing dung. I don't know what the World Honored One teaches? You are so compassionate and merciful to speak with a sinner.' At that time, the World Honored One told him, 'Come with me, I want to ordain you as a monk.' The man said to the Buddha, 'How is it, World Honored One! Can those in hell, hungry ghosts, and animals also attain the Way?' At that time, the World Honored One told the man, 'I have cultivated countless good deeds for countless ages to seek Buddhahood, precisely to save those who are suffering from sin.' At that time, the World Honored One used his divine power to lift the man into the air with his hand, took him to the side of the Ganges River to bathe him, making his body fragrant and clean, and then used his divine power to take him to the Jetavana Monastery, ordering the monks, 'Ordain this man as a monk.' The monks accepted the teaching and ordained him as a monk. The man had already attained the Way, and he thought to himself, 'I was born humble and lowly, but fortunately, I have a small amount of merit to taste the flavor of the Dharma. If I do not strive to seek the Way now, I will fall back into the mundane world and suffer even more than I do now.' So he encouraged himself, practiced diligently, and made new progress every day. In less than ten days, he attained the Srotapanna fruit, the Sakadagami fruit, the Anagami fruit, and the Arhat fruit. His six supernatural powers were clear and unobstructed, and he could come and go freely. Then he went to a large square stone and sat in the middle, mending his old clothes. At that time, King Pasenadi heard that the Buddha had converted a Chandala dung remover. The king thought to himself, 'The Buddha was born into the noble Shakya clan, and his disciples are all from the four castes: elders, Brahmins, and Kshatriyas. They come to the palace to receive people's offerings and donations, and they prostrate themselves on the ground to pay their respects. Now I hear that the Tathagata has converted a Chandala, how can we bow down and pay our respects? I should go and question the Tathagata today.' The king prepared his carriage and went to where the Tathagata was. Before he arrived, he saw a monk sitting on a large square stone, mending his old clothes, surrounded by five hundred Pure Abode Devas who were bowing to him. The king went directly to the monk and said, 'Please tell the World Honored One that King Pasenadi is outside and wishes to see the World Honored One.'
。』」比丘聞已即沒入石中，從如來精舍地中出，前白佛言：「王波斯匿在外慾見世尊。」佛告比丘：「汝今還從此地入，從彼石出，告王曰：『宜知是時。』」即如佛教，從石涌出告語王曰：「如來有教，大王宜知是時。」波斯匿王復作是念：「我今所以來者，欲問彼除糞人，今且舍置，先問此比丘云何得入是剛硬石里涌沒自由？亦當問此比丘為是何人？」爾時波斯匿王，即除王飾前至佛所，頭面禮足在一面坐，須臾退坐前白佛言：「曏者比丘為名何等？乃能有此神力，石里往反無有掛礙。」佛告王曰：「此是客除糞人，今有神力如是。」爾時世尊以此因緣便說二偈：「猶如穢污惡地田溝深坑，生香潔蓮華。云何大王！有目之士當取此華不乎？」王白佛言：「唯然世尊！華極香潔當取莊飾，穢污當觀如母胎，于彼胎中生功德華。」時波斯匿王叉手合掌前白佛言：「唯然世尊！彼人快得善利，蒙聖垂教得在道次，既得為道，神足變化不可思議。自今以始，終身請此比丘供養，四事不闕。」是故說，慧者樂出家，為佛弟子。
如有采華， 專意不散， 村睡水漂， 為死所牽。
如有采華，專意不散者，昔有眾多人在野采華，採擇妙者競取好者，是故說，如有采花，專意不散也。村睡水漂，為死所牽者，時彼人民采華疲惓歸家睡眠，客水暴溢盡漂殺之，是故說，村睡水漂，為死所牽也。
如有采華， 專意不散， 欲意無厭， 為窮所困
現代漢語譯本：比丘聽了這話，立刻沒入石頭中，從如來精舍的地面出來，走到佛前稟告說：『波斯匿王在外面想見世尊。』佛告訴比丘：『你現在還從這地面進去，從那石頭出來，告訴國王說：『應該知道時機已到。』』比丘就按照佛的教導，從石頭中涌出，告訴國王說：『如來有教導，大王應該知道時機已到。』波斯匿王又這樣想：『我今天來這裡，本來是想問那個除糞的人，現在先放一放，先問這個比丘是如何進入這堅硬的石頭裡，又能自由出入？也應當問問這個比丘是什麼人？』當時，波斯匿王就脫下王飾，走到佛前，頭面禮足，在一旁坐下，過了一會兒，退坐到前面，稟告佛說：『剛才那個比丘叫什麼名字？竟然有這樣的神力，在石頭裡來回沒有障礙。』佛告訴國王說：『這是個臨時的除糞人，現在有這樣的神力。』當時，世尊就藉著這個因緣說了兩句偈語：『就像污穢的惡地、田溝深坑，卻能生長出香潔的蓮花。大王，有眼睛的人會去採摘這花嗎？』國王稟告佛說：『是的，世尊！花非常香潔，應當採摘來裝飾，污穢的地方應當看作是母親的子宮，從那子宮中生長出功德之花。』當時，波斯匿王合掌，走到佛前稟告說：『是的，世尊！那個人真是得到了善利，蒙受聖人的教誨，得以走上正道，既然已經得道，他的神足變化真是不可思議。從今以後，我終身供養這位比丘，四事供養不會缺少。』所以說，有智慧的人樂於出家，成為佛的弟子。 現代漢語譯本：就像採摘花朵，專心不散，村裡人睡著被水沖走，被死亡牽引。 現代漢語譯本：就像採摘花朵，專心不散的人，過去有很多人在野外採花，採摘美好的花朵，爭相選取好的，所以說，就像採摘花朵，專心不散。村裡人睡著被水沖走，被死亡牽引，當時那些採花的人疲憊地回家睡覺，突然洪水暴發，把他們都沖走了，所以說，村裡人睡著被水沖走，被死亡牽引。 現代漢語譯本：就像採摘花朵，專心不散，慾望沒有滿足，被貧窮所困。
English version: The monk, having heard this, immediately disappeared into the stone, emerged from the ground of the Tathagata's monastery, and approached the Buddha, saying, 'King Pasenadi is outside and wishes to see the World Honored One.' The Buddha told the monk, 'Now, return through this ground, emerge from that stone, and tell the king, 'It is time to know.'' The monk followed the Buddha's instructions, emerged from the stone, and told the king, 'The Tathagata has instructed that Your Majesty should know it is time.' King Pasenadi then thought, 'The reason I came here today was to ask about that dung remover, but I will set that aside for now. First, I will ask this monk how he can enter this hard stone and move in and out freely. I should also ask who this monk is.' At that time, King Pasenadi removed his royal ornaments, went before the Buddha, bowed his head to the ground, and sat to one side. After a while, he moved forward and said to the Buddha, 'What is the name of the monk who was just here? He has such divine power that he can move back and forth in the stone without any hindrance.' The Buddha told the king, 'He is a temporary dung remover, and now he has such divine power.' At that time, the World Honored One, using this as a cause, spoke two verses: 'Just as from a filthy, evil land, a ditch, or a deep pit, a fragrant and pure lotus flower can grow. O King, would a person with eyes pick this flower?' The king replied to the Buddha, 'Yes, World Honored One! The flower is extremely fragrant and pure, and should be picked for decoration. The filthy place should be seen as a mother's womb, from which a flower of merit grows.' Then, King Pasenadi, with his palms together, approached the Buddha and said, 'Yes, World Honored One! That person has truly gained great benefit, having received the teachings of the sage and entered the path. Since he has attained the path, his divine powers are inconceivable. From now on, I will support this monk for the rest of my life, and I will not lack in providing the four necessities.' Therefore, it is said that the wise rejoice in leaving home to become disciples of the Buddha. English version: Like picking flowers, with focused attention, villagers sleep and are swept away by water, drawn by death. English version: Like those who pick flowers with focused attention, in the past, many people went to the fields to pick flowers, choosing the beautiful ones and competing for the best. Therefore, it is said, like picking flowers with focused attention. Villagers sleep and are swept away by water, drawn by death. At that time, those who picked flowers were tired and went home to sleep. Suddenly, a flood broke out and swept them all away. Therefore, it is said, villagers sleep and are swept away by water, drawn by death. English version: Like picking flowers, with focused attention, desires are insatiable, and one is trapped by poverty.
。
如有采華，專意不散者，是時人民采致妙華，競取好者奔趣東西，要獲妙香以用歡慶，是故說，如有采華，專意不散也。欲意無厭，為窮所困者，所以採取華者，欲以五欲自娛快自縱恣，莫知來變不觀未然，來變進趣死日逼至乃知為困，是故說，欲意無厭，為窮所困也。
如有采華， 專意不散， 未獲財業，
如有采華，專意不散者，是時人民窮儉多乏，采華往賣用自存濟，是故說，如有采華，專意不散也。未獲財業，為窮所困者，其人慇勤所在求財，不稱其愿不充悕望，便為窮所逼，舍此形當更受身，皆由無慮故舍形受形，是故說，未獲財業，為窮所困也。
觀身如壞， 幻法野馬， 斷魔華敷， 不睹死王。
觀身如壞者，猶彼壞器危脆不牢必當敗壞，為磨滅法不可恃怙悉當歸盡，漸漸積聚乃成堆阜。此四大身亦復如是，不可恃怙皆當歸盡，為磨滅法，如是不久當捐棄冢間，是故說，觀身如壞也。幻法野馬者，猶如野馬光焰熾明幻人眼目，人慾往就尋究不知所在，徒自疲勞無所克獲。解知諸法皆悉如是，無強無牢不可恃怙，是故說，幻法野馬也。斷魔華敷者，所謂魔者稱為自在天子，彼所著結髮，以見諦思惟道往斷，斷已斷當斷，剝已剝當剝，打已打當打，是故說，斷魔華敷也。不睹死王者，見諦思惟道所應斷結已盡無餘，不復進趣向于自在天子，亦復不為天所牽連，是故說，不睹死王也
現代漢語譯本 『如有采華，專意不散者』，是指當時人們採摘鮮花，一心一意不分散注意力。這時，人們採摘美好的花朵，競相選取好的，奔向東西，想要獲得美妙的香氣來慶祝，所以說，『如有采華，專意不散也』。『欲意無厭，為窮所困者』，是指那些採摘花朵的人，想要用五欲來娛樂自己，放縱自己，不知道未來的變化，不考慮未來，等到變化來臨，臨近死亡時，才知道被困住了，所以說，『欲意無厭，為窮所困也』。 『如有采華，專意不散，未獲財業』，是指當時人們貧窮困乏，採摘鮮花去賣，用來維持生計，所以說，『如有采華，專意不散也』。『未獲財業，為窮所困者』，是指那些人勤奮地到處求財，但不能如願，不能滿足希望，就被貧窮所逼迫，捨棄這個身體，將要再次受生，都是因為沒有考慮，所以捨棄身體又受生，所以說，『未獲財業，為窮所困也』。 『觀身如壞，幻法野馬，斷魔華敷，不睹死王』，『觀身如壞者』，就像那些破損的器皿，危險脆弱不牢固，必定會敗壞，是磨滅之法，不可依賴，最終都會歸於盡頭，漸漸積累才形成堆積。這四大組成的身體也是如此，不可依賴，都會歸於盡頭，是磨滅之法，這樣不久就會被拋棄在墳墓之間，所以說，『觀身如壞也』。『幻法野馬者』，就像野馬的光焰熾盛，迷惑人的眼睛，人們想要去追尋，卻不知道在哪裡，只是徒勞疲憊，一無所獲。理解到一切法都是如此，沒有堅固，不可依賴，所以說，『幻法野馬也』。『斷魔華敷者』，所謂的魔，被稱為自在天子，他所執著的結髮，用見諦思惟道去斷除，斷除已斷，應當斷除，剝除已剝，應當剝除，擊打已擊打，應當擊打，所以說，『斷魔華敷也』。『不睹死王者』，見諦思惟道所應當斷除的結已經完全斷盡，不再趨向自在天子，也不再被天所牽連，所以說，『不睹死王也』。
English version 'If there is flower gathering, with focused intention not scattered,' refers to the people at that time picking flowers, with their minds focused and not distracted. At this time, people pick beautiful flowers, vying to choose the best ones, rushing east and west, wanting to obtain wonderful fragrance for celebration. Therefore, it is said, 'If there is flower gathering, with focused intention not scattered.' 'Desires insatiable, troubled by poverty,' refers to those who pick flowers, wanting to use the five desires to entertain themselves, indulging themselves, not knowing future changes, not considering the future. When changes come, approaching death, they realize they are trapped. Therefore, it is said, 'Desires insatiable, troubled by poverty.' 'If there is flower gathering, with focused intention not scattered, not yet obtaining wealth and possessions,' refers to the people at that time being poor and lacking, picking flowers to sell, using them to sustain their lives. Therefore, it is said, 'If there is flower gathering, with focused intention not scattered.' 'Not yet obtaining wealth and possessions, troubled by poverty,' refers to those people diligently seeking wealth everywhere, but not getting what they wish for, not fulfilling their hopes, and being forced by poverty. They abandon this body and will be reborn again. All of this is because they did not consider, so they abandon the body and are reborn again. Therefore, it is said, 'Not yet obtaining wealth and possessions, troubled by poverty.' 'Observing the body as decaying, illusory like a mirage, severing the demon's flower adornment, not seeing the king of death.' 'Observing the body as decaying,' is like those broken vessels, dangerous, fragile, and not sturdy, which will surely decay. It is a law of destruction, not to be relied upon, and will eventually come to an end. Gradually accumulating, they form a heap. This body composed of the four elements is also like this, not to be relied upon, and will all come to an end. It is a law of destruction, and soon it will be abandoned in the tomb. Therefore, it is said, 'Observing the body as decaying.' 'Illusory like a mirage,' is like the bright flames of a mirage, deceiving people's eyes. People want to pursue it, but do not know where it is, only tiring themselves in vain, gaining nothing. Understanding that all dharmas are like this, without strength or stability, not to be relied upon. Therefore, it is said, 'Illusory like a mirage.' 'Severing the demon's flower adornment,' the so-called demon is called the sovereign of the heavens. The knots he clings to are severed by the path of seeing truth and contemplation. Having severed, it should be severed; having stripped, it should be stripped; having struck, it should be struck. Therefore, it is said, 'Severing the demon's flower adornment.' 'Not seeing the king of death,' the fetters that should be severed by the path of seeing truth and contemplation have been completely severed, no longer moving towards the sovereign of the heavens, and no longer being entangled by the heavens. Therefore, it is said, 'Not seeing the king of death.'
。
此身如沫， 幻法自然， 斷魔華敷，
此身如沫者，猶如聚沫不得久停不可恃怙，捉便消滅不可護持，此四大身亦復如是，無力無強亦無堅固，是故說，是身如沫也。幻法自然者，猶如幻化之物誑惑他人，非真非實，愚人染著謂為己，有智者觀察無一可貪，是故說，幻法自然。斷魔華敷者，見諦思惟所斷結使永盡無餘，更不適彼言而親近之，是故說，斷魔華敷也。不見死王者，見諦思惟結已盡，獨王三千，存亡自由，更不為自在天子所拘錄，是故說，不見死王也。解身與貪，一而不異，學能捨牢有，如選憂曇缽，比丘度彼此，如蛇脫故皮。學能捨牢有者，有中牢者何者是？可謂五欲是。心意染著不能捨離，令此眾生興意染著，流轉五道週而復始，一形毀壞復受一形。世間復有何者牢？所謂五盛陰身是。復使眾生類終日玩習不能去離，然彼學人執意牢固。能捨此牢有者，可謂賢聖，能捨五盛陰身及五欲者，是謂應賢聖行，是故說，學能捨牢有也。如選憂曇缽者，善別之人選擇妙華求憂曇缽，形神疲勞不能克獲，意便疲厭即舍而去，是故說，如選憂缽也。比丘度彼此者，所謂比丘者，破諸結使毀辱形體，著衣持缽行乞度人。度彼此者，謂內外六情，內六入外六塵，是故說，比丘度彼此也。如蛇脫故皮者，賢聖人，三有牢者，為賢聖之道也，聖人能捨賢聖道，入無為泥洹城，是故說，如蛇脫故皮也
現代漢語譯本 此身如泡沫，虛幻的法則是自然而然的，斷絕魔的華麗鋪張。 此身如泡沫，就像聚集的泡沫一樣，不能長久停留，不可依賴，一觸碰就會消散，無法保持。這四大組成的身體也是如此，沒有力量，不強壯，也不堅固。所以說，此身如泡沫。虛幻的法則是自然而然的，就像幻化出來的東西迷惑他人，不是真實的。愚蠢的人執著於它，認為它是自己的，有智慧的人觀察它，沒有一樣值得貪戀。所以說，虛幻的法則是自然而然的。斷絕魔的華麗鋪張，是指見諦思惟所斷的煩惱永遠斷盡，不再親近那些言論。所以說，斷絕魔的華麗鋪張。 不見死王者，是指見諦思惟的煩惱已經斷盡，獨自在三千世界稱王，生死自由，不再被自在天子所拘禁。所以說，不見死王。理解身體和貪慾，兩者沒有區別。修行人能夠捨棄牢固的執著，就像挑選優曇缽花一樣。比丘度過此岸和彼岸，就像蛇脫掉舊皮一樣。修行人能夠捨棄牢固的執著，什麼是牢固的執著呢？可以說是五欲。心意執著於它，不能捨離，使眾生產生執著，在五道中輪迴，一個身體毀壞后又接受另一個身體。世間還有什麼是牢固的執著呢？就是五蘊組成的身體。它使眾生整天玩弄它，不能離開它，然而修行人執著於它。能夠捨棄這種牢固的執著的人，可以說是賢聖，能夠捨棄五蘊組成的身體和五欲的人，就是應該行賢聖之道的人。所以說，修行人能夠捨棄牢固的執著。 就像挑選優曇缽花一樣，善於辨別的人選擇美妙的花朵，尋找優曇缽花，身心疲憊也無法得到，心生厭倦就捨棄了。所以說，就像挑選優曇缽花一樣。比丘度過此岸和彼岸，所謂比丘，就是破除各種煩惱，毀壞形體，穿著衣服拿著缽去乞討度人。度過此岸和彼岸，是指內在的六根和外在的六塵。所以說，比丘度過此岸和彼岸。就像蛇脫掉舊皮一樣，賢聖之人，三有是牢籠，對於賢聖之道來說也是如此，聖人能夠捨棄賢聖之道，進入無為的涅槃城。所以說，就像蛇脫掉舊皮一樣。
English version This body is like foam, the illusory law is natural, severing the flowery display of demons. This body is like foam, just as gathered foam cannot stay for long, cannot be relied upon, and will vanish upon touch, impossible to maintain. This body composed of the four great elements is also like this, without strength, not strong, nor solid. Therefore, it is said, this body is like foam. The illusory law is natural, just like illusory things that deceive others, not real. Foolish people cling to it, thinking it is their own, while wise people observe it and find nothing to be greedy for. Therefore, it is said, the illusory law is natural. Severing the flowery display of demons refers to the complete eradication of the afflictions severed by the insight of contemplation, no longer approaching those discourses. Therefore, it is said, severing the flowery display of demons. Not seeing the king of death refers to the afflictions severed by the insight of contemplation being completely eradicated, reigning alone in the three thousand worlds, free in life and death, no longer restrained by the heavenly king of freedom. Therefore, it is said, not seeing the king of death. Understanding the body and greed, the two are not different. Practitioners can relinquish firm attachments, just like selecting the Udumbara flower. Monks cross this shore and the other shore, just like a snake shedding its old skin. Practitioners can relinquish firm attachments, what are firm attachments? It can be said to be the five desires. The mind clings to them, unable to let go, causing sentient beings to develop attachments, transmigrating in the five paths, one body destroyed and another received. What else in the world is a firm attachment? It is the body composed of the five aggregates. It causes sentient beings to play with it all day long, unable to leave it, yet practitioners cling to it. Those who can relinquish this firm attachment can be said to be sages, those who can relinquish the body composed of the five aggregates and the five desires are those who should walk the path of sages. Therefore, it is said, practitioners can relinquish firm attachments. Just like selecting the Udumbara flower, those skilled in discernment select beautiful flowers, seeking the Udumbara flower, becoming weary in body and mind without obtaining it, and then abandoning it. Therefore, it is said, just like selecting the Udumbara flower. Monks cross this shore and the other shore, the so-called monks are those who break all afflictions, destroy their form, wear robes, carry a bowl, and beg for alms to liberate others. Crossing this shore and the other shore refers to the inner six senses and the outer six objects. Therefore, it is said, monks cross this shore and the other shore. Just like a snake shedding its old skin, for sages, the three realms are a prison, and so is the path of sages. Sages can relinquish the path of sages and enter the unconditioned city of Nirvana. Therefore, it is said, just like a snake shedding its old skin.
。
出曜經馬喻品第二十
如馬調軟， 隨意所如， 信戒精進， 定法要具， 忍和意定， 是斷諸苦。
如馬調軟，隨意所如者，如有善調馬之士以策御馬，隨意所如不失本徹，馬性剛直復恐鞭捶，恒自將護以慮為失，是故說，如馬調軟，隨意所如也。信戒精進，定法要具者，比丘執行亦如彼馬，內恒思惟恐有過失，復恐諸梵行人來見呵責，信心向佛法僧，精進牢固不可沮壞，意常入定，分別諸法亦不漏失，是故說，信戒精進，定法要具也。忍和意定者，學人進行調御諸根不令放逸，于諸根門悉得自在忍力具足，若人譭譽稱譏苦樂，不興恚心亦無是非，是故說，忍和意定也。是斷諸苦者，有中有餘無餘盡能斷入泥洹中，是故說，是斷諸苦。
從是住定， 如馬調御， 斷恚無漏， 是受天樂。
從是住定者，彼習定人收攝諸根，執意不亂心無他念，心所念法亦不流馳，是故說，從是住定也。如馬調御者，如彼調馬人，見彼惡馬𢤱戾不調，著之羈靽加復策捶然後乃調，隨意所如無有疑滯，是故說，如馬調御也。斷恚無漏者，諸恚已盡無復諸漏，更不受當來有、后不復生，是故說，斷恚無漏也。是受天樂者，諸天晝夜衛護羅漢說功德，舍天重位來至人間，稱譽賢聖功德，展轉遠布無不聞者，是故說，是受天樂也。
不恣在放恣， 于眠多覺寤， 如羸馬比良， 棄惡乃為賢
現代漢語譯本 《出曜經·馬喻品》第二十
如同調馴柔順的馬， 能隨心所欲地前往任何地方， 具備信心、戒律、精進， 禪定之法要完備， 忍辱、和合、心意安定， 就能斷除一切痛苦。
如同調馴柔順的馬，能隨心所欲地前往任何地方，就像善於調馬的人用鞭策駕馭馬匹，能隨心所欲而不失其本性。馬的性情剛烈，又害怕鞭打，所以總是小心翼翼地保護自己，以免犯錯。因此說，『如同調馴柔順的馬，能隨心所欲地前往任何地方』。具備信心、戒律、精進，禪定之法要完備，比丘的修行也像那匹馬一樣，內心常常反省，唯恐犯錯，又怕被其他修行人看到而受到責備。對佛、法、僧三寶有堅定的信心，精進修行，牢不可破，心常入定，分別諸法而不遺漏。因此說，『具備信心、戒律、精進，禪定之法要完備』。忍辱、和合、心意安定，修行人進行修行，調御諸根，不令放逸，在諸根門都能自在，忍辱的力量具足。如果有人譭謗或讚譽，稱讚或譏諷，給予痛苦或快樂，都不會生起嗔恨心，也沒有是非之念。因此說，『忍辱、和合、心意安定』。就能斷除一切痛苦，有中有餘、無餘都能斷除，進入涅槃。因此說，『就能斷除一切痛苦』。
從禪定中安住， 如同調御的馬， 斷除嗔恚，沒有煩惱， 就能享受天上的快樂。
從禪定中安住，那些修習禪定的人收攝諸根，執持心意不散亂，心中沒有其他念頭，心中所念的法也不流失。因此說，『從禪定中安住』。如同調御的馬，就像調馬的人，看到那匹兇暴不馴的馬，給它套上韁繩，加上鞭打，然後才能調馴，隨心所欲，沒有疑慮。因此說，『如同調御的馬』。斷除嗔恚，沒有煩惱，一切嗔恚都已斷盡，沒有煩惱，不再受未來的生死，不再輪迴。因此說，『斷除嗔恚，沒有煩惱』。就能享受天上的快樂，諸天晝夜守護羅漢，宣說他們的功德，捨棄天上的尊貴地位來到人間，稱讚賢聖的功德，輾轉傳佈，沒有不聽聞的。因此說，『就能享受天上的快樂』。
不要放縱自己， 在睡眠中要多覺醒， 如同瘦弱的馬比良馬， 捨棄惡行才能成為賢者。
English version Chapter 20: The Parable of the Horse from the Sutra of the Collection of the Udānas
Like a well-trained horse, that goes wherever it pleases, with faith, discipline, and diligence, The practice of meditation must be complete, with patience, harmony, and a settled mind, one can cut off all suffering.
Like a well-trained horse that goes wherever it pleases, it is like a skilled horse trainer who uses the whip to control the horse, allowing it to go wherever it pleases without losing its nature. The horse's temperament is fierce, and it fears the whip, so it always carefully protects itself to avoid making mistakes. Therefore, it is said, 'Like a well-trained horse that goes wherever it pleases.' With faith, discipline, and diligence, the practice of meditation must be complete. A bhikkhu's practice is also like that horse, constantly reflecting inwardly, fearing mistakes, and also fearing being seen and criticized by other practitioners. They have firm faith in the Buddha, Dharma, and Sangha, diligently practice, are unbreakable, and their minds are always in meditation, distinguishing all dharmas without omission. Therefore, it is said, 'With faith, discipline, and diligence, the practice of meditation must be complete.' With patience, harmony, and a settled mind, the practitioner proceeds in practice, controlling the senses, not letting them run wild, and being free in all sense doors, with the power of patience complete. If someone slanders or praises, commends or criticizes, gives pain or pleasure, they will not give rise to anger, nor will they have thoughts of right or wrong. Therefore, it is said, 'With patience, harmony, and a settled mind.' One can cut off all suffering, whether with or without remainder, and enter Nirvana. Therefore, it is said, 'One can cut off all suffering.'
From abiding in meditation, like a well-controlled horse, cutting off anger, without outflows, One can receive heavenly bliss.
From abiding in meditation, those who practice meditation gather their senses, hold their minds without distraction, have no other thoughts in their minds, and the dharmas they contemplate do not flow away. Therefore, it is said, 'From abiding in meditation.' Like a well-controlled horse, it is like a horse trainer who sees a fierce and untamed horse, puts on the reins, and adds the whip, and then it can be trained, going wherever it pleases without doubt. Therefore, it is said, 'Like a well-controlled horse.' Cutting off anger, without outflows, all anger is exhausted, without outflows, no longer receiving future births, no longer reincarnating. Therefore, it is said, 'Cutting off anger, without outflows.' One can receive heavenly bliss, the devas protect the arhats day and night, proclaiming their merits, abandoning their noble positions in heaven to come to the human world, praising the merits of the sages, spreading them far and wide, so that none do not hear. Therefore, it is said, 'One can receive heavenly bliss.'
Do not indulge in self-indulgence, be more awake in sleep, Like a weak horse compared to a good horse, abandoning evil deeds is how one becomes virtuous.
。
不恣在放恣，于眠多覺悟者，如彼修行人心無放逸，嘆說不放逸之德，樂於閑靜不處憒亂，見放逸者勸使除貪。夫放逸人不獲善本多失財貨，于眠多覺悟，憶佛契經如來所說：「若人睡眠多有所損，應成之物反更壞敗，不應成物反更成立，皆由睡眠而有此變。」是故說，不恣在放恣，于眠多覺悟也。如羸馬比良，棄惡乃為賢者，猶如兩馬同趣一向，一馬肥良走速，一者羸劣走不及伴，然彼羸者先得正道垂欲究竟，后良馬以進超過於劣馬。此眾生類亦復如是，有利根人貪著睡眠不肯修學，有鈍根人意勤修學不著放逸，是故說，如羸馬比良，棄惡乃為賢。
慚愧之人， 智慧成就， 是易誘進， 如策良馬。
慚愧之人，智慧成就者，如人習行恥不及眾，得一望一轉欲前進，於行闕一者便自羞恥，「吾宿有何緣習行而不果獲？」煩惋自責如喪二親，意常欲離惡不善法。是故說，慚愧之人，智慧成就也。是易誘進，如策良馬者，盡能滅一切諸惡，永拔根原無復塵翳，如斯之人易進為道，是故說，是易誘進。良馬者，彼御馬人調御惡馬能令調良，豫知人意之所趣向，是故說，如策良馬。
譬馬調正， 可中王乘， 調為人尊， 乃受成信。
譬馬調正者，如彼王廄有三種馬，一者上二者中三者下，餵食養育盡無差別，上馬者王數觀視，中馬者遣人看視，下馬者遣奴看視。是故說，譬馬調正也
現代漢語譯本 不放縱自己沉溺於放縱，在睡眠中多保持覺醒的人，就像那些修行人一樣，心中沒有放逸，他們讚歎不放逸的功德，喜歡清靜而不處在喧鬧之中，看到放逸的人就勸他們去除貪慾。放逸的人不能獲得善的根本，反而會損失很多財物，在睡眠中多保持覺醒，要記住佛經中如來所說：『如果一個人睡眠過多，那麼應該成就的事物反而會敗壞，不應該成就的事物反而會成立，這都是因為睡眠造成的。』所以說，不要放縱自己沉溺於放縱，在睡眠中要多保持覺醒。就像瘦弱的馬和良馬相比，捨棄惡習才能成為賢者，就像兩匹馬一同奔向一個方向，一匹馬肥壯跑得快，另一匹馬瘦弱跑不快，然而那匹瘦弱的馬先到達正道，即將完成目標，後來良馬才趕上並超過了瘦弱的馬。眾生也是如此，有利根的人貪戀睡眠不肯修學，有鈍根的人卻勤奮修學不放逸，所以說，就像瘦弱的馬和良馬相比，捨棄惡習才能成為賢者。 有慚愧心的人，智慧就會成就，這樣的人容易被引導進步，就像鞭策良馬一樣。 有慚愧心、智慧成就的人，就像一個人習慣於羞愧自己不如別人，得到一點進步就想再進一步，如果行為上有所欠缺就會感到羞恥，『我過去有什麼因緣，修行卻沒有獲得成就？』他們會煩惱自責，就像失去了父母一樣，心中常常想要遠離惡和不善的法。所以說，有慚愧心的人，智慧就會成就。這樣的人容易被引導進步，就像鞭策良馬一樣，他們能夠滅除一切惡，永遠拔除惡的根源，不再有塵埃污垢，這樣的人容易進入正道，所以說，這樣的人容易被引導進步。良馬，是指那些馴馬人能夠調教劣馬使之變得良善，預先知道人的意向，所以說，就像鞭策良馬一樣。 就像調教好的馬，可以供國王乘坐，調教好的人，會被人尊敬，並受到信任。 就像調教好的馬，是指國王的馬廄里有三種馬，一種是上等的，一種是中等的，一種是下等的，餵養它們的方式都一樣，上等的馬國王會經常去看，中等的馬會派人去看，下等的馬會派奴隸去看。所以說，就像調教好的馬一樣。
English version Do not indulge in licentiousness; those who are often awake during sleep, like those practitioners whose minds are without negligence, praise the virtue of non-negligence, delight in tranquility and do not dwell in chaos, and when they see those who are negligent, they urge them to remove greed. Negligent people cannot obtain the root of goodness and lose much wealth. Those who are often awake during sleep should remember what the Buddha said in the scriptures: 'If a person sleeps too much, then what should be accomplished will be ruined, and what should not be accomplished will be established, all because of sleep.' Therefore, it is said, do not indulge in licentiousness, and be often awake during sleep. Like a weak horse compared to a good horse, abandoning evil is what makes one virtuous. It is like two horses going in the same direction, one horse is strong and runs fast, the other is weak and cannot keep up. However, the weak horse reaches the right path first and is about to complete its goal, and later the good horse catches up and surpasses the weak horse. It is the same with sentient beings. Those with sharp faculties are greedy for sleep and unwilling to practice, while those with dull faculties are diligent in practice and not negligent. Therefore, it is said, like a weak horse compared to a good horse, abandoning evil is what makes one virtuous. A person with a sense of shame and remorse will achieve wisdom, and such a person is easily guided to progress, like spurring on a good horse. A person with a sense of shame and remorse, who has achieved wisdom, is like someone who is accustomed to feeling ashamed of being inferior to others. When they make a little progress, they want to advance further. If there is a deficiency in their actions, they feel ashamed. 'What past causes have led me to practice without achieving results?' They are troubled and reproach themselves as if they have lost their parents, and they always want to stay away from evil and unwholesome dharmas. Therefore, it is said that a person with a sense of shame and remorse will achieve wisdom. Such a person is easily guided to progress, like spurring on a good horse. They can extinguish all evils, eradicate the roots of evil forever, and have no more dust or defilement. Such a person easily enters the right path. Therefore, it is said that such a person is easily guided to progress. A good horse refers to those who can train inferior horses to become good, and who know in advance the direction of people's intentions. Therefore, it is said, like spurring on a good horse. Like a well-trained horse, it can be ridden by a king. A well-trained person is respected and trusted. Like a well-trained horse, it refers to the fact that in the king's stable there are three kinds of horses: the first is superior, the second is medium, and the third is inferior. They are all fed and raised in the same way. The king often looks at the superior horses, sends people to look at the medium horses, and sends slaves to look at the inferior horses. Therefore, it is said, like a well-trained horse.
。可中王乘者，金銀挍具種種纓絡，乘有所至行步安庠，如王所念終不違錯，是故說，可中王乘也。調為人尊者，處眾人中為尊為上無有過者，最為第一無以為喻亦無儔匹，是故說，調為人尊也。乃受成信者，聞彼譏謗不懷憂戚，逆愍其人後當受殃，己終不瞋亦無恚怒，不生噁心向於前人，是故說，乃受誠信也。
雖為常調， 如彼新馳， 亦最善象， 不如自調。
雖為常調者，猶如調馬人少來知馬進趣，良善駑鈍悉皆了知，某者易調、某者難調，某者性急、某者性緩，能別此者乃謂善察，是故說，雖為常調也。如彼新馳者，復知惡馬不可調御，方始教習乘走東西，未經旬日復得調良，若志固不可調者，即付外人馱薪負草，是故說，如彼新馳也。亦最善象者，最善象者意伏心調，身體粗澀獸中最大，為人所愛觀者無厭，是故說，亦最善象也。不如自調者，人能自調御除非去邪，為諸天世人、諸佛世尊、神通得道者所見敬，是故說，不如自調也。
彼不能乘， 人所不至， 唯自調者， 乃到調方。
彼不能乘，人所不至者，不能乘此乘至無畏境，亦復不能乘此乘至安隱處，復不能乘此至無災患處，是故說，彼不能乘也。唯自調者，乃到調方者，人能自調御，識神速到安隱處，不調者能使調，不正者能使正，永處無為，不復經歷憂悲喜怒，是故說，唯自調者，乃到調方。
滅一切惡
現代漢語譯本：可以被國王乘坐的，（馬）配備著金銀裝飾的各種韁繩和絡頭，乘坐它時行走安穩，如同國王所想的那樣，絕不會有絲毫差錯，所以說，可以被國王乘坐。被調教得像人中尊者一樣，處在眾人之中最為尊貴，沒有誰能超過他，是最為第一的，沒有可以比擬的，也沒有可以匹敵的，所以說，被調教得像人中尊者一樣。能夠接受別人的信任，聽到別人譏諷誹謗，不會感到憂愁悲傷，反而憐憫那些人將來會遭受災禍，自己始終不會嗔怒，也不會有怨恨，不會對之前的人產生惡念，所以說，能夠接受別人的信任。 雖然是經常被調教的（馬），就像剛開始馴服的（馬）一樣，也是最好的象，不如自己調伏自己。 雖然是經常被調教的（馬），就像調馬人，很少有人知道馬的習性，好壞優劣都完全瞭解，知道哪匹容易調教，哪匹難以調教，哪匹性子急，哪匹性子慢，能夠分辨這些的才算是善於觀察，所以說，雖然是經常被調教的（馬）。就像剛開始馴服的（馬），又知道劣馬難以調御，才開始教它學習行走和奔跑，不到十天就能調教得很好，如果意志堅定無法調教的，就把它交給別人馱柴草，所以說，就像剛開始馴服的（馬）。也是最好的象，最好的像是心意調伏，身體粗壯，是獸類中最大的，被人喜愛，觀看的人不會厭倦，所以說，也是最好的象。不如自己調伏自己，人能夠自己調伏自己，除非去除邪念，會被諸天世人、諸佛世尊、神通得道者所敬重，所以說，不如自己調伏自己。 那些不能乘坐的，人所不能到達的，只有自己調伏自己的人，才能到達調伏的境地。 那些不能乘坐的，人所不能到達的，不能乘坐這（調伏的）乘具到達無畏的境地，也不能乘坐這（調伏的）乘具到達安穩的地方，也不能乘坐這（調伏的）乘具到達沒有災禍的地方，所以說，那些不能乘坐的。只有自己調伏自己的人，才能到達調伏的境地，人能夠自己調伏自己，神識迅速到達安穩的地方，不能調伏的能使之調伏，不正的能使之正，永遠處於無為的狀態，不再經歷憂愁悲傷喜悅憤怒，所以說，只有自己調伏自己的人，才能到達調伏的境地。 滅除一切惡。
English version: That which can be ridden by a king, adorned with various gold and silver trappings and reins, moves with a steady gait, never deviating from the king's wishes; therefore, it is said to be fit for a king's ride. One who is trained to be like a revered person, standing supreme among the people, with no one surpassing them, being the foremost, incomparable and unmatched; therefore, it is said to be trained like a revered person. One who receives trust, hearing criticism and slander without sorrow or distress, but rather pitying those who will suffer in the future, never becoming angry or resentful, and not harboring ill will towards others; therefore, it is said to receive trust. Though constantly trained, like a newly broken horse, even the best elephant, is not as good as self-mastery. Though constantly trained, like a horse trainer who knows the horse's nature, understanding its good and bad qualities, knowing which is easy to train and which is difficult, which is quick-tempered and which is slow, one who can discern these is considered a good observer; therefore, it is said to be constantly trained. Like a newly broken horse, knowing that a bad horse is difficult to control, one begins to teach it to walk and run, and within ten days it can be well-trained. If it is determined to be untrainable, it is given to others to carry firewood and grass; therefore, it is said to be like a newly broken horse. Even the best elephant, the best elephant has a subdued mind and body, is large among beasts, loved by people, and never tires of being watched; therefore, it is said to be the best elephant. Self-mastery is better, one who can master oneself, unless they remove evil thoughts, will be respected by gods, people, Buddhas, and those who have attained enlightenment; therefore, it is said that self-mastery is better. Those who cannot ride, where people cannot reach, only those who master themselves, can reach the place of mastery. Those who cannot ride, where people cannot reach, cannot ride this vehicle to the realm of fearlessness, nor can they ride this vehicle to a place of peace, nor can they ride this vehicle to a place without calamity; therefore, it is said that they cannot ride. Only those who master themselves, can reach the place of mastery, one who can master oneself, their spirit quickly reaches a place of peace, those who are not mastered can be mastered, those who are not upright can be made upright, forever dwelling in non-action, no longer experiencing sorrow, grief, joy, or anger; therefore, it is said that only those who master themselves can reach the place of mastery. Extinguish all evil.
。
彼不能乘，人所不至者，不能乘此乘去離地獄餓鬼畜生，亦復不能超越八難，是故說，彼不能乘，人所不至也。唯自調者，滅一切惡者，人能自調眾善普會，于諸結使最得自在，盡能滅地獄餓鬼畜生軌跡，是故說，唯自調者，滅一切惡。
脫一切苦。
彼不能乘，人所不至者，乘此乘不能盡苦原本從此岸至彼岸。何以故？乘者非至竟乘、非第一義乘。是故說，彼不能乘，人所不至也。唯自調者，脫一切苦，永盡于苦無復生死，是故說，唯自調者，脫一切苦也。
得至泥洹。
彼不能乘，人所不至者，不知軌跡，況當知泥洹有可見耶？此事不然，是故說，彼不能乘，人所不至也。唯自調者，得至泥洹，解知泥洹亦自虛寂，專意一向無他異念，是故說，唯自調者，得至泥洹。
常自調御， 如止奔馬， 自能防制， 念度苦原。
常自調御者，念自調御去惡即善，如契經說，佛告咒那曰：「自不調御意不專一故，調御餘者，此事不然，欲得調人，先當自調。」是故說，常自調御也。如止奔馬者，如彼調馬人，調和奔逸馬避危就安，是故說，如止奔馬也。自能防制，念度苦原者，眾行已具便不履苦越過苦表。何者苦表？滅盡泥洹是，彼無復眾苦熱惱，是故說，自念防制，念度苦原也。
自為自衛護， 自歸求自度， 是故躬自慎， 如商賈良馬。
昔佛在羅閱城竹園迦蘭陀所。爾時耆域藥王請佛及比丘僧，又除般特一人。所以然者，以彼般特四月之中不能誦掃帚名得
現代漢語譯本 那些不能自我調伏的人，以及那些無法到達彼岸的人，他們無法憑藉這種修行脫離地獄、餓鬼、畜生道，也無法超越八難。因此說，他們不能憑藉此修行，也無法到達彼岸。只有那些能夠自我調伏，滅除一切惡行的人，才能使眾善匯聚，在各種煩惱束縛中獲得自在，最終滅絕地獄、餓鬼、畜生道的軌跡。因此說，只有自我調伏的人，才能滅除一切惡行。 脫離一切痛苦。 那些不能自我調伏的人，以及那些無法到達彼岸的人，他們無法憑藉這種修行徹底擺脫痛苦，從生死此岸到達涅槃彼岸。為什麼呢？因為這種修行並非究竟的修行，並非第一義的修行。因此說，他們不能憑藉此修行，也無法到達彼岸。只有那些能夠自我調伏的人，才能脫離一切痛苦，永遠擺脫生死輪迴，不再受苦。因此說，只有自我調伏的人，才能脫離一切痛苦。 到達涅槃。 那些不能自我調伏的人，以及那些無法到達彼岸的人，他們連涅槃的軌跡都不知道，更何況知道涅槃是可見的呢？這是不可能的。因此說，他們不能憑藉此修行，也無法到達彼岸。只有那些能夠自我調伏的人，才能到達涅槃，瞭解涅槃的虛無寂靜，專心一意，沒有其他雜念。因此說，只有自我調伏的人，才能到達涅槃。 常常自我調伏，如同制止奔馬，能夠自我防範控制，想著度過苦難的根源。 常常自我調伏的人，想著自我調伏，去除惡行，行持善事。如同契經所說，佛陀告訴咒那：『如果自己不能調伏，心意不專一，卻想調伏他人，這是不可能的。想要調伏他人，必須先調伏自己。』因此說，常常自我調伏。如同制止奔馬，就像調馬人一樣，調和奔跑的馬，使其避開危險，走向安全。因此說，如同制止奔馬。能夠自我防範控制，想著度過苦難的根源，是指眾行已經具備，便不再遭受痛苦，超越痛苦的表象。什麼是痛苦的表象呢？就是滅盡煩惱的涅槃。那裡沒有眾多的痛苦和熱惱。因此說，自己想著防範控制，想著度過苦難的根源。 自己保護自己，自己依靠自己，尋求自我解脫，所以要親自謹慎，如同商人愛護良馬。 過去佛陀在羅閱城竹園迦蘭陀處。當時耆域藥王邀請佛陀和比丘僧，唯獨沒有邀請般特。之所以這樣，是因為般特四個月都不能背誦『掃帚』這個詞。
English version Those who cannot tame themselves, and those who cannot reach the other shore, cannot use this practice to escape from hell, hungry ghosts, and the animal realm, nor can they transcend the eight difficulties. Therefore, it is said that they cannot use this practice, nor can they reach the other shore. Only those who can tame themselves, who extinguish all evil deeds, can gather all good deeds, gain freedom from all fetters, and ultimately eradicate the traces of hell, hungry ghosts, and the animal realm. Therefore, it is said that only those who tame themselves can extinguish all evil deeds. Escape all suffering. Those who cannot tame themselves, and those who cannot reach the other shore, cannot use this practice to completely escape suffering, from the shore of birth and death to the shore of Nirvana. Why? Because this practice is not the ultimate practice, not the first meaning practice. Therefore, it is said that they cannot use this practice, nor can they reach the other shore. Only those who can tame themselves can escape all suffering, forever escape the cycle of birth and death, and no longer suffer. Therefore, it is said that only those who tame themselves can escape all suffering. Attain Nirvana. Those who cannot tame themselves, and those who cannot reach the other shore, do not even know the traces of Nirvana, let alone know that Nirvana is visible? This is impossible. Therefore, it is said that they cannot use this practice, nor can they reach the other shore. Only those who can tame themselves can attain Nirvana, understand the emptiness and tranquility of Nirvana, focus their minds, and have no other distracting thoughts. Therefore, it is said that only those who tame themselves can attain Nirvana. Always tame yourself, like stopping a runaway horse, be able to prevent and control yourself, thinking of crossing the source of suffering. Those who always tame themselves, think of taming themselves, removing evil deeds, and practicing good deeds. As the sutra says, the Buddha told Juna: 'If you cannot tame yourself, and your mind is not focused, yet you want to tame others, this is impossible. If you want to tame others, you must first tame yourself.' Therefore, it is said, always tame yourself. Like stopping a runaway horse, just like a horse trainer, taming a running horse, making it avoid danger and go to safety. Therefore, it is said, like stopping a runaway horse. Being able to prevent and control oneself, thinking of crossing the source of suffering, means that when all practices are complete, one will no longer suffer, and will transcend the appearance of suffering. What is the appearance of suffering? It is Nirvana, where all afflictions are extinguished. There, there is no more suffering and distress. Therefore, it is said, think of preventing and controlling yourself, thinking of crossing the source of suffering. Protect yourself, rely on yourself, seek self-liberation, so be personally cautious, like a merchant cherishing a good horse. In the past, the Buddha was at the Kalanda Bamboo Garden in Rajagriha. At that time, the physician Jivaka invited the Buddha and the monks, but did not invite Pantha. The reason for this was that Pantha could not recite the word 'broom' in four months.
。爾時如來及比丘僧，往到彼家各次第坐，耆域即起行清凈水，如來不受清凈水，耆域白佛言：「不審如來以何因緣不受水？」佛告耆域：「今此眾中無有般特比丘，是故不受水耳。」耆域白佛：「此般特四月之中不能誦掃帚名得，行道放牛牧羊人，皆誦得此偈。何故請此人？」佛告耆域：「汝不請般特者，吾不受清凈水。」時耆域承佛教誡，即遣人往喚般特。佛告賢者阿難：「汝授缽與般特。」佛復告般特：「莫起于坐，遙授缽盂著如來手中。」爾時耆域見神力如是，乃自悔責：「咄我大誤，毀辱賢聖，今日乃知不可犯其口言。」即生恭敬心向般特比丘，乃不慇勤於五百人許。爾時世尊廣說曩昔因緣：「過去久遠無數世時，爾時耆域身躬為馬將，販賣轉易。時，驅千疋馬往詣他國，中路有一馬產駒，其主即以駒與人，驅馬進路。尋進他國與國王相見，王問馬將：『吾今觀此千疋馬，是凡常馬，然其中有一馬，悲鳴聲不與常馬同，此馬必生駁駒，其駒設長大者，價與此千疋馬等。若我得此駒者諸馬盡買，不得駒者吾不買馬。』馬將報曰：『自涉路已來，不憶馬產駒。』王告彼人：『吾誦馬相，聞馬母聲必知其駒好惡。』馬將追憶退還自念：『近於道路此馬母如產駁駒，即與中路主人。』其駒未經旬日便作人語，語其主曰：『若使馬將來索我者，得五百疋馬持我身與，不得五百疋馬莫持與之。』數日之中馬將自至，近留馬駒以相付託：『君有養活勞苦，今以一疋好馬贖之，愿見相還
當時，如來和比丘僧眾來到那家，各自按次序坐下。耆域起身準備凈水，如來沒有接受凈水。耆域問佛說：『不知如來因為什麼緣故不接受凈水？』佛告訴耆域說：『因為今天這僧眾中沒有般特比丘，所以我不接受凈水。』耆域對佛說：『這個般特四個月都不能背誦掃帚的名字，連在路上放牛牧羊的人都能背誦這偈語。為什麼還要請這個人呢？』佛告訴耆域說：『如果你不請般特，我就不接受凈水。』當時耆域接受了佛的教誨，就派人去叫般特。佛告訴賢者阿難說：『你把缽交給般特。』佛又告訴般特說：『不要起身，遠遠地把缽盂遞到如來手中。』當時耆域看到這樣的神力，才自己悔恨責備說：『唉，我太糊塗了，竟然譭謗賢聖，今天才知道不能冒犯他們的言語。』於是對般特比丘生起了恭敬心，不再像對待其他五百人那樣怠慢。當時世尊廣泛地講述了過去的因緣：『在過去很久遠無數世的時候，當時的耆域自身是馬販子，做買賣交易。當時，他趕著一千匹馬前往其他國家，途中有一匹馬生了小馬駒，馬的主人就把小馬駒給了別人，繼續趕馬前進。不久到了那個國家，與國王相見，國王問馬販子說：『我今天看這千匹馬，都是普通的馬，但是其中有一匹馬，悲鳴的聲音與普通的馬不同，這匹馬必定生了雜色的小馬駒，如果這小馬駒長大，價值就和這一千匹馬相等。如果我得到這小馬駒，就買下所有的馬，如果得不到小馬駒，我就不買馬。』馬販子回答說：『自從上路以來，不記得有馬生小馬駒。』國王告訴他說：『我精通馬的相貌，聽到馬母親的聲音必定知道它的小馬駒好壞。』馬販子回憶起來，退回去自己想：『靠近道路時，這匹馬母親好像生了雜色的小馬駒，就給了路上的主人。』那小馬駒不到十天就能說人話，對它的主人說：『如果馬販子來要我，就用五百匹馬換我，如果不到五百匹馬就不要給他。』幾天之中，馬販子自己來了，把馬駒留下託付給他說：『您有養活它的辛苦，現在用一匹好馬贖回它，希望能夠歸還。』 當時，如來和比丘僧眾來到那家，各自按次序坐下。耆域起身準備凈水，如來沒有接受凈水。耆域問佛說：『不知如來因為什麼緣故不接受凈水？』佛告訴耆域說：『因為今天這僧眾中沒有般特比丘，所以我不接受凈水。』耆域對佛說：『這個般特四個月都不能背誦掃帚的名字，連在路上放牛牧羊的人都能背誦這偈語。為什麼還要請這個人呢？』佛告訴耆域說：『如果你不請般特，我就不接受凈水。』當時耆域接受了佛的教誨，就派人去叫般特。佛告訴賢者阿難說：『你把缽交給般特。』佛又告訴般特說：『不要起身，遠遠地把缽盂遞到如來手中。』當時耆域看到這樣的神力，才自己悔恨責備說：『唉，我太糊塗了，竟然譭謗賢聖，今天才知道不能冒犯他們的言語。』於是對般特比丘生起了恭敬心，不再像對待其他五百人那樣怠慢。當時世尊廣泛地講述了過去的因緣：『在過去很久遠無數世的時候，當時的耆域自身是馬販子，做買賣交易。當時，他趕著一千匹馬前往其他國家，途中有一匹馬生了小馬駒，馬的主人就把小馬駒給了別人，繼續趕馬前進。不久到了那個國家，與國王相見，國王問馬販子說：『我今天看這千匹馬，都是普通的馬，但是其中有一匹馬，悲鳴的聲音與普通的馬不同，這匹馬必定生了雜色的小馬駒，如果這小馬駒長大，價值就和這一千匹馬相等。如果我得到這小馬駒，就買下所有的馬，如果得不到小馬駒，我就不買馬。』馬販子回答說：『自從上路以來，不記得有馬生小馬駒。』國王告訴他說：『我精通馬的相貌，聽到馬母親的聲音必定知道它的小馬駒好壞。』馬販子回憶起來，退回去自己想：『靠近道路時，這匹馬母親好像生了雜色的小馬駒，就給了路上的主人。』那小馬駒不到十天就能說人話，對它的主人說：『如果馬販子來要我，就用五百匹馬換我，如果不到五百匹馬就不要給他。』幾天之中，馬販子自己來了，把馬駒留下託付給他說：『您有養活它的辛苦，現在用一匹好馬贖回它，希望能夠歸還。』
At that time, the Tathagata and the assembly of monks went to that house and sat down in order. Jivaka got up to prepare clean water, but the Tathagata did not accept the clean water. Jivaka asked the Buddha, 'I wonder why the Tathagata does not accept the water?' The Buddha told Jivaka, 'Because there is no Bhante bhikkhu in this assembly today, that is why I do not accept the water.' Jivaka said to the Buddha, 'This Bhante cannot recite the name of a broom even after four months, and even the people who herd cattle and sheep on the road can recite this verse. Why invite this person?' The Buddha told Jivaka, 'If you do not invite Bhante, I will not accept the clean water.' At that time, Jivaka accepted the Buddha's teachings and sent someone to call Bhante. The Buddha told the venerable Ananda, 'Give the bowl to Bhante.' The Buddha also told Bhante, 'Do not get up from your seat, but hand the bowl to the Tathagata from afar.' At that time, Jivaka saw such divine power and regretted and blamed himself, saying, 'Alas, I was so confused that I slandered the sages. Today I know that their words cannot be offended.' Then he developed a respectful heart towards Bhante bhikkhu and no longer treated him as negligently as he had treated the other five hundred people. At that time, the World Honored One extensively spoke about the past causes and conditions: 'In the distant past, countless ages ago, Jivaka himself was a horse merchant, doing buying and selling. At that time, he was driving a thousand horses to another country. On the way, one of the horses gave birth to a foal. The owner of the horse gave the foal to someone else and continued to drive the horses forward. Soon he arrived in that country and met the king. The king asked the horse merchant, 'Today I see these thousand horses, they are all ordinary horses, but one of them has a different sound of neighing than the others. This horse must have given birth to a piebald foal. If this foal grows up, its value will be equal to these thousand horses. If I get this foal, I will buy all the horses. If I do not get the foal, I will not buy the horses.' The horse merchant replied, 'Since we started on the road, I do not remember any horse giving birth to a foal.' The king told him, 'I am proficient in the appearance of horses. Hearing the sound of the mother horse, I will surely know whether her foal is good or bad.' The horse merchant recalled and went back, thinking to himself, 'Near the road, this mother horse seemed to have given birth to a piebald foal, and I gave it to the owner on the road.' That foal could speak human language in less than ten days, and said to its owner, 'If the horse merchant comes to ask for me, use five hundred horses to exchange for me. If there are not five hundred horses, do not give me to him.' Within a few days, the horse merchant himself came and left the foal in his care, saying, 'You have the hardship of raising it, now I will redeem it with a good horse, I hope you can return it to me.' At that time, the Tathagata and the assembly of monks went to that house and sat down in order. Jivaka got up to prepare clean water, but the Tathagata did not accept the clean water. Jivaka asked the Buddha, 'I wonder why the Tathagata does not accept the water?' The Buddha told Jivaka, 'Because there is no Bhante bhikkhu in this assembly today, that is why I do not accept the water.' Jivaka said to the Buddha, 'This Bhante cannot recite the name of a broom even after four months, and even the people who herd cattle and sheep on the road can recite this verse. Why invite this person?' The Buddha told Jivaka, 'If you do not invite Bhante, I will not accept the clean water.' At that time, Jivaka accepted the Buddha's teachings and sent someone to call Bhante. The Buddha told the venerable Ananda, 'Give the bowl to Bhante.' The Buddha also told Bhante, 'Do not get up from your seat, but hand the bowl to the Tathagata from afar.' At that time, Jivaka saw such divine power and regretted and blamed himself, saying, 'Alas, I was so confused that I slandered the sages. Today I know that their words cannot be offended.' Then he developed a respectful heart towards Bhante bhikkhu and no longer treated him as negligently as he had treated the other five hundred people. At that time, the World Honored One extensively spoke about the past causes and conditions: 'In the distant past, countless ages ago, Jivaka himself was a horse merchant, doing buying and selling. At that time, he was driving a thousand horses to another country. On the way, one of the horses gave birth to a foal. The owner of the horse gave the foal to someone else and continued to drive the horses forward. Soon he arrived in that country and met the king. The king asked the horse merchant, 'Today I see these thousand horses, they are all ordinary horses, but one of them has a different sound of neighing than the others. This horse must have given birth to a piebald foal. If this foal grows up, its value will be equal to these thousand horses. If I get this foal, I will buy all the horses. If I do not get the foal, I will not buy the horses.' The horse merchant replied, 'Since we started on the road, I do not remember any horse giving birth to a foal.' The king told him, 'I am proficient in the appearance of horses. Hearing the sound of the mother horse, I will surely know whether her foal is good or bad.' The horse merchant recalled and went back, thinking to himself, 'Near the road, this mother horse seemed to have given birth to a piebald foal, and I gave it to the owner on the road.' That foal could speak human language in less than ten days, and said to its owner, 'If the horse merchant comes to ask for me, use five hundred horses to exchange for me. If there are not five hundred horses, do not give me to him.' Within a few days, the horse merchant himself came and left the foal in his care, saying, 'You have the hardship of raising it, now I will redeem it with a good horse, I hope you can return it to me.'
。』其人答曰：『吾本不強從君索駒，自君去後勤苦養活，若今以五百疋馬贖，爾乃相還。』即如其言以五百疋馬贖，乃得本駒。」佛告耆域：「汝昔先薄賤馬駒用持乞人，后以五百疋馬贖取，先賤而後貴。今亦如是，請五百比丘，留般特一人，今反貴重般特，薄賤五百人。斯緣久矣，非適今日。」是故說，如商賈良馬也(馬喻品第二十竟)。
出曜經卷第二十
◎恚品第二十一
除恚去憍慢， 超度諸結使， 不染著名色， 除有何有哉？
除恚去憍慢者，夫人瞋恚敗善行人，所以競利多少亡家破國種族滅盡皆由恚，以憍慢滅已滅當滅，是故說，除恚去憍慢也。超度諸結使者，瞋恚憍慢結使為本，除本則無有枝葉，是故說，超度諸結使。不染著名色者，盡除雖有名色存，眾生有樂想，皆由名色與共相毀訾，我色像名望勝卿，卿色像名望不勝我，是故說，不染著名色。除有何有哉者，所謂有者結使名號，未能度有至無，為使所使、為結所結、為縛所縛；彼修行人以虛寂止觀，永盡無餘度有至無，是故說，除有何有哉也。
降恚勿令起， 欲生當制之， 漸斷無明根， 修諦第一樂。
降恚勿令起者，恚熾如火當念速滅，若令滋長者多所傷敗，恚生則禍至，猶人把火逆風自燒身，是故說，降恚勿令起也。欲生當制之者，欲心適生即求方便令不生，如彼毒蛇方欲出穴，即當制御令不暴逸，欲心如是，即生便滅使不滋長，是故說，欲生當制之也
現代漢語譯本：『那人回答說：『我本來沒有強迫你索要這匹小馬，自從你離開后，我辛勤地飼養它，如果現在用五百匹馬來贖回，我就把它還給你。』於是就按照他說的，用五百匹馬贖回，才得到原來的小馬。」佛告訴耆域：「你以前輕賤這匹小馬，用它去乞討，後來又用五百匹馬贖回，先賤后貴。現在也是這樣，請了五百個比丘，卻留下般特一人，現在反而看重般特，輕賤五百人。這個因緣由來已久，不是今天才有的。」所以說，就像商人對待良馬一樣（《馬喻品》第二十結束）。 《出曜經》卷第二十 ◎《恚品》第二十一 去除嗔恚和驕慢， 超越各種煩惱束縛， 不執著于名和色， 去除『有』，還有什麼『有』呢？ 去除嗔恚和驕慢，是因為嗔恚會敗壞修行人，所以爭奪利益、導致家破國亡、種族滅絕，都是因為嗔恚。而驕慢，已經滅、正在滅、將要滅。所以說，去除嗔恚和驕慢。超越各種煩惱束縛，是因為嗔恚和驕慢是煩惱的根本，去除根本就沒有枝葉。所以說，超越各種煩惱束縛。不執著于名和色，即使名色存在，眾生也會有快樂的想法，都是因為名色互相詆譭，認為我的容貌名望勝過你，你的容貌名望不如我。所以說，不執著于名和色。去除『有』，還有什麼『有』呢？所謂『有』，是指煩惱的名稱，未能從『有』到達『無』，被煩惱所驅使、被束縛所捆綁。那些修行人通過虛寂止觀，永遠徹底地從『有』到達『無』。所以說，去除『有』，還有什麼『有』呢？ 降伏嗔恚，不要讓它生起， 慾望產生時，應當制止它， 逐漸斷除無明的根源， 修習真諦，獲得第一快樂。 降伏嗔恚，不要讓它生起，是因為嗔恚像火焰一樣，應當立即熄滅。如果讓它滋長，就會造成很多傷害和失敗。嗔恚產生就會招致禍患，就像人拿著火逆風燒自己一樣。所以說，降伏嗔恚，不要讓它生起。慾望產生時，應當制止它，是因為慾望剛產生時，就要想辦法讓它不生起，就像毒蛇剛要出洞時，就要控制它，不讓它暴走。慾望也是這樣，剛產生就要滅掉，不讓它滋長。所以說，慾望產生時，應當制止它。
English version: 'The man replied, 『I did not force you to give me the colt. Since you left, I have diligently raised it. If you now redeem it with five hundred horses, I will return it to you.』 So, as he said, he redeemed it with five hundred horses and got his original colt back.」 The Buddha told Jivaka, 「You previously devalued the colt and used it to beg. Later, you redeemed it with five hundred horses, first devaluing and then valuing it. It is the same now. You invited five hundred monks but kept Panthaka. Now you value Panthaka and devalue the five hundred. This cause has been long-standing, not just today.」 Therefore, it is said, like a merchant with a good horse (End of the Chapter on the Parable of the Horse, the Twentieth). The Sutra of the Collection of the Teachings, Volume 20 ◎ Chapter 21: On Anger Eliminate anger and arrogance, Transcend all fetters, Not attached to name and form, Eliminating 『being』, what 『being』 remains? Eliminating anger and arrogance, because anger ruins the practitioner. Therefore, the competition for gain, the destruction of families and countries, and the extinction of races are all due to anger. And arrogance, it has been eliminated, is being eliminated, and will be eliminated. Therefore, it is said, eliminate anger and arrogance. Transcending all fetters, because anger and arrogance are the root of fetters. Eliminating the root eliminates the branches. Therefore, it is said, transcend all fetters. Not attached to name and form, even if name and form exist, sentient beings will have thoughts of pleasure, all because name and form slander each other, thinking 『my appearance and reputation are superior to yours, your appearance and reputation are inferior to mine.』 Therefore, it is said, not attached to name and form. Eliminating 『being』, what 『being』 remains? The so-called 『being』 refers to the names of fetters. Not being able to go from 『being』 to 『non-being』, one is driven by fetters and bound by bonds. Those practitioners, through emptiness and stillness, completely go from 『being』 to 『non-being』. Therefore, it is said, eliminating 『being』, what 『being』 remains? Subdue anger, do not let it arise, When desire arises, restrain it, Gradually cut off the root of ignorance, Cultivate the truth, attain the supreme joy. Subdue anger, do not let it arise, because anger is like a flame, it should be extinguished immediately. If it is allowed to grow, it will cause much harm and failure. The arising of anger will bring disaster, like a person holding fire against the wind and burning themselves. Therefore, it is said, subdue anger, do not let it arise. When desire arises, restrain it, because when desire first arises, one should find a way to prevent it from arising, just as when a poisonous snake is about to come out of its hole, one should control it and not let it run wild. Desire is the same, it should be extinguished as soon as it arises, not allowed to grow. Therefore, it is said, when desire arises, restrain it.
。漸斷無明根者，無明者世間之大冥，覆蔽心識不得開舒，當求方便以勇猛心斷根不生，是故說，漸斷無明根也。修諦第一樂者，行者所以不速成道，猶其淫怒癡染污身心，此三結使由四諦斷，不獲諦人不能除此三事，從無數世以來未曾獲無為樂，得四諦者爾乃為樂，是故說，修諦第一樂。
斷恚得善眠， 恚盡不懷憂， 恚為毒根本， 甘甜為比丘， 賢聖能悉除， 斷彼善眠睡。
斷恚得善眠者，夫人瞋恚晝夜不睡，如遇蛇嚙、如病發動、如失喪財貨，此恚之相貌。人無瞋恚不見眾惱，安臥睡眠天曉不悟，如服甘露心識淡然，是故說，斷恚得睡眠也。恚盡不懷憂者，人懷恚怒現在前時，晝夜愁戚如喪親親、如失財寶，恚已得除無復愁憂苦惱，是故說，恚盡不懷憂也。恚為毒根本者，毒中根者莫過於恚，人當恚盛，覆諸功德不得露現，是故說，恚為毒根本也。甘甜為比丘者，已拔毒根本無復毒栽更生美藥，如彼甘露去諸穢惡，是故說，甘甜為比丘也。賢聖能悉除，斷彼善睡眠者，所謂賢聖者諸佛弟子，眾惡悉除諸善普會，滅恚生本更不造新，意不興唸唸此恚想，善得睡眠無復憂慮，是故說，賢聖能悉除，斷彼善睡眠也。
人興恚怒， 作善不善， 后恚已除， 追念昔事， 如火熾然。
人興恚怒，作善不善者，如人為恚怒所纏，心意倒錯無所識知，猶如盲者不睹高岸平地，彼恚怒人亦復如是，為恚怒所纏，不見善與不善、好之與惡，是故說，人興恚怒，作善不善也
現代漢語譯本：逐漸斷除無明之根，無明是世間最大的黑暗，它覆蓋著心識，使其無法舒展。應當尋求方便法門，以勇猛之心斷除無明之根，使其不再生起。因此說，要逐漸斷除無明之根。修習四諦能獲得第一安樂，修行人之所以不能迅速成就道果，是因為他們被淫慾、嗔怒、愚癡所染污身心。這三種煩惱結使需要通過修習四諦來斷除。沒有證得四諦的人無法去除這三種煩惱，從無數世以來都未能獲得無為的安樂。只有證得四諦的人才能獲得真正的安樂，因此說，修習四諦能獲得第一安樂。 斷除嗔恚能獲得安穩睡眠，嗔恚消除就不會懷有憂愁。嗔恚是毒害的根本，甘甜的滋味對於比丘來說就像甘露。賢聖之人能夠完全去除嗔恚，斷除嗔恚就能獲得安穩的睡眠。 斷除嗔恚能獲得安穩睡眠，是因為人一旦嗔恚，就會晝夜無法安睡，就像被蛇咬傷、疾病發作、或者丟失了財物一樣，這就是嗔恚的表現。人如果沒有嗔恚，就不會有各種煩惱，可以安穩地睡覺，直到天亮都不會醒來，就像服用了甘露一樣，心識清淡安寧。因此說，斷除嗔恚能獲得安穩睡眠。嗔恚消除就不會懷有憂愁，是因為人懷有嗔怒時，會晝夜憂愁，就像失去了親人、丟失了財寶一樣。嗔恚一旦被消除，就不會再有憂愁苦惱。因此說，嗔恚消除就不會懷有憂愁。嗔恚是毒害的根本，在各種毒害中，沒有比嗔恚更厲害的了。當人嗔恚盛行時，會覆蓋所有的功德，使其無法顯現。因此說，嗔恚是毒害的根本。甘甜的滋味對於比丘來說就像甘露，是因為已經拔除了毒害的根本，不會再有毒害滋生，就像甘露一樣可以去除各種污穢。因此說，甘甜的滋味對於比丘來說就像甘露。賢聖之人能夠完全去除嗔恚，斷除嗔恚就能獲得安穩的睡眠，這裡所說的賢聖之人是指佛陀的弟子，他們能夠去除一切惡行，聚集一切善行，滅除嗔恚的根本，不再造作新的嗔恚，心中不再生起嗔恚的念頭，從而能夠安穩地睡眠，不再有憂慮。因此說，賢聖之人能夠完全去除嗔恚，斷除嗔恚就能獲得安穩的睡眠。 人一旦生起嗔怒，就會做出善或不善的行為。當嗔怒消除后，再回憶起過去的事情，就像火焰一樣熾熱。 人一旦生起嗔怒，就會做出善或不善的行為，是因為當人被嗔怒纏繞時，心意顛倒錯亂，無法辨別是非，就像盲人看不到高岸和平地一樣。被嗔怒纏繞的人也是如此，看不到什麼是善，什麼是不善，什麼是好，什麼是壞。因此說，人一旦生起嗔怒，就會做出善或不善的行為。
English version: Gradually severing the root of ignorance, ignorance is the greatest darkness in the world, covering the mind and preventing it from unfolding. One should seek expedient methods and, with courageous resolve, sever the root of ignorance so that it does not arise again. Therefore, it is said, 'gradually sever the root of ignorance.' Cultivating the Four Noble Truths brings the greatest joy. The reason why practitioners cannot quickly attain enlightenment is that their minds and bodies are defiled by lust, anger, and delusion. These three fetters must be severed through the cultivation of the Four Noble Truths. Those who have not attained the Four Noble Truths cannot remove these three afflictions and have not obtained the unconditioned joy from countless lifetimes. Only those who have attained the Four Noble Truths can experience true joy. Therefore, it is said, 'cultivating the Four Noble Truths brings the greatest joy.' By abandoning anger, one obtains peaceful sleep; when anger is extinguished, one no longer harbors sorrow. Anger is the root of poison; sweetness is like nectar for a bhikkhu. The noble and wise can completely eliminate anger, and by abandoning it, they obtain peaceful sleep. By abandoning anger, one obtains peaceful sleep because when a person is angry, they cannot sleep peacefully day or night, like being bitten by a snake, having a disease flare-up, or losing possessions. This is the manifestation of anger. When a person is without anger, they have no worries and can sleep peacefully, not waking until dawn, as if they have taken nectar, their mind clear and tranquil. Therefore, it is said, 'by abandoning anger, one obtains peaceful sleep.' When anger is extinguished, one no longer harbors sorrow because when a person is filled with anger, they are worried day and night, like losing a loved one or losing possessions. Once anger is eliminated, there is no more worry or suffering. Therefore, it is said, 'when anger is extinguished, one no longer harbors sorrow.' Anger is the root of poison; among all poisons, none is greater than anger. When anger is rampant, it covers all merits, preventing them from manifesting. Therefore, it is said, 'anger is the root of poison.' Sweetness is like nectar for a bhikkhu because the root of poison has been removed, and no more poison will grow. Like nectar, it removes all impurities. Therefore, it is said, 'sweetness is like nectar for a bhikkhu.' The noble and wise can completely eliminate anger, and by abandoning it, they obtain peaceful sleep. The noble and wise here refer to the disciples of the Buddha, who can eliminate all evil and gather all good, extinguish the root of anger, and no longer create new anger. Their minds no longer give rise to thoughts of anger, and they can sleep peacefully without worry. Therefore, it is said, 'the noble and wise can completely eliminate anger, and by abandoning it, they obtain peaceful sleep.' When a person arises with anger, they perform good or bad deeds. After the anger has subsided, recalling past events is like a blazing fire. When a person arises with anger, they perform good or bad deeds because when a person is entangled by anger, their mind is confused and they cannot discern right from wrong, like a blind person who cannot see high banks or flat ground. Those entangled by anger are the same; they cannot see what is good and what is bad, what is right and what is wrong. Therefore, it is said, 'when a person arises with anger, they perform good or bad deeds.'
。后恚已除，追念昔事，如火熾然者，猶如失道之士時變為要，瞋恚之人速悔為上，內懷慚愧即自悔責：「恚為虛詐何為興怒？怒怒相報終無休已，如火熾然。」心意變悔，羞為恚所使，是故說，后恚已除，追念昔事，如火熾然也。
無慚無愧， 復好恚怒， 為瞋所纏， 如冥失明。
無慚無愧者，人之恚盛不別尊卑，無有慚恥，如顛惑狂，眾人圍繞終日嗤弄不自覺知，匿事發露誑言無本，是故說，無慚無愧也。復好恚怒者，彼恚怒人，行無清白心懷穢濁，無由得修梵行，是故說，復好恚怒也。瞋恚所纏，如冥失明者，彼恚怒人瞋怒熾盛，觀晝如闇天地悉冥，無所復睹己無身光，雖復千日競照何益於己？是故說，為恚所纏，如冥失明也。
彼力非為力， 以恚為力者， 恚為凡朽法， 不覺善響應。
彼力非為力，以恚為力者，所以瞋恚由非義興，內自思惟：「吾所行是，彼所行非。」會至眾詰問前卻，乃為小兒所嗤。方自覺悟退追不是，所謂貴勝理直則勝，瞋恚力者不可恃怙，亦無牢固，敗人善性。是故說，彼力非為力，以恚為力者也。恚為凡朽法，不覺善響應者，盡滅善本出語成惡，不慮前後觸類興罵語常粗䵃，以瞋恚為首。夫人有德遠近稱慶，必有善響所在流佈。今論此人，但聞惡聲無有善響，雖少多有善，為恚所覆不得顯露，是故說，恚為凡朽法，不覺善響應也。
有力近兵， 無力近軟， 夫忍為上， 宜常忍羸
現代漢語譯本：事後怒氣消除了，回想起過去的事情，就像火一樣燃燒，就像迷路的人，時而改變主意，憤怒的人迅速悔改才是上策，內心懷著慚愧就自我責備：『憤怒是虛假的，為何要發怒？怒氣相報終究沒有停止的時候，就像火一樣燃燒。』心意轉變悔恨，羞愧被憤怒所驅使，所以說，事後怒氣消除了，回想起過去的事情，就像火一樣燃燒。 現代漢語譯本：沒有慚愧之心，又喜歡發怒，被嗔恨所纏繞，就像在黑暗中失去了光明。 現代漢語譯本：沒有慚愧之心的人，憤怒時不能分辨尊卑，沒有慚愧羞恥之心，就像顛狂的人，眾人圍著他嘲笑戲弄，他自己卻不知道，隱瞞的事情被揭露，謊言沒有根據，所以說，沒有慚愧之心。又喜歡發怒的人，他行為不純潔，內心污穢，無法修習清凈的梵行，所以說，又喜歡發怒。被嗔恨所纏繞，就像在黑暗中失去了光明的人，他憤怒時嗔怒熾盛，看白天如同黑夜，天地都昏暗，什麼都看不見，自己也沒有光芒，即使有千日的陽光照耀，對他又有什麼益處呢？所以說，被嗔恨所纏繞，就像在黑暗中失去了光明。 現代漢語譯本：那種力量不是真正的力量，把憤怒當作力量的人，憤怒是凡俗朽壞的法，不能覺察到善的迴應。 現代漢語譯本：那種力量不是真正的力量，把憤怒當作力量的人，之所以會憤怒，是因為不符合道義而引起的，內心自認為：『我所做的是對的，他所做的是錯的。』等到在眾人詰問面前退縮，甚至被小孩子嘲笑。才自覺醒悟，退而追悔自己的錯誤，所謂貴在理直氣壯才能獲勝，憤怒的力量是不可依賴的，也沒有牢固性，會敗壞人的善良本性。所以說，那種力量不是真正的力量，把憤怒當作力量的人。憤怒是凡俗朽壞的法，不能覺察到善的迴應，耗盡善的根本，說出的話都變成惡語，不考慮前後，觸及到什麼就罵什麼，說話總是粗魯，以憤怒為首。有德行的人，遠近都會稱讚慶賀，必定有好的聲譽流傳。現在說這個人，只聽到惡名，沒有好的聲譽，即使有少許善行，也被憤怒所掩蓋，不能顯露出來，所以說，憤怒是凡俗朽壞的法，不能覺察到善的迴應。 現代漢語譯本：有力量的人接近兵器，沒有力量的人接近軟弱，忍耐是最好的，應該常常忍讓弱者。
English version: After the anger has subsided, recalling past events is like a fire blazing. It's like a lost person who changes their mind from time to time. For an angry person, quick repentance is the best course. With shame in their heart, they should blame themselves: 'Anger is false, why be angry? Retaliating with anger will never end, like a fire blazing.' The mind changes and regrets, ashamed of being driven by anger. Therefore, it is said that after the anger has subsided, recalling past events is like a fire blazing. English version: Without shame or remorse, and fond of anger, one is entangled by hatred, like losing sight in the dark. English version: A person without shame or remorse, when angry, cannot distinguish between the honorable and the lowly, lacking any sense of shame. They are like a madman, surrounded by people who mock and ridicule them, yet they are unaware. Hidden matters are exposed, and lies are baseless. Therefore, it is said, 'without shame or remorse.' A person who is fond of anger, their actions are not pure, their heart is defiled, and they cannot cultivate pure conduct. Therefore, it is said, 'fond of anger.' Entangled by hatred, like losing sight in the dark, when they are angry, their hatred is intense. They see daylight as darkness, the world is dim, they can see nothing, and they have no light of their own. Even if there is a thousand days of sunlight, what benefit is it to them? Therefore, it is said, 'entangled by hatred, like losing sight in the dark.' English version: That power is not true power, those who take anger as power, anger is a mundane and corruptible law, unable to perceive good responses. English version: That power is not true power, those who take anger as power, the reason for anger arises from unrighteousness. They think to themselves: 'What I do is right, what they do is wrong.' When they are questioned by the crowd, they retreat, and are even ridiculed by children. Only then do they realize their mistake, and regret their actions. The so-called victory lies in being righteous and reasonable. The power of anger is unreliable, not firm, and it corrupts one's good nature. Therefore, it is said, 'That power is not true power, those who take anger as power.' Anger is a mundane and corruptible law, unable to perceive good responses. It exhausts the root of goodness, and words become evil. They do not consider the consequences, and whatever they touch, they curse. Their speech is always coarse, with anger as the head. A person with virtue is praised and celebrated far and wide, and good reputation will spread. Now, this person only hears bad names, and has no good reputation. Even if they have a little good, it is covered by anger and cannot be revealed. Therefore, it is said, 'Anger is a mundane and corruptible law, unable to perceive good responses.' English version: The powerful approach weapons, the powerless approach softness, patience is the best, one should always be patient with the weak.
。
有力近兵，無力近軟者，自恃力勢謂為第一，為弱者輕忍不還報，設當打捶亦不興恚，力力相從羸羸相就，力者終不設意，于羸羸者反更舉意向強，是故說，有力近兵，無力近軟也。夫忍為上，宜常忍羸者，所謂忍者，不見過咎是與不是乃名為忍，不恃已強陵易弱者，設當輕易弱者，便為眾人所見嗤笑，是故說，夫忍為上，宜常忍羸。
舉眾輕之， 有力者忍， 夫忍為上，
舉眾輕之者，或有一人為眾所輕，其中有黠慧者便能忍之。何以故？彼人單弱無所歸趣，豈覆在是一人當興瞋恚？是故說，舉眾輕之，有力者忍也。夫忍為上，宜常忍羸者，忍為第一力，世間無過者，雖神通鑑照成道相好皆是忍力，達明今世後世徹照無外亦由忍力，是故說，夫忍為上，宜常忍羸。
自我與彼人， 大畏不可救， 如知彼瞋恚， 宜滅己中瑕。
自我與彼人，大畏不可救者，夫人思惟先自察己，然後觀彼相其顏色，即能分別，斯性弊惡、斯性良善，恒自謹慎不造惡行，恐後世報受苦無量，從今世至後世無有解脫。是故說，自我與彼人，大畏不可救也。如知彼瞋恚，宜滅己中瑕者，知彼瞋恚顏色隆盛，己便默然內自思惟：「設我與彼競者則非其儀，我今宜默，與彼諍為？」是故說，如知彼瞋恚，宜滅己中瑕也。
二俱行其義， 我與彼亦然，
二俱行其義，我與彼亦然者，亦自為己復為他人，亦自護己復護他身，恒自思惟避於二事：一者恐現身受殃，二者恐后得報
現代漢語譯本
有力量的人親近強硬的，沒有力量的人親近軟弱的，那些自恃有力量有權勢的人自認為是第一，對於弱者輕慢欺凌而不還報，即使被打被捶也不會發怒。有力量的人總是和有力量的人在一起，弱小的人總是和弱小的人在一起。有力量的人最終不會在意弱小的人，反而會更加傾向於依附強者。所以說，有力量的人親近強硬的，沒有力量的人親近軟弱的。忍耐是最好的，應該常常忍讓弱者。所謂忍耐，就是不去看別人的過錯，不去計較對錯，這才能稱之為忍耐。不仗恃自己強大而去欺凌弱小，如果輕易欺凌弱小，就會被眾人所嘲笑。所以說，忍耐是最好的，應該常常忍讓弱者。
眾人輕視他，有力量的人能忍耐，忍耐是最好的。
眾人輕視他，或許有一個人被眾人所輕視，其中有聰明智慧的人就能忍耐。為什麼呢？因為這個人孤單弱小，無處可去，難道還要因為被輕視而發怒嗎？所以說，眾人輕視他，有力量的人能忍耐。忍耐是最好的，應該常常忍讓弱者。忍耐是第一的力量，世間沒有比這更強大的。即使是神通廣大、明察秋毫、修成正果、相貌莊嚴，都是忍耐的力量。通達明瞭今生來世，徹照無礙，也是因為忍耐的力量。所以說，忍耐是最好的，應該常常忍讓弱者。
自己和那個人，大禍臨頭無法挽救，如果知道他發怒，應該消除自己心中的瑕疵。
自己和那個人，大禍臨頭無法挽救，人應該先反省自己，然後觀察對方的臉色，就能分辨出這個人是邪惡的還是善良的。要時刻謹慎，不去做惡事，害怕來世遭受無量的痛苦，從今生到後世都無法解脫。所以說，自己和那個人，大禍臨頭無法挽救。如果知道他發怒，應該消除自己心中的瑕疵，知道對方怒氣衝衝，自己就應該沉默不語，內心反思：『如果我和他爭吵，那就太不應該了，我現在應該保持沉默，和他爭吵有什麼意義呢？』所以說，如果知道他發怒，應該消除自己心中的瑕疵。
雙方都奉行道義，我和他也是如此。
雙方都奉行道義，我和他也是如此，既要為自己著想，也要為他人著想，既要保護自己，也要保護他人。要時刻思考如何避免兩件事：一是害怕現世遭受災禍，二是害怕來世遭受報應。 English version
Those with power associate with the strong, and those without power associate with the weak. Those who rely on their strength and power consider themselves the best, and they look down on the weak without retaliation. Even if they are beaten or struck, they do not get angry. The powerful always stay with the powerful, and the weak always stay with the weak. The powerful ultimately do not care about the weak, and instead tend to rely on the strong. Therefore, it is said that the powerful associate with the strong, and the powerless associate with the weak. Patience is the best, and one should always be patient with the weak. So-called patience means not looking at others' faults, not dwelling on right and wrong, and this is what is called patience. Do not rely on your own strength to bully the weak. If you easily bully the weak, you will be ridiculed by everyone. Therefore, it is said that patience is the best, and one should always be patient with the weak.
When the crowd despises him, the powerful can endure. Patience is the best.
When the crowd despises him, perhaps there is one person who is despised by the crowd, and among them, the wise person can endure it. Why? Because this person is alone and weak, with nowhere to go. How can they get angry because they are despised? Therefore, it is said that when the crowd despises him, the powerful can endure. Patience is the best, and one should always be patient with the weak. Patience is the first power, and there is nothing stronger in the world. Even those with great supernatural powers, clear insight, who have attained enlightenment, and have a dignified appearance, all have the power of patience. Understanding this life and the next, and having unobstructed insight, is also due to the power of patience. Therefore, it is said that patience is the best, and one should always be patient with the weak.
Between myself and that person, a great disaster is unavoidable. If you know that he is angry, you should eliminate the flaws in yourself.
Between myself and that person, a great disaster is unavoidable. People should first reflect on themselves, and then observe the other person's expression. Then, they can distinguish whether this person is evil or good. One should always be cautious and not do evil deeds, fearing that they will suffer immeasurable pain in the next life, and that they will not be able to escape from this life to the next. Therefore, it is said that between myself and that person, a great disaster is unavoidable. If you know that he is angry, you should eliminate the flaws in yourself. Knowing that the other person is full of anger, you should remain silent and reflect inwardly: 'If I argue with him, it would be inappropriate. I should remain silent now. What is the point of arguing with him?' Therefore, it is said that if you know that he is angry, you should eliminate the flaws in yourself.
Both parties practice righteousness, and so do I and he.
Both parties practice righteousness, and so do I and he. One should think of oneself and others, and protect oneself and others. One should always think about how to avoid two things: first, fearing that one will suffer disaster in this life, and second, fearing that one will suffer retribution in the next life.
Those with power associate with the strong, and those without power associate with the weak. Those who rely on their strength and power consider themselves the best, and they look down on the weak without retaliation. Even if they are beaten or struck, they do not get angry. The powerful always stay with the powerful, and the weak always stay with the weak. The powerful ultimately do not care about the weak, and instead tend to rely on the strong. Therefore, it is said that the powerful associate with the strong, and the powerless associate with the weak. Patience is the best, and one should always be patient with the weak. So-called patience means not looking at others' faults, not dwelling on right and wrong, and this is what is called patience. Do not rely on your own strength to bully the weak. If you easily bully the weak, you will be ridiculed by everyone. Therefore, it is said that patience is the best, and one should always be patient with the weak. When the crowd despises him, the powerful can endure. Patience is the best. When the crowd despises him, perhaps there is one person who is despised by the crowd, and among them, the wise person can endure it. Why? Because this person is alone and weak, with nowhere to go. How can they get angry because they are despised? Therefore, it is said that when the crowd despises him, the powerful can endure. Patience is the best, and one should always be patient with the weak. Patience is the first power, and there is nothing stronger in the world. Even those with great supernatural powers, clear insight, who have attained enlightenment, and have a dignified appearance, all have the power of patience. Understanding this life and the next, and having unobstructed insight, is also due to the power of patience. Therefore, it is said that patience is the best, and one should always be patient with the weak. Between myself and that person, a great disaster is unavoidable. If you know that he is angry, you should eliminate the flaws in yourself. Between myself and that person, a great disaster is unavoidable. People should first reflect on themselves, and then observe the other person's expression. Then, they can distinguish whether this person is evil or good. One should always be cautious and not do evil deeds, fearing that they will suffer immeasurable pain in the next life, and that they will not be able to escape from this life to the next. Therefore, it is said that between myself and that person, a great disaster is unavoidable. If you know that he is angry, you should eliminate the flaws in yourself. Knowing that the other person is full of anger, you should remain silent and reflect inwardly: 'If I argue with him, it would be inappropriate. I should remain silent now. What is the point of arguing with him?' Therefore, it is said that if you know that he is angry, you should eliminate the flaws in yourself. Both parties practice righteousness, and so do I and he. Both parties practice righteousness, and so do I and he. One should think of oneself and others, and protect oneself and others. One should always think about how to avoid two things: first, fearing that one will suffer disaster in this life, and second, fearing that one will suffer retribution in the next life.
。是故說二俱行其義，我與彼亦然也。如知彼瞋恚，宜滅己中瑕者，躬見前人瞋恚隆怒，或見把持瓦石欲來見害，己亦防備瓦石拒之，如有一人手執白杖欲往斗諍，手所執杖即化為刀，其人見以即投刀于地。時有國王在高樓上遙見此人，始以把草復化為刀，尋復見之即投于地。王尋遣信喚來詰問：「汝何以故前如把草草化為刀？所以投刀于地。」其人白王：「曾聞佛經言，佛告侍者：『吾將淪虛寂滅無為，時後五鼎沸世，眾生共諍捉推瓦石即化為刀劍。』臣積善來久，不敢為惡原首，是故投刀于地。」王聞此語，大自感激嘆未曾有，即賞彼人給與民戶。是故說，如知彼瞋恚，宜滅己中瑕也。
俱行二義， 我為彼然， 愚謂無力， 觀法亦然。
俱行二義，我為彼然者，常護己身亦護彼人，如護寶貨，內自思惟降伏己心不嬈前人，亦使彼人不來得我，彼此將護不令有失，是故說，俱行二義，我為彼然也。愚謂無力，觀法亦然者，愚者意闇不察來變，謂斗者常斗未始有解，和者常和未始諍說，智者觀見非斗者必有損，雖得稱勝莫若本無鬥，是故說，愚謂無力，觀法亦然。
若愚勝智， 粗言惡說， 欲常勝者， 于言宜默。
若愚勝智，粗言惡說者，常惡同友壞敗良善，發言惡至終日無善，惡惡相隨積罪如山，同類嘆譽各諍勝如，此名穢濁不至究竟，是故說，若愚勝智，粗言惡說也
現代漢語譯本：所以說，要同時實踐這兩種意義，我對待他人也應如此。如果知道對方生氣，就應該消除自己身上的缺點。當親眼看到別人怒氣衝衝，或者看到他們拿著瓦片石頭想要傷害自己時，自己也要防備，用瓦片石頭抵擋。如果有一個人拿著白杖想要爭鬥，他手中的杖立刻變成刀，那人看到后就把刀扔在地上。當時有個國王在高樓上遠遠看到這個人，開始看到他拿著草，草變成了刀，接著又看到他把刀扔在地上。國王就派人叫他來詢問：『你為什麼開始拿著草，草卻變成了刀？又為什麼把刀扔在地上？』那人對國王說：『我曾聽佛經說，佛告訴侍者：『我將進入寂滅無為的狀態，那時五濁惡世，眾生互相爭鬥，拿著瓦片石頭就會變成刀劍。』我長期以來積累善行，不敢做惡事的開端，所以把刀扔在地上。』國王聽了這話，非常感動，感嘆從未有過這樣的事，就賞賜那人，把一些百姓戶籍給他。所以說，如果知道對方生氣，就應該消除自己身上的缺點。 同時實踐兩種意義，我對待他人也應如此，愚蠢的人認為沒有力量，觀察事物也是這樣。同時實踐兩種意義，我對待他人也應如此，就是要常常保護自己也保護他人，就像保護珍寶一樣，內心思考降伏自己的心，不擾亂他人，也使他人不來侵犯自己，彼此保護，不讓有損失。所以說，同時實踐兩種意義，我對待他人也應如此。愚蠢的人認為沒有力量，觀察事物也是這樣，愚蠢的人心智昏暗，不觀察事物的變化，認為爭鬥的人總是爭鬥，從來沒有和解的時候，和睦的人總是和睦，從來沒有爭吵的時候。聰明的人看到，爭鬥的人必定會有損失，即使取得勝利，也不如本來就沒有爭鬥。所以說，愚蠢的人認為沒有力量，觀察事物也是這樣。 如果愚蠢的人勝過聰明的人，就會說粗魯惡劣的話，想要總是勝利的人，在言語上應該保持沉默。如果愚蠢的人勝過聰明的人，就會說粗魯惡劣的話，常常和朋友作惡，破壞善良，說出惡劣的話，整天沒有善行，惡行相隨，罪惡堆積如山，同類的人互相讚美，各自爭強好勝，這叫做污穢，不能達到最終的境界。所以說，如果愚蠢的人勝過聰明的人，就會說粗魯惡劣的話。
English version: Therefore, it is said that one should practice both meanings simultaneously, and I should treat others in the same way. If one knows that the other person is angry, one should eliminate the flaws within oneself. When one sees someone in a fit of rage, or sees them holding tiles and stones intending to harm, one should also be prepared, using tiles and stones to defend oneself. If a person is holding a white staff intending to fight, the staff in their hand immediately turns into a knife, and upon seeing this, the person throws the knife to the ground. At that time, a king on a high tower saw this person from afar. First, he saw him holding grass, which turned into a knife, and then he saw him throw the knife to the ground. The king then sent for him and asked: 『Why did you start by holding grass, which turned into a knife? And why did you throw the knife to the ground?』 The man replied to the king: 『I once heard in the Buddhist scriptures that the Buddha told his attendant: 『I will enter the state of quiet extinction, and at that time, in the turbid world, beings will fight each other, and the tiles and stones they hold will turn into swords.』 I have accumulated good deeds for a long time and dare not be the initiator of evil, so I threw the knife to the ground.』 Upon hearing this, the king was deeply moved and marveled at such an unprecedented event, so he rewarded the man by giving him some households. Therefore, it is said that if one knows that the other person is angry, one should eliminate the flaws within oneself. Practicing both meanings simultaneously, and I should treat others in the same way, the foolish think it is powerless, and observing things is also like this. Practicing both meanings simultaneously, and I should treat others in the same way, means to always protect oneself and also protect others, like protecting precious treasures, internally contemplating and subduing one's own mind, not disturbing others, and also preventing others from harming oneself, protecting each other and not allowing any loss. Therefore, it is said that one should practice both meanings simultaneously, and I should treat others in the same way. The foolish think it is powerless, and observing things is also like this. The foolish are mentally dim, not observing the changes in things, thinking that those who fight always fight and never reconcile, and those who are harmonious are always harmonious and never quarrel. The wise see that those who fight will surely suffer losses, and even if they achieve victory, it is not as good as not having fought in the first place. Therefore, it is said that the foolish think it is powerless, and observing things is also like this. If the foolish prevail over the wise, they will speak rudely and evilly, and those who always want to win should remain silent in their speech. If the foolish prevail over the wise, they will speak rudely and evilly, often doing evil with friends, destroying goodness, speaking evil words, and having no good deeds all day long. Evil deeds follow each other, and sins accumulate like mountains. People of the same kind praise each other and compete for superiority. This is called defilement and cannot reach the ultimate state. Therefore, it is said that if the foolish prevail over the wise, they will speak rudely and evilly.
。欲常勝者，于言宜默者，賢聖默然智者所嘆，惡來加己不以為戚，若得榮寵不以為歡，罵不報罵行忍為業，若撾捶者默受不報，是故說，常欲勝者，于言宜默也。
當習智者教， 不與愚者集， 能忍穢漏言， 故說忍中上。
當習智者教，觀勝己人慎莫違彼教，猶尚不與卑賤共諍，況復與勝己者諍乎？此事不然。何以故？智慧之人為尊為上無有過者。是故說，當習智者教也。不與愚者集，以類相從，善入善聚惡入惡友，善者聞惡見則避之，惡者聞善便欲毀蔑，諸佛賢聖及諸得道者，嘆說不鬥諍之德，是故說，不與愚者集。能忍穢漏言者，弊惡之人不自惜身，為人所憎性行卒暴，與彼諍者為人所嗤，既自毀辱朋友不歡為人所責，云何以金寶身貿彼瓦石？是以智者以忍為默。是故說，能忍穢漏言也。故說忍中上者，賢聖之人具足眾業，善本無漏皆悉成就，見彼穢行自攝其心：「我今何為復與彼同？」遇聖無數由忍得成，晝夜防備如處熾然，意念修善日欲增多，若復過惡日損使滅，是故說忍中上。
恚者不發言， 處眾若屏處， 人恚以熾然， 終已不自覺。
恚者不發言者，受此人形積無數行乃得成辦，既得人身舌根具足，常當嘆說佛法聖眾，承事二親敬奉師尊，晝夜誦習深妙契經。何以故？佛亦引喻，舌為劍戟招致殃禍，由舌蚩言喪滅門族，舌有十號言為殊異，為人重任未始離舌。是故說，恚者不發言也
現代漢語譯本：想要常勝的人，在言語上應該保持沉默。賢人和聖人讚嘆沉默的智者，即使惡人加害於自己也不感到憂愁，即使得到榮寵也不感到歡喜。被辱罵不還罵，以忍耐為事業。如果被人毆打，就默默承受而不報復。所以說，想要常勝的人，在言語上應該保持沉默。 應該學習智者的教誨，不與愚蠢的人交往。能夠忍受污穢的言語，所以說，忍耐是最高的品德。 應該學習智者的教誨，看到勝過自己的人，要謹慎不要違揹他的教導，尚且不與卑賤的人爭論，更何況與勝過自己的人爭論呢？這樣做是不對的。為什麼呢？因為智慧的人是尊貴的，是最高的，沒有人能超過他們。所以說，應該學習智者的教誨。不與愚蠢的人交往，因為物以類聚，好人會和好人聚集，壞人會和壞人聚集。好人聽到或看到惡事就會躲避，壞人聽到善事就想譭謗。諸佛、賢聖以及得道的人，都讚歎不爭鬥的美德。所以說，不與愚蠢的人交往。能夠忍受污穢的言語的人，那些卑劣惡毒的人不愛惜自己，被人憎恨，性情暴躁。與他們爭論的人會被人嘲笑，既自己毀辱自己，朋友也不高興，還會被人責備。怎麼能用金貴的身體去換取瓦石呢？因此，智者以忍耐為沉默。所以說，能夠忍受污穢的言語。所以說忍耐是最高的品德，賢聖之人具備各種善業，善的根本沒有缺失，都能夠成就。看到那些污穢的行為，就約束自己的內心：『我為什麼要和他們一樣呢？』無數的聖人都是因為忍耐而成就的。日夜防備，就像身處烈火之中，意念修善，每天都想增加，如果犯了過錯，就每天減少使之消滅。所以說，忍耐是最高的品德。 憤怒的人不應該說話，在眾人之中或在僻靜之處，當憤怒像火焰一樣燃燒時，最終會失去自我意識。 憤怒的人不應該說話，得到這人身是積累了無數的修行才成就的。既然得到了人身，舌根具足，就應該常常讚歎佛法和聖眾，侍奉父母，尊敬師長，日夜誦習深奧的經典。為什麼呢？佛也用比喻來說明，舌頭就像劍戟一樣會招致災禍，因為舌頭的惡言會使家族滅亡。舌頭有十種不同的稱呼，言語是人重要的責任，從來沒有離開過舌頭。所以說，憤怒的人不應該說話。
English version: Those who desire constant victory should be silent in their speech. Sages and saints admire the wise who are silent. They do not grieve when evil befalls them, nor do they rejoice when they receive honor. They do not retaliate when insulted, and they make patience their practice. If they are beaten, they silently endure without retaliation. Therefore, it is said that those who desire constant victory should be silent in their speech. One should learn the teachings of the wise and not associate with the foolish. One who can endure foul language is said to have the highest form of patience. One should learn the teachings of the wise. When seeing someone superior, one should be cautious not to disobey their teachings. One should not even argue with those of lower status, let alone those who are superior. This is not right. Why? Because the wise are honored and supreme, and no one surpasses them. Therefore, it is said that one should learn the teachings of the wise. Do not associate with the foolish, for like attracts like. The good gather with the good, and the bad gather with the bad. The good avoid hearing or seeing evil, while the bad seek to slander good. Buddhas, sages, and those who have attained enlightenment praise the virtue of not fighting. Therefore, it is said, do not associate with the foolish. Those who can endure foul language are those who are vile and do not cherish themselves. They are hated by others and are quick-tempered. Those who argue with them are ridiculed, they disgrace themselves, their friends are unhappy, and they are blamed by others. How can one exchange a precious body for mere stones? Therefore, the wise use patience as silence. Thus, it is said, one who can endure foul language. It is said that patience is the highest virtue. Sages possess all good deeds, the root of goodness is without flaw, and they are able to achieve all things. When they see foul behavior, they restrain their hearts: 'Why should I be like them?' Countless saints have achieved enlightenment through patience. They are vigilant day and night, as if in a blazing fire. Their minds cultivate goodness, and they seek to increase it daily. If they commit wrong, they diminish it daily until it is extinguished. Therefore, it is said that patience is the highest virtue. An angry person should not speak. Whether in a crowd or in a secluded place, when anger burns like a flame, one will ultimately lose self-awareness. An angry person should not speak. Obtaining this human form is the result of countless lifetimes of practice. Having obtained a human body with a fully functioning tongue, one should always praise the Buddha's teachings and the holy assembly, serve one's parents, respect one's teachers, and study the profound scriptures day and night. Why? The Buddha also used the analogy that the tongue is like a sword that brings disaster. Because of the tongue's evil words, families are destroyed. The tongue has ten different names, and speech is an important responsibility that never leaves the tongue. Therefore, it is said that an angry person should not speak.
。處眾若屏處者，夫習學人常自謹慎護口過失，若在大眾及在屏處，出言柔軟不傷彼意，前言覆后理不煩重，是故說，處眾若屏處也。人恚為熾然，終己不自覺者，如彼惡人喜怒發動，恚蓋所覆不自照見，但自損辱無益於世，垢膩自纏不自拔濯，一日為惡乃積億劫之殃，況復終身行惡，望欲得道終己不可得。是故說，人恚以熾然，終己不自覺也。
諦說不瞋恚， 乞者念以施， 三分有定處， 自然處天宮。
諦說不瞋恚者，人行至誠人所恭敬，為數千萬人所見念待，斯由不瞋致斯德也。乞者念以施，不懷慳吝，有來乞亦不逆意者，此乃名曰開泰人也。乞者不為貪求欲後世緣，緣積善滿自然得聖道，是故說，乞者念以施也。三分有定處，自然處天宮者，三業是行不枯朽，必生天上人中，往反周旋不處卑賤。猶如有人從觀至觀、從園至園，五樂自娛終無憂戚，便能閉地獄餓鬼畜生門，開天人徑路，轉進功業便至無為。是故說，三分有定處，自然處天宮也。
息意何有恚， 自撿壽中明， 等智定解脫， 知已無有恚。
息意何有恚者，學人息心降粗弊意，心如死灰身如朽木，見前恚樂不以經懷，心如安明不可移動，是故說，息意何有恚也。自撿壽中明者，學人自檢自養其壽，恒以無漏而自榮護，不貪世榮有悕望，是故說，自撿壽中明
現代漢語譯本：
身處眾人之中要像獨處一樣，修行之人常常自己謹慎，守護自己的口舌，避免過失。無論在眾人面前還是獨處時，說話都要柔和，不傷害他人的心意。說出的話要前後連貫，有理有據，不重複啰嗦。所以說，身處眾人之中要像獨處一樣。人的嗔怒就像熾熱的火焰，最終自己都無法察覺。就像那些惡人，喜怒無常，被嗔怒矇蔽，看不到自己的錯誤，只會自我損害，對世間毫無益處。他們被污垢纏繞，無法自拔。一天作惡就會積累億劫的災殃，更何況終身作惡，想要得道最終是不可能的。所以說，人的嗔怒就像熾熱的火焰，最終自己都無法察覺。
真實地說，不要嗔怒，對於乞討者要想著佈施。將所得分為三份，各有其用，自然就能升入天宮。
真實地說，不要嗔怒，修行人行為真誠，會受到人們的尊敬，被千萬人所敬仰和愛戴，這是因為不嗔怒而獲得的德行。對於乞討者要想著佈施，不要懷有吝嗇之心，對於前來乞討的人也不要違逆他們的意願，這樣的人才稱得上是開明之人。佈施不是爲了貪求來世的福報，而是爲了積累善行，當善行圓滿時，自然就能證得聖道。所以說，對於乞討者要想著佈施。將所得分為三份，各有其用，自然就能升入天宮，指的是三業（身、口、意）的修行不會枯竭，必定會往生天上或人間，往返周旋，不會處於卑賤的地位。就像有人從一個花園到另一個花園，享受五種快樂，沒有憂愁和悲傷，這樣就能關閉地獄、餓鬼、畜生三惡道的大門，開啟通往天人的道路，不斷精進修行，最終達到無為的境界。所以說，將所得分為三份，各有其用，自然就能升入天宮。
平息意念，哪裡還會有嗔怒？自己檢點，在生命中保持清明。以平等的智慧獲得解脫，明白了這個道理就不會有嗔怒。
平息意念，哪裡還會有嗔怒？修行之人平息內心，降伏粗暴的意念，心如死灰，身如朽木，面對眼前的嗔怒和快樂，都不會放在心上，心如磐石般安穩，不可動搖。所以說，平息意念，哪裡還會有嗔怒？自己檢點，在生命中保持清明，修行之人自己檢點，保養自己的生命，常常以無漏的修行來保護自己，不貪圖世間的榮華富貴，不抱有任何期望。所以說，自己檢點，在生命中保持清明。
English version:
When among a crowd, one should be as if alone. Those who practice should always be cautious, guarding their mouths against mistakes. Whether in public or in private, their speech should be gentle, not harming others' feelings. Their words should be coherent, logical, and not repetitive. Therefore, it is said, 'When among a crowd, one should be as if alone.' A person's anger is like a blazing fire, ultimately unnoticed by themselves. Like those wicked people, who are fickle in their moods, blinded by anger, they cannot see their own faults, only harming themselves, bringing no benefit to the world. They are entangled in filth, unable to free themselves. One day of evil deeds accumulates eons of suffering, let alone a lifetime of evil, hoping to attain the Way is ultimately impossible. Therefore, it is said, 'A person's anger is like a blazing fire, ultimately unnoticed by themselves.'
Speak truthfully, do not be angry; for beggars, think of giving. Divide what you have into three portions, each with its purpose, and naturally you will dwell in the heavenly palace.
Speak truthfully, do not be angry; those who practice with sincerity are respected by people, admired and loved by millions. This virtue is gained by not being angry. For beggars, think of giving, do not be stingy, and do not refuse those who come to beg. Such a person is called enlightened. Giving is not for the sake of seeking future rewards, but to accumulate good deeds. When good deeds are complete, one will naturally attain the holy path. Therefore, it is said, 'For beggars, think of giving.' Divide what you have into three portions, each with its purpose, and naturally you will dwell in the heavenly palace, meaning that the practice of the three karmas (body, speech, and mind) will not wither, and one will surely be reborn in heaven or among humans, going back and forth, never in a lowly position. Like someone going from garden to garden, enjoying five pleasures, without worry or sorrow, they can close the gates of hell, hungry ghosts, and animals, and open the path to gods and humans, continuously advancing in practice, ultimately reaching the state of non-action. Therefore, it is said, 'Divide what you have into three portions, each with its purpose, and naturally you will dwell in the heavenly palace.'
When the mind is at peace, where can anger arise? Examine yourself, and maintain clarity in life. With equal wisdom, attain liberation, and understanding this, there will be no anger.
When the mind is at peace, where can anger arise? Those who practice calm their minds, subdue their coarse thoughts, their hearts like dead ashes, their bodies like rotten wood. Facing anger and pleasure, they do not hold them in their hearts. Their minds are as stable as a rock, immovable. Therefore, it is said, 'When the mind is at peace, where can anger arise?' Examine yourself, and maintain clarity in life. Those who practice examine themselves, nurture their lives, and always protect themselves with non-leaking practice, not greedy for worldly glory, and without any expectations. Therefore, it is said, 'Examine yourself, and maintain clarity in life.'
。等智定解脫，知已無有恚者，彼修行人，平等解脫不以無等，無等解脫者，斯是世俗斷欲人也，平等解脫人終無恚怒，所有恚怒結使之垢永已除盡，是故說，等智定解脫，知已無有恚也。
夫為惡者， 怒有怒報， 怒不報怒， 勝彼斗負。
夫為惡者，怒有怒報者，行惡之人彼此受殃，猶野火行值前被然，先恚怒者令生恚怒，先噁心者令生噁心，是故說，夫為惡者，怒有怒報也。怒不報怒，勝彼斗負者，昔波斯匿王寵養諸奴，遣使攻伐他國，善解戰法所往皆伏。后諸妻婦請道人供養求愿，復為說微妙法，皆得須陀洹道。后徵人還，婦等語諸夫曰：「君征去後，我等請諸道人供養求愿，愿君安隱早歸。為我說法，我等已得須陀洹道，君等更可請之。」即如婦言請諸道人供養說法，諸夫復得阿那含道。彼界復有賊寇，王教召諸群奴令往攻擊，奴輩聞之內自思惟：「我等各各皆得道諦，慈愍一切不害生類，云何當往攻伐彼敵？」復重思惟：「設不應命受王教者，身自喪滅殃及妻息，寧就彼死，不在此存罪及妻息。」即皆嚴駕往向彼敵，諸天龍神感應，摧破彼眾安隱還家，國主歡喜四遠寧泰。是故說，怒不報怒，勝彼斗負也。
真誠勝欺。
忍辱勝怨者，昔阿阇世王集四種兵，往攻舍衛城，時波斯匿王復集四種兵，出外戰鬥摧破大眾，生擒阿阇世身，將至如來所白世尊曰：「姊子阿阇世，叛逆無道橫興惡意攻伐我國，本無怨仇自生怨仇，本無斗諍自生斗諍，今原赦其罪放還本國
等同智慧的解脫，知道之後就不會有嗔恨。那修行之人，平等地解脫，不以無等為解脫。無等解脫的人，是世俗斷欲之人。平等解脫的人，最終不會有嗔怒，所有嗔怒的結使污垢都已永遠清除乾淨。所以說，等同智慧的解脫，知道之後就不會有嗔恨。 作惡的人，以怒報怒，以怒不報怒，能勝過爭鬥。作惡的人，以怒報怒，行惡的人彼此遭受災殃，就像野火蔓延，遇到前方的東西就被點燃。先嗔怒的人會使對方也產生嗔怒，先有噁心的人會使對方也產生噁心。所以說，作惡的人，以怒報怒。以怒不報怒，能勝過爭鬥，從前波斯匿王寵愛奴隸，派遣他們出使攻打其他國家，他們善於作戰，所到之處都降服。後來，他的妻妾們請道人供養祈願，又為她們講說微妙的佛法，都證得了須陀洹道。後來，出征的人回來，妻妾們對丈夫說：『你們出征后，我們請道人供養祈願，愿你們平安早歸。他們為我們說法，我們已經證得了須陀洹道，你們也可以請他們。』他們就按照妻妾的話，請道人供養說法，丈夫們又證得了阿那含道。那個地方又有盜賊，國王命令召集奴隸們前去攻打，奴隸們聽到后，內心思量：『我們各自都證得了道諦，慈悲憐憫一切，不傷害生命，怎麼能前去攻打敵人呢？』又反覆思量：『如果違抗王命，自身就會喪命，還會連累妻兒，寧願在那裡死去，也不在這裡茍活，讓罪過連累妻兒。』於是都整裝出發，前往敵方。諸天龍神感應，摧毀了敵軍，他們平安回家，國王歡喜，四方安寧。所以說，以怒不報怒，能勝過爭鬥。 真誠勝過欺騙。 忍辱勝過怨恨。從前阿阇世王集結四種軍隊，前去攻打舍衛城。當時波斯匿王也集結四種軍隊，出城迎戰，摧毀了敵軍，生擒了阿阇世，將他帶到如來那裡，對世尊說：『我的外甥阿阇世，叛逆無道，橫生惡意攻打我國，本來沒有怨仇，自己生出怨仇，本來沒有爭鬥，自己生出爭鬥，現在我原諒他的罪過，放他回國。』
The liberation of equal wisdom, knowing this, there is no hatred. That practitioner, is equally liberated, not by non-equality. The one liberated by non-equality, is a worldly person who has cut off desires. The one liberated by equality, ultimately has no anger, all the defilements of anger are forever removed. Therefore it is said, the liberation of equal wisdom, knowing this, there is no hatred. Those who do evil, repay anger with anger, not repaying anger with anger, overcomes that fight. Those who do evil, repay anger with anger, those who do evil suffer calamity together, like a wildfire spreading, whatever it encounters is ignited. Those who are angry first cause the other to be angry, those who have evil intentions first cause the other to have evil intentions. Therefore it is said, those who do evil, repay anger with anger. Not repaying anger with anger, overcomes that fight, formerly King Pasenadi favored his slaves, sending them to attack other countries, they were skilled in battle, wherever they went they conquered. Later, his wives invited ascetics to make offerings and pray, and they also spoke subtle Dharma for them, and they all attained the Srotapanna path. Later, those who went to war returned, and the wives said to their husbands: 'After you went to war, we invited ascetics to make offerings and pray, wishing you a safe and early return. They spoke Dharma for us, and we have already attained the Srotapanna path, you can also invite them.' They followed their wives' words, inviting ascetics to make offerings and speak Dharma, and the husbands also attained the Anagami path. In that place there were also thieves, and the king ordered the slaves to go and attack them, the slaves heard this and thought to themselves: 'We have each attained the truth of the path, we are compassionate to all, and do not harm living beings, how can we go and attack the enemy?' They thought again: 'If we disobey the king's order, we will lose our lives, and our wives and children will be implicated, we would rather die there, than live here and let our sins implicate our wives and children.' So they all prepared to go to the enemy. The gods and dragons responded, destroying the enemy, and they returned home safely, the king was happy, and the four directions were peaceful. Therefore it is said, not repaying anger with anger, overcomes that fight. Sincerity overcomes deception. Patience overcomes resentment. Formerly King Ajatasatru gathered four kinds of troops, and went to attack Sravasti. At that time King Pasenadi also gathered four kinds of troops, went out to meet the battle, destroyed the enemy, captured Ajatasatru alive, and brought him to the Tathagata, and said to the World Honored One: 'My nephew Ajatasatru, is rebellious and without principle, he has maliciously attacked my country, originally there was no resentment, he created resentment himself, originally there was no fighting, he created fighting himself, now I forgive his sins, and release him to return to his country.'
。何以故？為我大姊見放之。」是故說，忍辱勝怨也。善勝不善者，無功德人喜自稱說：「吾所知多，彼所知少。」實無技術稱言有之，實無方略自言多方，臨事之際攝腹如步屈之蟲。若見智者無然獨立，如死肉聚無復神識。是以智者勸人積學，學者寧神之寶宅，心意自在通達四遠，由學得成，營家立國法度邪非，斯由學也。是故說，善勝不善也。勝者能施者，所謂勝者勝彼慳貪，人不立德本者嫉彼妒賢，見人惠施代惜財貨，恒作是念：「我施彼者后何所望？」唯有立信之人乃能惠施，亦不選擇不願果報，乞者填門不立禁限，四遠雲集不距微細，是故說，勝者能施也。真誠勝欺者，真誠行人宗室眷屬，所在稱揚無不聞者，妄語之人人見不歡人所憎嫉，是故說，真誠勝欺。
無恚亦不害， 恒念真誠行， 愚者自生恚， 結怨常存在。
無恚亦不害，恒念真誠行者，彼修行人知時知法，可避知避可就知就，所說真誠為世人所敬不誑惑人，是故說，無恚亦不害，恒念真誠行也。愚者自生恚，結怨常存在者，愚人所習瞋恚為首，存在心懷未始舍離，猶如鑿石作字文章分明，不為暴風所滅，是故說，愚者自生恚，結怨常存在也。
恚能自制， 如止奔車， 是為善御， 去冥入明。
恚能自制，如止奔車者，恚怒即生還能制者，此名人中雄也，猶如馬車奔逸，御者能止此名善御，是故說，恚能自制，如止奔車也
現代漢語譯本：為什麼呢？因為我的大姐被休棄了。所以說，忍辱能夠戰勝怨恨。善良能夠戰勝不善良，沒有功德的人喜歡自誇說：『我懂得很多，他懂得很少。』實際上沒有技術卻說自己有，實際上沒有謀略卻說自己有很多，臨到事情發生的時候，就縮著肚子像彎曲的蟲子一樣。如果見到有智慧的人，就不能獨立自主，像一堆死肉一樣沒有了神識。因此有智慧的人勸人積累學問，學問是使人精神安寧的寶宅，心意自在通達四方，都是通過學習而成就的，經營家庭、建立國家、辨別法度邪正，都是因為學習。所以說，善良能夠戰勝不善良。能夠戰勝的人是能夠施捨的人，所謂能夠戰勝的人是戰勝了慳吝貪婪，不建立德行根本的人嫉妒賢能，看到別人施捨就替別人惋惜財物，常常這樣想：『我施捨給別人，以後能有什麼指望呢？』只有建立誠信的人才能施捨，也不選擇施捨對象，不求回報，乞討的人擠滿門庭也不設限制，四方的人雲集而來也不拒絕微小，所以說，能夠戰勝的人是能夠施捨的人。真誠能夠戰勝欺騙，真誠的人，宗族親屬，無論在哪裡都稱讚他，沒有不聽說的，說謊的人，人們見到他都不高興，人們都憎恨嫉妒他，所以說，真誠能夠戰勝欺騙。 沒有嗔恚也不傷害，常常想著真誠的行為，愚蠢的人自己產生嗔恚，結下的怨恨常常存在。 沒有嗔恚也不傷害，常常想著真誠的行為，那些修行的人知道時機，知道法則，可以避開的就避開，可以接近的就接近，所說的真誠被世人所敬重，不欺騙迷惑人，所以說，沒有嗔恚也不傷害，常常想著真誠的行為。愚蠢的人自己產生嗔恚，結下的怨恨常常存在，愚蠢的人所習慣的以嗔恚為首，存在於心中沒有捨棄，就像在石頭上鑿字，文章清晰分明，不會被暴風所毀滅，所以說，愚蠢的人自己產生嗔恚，結下的怨恨常常存在。 能夠控制嗔恚，就像阻止奔跑的車子，這就是善於駕馭，離開黑暗進入光明。 能夠控制嗔恚，就像阻止奔跑的車子，嗔怒剛產生就能控制的人，這個人是人中的英雄，就像馬車奔跑，駕馭的人能夠阻止，這叫做善於駕馭，所以說，能夠控制嗔恚，就像阻止奔跑的車子。
English version: Why is that? Because my elder sister was divorced. Therefore, it is said that forbearance conquers resentment. Goodness conquers ungoodness. People without merit like to boast, saying, 'I know much, he knows little.' In reality, they have no skill but claim to have it, and they have no strategies but claim to have many. When things happen, they shrink their bellies like a bent worm. If they see a wise person, they cannot stand independently, like a pile of dead flesh without consciousness. Therefore, wise people advise others to accumulate knowledge. Knowledge is the treasure house of mental peace. The mind is free and reaches all directions, all achieved through learning. Managing a family, establishing a country, and distinguishing right from wrong are all due to learning. Therefore, it is said that goodness conquers ungoodness. The one who conquers is the one who can give. The so-called conqueror conquers stinginess and greed. Those who do not establish the foundation of virtue are jealous of the virtuous. When they see others giving, they feel sorry for the others' wealth, always thinking, 'If I give to others, what can I expect in return?' Only those who establish trust can give, and they do not choose the recipients or seek rewards. Beggars fill their doors without limits, and people from all directions gather without rejecting the smallest. Therefore, it is said that the conqueror is the one who can give. Sincerity conquers deceit. Sincere people, their relatives and family, praise them wherever they are, and everyone hears of them. Liars, people are not happy to see them, and people hate and envy them. Therefore, it is said that sincerity conquers deceit. Without anger or harm, always thinking of sincere actions, foolish people generate anger themselves, and the resentment they form always exists. Without anger or harm, always thinking of sincere actions, those who practice know the time and the law, what can be avoided is avoided, what can be approached is approached. What is said to be sincere is respected by the world and does not deceive or confuse people. Therefore, it is said, 'Without anger or harm, always thinking of sincere actions.' Foolish people generate anger themselves, and the resentment they form always exists. The foolish are accustomed to anger as their leader, and it exists in their hearts without being abandoned, like carving words on a stone, the writing is clear and distinct, and it will not be destroyed by the storm. Therefore, it is said, 'Foolish people generate anger themselves, and the resentment they form always exists.' Being able to control anger is like stopping a runaway chariot. This is called good control, leaving darkness and entering light. Being able to control anger is like stopping a runaway chariot. Those who can control anger as soon as it arises are heroes among people. Just like a chariot running away, the driver can stop it, which is called good control. Therefore, it is said, 'Being able to control anger is like stopping a runaway chariot.'
。是為善御，去冥入明者，此善御者非御車御，亦非像馬御，所謂御者，能自攝意念不分散息心不起，志趣無為不著世累，為人重任作良祐福田，可敬可貴為供養最，是故說，是為善御，去冥入明也。
沙門及道， 行斯愛念， 新水華香， 馬恚為十。◎
◎出曜經如來品第二十二
最正覺自得， 不染一切法， 一切智無畏， 自然無師保。
最正覺自得者，昔六師在世貪著利養，競自稱己獨謂為尊，聞佛出世神德過人，六師雲集各共結誓：「我等六人世無等倫，近聞有佛出世，神德威力逾越我等，宜可同議心齊意等語不相違，然後乃得勝彼瞿曇。」即遣一人往觀如來，顏色視瞻為如人不？即往觀見視無厭足，還白六師如其所見。「瞿曇顏貌世之希有，威神光明逾于日月，如我所見無譬可喻。」六人復念：「其人出於王種，理應端正何足復怪？今且更遣一人往觀瞿曇容儀無畏，為躁疾侷促耶？」即往觀相，如師子王在群獸中無所畏難，還告六師：「瞿曇在眾，如獸中王，無所畏難。」六人復念：「愚人希更事故，貪彼光明故圍繞之耳，此是常宜何足復怪？彼瞿曇者出自王宮，六萬婇女晝夜娛樂，未更師法曾不造學，更可遣人往聽所說，頗有經理為如凡夫耶？」即遣明達一人往觀視之。具聞所說，還白六人：「彼瞿曇所演，達古知今前知無極卻睹無窮，判義析理理不煩重
現代漢語譯本：能夠很好地駕馭自己，從迷惑走向清醒的人，這種善於駕馭的人不是駕馭車馬，也不是駕馭大象或馬匹。所說的駕馭，是指能夠自我約束意念不使其分散，平息雜念不起妄想，志向在於無為而不被世俗所牽累，為他人承擔重任，成為善良的福田，值得尊敬和珍貴，是最值得供養的。因此說，這是善於駕馭自己，從迷惑走向清醒的人。 沙門和修行者，應當懷有這種愛念，就像新水、鮮花和香一樣。馬的嗔恚有十種。這是出自《出曜經·如來品》第二十二。 最正覺是自己證得的，不被一切法所污染。一切智是無所畏懼的，自然而然，沒有老師的教導。 所謂『最正覺自得』，是指過去有六師在世，貪圖利益供養，競相自稱自己是唯一的尊者。聽說佛陀出世，神德超過常人，六師聚集在一起，各自發誓說：『我們六人世上無與倫比，最近聽說有佛陀出世，神德威力超過我們，應該共同商議，同心同德，言語不相違背，然後才能戰勝那個瞿曇。』於是派遣一人前去觀察如來，看他的容貌是否像普通人。那人前去觀察，看了之後覺得怎麼看都看不厭，回來告訴六師他所見到的：『瞿曇的容貌世所罕見，威神光明超過日月，我所見到的無法比喻。』六人又想：『他出身王族，容貌端正也是理所應當，有什麼可奇怪的？現在再派一人前去觀察瞿曇的容儀是否無所畏懼，還是急躁侷促？』那人前去觀察，看到他像獅子王在獸群中一樣無所畏懼，回來告訴六師：『瞿曇在眾人之中，就像獸中之王，無所畏懼。』六人又想：『愚人喜歡追求新奇的事物，貪圖他的光明才圍繞著他罷了，這是常有的事，有什麼可奇怪的？那個瞿曇出自王宮，有六萬婇女晝夜娛樂，沒有經歷過師法的教導，不曾學習過，可以再派人去聽聽他所說的，看看他所講的道理是否像凡夫一樣？』於是派遣一個明達的人前去觀察。那人聽完他所說的，回來告訴六人：『那個瞿曇所講的，通達古今，前知無極，后見無窮，判斷事理，條理清晰，不繁瑣重複。』
English version: Those who are good at governing themselves, who go from confusion to clarity, this kind of good governor is not governing chariots or horses, nor is it governing elephants or horses. What is meant by governing is the ability to restrain one's own thoughts from being scattered, to calm the mind and not give rise to delusions, to aspire to non-action and not be burdened by worldly affairs, to take on important responsibilities for others, to become a field of good fortune, worthy of respect and precious, and most worthy of offering. Therefore, it is said, this is to be good at governing oneself, to go from confusion to clarity. Monks and practitioners should cherish this kind of loving thought, like fresh water, flowers, and incense. The anger of a horse has ten forms. This is from the 'Tathagata Chapter' of the 'Udana Sutra', the twenty-second. The most perfect enlightenment is attained by oneself, not defiled by any dharma. All-knowing wisdom is fearless, natural, and without the guidance of a teacher. The so-called 'most perfect enlightenment attained by oneself' refers to the fact that in the past, there were six teachers in the world who were greedy for profit and offerings, and competed to claim themselves as the only venerable ones. Upon hearing that the Buddha had appeared in the world, whose divine virtue surpassed ordinary people, the six teachers gathered together and each vowed: 'We six are unparalleled in the world. Recently, we heard that a Buddha has appeared in the world, whose divine virtue and power surpass us. We should discuss together, be of one mind and one purpose, and not contradict each other in our words, and then we can defeat that Gautama.' So they sent one person to observe the Tathagata, to see if his appearance was like that of an ordinary person. That person went to observe, and after seeing him, felt that he could not get enough of looking at him. He returned and told the six teachers what he had seen: 'Gautama's appearance is rare in the world, his divine light surpasses the sun and moon, and what I have seen is beyond comparison.' The six then thought: 'He was born into a royal family, so it is only natural that his appearance is dignified, what is there to be surprised about? Now, let's send another person to observe whether Gautama's demeanor is fearless, or whether he is impatient and constrained?' That person went to observe and saw that he was like a lion king among beasts, fearless. He returned and told the six teachers: 'Gautama is among the crowd, like the king of beasts, fearless.' The six then thought: 'Fools like to pursue novelty, and they are only surrounding him because they are greedy for his light. This is a common occurrence, what is there to be surprised about? That Gautama came from a royal palace, with sixty thousand concubines entertaining him day and night. He has not experienced the teachings of a teacher, nor has he studied. We can send someone to listen to what he says, and see if the principles he speaks are like those of ordinary people?' So they sent a wise person to observe. After listening to what he said, that person returned and told the six: 'What that Gautama speaks of, he understands the past and present, knows the infinite past, and sees the endless future. He judges matters and analyzes principles clearly, without being tedious or repetitive.'
。」六師聞已復作是念：「世多有人辯辭捷疾悅可人心，然不存理不可尋究，復可遣人往觀瞿曇，眾人聞其所說，寂然聽受？為憒亂不聽耶？」即往觀聽。見諸大眾渴仰聞法專一心意，渴仰如來目未曾眴，還白六師：「瞿曇所演，味如甘露，眾人渴仰聽無厭足。」六人復作是念：「人集徒眾，初心極猛久必退散，復何疑怪？更遣一人往瞻瞿曇，義理深邃？為淺薄無緒耶？」即遣高勝一人往觀瞿曇。具聞所說，還白六師：「瞿曇所演如海無崖，我等所見如牛蹄水，今我一人且欲就彼求為弟子，焉知其餘者？」前後使人各共相將詣如來所，復有無數眾生云隤競至到如來所，即聞佛說此偈曰：
「最正覺自得， 不染一切法， 一切智無畏， 自然無師保。」
最正覺自得者，覺悟一切諸法，無細不入無微不察，以神通力如實知之，是故說，最正覺自得也。不染一切法者，利衰譭譽稱譏苦樂，不為此八法所染，是故說，不染一切法也。一切智無畏者，離一切患無復眾惱，不為水火惡賊所見陷溺，超越厄難獨善無憂，是故說，一切智無畏也。自然無師保者，獨王三千大千國土，無有儔侶，等者猶無況欲出耶？是故說，自然無師保。
志獨無等倫， 自獲于正道， 如來天人尊， 一切智力具。
志獨無等倫者，我以天眼觀三千大千剎土，頗有斯類與我等耶？遍而觀之無有等者，況欲出耶？此事不然。是故說，志獨無倫也
現代漢語譯本：六師聽了這話，又產生這樣的想法：『世上很多人能言善辯，說的話也動聽，但他們的話不合道理，無法深究。不如再派人去看看瞿曇，眾人聽他說話時，都靜靜地聽著，難道是糊里糊塗地聽不明白嗎？』於是就派人去觀察聽講。那人看到大眾渴望聽法，專心致志，仰慕如來，眼睛都不眨一下。回來后告訴六師：『瞿曇所講的，味道像甘露一樣，眾人渴望聽講，沒有厭倦的時候。』六師又產生這樣的想法：『人們聚集在一起，開始時興致很高，時間久了必定會散去，這有什麼可奇怪的呢？再派一個人去看看瞿曇，他的義理是深邃還是淺薄無緒呢？』於是就派了一個能力高強的人去觀察瞿曇。那人聽完瞿曇所講的，回來告訴六師：『瞿曇所講的道理像大海一樣無邊無際，我們所見到的就像牛蹄印里的水一樣。我現在就想去他那裡求做弟子，哪裡還管其他人呢？』前後派去的人都互相帶領著來到如來那裡，又有無數的眾生像云一樣涌來，爭先恐後地來到如來那裡，當時就聽見佛說了這首偈語： 『最正覺自得，不染一切法，一切智無畏，自然無師保。』 『最正覺自得』，是指覺悟一切諸法，沒有細微之處不深入，沒有細微之處不觀察，用神通力如實地知道一切，所以說，『最正覺自得』。 『不染一切法』，是指利、衰、毀、譽、稱、譏、苦、樂，不被這八種法所污染，所以說，『不染一切法』。 『一切智無畏』，是指遠離一切禍患，沒有眾多的煩惱，不被水、火、惡賊所陷害，超越厄難，獨自安好，沒有憂愁，所以說，『一切智無畏』。 『自然無師保』，是指獨自統治三千大千國土，沒有同伴，連相等的人都沒有，更何況是超越的人呢？所以說，『自然無師保』。 『志獨無等倫，自獲于正道，如來天人尊，一切智力具。』 『志獨無等倫』，是指我用天眼觀察三千大千剎土，難道有像我這樣的人嗎？遍觀之後，沒有與我相等的人，更何況是超越我的人呢？這不可能。所以說，『志獨無倫』。
English version: The six teachers, upon hearing this, had another thought: 『Many people in the world are eloquent and speak pleasingly, but their words lack reason and cannot be investigated. Let's send someone to observe Gautama again. When people listen to him, they listen quietly. Are they confused and not understanding?』 So, they sent someone to observe and listen. The person saw that the crowd was eager to hear the Dharma, focused and devoted, admiring the Tathagata without blinking. Upon returning, he told the six teachers: 『What Gautama speaks is like sweet nectar, and the crowd is eager to listen without tiring.』 The six teachers then thought: 『When people gather, they are very enthusiastic at first, but they will surely disperse after a while. What is so strange about that? Let's send another person to see Gautama. Is his doctrine profound or shallow and disorganized?』 So, they sent a highly capable person to observe Gautama. After listening to what Gautama said, the person returned and told the six teachers: 『What Gautama speaks is like the boundless ocean, while what we know is like the water in a cow's hoof print. I now want to seek to become his disciple, and I don't care about the others.』 Those sent before and after led each other to the Tathagata, and countless beings came like clouds, rushing to the Tathagata. At that time, they heard the Buddha speak this verse: 『The most perfect enlightenment is self-attained, not defiled by any dharma, all-knowing and fearless, naturally without a teacher or protector.』 『The most perfect enlightenment is self-attained』 means to awaken to all dharmas, leaving no detail unexamined, no subtlety unobserved, and to know everything truthfully through supernatural powers. Therefore, it is said, 『The most perfect enlightenment is self-attained.』 『Not defiled by any dharma』 means not being defiled by gain, loss, destruction, praise, fame, ridicule, suffering, or joy. Therefore, it is said, 『Not defiled by any dharma.』 『All-knowing and fearless』 means being free from all calamities, having no more afflictions, not being trapped by water, fire, or evil thieves, transcending difficulties, being alone and well, without worry. Therefore, it is said, 『All-knowing and fearless.』 『Naturally without a teacher or protector』 means ruling alone over the three thousand great thousand worlds, having no companion, not even an equal, let alone someone who surpasses. Therefore, it is said, 『Naturally without a teacher or protector.』 『The will is unique and without equal, self-attaining the right path, the Tathagata is honored by gods and humans, possessing all-knowing power.』 『The will is unique and without equal』 means that when I observe the three thousand great thousand lands with my heavenly eye, is there anyone like me? After observing everywhere, there is no one equal to me, let alone someone who surpasses me. This is not possible. Therefore, it is said, 『The will is unique and without equal.』
。自獲正道者，吾求于道，無師教授自然獲之，亦無伴侶獨步無畏，是故說曰，自獲于正道也。如來天人尊者，何故名為如來？如過去等正覺來，吾從彼來，於三阿僧祇劫執行勤苦，或施國財妻子頭目髓腦，能自拔濟，從中來故名如來。復從如來法性，就世間義故，謂如來。如過去諸佛世尊，具足十力、四無所畏、十八不共殊勝之法，大慈大悲，廣度一切不離如性，我今亦爾故謂如來。何以故名為天人尊？曰所以稱天人尊者，天人緣彼得修善本，越次取證成於聖道，盡有漏成無漏，三達神通無所掛礙，是故說，如來天人尊也。一切智力具者，如來遺體力者，體有百二十節，一節有百二十八臂，神力是乳哺力非神通力，是故說，一切智力具也。
我為世尊， 斷漏無淫， 諸天世人， 一群從心。
我為世尊者，世者有三：一者陰世，二者器世，三者眾生世。何以故名為無著者？三義故名為無著：一者斷結故謂無著，二者堪受人施故謂無著，三者三界無種亦無根本亦不復生故謂無著。是故說，我為無著也。斷漏無淫者，謂無上義無有過上者，亦無儔匹，覺悟一切諸法，無微不入無細不達，復為坐中眾生解狐疑故說無上義。過去無數恒沙諸佛壽命極長，弟子徒眾不可稱計，國土清凈無有瑕穢，謂為過佛神力多我今日。莫作斯觀。所以然者？神通智力一而不二，但眾生心自有增減。是故說，斷漏無淫也
現代漢語譯本：自己領悟正道的人，我求道時，沒有老師教導自然領悟，也沒有同伴獨自前行無所畏懼，所以說，是自己領悟了正道。如來，天人尊者，為什麼稱為如來？因為像過去那些證得正覺的佛一樣來到世間，我從他們那樣而來，在三大阿僧祇劫中勤苦修行，或者佈施國家財富、妻子、頭顱、眼睛、骨髓、腦漿，能夠自我解脫，從那樣的修行中來，所以稱為如來。又因為如來法性，就世俗的意義來說，稱為如來。像過去諸佛世尊一樣，具足十力、四無所畏、十八不共的殊勝之法，大慈大悲，廣泛度化一切眾生不離如性，我現在也是這樣，所以稱為如來。為什麼稱為天人尊？因為稱為天人尊的原因是，天人和人因為他而得以修習善的根本，超越次第取得證悟成就聖道，斷盡有漏成就無漏，三達神通無所障礙，所以說，如來是天人尊。一切智力具足的人，如來遺留的身體，身體有一百二十個關節，一個關節有一百二十八條手臂，神力是乳哺的力量而不是神通的力量，所以說，一切智力具足。 我為世尊，斷絕煩惱沒有淫慾，諸天世人，都一心歸從。我為世尊，世間有三種：一是陰世，二是器世，三是眾生世。為什麼稱為無著？因為三種意義稱為無著：一是斷絕煩惱結縛所以稱為無著，二是堪受他人佈施所以稱為無著，三是三界沒有種子也沒有根本也不再產生所以稱為無著。所以說，我為無著。斷絕煩惱沒有淫慾，是指無上的意義，沒有比這更高的，也沒有匹敵的，覺悟一切諸法，沒有細微之處不進入，沒有細微之處不通達，又爲了讓坐中的眾生解除疑惑，所以說無上的意義。過去無數恒河沙數的諸佛壽命極長，弟子徒眾不可計數，國土清凈沒有瑕疵污穢，認為比佛的神力多過我今天。不要這樣看。為什麼呢？神通智力是一而不二的，只是眾生的心自己有增減。所以說，斷絕煩惱沒有淫慾。
English version: Those who attain the right path by themselves, when I sought the path, I attained it naturally without a teacher's instruction, and without companions, I walked alone without fear. Therefore, it is said that I attained the right path by myself. The Tathagata, the honored one of gods and humans, why is he called Tathagata? Because like the Buddhas of the past who attained perfect enlightenment, I came from them, and in three asamkhya kalpas, I practiced diligently, giving away my country's wealth, wife, head, eyes, marrow, and brain, able to liberate myself. From that practice, I am called Tathagata. Also, because of the Tathagata's Dharma nature, in terms of worldly meaning, I am called Tathagata. Like the past Buddhas, the World Honored Ones, possessing the ten powers, the four fearlessnesses, the eighteen unique and superior qualities, great compassion, and widely liberating all beings without deviating from the true nature, I am also like that now, so I am called Tathagata. Why am I called the honored one of gods and humans? Because the reason for being called the honored one of gods and humans is that gods and humans, through him, are able to cultivate the roots of goodness, transcend the stages to attain enlightenment and achieve the holy path, exhaust the outflows and achieve the outflowless, and have the three kinds of supernatural powers without any hindrance. Therefore, it is said that the Tathagata is the honored one of gods and humans. One who possesses all wisdom and power, the body left behind by the Tathagata, the body has one hundred and twenty joints, and each joint has one hundred and twenty-eight arms. The divine power is the power of nurturing, not the power of supernatural abilities. Therefore, it is said that one possesses all wisdom and power. I am the World Honored One, having cut off outflows and being without lust, gods and humans all follow me with one heart. I am the World Honored One, the world has three aspects: one is the world of aggregates, two is the world of vessels, and three is the world of sentient beings. Why am I called the unattached one? Because of three meanings, I am called the unattached one: one is because I have cut off the bonds of affliction, so I am called unattached; two is because I am worthy of receiving the offerings of others, so I am called unattached; three is because in the three realms, there is no seed, no root, and no rebirth, so I am called unattached. Therefore, it is said that I am the unattached one. Having cut off outflows and being without lust, it refers to the supreme meaning, there is nothing higher than this, nor is there any equal, having awakened to all dharmas, there is no subtlety that is not entered, no subtlety that is not understood. Also, to resolve the doubts of the beings in the assembly, the supreme meaning is spoken. The past countless Buddhas, as numerous as the sands of the Ganges, had extremely long lives, and their disciples were countless, their lands were pure and without blemish, and it is thought that their divine power is greater than mine today. Do not view it this way. Why is that? The power of supernatural abilities and wisdom is one and not two, but the minds of sentient beings themselves have increases and decreases. Therefore, it is said, having cut off outflows and being without lust.
。諸天世人，一群從心者，諸天世人沙門婆羅門魔，若魔天釋梵四王，吾為獨尊獨悟無與等者，是故說，諸天世人，一群從心也。爾時六師弟子，聞佛說此偈已，心堅固者即求為道，心懷猶豫者，還至師所具白所聞，三界獨尊典領十方實無等倫，宜各馳散各求所安。
我既無師保， 亦獨無伴侶， 積一行得佛， 自然通聖道。
爾時世尊于樹王下，為梵天所請，即從坐起，詣波羅㮈國。爾時憂毗梵志，遙見世尊來便作是念：「瞿曇今日顏色容悅內外清徹，將有何故？師為是誰從誰學道？為學何法修何技術？」爾時世尊即向梵志而說此偈：
「我既無師保， 亦獨無伴侶， 積一行得佛， 自然通聖道。」
我既無師保者，如來、至真、等正覺，觀達三世無事不知，為后眾生未覺悟者而說斯偈。「吾善逝后當有比丘，一名摩訶僧祇，二名婆蔡審鞞，稱言文殊師利。」釋迦文師欲除彼猶豫故，是故說此偈也。復有說者，諸外道異學各作是論，沙門瞿曇，從阿蘭迦蘭聞法，然後成道，欲除彼猶豫，故說我既無師保也。亦獨無伴侶者，如來等正覺，觀達三世當來過去現在，無事不察，當來二部比丘，一名摩訶僧祇，二名婆蔡審鞞。捨本就末有人界土則佛出世，下方地獄畜生餓鬼，上方天樂自娛終不出佛，如來所化無處不遍，若一處不遍不名為佛。彼二部者謂為不遍，如來神力登一須彌頂，如是所經歷教化周旋無有窮極，是故說，亦獨無伴侶也
現代漢語譯本：諸天世人，那些隨心所欲的人，包括諸天世人中的沙門、婆羅門、魔，以及魔天、釋天、梵天、四天王，我都是獨一無二的至尊，獨自覺悟，無人能與我相比。因此我說，諸天世人，都是隨心所欲的。當時，六師的弟子們，聽到佛陀說了這偈語后，內心堅定的人就尋求加入佛道，內心猶豫的人則回到他們的老師那裡，詳細稟告所聽到的內容：『三界獨尊，統領十方，實在沒有可以與之相比的，我們應該各自散去，各自尋求安身之處。』 我既沒有老師的教導，也沒有同伴的扶持，通過獨自修行而證得佛果，自然通達聖道。 當時，世尊在菩提樹下，應梵天的請求，就從座位起身，前往波羅奈國。當時，憂毗梵志遠遠地看見世尊走來，就心想：『瞿曇今天容光煥發，內外清澈，將有什麼緣故？他的老師是誰？他從誰那裡學習佛道？他學習了什麼法？修習了什麼技術？』當時，世尊就對梵志說了這偈語： 『我既沒有老師的教導，也沒有同伴的扶持，通過獨自修行而證得佛果，自然通達聖道。』 『我既沒有老師的教導』，如來、至真、等正覺，觀察通達三世，沒有不知道的事情，爲了後世那些沒有覺悟的眾生而說這偈語。『我善逝之後，將會有比丘，一個叫摩訶僧祇，一個叫婆蔡審鞞，他們會稱文殊師利。』釋迦文師爲了消除他們的疑慮，所以說了這偈語。還有人說，那些外道異學各自議論說，沙門瞿曇是從阿蘭迦蘭那裡聽聞佛法，然後才成道的，爲了消除他們的疑慮，所以說『我既沒有老師的教導』。『也沒有同伴的扶持』，如來等正覺，觀察通達三世，未來、過去、現在，沒有不瞭解的事情。未來會有兩部比丘，一個叫摩訶僧祇，一個叫婆蔡審鞞。捨棄根本而追求末節，有人界國土，佛才會出世。下方地獄、畜生、餓鬼，上方天界享樂，最終都不會出現佛。如來所教化的地方無處不遍，如果有一處沒有遍及，就不能稱為佛。那兩部比丘被認為是不遍及的。如來神力登上須彌山頂，像這樣所經歷的教化周旋沒有窮盡，所以說『也沒有同伴的扶持』。
English version: The beings of the heavens and the world, those who follow their hearts, including the Shramanas, Brahmins, and demons of the heavens and the world, as well as the demon heavens, Shakra, Brahma, and the Four Heavenly Kings, I am the unique and supreme one, the one who has awakened alone, and no one can compare to me. Therefore, I say, the beings of the heavens and the world all follow their hearts. At that time, the disciples of the Six Teachers, after hearing the Buddha speak this verse, those with firm hearts sought to join the Buddhist path, while those with hesitant hearts returned to their teachers, reporting in detail what they had heard: 'The unique supreme one of the three realms, who governs the ten directions, is truly incomparable. We should each disperse and seek our own place of peace.' 'I have neither a teacher's guidance nor a companion's support, I attained Buddhahood through solitary practice, and naturally comprehended the holy path.' At that time, the World Honored One, under the Bodhi tree, at the request of Brahma, arose from his seat and went to the country of Varanasi. At that time, the Brahmin Upaka, seeing the World Honored One coming from afar, thought: 'Gautama's countenance is radiant today, both inside and out, what could be the reason? Who is his teacher? From whom did he learn the Buddhist path? What Dharma did he learn? What techniques did he practice?' At that time, the World Honored One spoke this verse to the Brahmin: 'I have neither a teacher's guidance nor a companion's support, I attained Buddhahood through solitary practice, and naturally comprehended the holy path.' 'I have neither a teacher's guidance,' the Tathagata, the Truthful One, the Perfectly Enlightened One, observes and understands the three worlds, and there is nothing he does not know. For the sake of those unenlightened beings in later generations, he speaks this verse. 'After my passing, there will be Bhikkhus, one named Mahasanghika, and one named Vatsiputriya, who will call themselves Manjushri.' Shakyamuni Buddha spoke this verse to dispel their doubts. Others say that those heretical outsiders each argued that the Shramana Gautama heard the Dharma from Arada Kalama and then attained enlightenment. To dispel their doubts, he said, 'I have neither a teacher's guidance.' 'Nor a companion's support,' the Tathagata, the Perfectly Enlightened One, observes and understands the three worlds, the future, the past, and the present, and there is nothing he does not understand. In the future, there will be two groups of Bhikkhus, one named Mahasanghika, and one named Vatsiputriya. Abandoning the root and pursuing the branches, when there is a human realm, the Buddha will appear in the world. The hells below, the animals, the hungry ghosts, and the heavens above enjoying themselves, will ultimately not produce a Buddha. The places where the Tathagata teaches are everywhere. If there is one place that is not reached, he cannot be called a Buddha. Those two groups of Bhikkhus are considered not to be reached. The Tathagata's divine power ascends to the summit of Mount Sumeru, and the teachings he has experienced are endless. Therefore, it is said, 'Nor a companion's support.'
。積一行得佛者，於此三世成最正覺，佛興出世要在閻浮利地，生於中國不在邊地，所以生此閻浮利地者，東西南北億千閻浮利地，此間閻浮利地最在其中，土界神力勝余方，余方剎土轉不如此，是故說，積一行得佛也。自然通聖道者，舍熱惱結使冷而無熅，人有憂心顏常不歡，無憂心者顏常和悅，如來世尊亦復如是，眾患已盡無復熱惱，是故說，自然通聖道也。爾時有憂毗梵志前白佛言：「君今自稱為最勝耶？」爾時世尊以偈報梵志曰：
「己勝不受惡， 一切勝世間， 睿智廓無疆， 開蒙我為勝。」
己勝不受惡者，一切勝世間、能勝怨，世稱曰勝。此勝非為勝，斷漏盡諸使，眾結永盡乃稱為勝，獨王世界無能及者，是故說，己勝不受惡，一切勝世間也。睿智廓無疆，開蒙我為勝者，世間惡法墜墮罪惡者，吾已永滅得不起法忍，當來受有生愛十二牽連永滅無餘，是故說，睿智廓無疆，開蒙我為勝也。爾時憂毗梵志前白佛言：「瞿曇今日為欲何趣？」爾時世尊復以偈報曰：
「今往波羅㮈， 欲擊甘露鼓， 當轉於法輪， 未曾有轉者。」
梵志問佛：「為審爾不？」佛告梵志：「如來言無有二。」梵志聞已頷頭嘆吒而去。
智人不處愚， 觀世隨而化， 說于無垢跡， 永息無有上。
智人不處愚，觀世隨而化者，謂佛及諸弟子先觀世間，誰應得度、誰不應度，周遍觀察誰堪受化、誰不受化，誰種解脫根栽、誰不種解脫根栽
現代漢語譯本：積累一行善業就能成佛，在過去、現在、未來三世成就最正覺。佛陀出世必定在閻浮提，而且生於中國而非邊遠地區。之所以生於閻浮提，是因為在東西南北億千個閻浮提中，此處的閻浮提最為殊勝，土地神力勝過其他地方。其他地方的剎土遠不如這裡，所以說，積累一行善業就能成佛。自然通達聖道的人，捨棄熱惱的煩惱，變得清涼而沒有熱度。人有憂愁時臉色常常不悅，沒有憂愁時臉色常常和悅。如來世尊也是如此，一切病患都已消除，不再有熱惱，所以說，自然通達聖道。當時，憂毗梵志上前問佛：『你現在自稱為最殊勝嗎？』當時，世尊用偈語回答梵志說： 『戰勝自己不受惡，一切勝過世間人，智慧廣大無邊際，開啓蒙昧我最勝。』 戰勝自己不受惡，一切勝過世間人，能戰勝怨敵，世人稱之為勝。這種勝利並非真正的勝利，斷除煩惱，滅盡一切習氣，眾結永盡才稱為勝，獨一無二，世間無人能及，所以說，戰勝自己不受惡，一切勝過世間人。智慧廣大無邊際，開啓蒙昧我最勝，世間惡法，墮入罪惡的人，我已經永遠滅除，得到不起法忍，未來受生之愛，十二因緣的牽連，永遠滅盡無餘，所以說，智慧廣大無邊際，開啓蒙昧我最勝。當時，憂毗梵志上前問佛：『瞿曇，你今天打算去哪裡？』當時，世尊又用偈語回答說： 『現在前往波羅奈，想要敲響甘露鼓，將要轉動法輪，這是前所未有的。』 梵志問佛：『這是真的嗎？』佛告訴梵志：『如來說的話沒有虛假。』梵志聽後點頭讚歎而去。 智者不處愚昧，觀察世間隨緣教化，宣說無垢的足跡，永遠止息沒有更高的境界。 智者不處愚昧，觀察世間隨緣教化，是指佛陀和他的弟子們先觀察世間，誰應該被度化，誰不應該被度化，周遍觀察誰堪受教化，誰不受教化，誰種下解脫的根基，誰不種下解脫的根基。
English version: One who accumulates a single line of merit attains Buddhahood, achieving the most perfect enlightenment in the three periods of time: past, present, and future. The Buddha's appearance in the world is always in Jambudvipa, and born in China, not in a remote area. The reason for being born in Jambudvipa is that among the billions of Jambudvipas in the east, west, south, and north, this Jambudvipa is the most superior, with the land's divine power surpassing other places. The other lands are far inferior to this one, therefore it is said that accumulating a single line of merit leads to Buddhahood. One who naturally attains the holy path abandons the hot afflictions, becoming cool and without heat. When people are worried, their faces are often unhappy, and when they are without worry, their faces are often joyful. The World Honored One, the Tathagata, is also like this, all illnesses have been eliminated, and there is no more heat of affliction, therefore it is said that one naturally attains the holy path. At that time, the Brahmin Upaka approached the Buddha and asked: 'Do you now proclaim yourself as the most superior?' At that time, the World Honored One replied to the Brahmin with a verse: 'Having conquered oneself, not accepting evil, surpassing all in the world, with wisdom vast and boundless, I am the most superior in dispelling ignorance.' Having conquered oneself, not accepting evil, surpassing all in the world, able to conquer enemies, the world calls this victory. This victory is not true victory, cutting off the outflows, extinguishing all habits, and the complete end of all bonds is called victory, unique and unmatched in the world, therefore it is said, 'Having conquered oneself, not accepting evil, surpassing all in the world.' With wisdom vast and boundless, I am the most superior in dispelling ignorance, the evil laws of the world, those who fall into sin, I have already eternally extinguished, attaining the non-arising Dharma forbearance, the love of future rebirth, the twelve links of dependent origination, are eternally extinguished without remainder, therefore it is said, 'With wisdom vast and boundless, I am the most superior in dispelling ignorance.' At that time, the Brahmin Upaka approached the Buddha and asked: 'Gautama, where do you intend to go today?' At that time, the World Honored One replied with another verse: 'Now I go to Varanasi, intending to strike the drum of nectar, I will turn the wheel of Dharma, which has never been turned before.' The Brahmin asked the Buddha: 'Is this true?' The Buddha told the Brahmin: 'The words of the Tathagata are not false.' Upon hearing this, the Brahmin nodded in admiration and departed. The wise do not dwell in ignorance, observing the world and teaching according to conditions, proclaiming the stainless path, forever ceasing without a higher state. The wise do not dwell in ignorance, observing the world and teaching according to conditions, refers to the Buddha and his disciples first observing the world, who should be liberated and who should not be liberated, observing thoroughly who is capable of receiving teachings and who is not, who plants the roots of liberation and who does not plant the roots of liberation.
。是故說，智人不處愚，觀世隨而化也。說于無垢跡，永息無有上者，無垢跡者，賢聖八道，永息者滅盡泥洹，聖人降世接度群生恒以賢聖道，初不離無漏行，是故說，說于無垢跡，永息無有上也。
勇猛大吼， 正法如來， 法說義說， 覺者永安。
勇猛大吼，正法如來者，勇猛者佛及諸弟子，釋迦文佛勇猛超越九劫，是故名為勇猛。六師縱逸好修非法不按正律，如來所演如法所行越過世法，是故說，勇猛大吼，正法如來也。法說義說，覺者永安者，人法非為法，人所嗤眾所憎惡，如來所說，法說義說聞者歡悅，除憂熱惱永無苦患，常得安隱心識淡然，是故說，法說義說，覺者永安也。
勇健立一心， 出家日夜滅， 諸天常衛護， 為佛所稱記。
勇健立一心者，彼修行人，定意一心無他余念，眾德具足意不可壞，入定之人所愿必果，是故說，勇健立一心也。出家日夜滅者，所謂出家，不但舍妻息離五欲，求出欲界修上界道，初禪休息行無起滅，是故說，出家日夜滅也。諸天常衛護者，入定之人諸天衛護承事禮敬，欲使增其功德，是故說，諸天常衛護也。為佛所稱記者，從此世界上至凈居天，嘆說立根人，閻浮利地眾生快得善利，如來現在廣說法味，所度眾生不可稱限，是故說，為佛所稱記也。
彼于天人中， 嘆說等正覺， 速得而自覺， 最後離胎身
現代漢語譯本：所以說，智者不與愚者為伍，觀察世事而隨之變化。所說的是無垢的境界，永遠止息沒有更高的境界，無垢的境界，指的是賢聖的八正道，永遠止息指的是滅盡煩惱的涅槃。聖人降生於世，接引度化眾生，始終以賢聖之道，從不離開無漏的修行，所以說，所說的是無垢的境界，永遠止息沒有更高的境界。 現代漢語譯本：勇猛大吼，正法如來，宣說佛法和義理，覺悟者永遠安樂。 現代漢語譯本：勇猛大吼，正法如來，勇猛指的是佛陀和他的弟子們，釋迦牟尼佛勇猛地超越了九劫，所以稱為勇猛。六師放縱自己，喜歡修行不正的法，不遵循正律，如來所演說的如法修行超越了世俗的法，所以說，勇猛大吼，正法如來。宣說佛法和義理，覺悟者永遠安樂，人們所認為的法不是真正的法，人們所嗤笑和憎惡的，如來所說的，宣說佛法和義理，聽聞的人歡喜，消除憂愁熱惱，永遠沒有痛苦和憂患，常常得到安穩，心識淡然，所以說，宣說佛法和義理，覺悟者永遠安樂。 現代漢語譯本：勇猛堅定地樹立一心，出家修行日夜滅除煩惱，諸天常常衛護，被佛陀所稱讚和記別。 現代漢語譯本：勇猛堅定地樹立一心，指的是那些修行的人，心意堅定，沒有其他的雜念，各種功德具足，心意不可動搖，入定的人所愿必定實現，所以說，勇猛堅定地樹立一心。出家修行日夜滅除煩惱，所謂的出家，不僅僅是捨棄妻子兒女，離開五欲，而是爲了求出欲界，修行上界之道，初禪的修行是休息，沒有生滅，所以說，出家修行日夜滅除煩惱。諸天常常衛護，入定的人，諸天會衛護，承事和禮敬，希望他能增長功德，所以說，諸天常常衛護。被佛陀所稱讚和記別，從這個世界一直到凈居天，都讚歎那些立下根基的人，閻浮提的眾生很快就能得到善利，如來現在廣說佛法，所度化的眾生不可計數，所以說，被佛陀所稱讚和記別。 現代漢語譯本：他在天人之中，讚歎宣說等正覺，迅速地獲得自覺，最終脫離胎身。
English version: Therefore it is said, the wise do not dwell with the foolish, they observe the world and adapt accordingly. What is spoken of is the undefiled state, the eternal cessation where there is nothing higher. The undefiled state refers to the noble eightfold path, and eternal cessation refers to the extinguishing of afflictions, Nirvana. The sages descend into the world to guide and liberate sentient beings, always using the noble path, never departing from the practice of non-outflow, therefore it is said, what is spoken of is the undefiled state, the eternal cessation where there is nothing higher. English version: With valiant roar, the Tathagata of the true Dharma, expounds the Dharma and its meaning, the awakened one is forever at peace. English version: With valiant roar, the Tathagata of the true Dharma, 'valiant' refers to the Buddha and his disciples, Shakyamuni Buddha valiantly surpassed nine kalpas, therefore he is called valiant. The six teachers indulge themselves, liking to practice improper Dharma, not following the correct precepts, the Tathagata's exposition of the Dharma and its practice surpasses worldly laws, therefore it is said, with valiant roar, the Tathagata of the true Dharma. Expounds the Dharma and its meaning, the awakened one is forever at peace, what people consider Dharma is not true Dharma, what people ridicule and hate, what the Tathagata speaks of, expounds the Dharma and its meaning, those who hear it rejoice, eliminating worry and heat, forever without suffering and affliction, always attaining peace, with a calm mind, therefore it is said, expounds the Dharma and its meaning, the awakened one is forever at peace. English version: Valiantly and firmly establishing one-pointedness of mind, the one who has left home extinguishes afflictions day and night, the devas constantly protect, and is praised and predicted by the Buddha. English version: Valiantly and firmly establishing one-pointedness of mind, refers to those who practice, their minds are firm, without other distracting thoughts, all virtues are complete, their minds cannot be shaken, those who enter samadhi will have their wishes fulfilled, therefore it is said, valiantly and firmly establishing one-pointedness of mind. The one who has left home extinguishes afflictions day and night, the so-called leaving home, is not just abandoning wife and children, leaving the five desires, but seeking to leave the desire realm, practicing the path of the higher realms, the practice of the first dhyana is rest, without arising and ceasing, therefore it is said, the one who has left home extinguishes afflictions day and night. The devas constantly protect, those who enter samadhi, the devas will protect, serve and pay homage, hoping to increase their merits, therefore it is said, the devas constantly protect. Is praised and predicted by the Buddha, from this world all the way to the Pure Abode heavens, they praise those who have established a foundation, the sentient beings of Jambudvipa will quickly obtain good benefits, the Tathagata is now widely expounding the Dharma, the sentient beings he liberates are countless, therefore it is said, is praised and predicted by the Buddha. English version: Among gods and humans, he praises and proclaims the perfect enlightenment, quickly attains self-awakening, and finally departs from the body of the womb.
彼于天人中，嘆說等正覺者，諸天世人恒詠佛功德，各獻善心至於成佛未曾違離，是故說，彼于天人中，嘆說等正覺也。速得而自覺者，人民之類嘆未曾有，如來功德甚奇甚特，我等眾人謂為如來在於斯坐，何圖如來游于無量百千世界，教化眾生不以為惓。是故說，速得而自覺也。最後離胎身者，最後受身臨欲泥洹，佛自嘆說告語阿難：「如來此身更不受生，無為永寂不復起滅。阿難當知！吾觀方域及上空界，更不受之，生分畢矣。阿難！我更不染俗，俗中躁擾吾不復更。」是故說，最後離胎身。
諸謂過去佛， 及已當來者， 現在等正覺， 多除眾人憂。
彼雜阿鋡契經所說，昔佛在舍衛國祇樹給孤獨園。爾時世尊告諸比丘：「世人共會不相恭敬，甚為苦哉！我恒發此念：『世頗有人沙門婆羅門有勝我者，我當承事供養禮敬。』然我觀察沙門婆羅門，可恭敬者乎？時比丘我復作是念：『昔我成佛，由四意止、四意斷、四神足、五根、五力、七覺意、八直行，我今承事供養如敬尊長，過去恒沙諸佛世尊，亦由此法成最正覺，當來恒沙諸佛，亦緣此法而得成道，我今現在如來至真等正覺，亦緣此法成於道果，我今躬自思惟分別此法。』」是故說，諸過去佛及已當來者、現在等正覺，多除眾人憂也。
【現代漢語翻譯】 現代漢語譯本 在天人和眾生中，讚歎宣說證得無上正等正覺的佛陀，諸天和世人恒常歌頌佛的功德，各自獻上善心，直至成佛都未曾違背佛的教誨。因此說，『彼于天人中，嘆說等正覺』。快速地自我覺悟，人們讚歎從未有過，如來的功德非常奇特，我們眾人以為如來只是在這裡坐著，哪裡知道如來遊歷于無量百千世界，教化眾生而不感到疲倦。因此說，『速得而自覺也』。最後脫離胎身，最後一次受生，臨近涅槃時，佛陀自己感嘆並告訴阿難：『如來此身不再受生，進入無為的永恒寂靜，不再有生滅。阿難應當知道！我觀察所有地域和上方的虛空，都不再受生，生死的緣分已經結束。阿難！我不再沾染世俗，世俗的喧囂我不再參與。』因此說，『最後離胎身』。 所有被稱為過去佛（過去已經成佛的佛陀），以及未來佛（未來將要成佛的佛陀），和現在證得無上正等正覺的佛陀，都能消除眾人的憂愁。 在《雜阿含經》中記載，過去佛陀在舍衛國祇樹給孤獨園。當時，世尊告訴眾比丘：『世人聚在一起卻不互相恭敬，真是苦惱啊！我常常這樣想：『世間是否有人，沙門（出家修行者）或婆羅門（祭司），比我更殊勝，我應當承事供養，禮敬他們。』然而我觀察沙門和婆羅門，有值得我恭敬的人嗎？』這時，比丘們，我又這樣想：『過去我成佛，是依靠四意止（四念處）、四意斷（四正勤）、四神足（四如意足）、五根（信、精進、念、定、慧）、五力（信力、精進力、念力、定力、慧力）、七覺意（七菩提分）、八直行（八正道）。我現在承事供養，如同尊敬長輩一樣。過去恒河沙數般的諸佛世尊，也是依靠這些法成就最正等正覺；未來恒河沙數般的諸佛，也是依靠這些法而得成道；我現在如來至真等正覺，也是依靠這些法成就道果。我現在親自思惟分別這些法。』因此說，『諸過去佛及已當來者、現在等正覺，多除眾人憂也』。
【English Translation】 English version Among gods and humans, the Buddha who is praised and proclaimed as having attained Anuttara-samyak-sambodhi (supreme perfect enlightenment), gods and people constantly sing the praises of the Buddha's merits, each offering good intentions, never deviating from the Buddha's teachings until they achieve Buddhahood. Therefore, it is said, 'He, among gods and humans, praises and proclaims the supreme perfect enlightenment.' Quickly attaining self-awakening, people marvel at the unprecedented, the Tathagata's merits are so extraordinary, we all thought the Tathagata was just sitting here, how could we know the Tathagata travels through countless hundreds of thousands of worlds, teaching sentient beings without feeling weary. Therefore, it is said, 'Quickly attaining self-awakening.' Finally leaving the womb, the last time of taking birth, nearing Nirvana, the Buddha himself sighed and told Ananda: 'This body of the Tathagata will no longer be born, entering the non-active eternal stillness, no longer having birth and death. Ananda should know! I observe all regions and the upper void, no longer taking birth, the fate of birth and death has ended. Ananda! I will no longer be tainted by the mundane, the turmoil of the mundane I will no longer participate in.' Therefore, it is said, 'Finally leaving the womb.' All those called past Buddhas (Buddhas who have attained Buddhahood in the past), as well as future Buddhas (Buddhas who will attain Buddhahood in the future), and the present Buddha who has attained Anuttara-samyak-sambodhi, all can eliminate the worries of the people. It is recorded in the Samyukta Agama Sutra that in the past, the Buddha was in the Jeta Grove of Anathapindika Garden in Sravasti. At that time, the World Honored One told the Bhikkhus: 'People gather together but do not respect each other, it is truly distressing! I often think: 'Is there anyone in the world, a Sramana (ascetic practitioner) or a Brahmin (priest), who is more superior than me, I should serve, offer, and pay homage to them.' However, I observe the Sramanas and Brahmins, is there anyone worthy of my respect?' At this time, Bhikkhus, I thought again: 'In the past, I attained Buddhahood by relying on the four foundations of mindfulness (four smrtyupasthana), four right exertions (four samyakpradhana), four bases of spiritual power (four rdhipada), five faculties (faith, vigor, mindfulness, concentration, wisdom), five powers (power of faith, power of vigor, power of mindfulness, power of concentration, power of wisdom), seven factors of enlightenment (seven bodhyanga), and eightfold noble path (eight aryamarga). Now I serve and offer, just like respecting elders. The countless Buddhas of the past, also relied on these dharmas to achieve the supreme perfect enlightenment; the countless Buddhas of the future, also rely on these dharmas to attain enlightenment; I, the present Tathagata, the true and perfect enlightened one, also rely on these dharmas to achieve the fruit of the path. Now I personally contemplate and discern these dharmas.' Therefore, it is said, 'All past Buddhas, future Buddhas, and the present Buddha who has attained Anuttara-samyak-sambodhi, eliminate the worries of the people.'
盡共敬重法， 已敬今敬者， 若當甫恭敬， 是謂佛法要。
欲引三世恭敬，故說此偈。
「若欲自求要， 正身為第一， 恭敬于正法， 憶念佛教誡。」
若欲自求要，正身為第一者，人慾成道必自求要，進趣于道恭敬于諸法，追憶過去洹沙諸佛所說教誡，如現在前亦不漏失，是故說，若欲自求要，正身為第一，恭敬于正法，憶念佛教誡也。
◎出曜經卷第二十
出曜經卷第二十一
姚秦涼州沙門竺佛念譯如來品之二
◎諸有不信佛， 如此眾生類， 當就於厄道， 如商遇羅剎。
諸有不信佛者，閻浮利地有眾多賈客，共相率合入海采寶，正值回波惡風吹壞大船，復有諸人乘弊壞船，順風流迸墮羅剎界。眾多羅剎女輩，顏貌端正眾寶自瓔珞身，前迎賈客：「善來男子！此間饒財多寶，隨意明珠無價雜珍恣意取之無守之者，我等既無夫主，汝無妻妾，可止此間共相娛樂，后得善風良伴歸家不遠。又諸君當知！海水晝夜回波無有定方，若見左面有道者，慎莫隨從，設於夢中見左面道亦莫陳說。」時商客中有一智達者，內自思惟：「此諸婦女所說左道，事不徒爾，會當有緣。」即設權詐竊為陰謀，向暮與女共臥交接，伺女已睡竊即起，進涉左道行數里，中聞一城裡數千萬人稱怨喚呼
【現代漢語翻譯】 現代漢語譯本 完全恭敬佛法，過去已恭敬，現在正恭敬，未來將恭敬，這才是佛法的要義。
爲了引導三世的恭敬，所以說了這個偈子。
『如果想要自己尋求要義，端正自身是第一位的，恭敬正法，憶念佛陀的教誨。』
如果想要自己尋求要義，端正自身是第一位的，人想要成就佛道，必須自己尋求要義，精進于道，恭敬一切法，追憶過去如恒河沙數諸佛所說的教誨，如同現在在眼前一樣不遺漏，所以說，如果想要自己尋求要義，端正自身是第一位的，恭敬正法，憶念佛陀的教誨。
◎《出曜經》卷第二十
《出曜經》卷第二十一
姚秦涼州沙門竺佛念譯《如來品》之二
◎『那些不相信佛的人，就像這類眾生，應當走向厄難的道路，如同商人遇到羅剎（惡鬼）。』
那些不相信佛的人，在閻浮利地（我們所居住的世界）有許多商人，一起結伴入海采寶，正遇到回波惡風吹壞了大船，還有一些人乘坐破舊的船，順風漂流到了羅剎（惡鬼）的境界。許多羅剎女，容貌端正，用各種寶物裝飾自己，前來迎接商人：『歡迎各位男子！這裡財富眾多，各種無價的明珠和珍寶可以隨意取用，沒有人看守。我們沒有丈夫，你們沒有妻妾，可以在這裡一起享樂，以後遇到好風和同伴，回家也不遠。還有各位要知道！海水晝夜回波不定，如果看到左邊有路，千萬不要跟隨，即使在夢中看到左邊的路也不要說出來。』當時商客中有一位智者，心裡想：『這些婦女所說的左道，事情不會是無緣無故的，一定有原因。』於是就設下權宜之計，暗中謀劃，傍晚與羅剎女同床交合，等羅剎女睡著后，就偷偷起身，沿著左邊的路走了幾里，聽到一座城裡有數千萬人呼喊怨恨的聲音。
【English Translation】 English version Completely respect the Dharma, those who have respected in the past, are respecting now, and will respect in the future, this is the essence of the Buddha's teachings.
To guide the respect of the three times, this verse is spoken.
'If you want to seek the essence yourself, rectifying oneself is the first priority, respect the true Dharma, and remember the Buddha's teachings.'
If you want to seek the essence yourself, rectifying oneself is the first priority, a person who wants to achieve Buddhahood must seek the essence himself, advance on the path, respect all Dharmas, recall the teachings of the Buddhas of the past as numerous as the sands of the Ganges, as if they are present before one's eyes without missing anything, therefore it is said, if you want to seek the essence yourself, rectifying oneself is the first priority, respect the true Dharma, and remember the Buddha's teachings.
◎《Abhidharma-samuccaya》Volume 20
《Abhidharma-samuccaya》Volume 21
Translated by the Shramana Dharmaraksha of Liangzhou in Yao Qin, Chapter Two of the Tathagata
◎'Those who do not believe in the Buddha, like these kinds of beings, should go to the path of calamity, like a merchant encountering a Rakshasa (demon).'
Those who do not believe in the Buddha, in Jambudvipa (the world we live in) there are many merchants who join together to go to the sea to collect treasures, they encounter a backwash and a bad wind that destroys their large ship, and some people on broken ships drift with the wind to the realm of the Rakshasas (demons). Many Rakshasa women, with beautiful appearances and adorned with various treasures, come to greet the merchants: 'Welcome, gentlemen! Here there is abundant wealth, various priceless pearls and treasures can be taken at will, and no one guards them. We have no husbands, and you have no wives, you can stay here and enjoy yourselves, and later when you encounter good winds and companions, it will not be far to return home. Also, you should know! The sea water ebbs and flows day and night without a fixed direction, if you see a path on the left, do not follow it, and even if you see a path on the left in a dream, do not speak of it.' At that time, among the merchants, there was a wise man who thought to himself: 'The left path that these women speak of, it cannot be without a reason, there must be a cause.' So he devised a plan, secretly plotting, in the evening he slept with the Rakshasa woman, and after the Rakshasa woman fell asleep, he secretly got up, walked a few miles along the left path, and heard the sound of tens of thousands of people in a city crying out in resentment.
，或呼父母及己兄弟姊妹妻息，云何舍閻浮利地就此命終？賈客聞已衣毛皆豎，還攝心意直前詣城，周匝觀察，見城鑄鐵垣墻，亦無門戶出入處所，去城不遠尸梨師樹高廣且大。即往攀樹，見城裡數千萬人啼哭號喚，遙問城裡人曰：「何為稱喚父母兄弟耶？」城裡人報曰：「我等入海采致寶物，為風所漂，又為羅剎女所誑，墮此鬼界閉在牢城。前有五百人漸漸取殺，今有二百五十人在。君莫呼此女謂為是人，皆是羅剎鬼耳！」其人聞已即還下樹，詣彼女村竊就女臥。
明日晨旦語諸同伴：「吾有匿事欲共論說，各往閑靜處，慎莫男女自隨。」諸人響應各詣隱處，即便告曰：「卿等知不？昨夜吾欻生此念：『斯女人等何故慇勤說莫從左面道。』見女睡眠竊起往觀，見大鐵城閉數百人，㘁哭喚呼。吾上樹頭遙問意故，眾人報我為摩竭魚所見壞船，惡風吹浪墮此鬼界，閉在鐵城高數十丈，勸我還家善求方計。卿等今日意欲云何？」眾人答曰：「卿昨夜何不重問彼人，頗有權宜方計，眾人及我身得安隱歸家不乎？」人即報曰：「我昨夜退不問此事，今暮竊起當往重問之。」說此語已各還所在。彼智達人向暮與女交接已，相女睡眠竊起，詣彼樹上，問城裡人曰：「頗有權宜方計，卿等諸人復及我身，得還閻浮利地不耶？」城裡
【現代漢語翻譯】 現代漢語譯本：或者呼喊父母、自己的兄弟姐妹、妻子兒女，說：『為何要捨棄閻浮利地（Jambudvipa，指我們所居住的這個世界）而在此地喪命？』商人聽了，嚇得汗毛倒豎，收攝心神，逕直前往城池。他環顧四周，看見城池由鐵墻鑄成，沒有門可以出入。離城不遠的地方，有一棵高大茂盛的尸梨師樹（Sirisa tree，一種樹木）。他便爬上樹，看見城裡有數千萬人啼哭呼號。他遙問城裡的人：『你們為何呼喊父母兄弟？』城裡的人回答說：『我們入海采寶，被風吹散，又被羅剎女（Rakshasa，食人惡鬼）所欺騙，墮入這個鬼界，被關在牢城裡。之前有五百人被逐漸殺害，現在還有二百五十人。你們不要把這些女人當人看，她們都是羅剎鬼！』那人聽了，就下樹，回到羅剎女的村莊，偷偷地和羅剎女睡覺。 第二天早晨，他對同伴們說：『我有一件隱秘的事情想和你們商量，我們各自去一個安靜的地方，不要讓男女跟隨著。』眾人迴應，各自去了隱蔽之處。他便告訴他們說：『你們知道嗎？昨晚我忽然產生一個念頭：『這些女人為何慇勤地說不要從左邊的路走？』我見她們睡著了，就偷偷起來去看，看見一座大鐵城，關著數百人，他們哭喊呼號。我爬到樹頂遙問他們緣故，眾人告訴我，他們是被摩竭魚（Makara，一種海怪）破壞了船，被惡風巨浪吹到這個鬼界，被關在數十丈高的鐵城裡，勸我回家好好想辦法。你們今天打算怎麼辦？』眾人回答說：『你昨晚為何不再次問問他們，有沒有什麼權宜之計，讓大家和我們自己都能平安回家？』那人就說：『我昨晚退回來沒有問這件事，今晚我偷偷起來再去問問。』說完這些話，大家各自回到自己的地方。那位有智慧的人，傍晚和羅剎女交合后，等羅剎女睡著了，就偷偷起來，到那棵樹上，問城裡的人說：『有沒有什麼權宜之計，讓你們大家和我們自己，能夠回到閻浮利地？』
【English Translation】 English version: Or they would call out to their parents, their own siblings, wives, and children, saying, 'Why should we abandon Jambudvipa (the world we live in) and die in this place?' Upon hearing this, the merchant's hair stood on end. He composed himself and went straight to the city. He looked all around and saw that the city was made of iron walls, with no doors or places to enter or exit. Not far from the city was a tall and large Sirisa tree. He climbed the tree and saw tens of millions of people in the city crying and wailing. He asked the people in the city from afar, 'Why are you calling out to your parents and siblings?' The people in the city replied, 'We went to sea to gather treasures, but were scattered by the wind and deceived by Rakshasa women, falling into this ghost realm and being imprisoned in this fortress. Previously, five hundred people were gradually killed, and now there are two hundred and fifty people left. Do not think of these women as humans; they are all Rakshasa ghosts!' Upon hearing this, the man climbed down the tree and returned to the Rakshasa women's village, secretly sleeping with one of them. The next morning, he said to his companions, 'I have a secret matter I wish to discuss with you. Let us each go to a quiet place, and let no men or women follow us.' The others agreed and went to secluded places. He then told them, 'Do you know? Last night, I suddenly had this thought: 'Why do these women so diligently say not to go by the left path?' Seeing them asleep, I secretly got up to look and saw a large iron city, with hundreds of people imprisoned, crying and wailing. I climbed to the top of a tree and asked them the reason. The people told me that their ships were destroyed by Makara, and they were blown by fierce winds and waves into this ghost realm, imprisoned in an iron city tens of feet high, and advised me to go home and find a good plan. What do you all intend to do today?' The others replied, 'Why didn't you ask them again last night if there was any expedient plan so that everyone and ourselves could return home safely?' The man then said, 'I retreated last night without asking about this matter. Tonight, I will secretly get up and go ask again.' After saying this, they each returned to their places. That wise man, after having intercourse with the Rakshasa woman in the evening, waited for her to fall asleep, then secretly got up and went to that tree, asking the people in the city, 'Is there any expedient plan so that all of you and ourselves can return to Jambudvipa?'
人報曰：「我等適生念欲還閻浮利地，此鐵城便作數重不可敗壞，死者日次無由得免；唯卿外人少有權宜，可得度脫還至本土。十五日清旦有一馬王，從郁單越食自然粳米，來至此鬼界住高山頂，三自喚呼：『誰欲還歸閻浮利地？』卿等若聞馬王聲者，皆往禮敬求還本鄉。」其人聞是語已，即還伴中具陳情狀，眾人報曰：「今可去不？」智者答曰：「須十五日至，馬王當來，乃得去耳。」未經數日馬王便至在高山頂，三自喚呼：「誰欲還歸閻浮利地？」聲極遠震。商客聞已，皆往至馬王所前白王言：「我等咸欲還本鄉里，愿見將接得歸無為。」馬王告曰：「卿等專意聽我所說，各欲歸家還本鄉者，心意專正便得歸家，心不專正不得歸也。此諸婦女各抱男女，追逐卿后啼哭喚呼。其中諸人興戀慕心，正使在我脊上猶不得去；若能捨恩愛正心一意無所戀著，至心捉我一毛便得歸家。」如其所語諸婦女至，各語夫曰：「誠可舍我賤身，何為捐棄兒女？」先教兒女往抱父頸啼哭喚呼：「舍我等為欲何去？」心意戀著者便不得還，唯有大智師子一人即安隱還歸。是故說，諸有不信佛，如此眾生類，當就於厄道，如商遇羅剎。
諸有信佛者，如此眾生類，安隱還得歸，皆由馬王度。唯有師子一人安隱得歸，餘者由戀慕心皆墮厄難
【現代漢語翻譯】 現代漢語譯本：有人告訴他們說：『我們剛才生起想要返回閻浮利地（我們所居住的世界）的念頭，這鐵城就變成重重疊疊、堅不可摧的樣子，死去的鬼魂每天都在增加，沒有辦法逃脫；只有你們這些外來的人，稍微有些方便的辦法，可以脫離這裡，返回你們的家鄉。十五日清晨，會有一匹馬王，從郁單越（北俱盧洲，四大洲之一，以享樂著稱）吃著天然的粳米，來到這鬼界，停在高山頂上，三次呼喚：『誰想返回閻浮利地？』你們如果聽到馬王的聲音，就都去禮拜，請求返回家鄉。』那些人聽了這話，就回到同伴中，詳細地說了情況，眾人問道：『現在可以去嗎？』智者回答說：『必須等到十五日，馬王來了，才能去。』沒過幾天，馬王就來到高山頂上，三次呼喚：『誰想返回閻浮利地？』聲音傳得很遠。商人們聽到了，都來到馬王面前，對馬王說：『我們都想返回家鄉，希望您能接引我們，讓我們回到無為的境界。』馬王告訴他們說：『你們要專心聽我說，凡是想回家返回家鄉的人，心意專一純正就能回家，心意不專一純正就不能回家。這些婦女都抱著孩子，追在你們後面哭喊。其中如果有人生起留戀的心，即使在我背上也不能離開；如果能捨棄恩愛，心意純正，一心一意沒有留戀，真心抓住我的一根毛，就能回家。』正如馬王所說，那些婦女來了，各自對丈夫說：『真的要捨棄我這卑賤的身體嗎？為什麼要拋棄兒女？』先教兒女去抱住父親的脖子，哭喊著說：『拋棄我們，你們想去哪裡？』心意留戀的人就不能回去，只有大智師子一人安穩地返回了家鄉。所以說，那些不相信佛的人，就像這類眾生，會陷入厄難的道路，就像商人遇到羅剎（惡鬼）。 那些相信佛的人，就像這類眾生，能夠安穩地返回家鄉，都是因為馬王的救度。只有師子一人安穩地返回，其餘的人因為留戀的心都陷入了厄難。
【English Translation】 English version: Someone told them, 'We just had the thought of returning to Jambudvipa (the world we live in), and this iron city became layered and indestructible. The dead ghosts are increasing daily, with no way to escape. Only you outsiders have some convenient means to escape from here and return to your homeland. On the morning of the fifteenth day, a Horse King will come from Uttarakuru (one of the four great continents, known for its pleasures), eating natural unhusked rice. He will come to this ghost realm and stay on the top of a high mountain, calling out three times, 'Who wants to return to Jambudvipa?' If you hear the Horse King's voice, you should all go to pay homage and ask to return home.' Upon hearing this, those people returned to their companions and explained the situation in detail. The crowd asked, 'Can we go now?' The wise one replied, 'We must wait until the fifteenth day when the Horse King comes, then we can go.' Not many days passed before the Horse King arrived at the top of the high mountain, calling out three times, 'Who wants to return to Jambudvipa?' His voice traveled far. The merchants, upon hearing this, all went before the Horse King and said, 'We all wish to return to our homeland. We hope you can guide us and allow us to return to the realm of non-action.' The Horse King told them, 'You must listen carefully to what I say. Those who wish to return home, if their minds are focused and pure, they can return home. If their minds are not focused and pure, they cannot return. These women are all holding their children, chasing after you, crying and shouting. If anyone among you develops a longing heart, even if they are on my back, they cannot leave. If you can abandon love and affection, with a pure and focused mind, without any attachment, and sincerely grasp one of my hairs, you can return home.' As the Horse King said, the women came, each saying to their husbands, 'Are you really going to abandon my lowly body? Why abandon our children?' They first instructed their children to hug their fathers' necks, crying and shouting, 'Abandoning us, where do you want to go?' Those with longing hearts could not return. Only the wise Lion alone returned home safely. Therefore, it is said that those who do not believe in the Buddha, like these beings, will fall into the path of hardship, like merchants encountering Rakshasas (evil spirits). Those who believe in the Buddha, like these beings, can safely return home, all because of the Horse King's salvation. Only the Lion returned safely, while the rest fell into hardship due to their longing hearts.
也。時，羅剎婦抱其男女，往逐師子商客在在處處，告諸村落：「師子身者是我夫主，共生男女舍我逃走不知所趣？」諸人聞已問師子曰：「觀卿婦女體性容貌人中英妙，兒女可愍，何為舍之？」師子報曰：「此亦非人，是羅剎鬼耳。住海渚中殺啖商賈不可稱數，吾伴數百閉在鐵城，唯我一人幸得免濟。今此鬼女復逐我后，規欲害我恐不免濟。」說此語已轉復前行還至本國，鬼亦逐後到其國土。鬼往白王：「我與師子共為夫婦，生此男女后望得力，非圖今日永已見舍，師子意不用我身，當錄取男女，我故年少，豈更不能適趣耶？」王召師子問其情實：「卿婦幼少顏貌端正，男子殊異有君子相，何為舍之不肯納受？」師子白王：「此非人形，乃是啖人羅剎鬼，化作男女追逐我后，望人意傾欲取我殺。前將五百賈客入海采寶，盡為羅剎所啖食，唯我一人得免濟耳。今復見逐，將知如何？」王告師子：「設卿不用可持與我。」師子報曰：「此實非人是羅剎鬼，備有愆咎后莫見怨。」師子復語左右諸臣：「斯鬼至此間，必有傷害王。今不信欲內深宮，如是不久王及內宮盡當灰滅。」王復瞋恚語師子曰：「女中姿容如天玉女，何緣複稱為羅剎鬼耶？速出在外吾自觀察之。」王將鬼女入內宮中，牢固門合已入一宿。明日食時宮門不
【現代漢語翻譯】 現代漢語譯本：當時，羅剎女抱著她的孩子，到處追趕師子（Simha，意為獅子）商客，在各個村落宣稱：『這個師子身的人是我的丈夫，我們一起生了孩子，他卻拋棄我逃走了，不知去向。』人們聽了，就問師子說：『看你的妻子，體態容貌都是人中極品，孩子也令人憐憫，你為什麼要拋棄她們呢？』師子回答說：『她也不是人，是羅剎鬼罷了。她住在海邊，殺害吞食的商人不計其數，我的幾百個同伴都被關在鐵城裡，只有我一個人僥倖逃脫。現在這個鬼女又追趕我，想要害我，恐怕我難以倖免。』說完這些話，師子就繼續往前走，回到了自己的國家，鬼女也追到了他的國土。鬼女去告訴國王：『我和師子是夫妻，生了這些孩子，本想依靠他，沒想到今天他卻永遠拋棄了我。師子不願意要我，我應該帶走孩子，我正值年輕，難道還不能再嫁嗎？』國王召見師子，詢問實情：『你的妻子年輕貌美，男子也長得與衆不同，有君子之相，你為什麼要拋棄她，不肯接受呢？』師子告訴國王：『她不是人，是吃人的羅剎鬼，她化作男女追趕我，想讓人放鬆警惕，然後殺害我。之前我帶領五百個商人入海采寶，都被羅剎鬼吃掉了，只有我一個人逃了出來。現在她又追來了，我該怎麼辦？』國王告訴師子：『如果你不用她，可以把她給我。』師子回答說：『她確實不是人，是羅剎鬼，她犯下過錯，以後不要怨恨我。』師子又對左右大臣說：『這個鬼來到這裡，一定會傷害國王。現在國王不相信，想把她帶入深宮，這樣不久之後，國王和後宮都會被毀滅。』國王又生氣地對師子說：『這個女子的姿容如同天上的玉女，為什麼你卻說她是羅剎鬼呢？你快出去，我親自觀察她。』國王把鬼女帶入後宮，關上門，過了一夜。第二天吃飯的時候，宮門沒有打開。 English version: At that time, the Rakshasa (a type of demon) woman, carrying her children, chased after the merchant Simha (meaning Lion) everywhere, proclaiming in every village: 'This man with the body of a lion is my husband. We had children together, but he abandoned me and fled, and I don't know where he went.' When the people heard this, they asked Simha, 'Looking at your wife, her figure and appearance are exceptional among people, and the children are pitiful. Why did you abandon them?' Simha replied, 'She is not human; she is a Rakshasa demon. She lives by the sea and has killed and devoured countless merchants. Hundreds of my companions are imprisoned in an iron city, and I alone was fortunate to escape. Now this demon woman is chasing after me again, intending to harm me, and I fear I will not escape.' After saying this, Simha continued on his way back to his own country, and the demon woman followed him to his land. The demon woman went to the king and said, 'Simha and I are husband and wife, and we had these children. I had hoped to rely on him, but today he has abandoned me forever. Simha does not want me, so I should take the children. I am still young, can't I marry again?' The king summoned Simha and asked about the truth, 'Your wife is young and beautiful, and the man is also extraordinary, with the appearance of a noble person. Why did you abandon her and refuse to accept her?' Simha told the king, 'She is not human; she is a man-eating Rakshasa demon. She transformed into a man and woman to chase after me, hoping to lower my guard and then kill me. Previously, I led five hundred merchants into the sea to collect treasures, and they were all eaten by the Rakshasa demon. Only I escaped. Now she is chasing after me again, what should I do?' The king told Simha, 'If you don't want her, you can give her to me.' Simha replied, 'She is indeed not human; she is a Rakshasa demon. She has committed wrongdoings, so don't blame me later.' Simha also said to the ministers around him, 'This demon will surely harm the king if she comes here. Now the king does not believe me and wants to take her into the inner palace. If this happens, the king and the inner palace will soon be destroyed.' The king angrily said to Simha, 'This woman's appearance is like a celestial maiden, why do you call her a Rakshasa demon? You go out, and I will observe her myself.' The king took the demon woman into the inner palace, closed the door, and spent the night. The next day, at mealtime, the palace door did not open.
【English Translation】 At that time, the Rakshasa woman, holding her children, pursued the merchant Simha (Lion) everywhere, proclaiming in every village: 'This man with the body of a lion is my husband. We had children together, but he abandoned me and fled, and I don't know where he went?' When the people heard this, they asked Simha, 'Looking at your wife, her figure and appearance are exceptional among people, and the children are pitiful. Why did you abandon them?' Simha replied, 'She is not human; she is a Rakshasa demon. She lives by the sea and has killed and devoured countless merchants. Hundreds of my companions are imprisoned in an iron city, and I alone was fortunate to escape. Now this demon woman is chasing after me again, intending to harm me, and I fear I will not escape.' After saying this, Simha continued on his way back to his own country, and the demon woman followed him to his land. The demon woman went to the king and said, 'Simha and I are husband and wife, and we had these children. I had hoped to rely on him, but today he has abandoned me forever. Simha does not want me, so I should take the children. I am still young, can't I marry again?' The king summoned Simha and asked about the truth, 'Your wife is young and beautiful, and the man is also extraordinary, with the appearance of a noble person. Why did you abandon her and refuse to accept her?' Simha told the king, 'She is not human; she is a man-eating Rakshasa demon. She transformed into a man and woman to chase after me, hoping to lower my guard and then kill me. Previously, I led five hundred merchants into the sea to collect treasures, and they were all eaten by the Rakshasa demon. Only I escaped. Now she is chasing after me again, what should I do?' The king told Simha, 'If you don't want her, you can give her to me.' Simha replied, 'She is indeed not human; she is a Rakshasa demon. She has committed wrongdoings, so don't blame me later.' Simha also said to the ministers around him, 'This demon will surely harm the king if she comes here. Now the king does not believe me and wants to take her into the inner palace. If this happens, the king and the inner palace will soon be destroyed.' The king angrily said to Simha, 'This woman's appearance is like a celestial maiden, why do you call her a Rakshasa demon? You go out, and I will observe her myself.' The king took the demon woman into the inner palace, closed the door, and spent the night. The next day, at mealtime, the palace door did not open.
開，諸臣共議：「王新納妻，意相貪樂故門不開耳。」師子說曰：「不如來議。王及夫人並諸婇女，必為羅剎所食啖盡，故門不開耳。」即施高梯逾墻入內，見死人骸骨滿數間舍，復見坑孔新出土壤，諸臣問師子曰：「王今已死內宮喪亡，骨成於積不可識別，云何葬送王身？」師子報曰：「盡聚諸骨一處焚燒，但言葬王，餘者不在其例。」葬送已訖，諸臣責師子曰：「正坐汝身將羅剎鬼，殺王喪國宮殿滅亡，卿今意欲云何？」師子答曰：「吾先有言契，此非人身是羅剎鬼，備有愆咎后莫見怨。卿等何為復見責數？」諸臣人民前白師子：「王今已死更無胤嗣，唯愿師子當登王位，統理人民永得康寧，使我諸臣尊奉有處。」師子告曰：「若欲舉我為王者，當隨我教，設不從我教，盡為羅剎所啖。」諸人異形同響咸皆稱善，即隨王教。王告諸臣：「彼羅剎子女睡眠有時，當共集兵乘船入海攻擊。」即往攻擊殺羅剎男女大小，不可稱數無有遺在，復往破壞鐵城出其中人，因彼住止人民，熾盛富樂自然，珍奇異物不可稱量。因名彼城號曰師子。迸落諸羅剎鬼不在例者，移在山西。鐵圍東垂土俗常法，若一人不事佛者，當送山西付鬼啖之。自爾已來佛法熾盛得道無數。是故說，諸有信佛者，如此眾生類，安隱還得歸，皆由馬王度。
【現代漢語翻譯】 現代漢語譯本 大臣們一起議論說：『國王新娶了妻子，心思都放在貪圖享樂上，所以宮門才不開罷了。』師子說：『不如去看看情況。國王和夫人以及眾多的宮女，一定是都被羅剎吃光了，所以宮門才不開。』於是架起高梯翻墻進入宮內，看見幾間房舍里堆滿了死人的骸骨，又看見新挖的坑洞和新翻的泥土。大臣們問師子說：『國王現在已經死了，內宮也遭了殃，屍骨堆積如山無法辨認，該如何安葬國王的遺體呢？』師子回答說：『把所有的骨頭都聚攏到一處焚燒，只說是安葬了國王，其餘的就不必管了。』安葬完畢后，大臣們責問師子說：『正是因為你把羅剎鬼引來，才導致國王被殺，國家滅亡，宮殿毀壞，你現在打算怎麼辦？』師子回答說：『我之前就說過，這不是人，而是羅剎鬼，他們犯下罪過，以後不要再抱怨。你們為什麼還要責怪我呢？』大臣和百姓們向師子稟告說：『國王現在已經死了，沒有後代，我們希望師子您能登上王位，統治人民，使大家永遠安康，讓我們這些大臣也有所依靠。』師子說：『如果你們想擁立我為王，就必須聽從我的教導，如果不聽從我的教導，就會被羅剎吃掉。』眾人異口同聲地表示贊同，都聽從師子的教導。師子告訴大臣們：『那些羅剎的子女睡覺是有時辰的，我們應當一起集結兵力，乘船入海攻擊他們。』於是就去攻擊，殺死的羅剎男女老少，數不勝數，沒有一個遺漏。又去摧毀了鐵城，把裡面的人放了出來，讓他們在那裡居住，人民因此興盛富足，自然而然地擁有了無數的珍奇異寶。因此把那座城命名為師子城。那些逃脫的羅剎鬼，不在被殺之列的，就被轉移到了西山。鐵圍山東邊一帶的習俗是，如果有一個人不信佛，就要把他送到西山讓鬼吃掉。從那以後，佛法興盛，得道的人數不勝數。所以說，凡是信仰佛的人，像這樣的眾生，都能平安地回到家園，這都是因為馬王（指師子）的救度。 English version The ministers discussed together, saying, 'The king has just taken a new wife, and his mind is focused on indulging in pleasure, which is why the palace gates are not open.' Simha (Lion) said, 'It would be better to go and investigate. The king, the queen, and all the palace women must have been eaten by Rakshasas (demons), which is why the gates are not open.' So they set up a high ladder and climbed over the wall into the palace. They saw several rooms filled with the bones of the dead, and they also saw newly dug pits and freshly turned soil. The ministers asked Simha, 'The king is now dead, and the inner palace has been destroyed. The bones are piled up and cannot be identified. How should we bury the king's body?' Simha replied, 'Gather all the bones together and burn them in one place. Just say that the king has been buried, and the rest is not important.' After the burial was completed, the ministers questioned Simha, saying, 'It is because you brought the Rakshasas that the king was killed, the country was destroyed, and the palace was ruined. What do you intend to do now?' Simha replied, 'I said before that these were not humans but Rakshasas. They have committed crimes, so do not complain later. Why are you still blaming me?' The ministers and the people reported to Simha, 'The king is now dead and has no heir. We hope that you, Simha, will ascend the throne, rule the people, and bring peace and prosperity to everyone, so that we ministers will have someone to rely on.' Simha said, 'If you want to make me king, you must follow my teachings. If you do not follow my teachings, you will be eaten by the Rakshasas.' The people unanimously agreed and followed Simha's teachings. Simha told the ministers, 'The children of those Rakshasas sleep at certain times. We should gather our troops and attack them by sea.' So they went to attack, killing countless Rakshasa men, women, and children, leaving no one behind. They also destroyed the iron city, released the people inside, and let them live there. The people prospered and became wealthy, naturally possessing countless rare and precious treasures. Therefore, they named that city Simhapura (Lion City). Those Rakshasas who escaped and were not killed were moved to the Western Mountains. The custom in the area east of the Iron Mountains is that if one person does not believe in Buddhism, they will be sent to the Western Mountains to be eaten by the demons. Since then, Buddhism has flourished, and countless people have attained enlightenment. Therefore, it is said that all those who believe in the Buddha, like these beings, can safely return home, all because of the salvation of the Horse King (referring to Simha).
【English Translation】 The ministers gathered and discussed, saying, 'The king has recently taken a new wife, and his mind is consumed with pleasure, which is why the gates are not open.' Simha (Lion) said, 'It would be better to investigate. The king, the queen, and all the palace women must have been devoured by Rakshasas (demons), which is why the gates are not open.' So they set up a high ladder and climbed over the wall into the palace. They saw several rooms filled with the bones of the dead, and they also saw newly dug pits and freshly turned soil. The ministers asked Simha, 'The king is now dead, and the inner palace has been destroyed. The bones are piled up and cannot be identified. How should we bury the king's body?' Simha replied, 'Gather all the bones together and burn them in one place. Just say that the king has been buried, and the rest is not important.' After the burial was completed, the ministers questioned Simha, saying, 'It is because you brought the Rakshasas that the king was killed, the country was destroyed, and the palace was ruined. What do you intend to do now?' Simha replied, 'I said before that these were not humans but Rakshasas. They have committed crimes, so do not complain later. Why are you still blaming me?' The ministers and the people reported to Simha, 'The king is now dead and has no heir. We hope that you, Simha, will ascend the throne, rule the people, and bring peace and prosperity to everyone, so that we ministers will have someone to rely on.' Simha said, 'If you want to make me king, you must follow my teachings. If you do not follow my teachings, you will be eaten by the Rakshasas.' The people unanimously agreed and followed Simha's teachings. Simha told the ministers, 'The children of those Rakshasas sleep at certain times. We should gather our troops and attack them by sea.' So they went to attack, killing countless Rakshasa men, women, and children, leaving no one behind. They also destroyed the iron city, released the people inside, and let them live there. The people prospered and became wealthy, naturally possessing countless rare and precious treasures. Therefore, they named that city Simhapura (Lion City). Those Rakshasas who escaped and were not killed were moved to the Western Mountains. The custom in the area east of the Iron Mountains is that if one person does not believe in Buddhism, they will be sent to the Western Mountains to be eaten by the demons. Since then, Buddhism has flourished, and countless people have attained enlightenment. Therefore, it is said that all those who believe in the Buddha, like these beings, can safely return home, all because of the salvation of the Horse King (referring to Simha).
又彼國常儀，國王生子若十若百若至無數，盡出作道，誦習佛經三藏備舉，還復罷道登陟王位，梵語不通經籍不舉，則不得陟王位也。住在外渚故，稱師子渚國。
如來無等倫， 思惟二觀行， 善觀二閑靜， 除冥超神仙。
如來無等倫者，如來處世神德無量，行過虛空所化無限，普引眾生導示慧明，四等育養見者得度，是故說，如來無等倫，思惟二觀行，善觀二閑靜，除冥超神仙也。
善獲獲自在， 愛盡無所積， 解脫心無漏， 恩惠天世人。
善獲獲自在者，眾生處在荼炭，流轉五趣回波七使，欲趣于道不知何路得至？是故如來不捨弘誓之心，拔濟苦難，普處眾生類指示自在堂，是故說，善獲獲自在也。愛盡無所積者，得四無畏永盡于愛，是故說，愛盡無所積也。解脫心無漏者，心永得解脫無所掛礙，復獲無漏永除諸垢，是故說，解脫心無漏也。恩惠天世人者，一切眾生皆來歸仰，是以聖人應時適化救濟無乏，是故說，恩惠天世人也。
猶人立山頂， 遍見人村落， 審觀法如是， 如登樓觀園， 人憂除無憂， 令知生死趣。
猶人立山頂，遍見人村落者，如有目之士遍見村落，行者坐者出入行來，啼哭歌舞喜笑皆悉觀之。如來世尊亦復如是，立智慧山頂，觀五趣眾生，黠者愚
【現代漢語翻譯】 現代漢語譯本 此外，那個國家有這樣的常例，國王生下兒子，無論是十個、一百個，甚至無數個，都讓他們出家修行，背誦學習佛經三藏，全部精通之後，再讓他們還俗繼承王位。如果梵語不通，不能理解佛經，就不能繼承王位。因為他們住在海外的島嶼上，所以被稱為師子渚國（獅子島國）。
如來無與倫比， 思惟二觀行， 善觀二閑靜， 除冥超神仙。
『如來無等倫』的意思是，如來在世間，神聖的德行無量無邊，他的行為超越虛空，所教化的眾生也無限，普遍引導眾生，開示智慧光明，用四種平等心來養育眾生，見到他的人都能得到解脫。所以說，『如來無等倫』。『思惟二觀行，善觀二閑靜，除冥超神仙』也是這個意思。
善獲獲自在， 愛盡無所積， 解脫心無漏， 恩惠天世人。
『善獲獲自在』的意思是，眾生處在痛苦之中，在五道中輪迴，被七種煩惱所束縛，想要走向解脫之道，卻不知道該走哪條路。所以如來不捨棄他的弘大誓願，救拔眾生的苦難，普遍引導眾生走向自在的殿堂。所以說，『善獲獲自在』。『愛盡無所積』的意思是，如來獲得四無畏，永遠斷盡了愛慾，所以說，『愛盡無所積』。『解脫心無漏』的意思是，心永遠得到解脫，沒有任何掛礙，又獲得無漏的智慧，永遠去除了一切污垢，所以說，『解脫心無漏』。『恩惠天世人』的意思是，一切眾生都來歸順仰慕，因此聖人應時應機地教化，救濟眾生沒有匱乏，所以說，『恩惠天世人』。
猶如人立山頂， 遍見人村落， 審觀法如是， 如登樓觀園， 人憂除無憂， 令知生死趣。
『猶如人立山頂，遍見人村落』的意思是，就像有眼睛的人能遍見村落，看到行走的人、坐著的人、出入的人、來來往往的人，以及啼哭、歌舞、喜笑的人。如來世尊也是這樣，站在智慧的山頂，觀察五道眾生，聰明的、愚笨的
【English Translation】 English version Furthermore, that country has a constant custom: when the king has sons, whether ten, a hundred, or even countless, they all leave home to practice the Way, reciting and studying the Buddhist scriptures, mastering the Tripitaka. After they have completed their studies, they return to secular life and ascend the throne. If they do not understand Sanskrit and cannot comprehend the scriptures, they are not allowed to ascend the throne. Because they live on an island overseas, they are called the Lion Isle Country (Simhala-dvipa).
The Tathagata is without equal, contemplating the two practices, Observing well the two quietudes, removing darkness, surpassing the gods.
'The Tathagata is without equal' means that the Tathagata's divine virtue in the world is immeasurable. His actions transcend the void, and his teachings are boundless. He universally guides sentient beings, revealing wisdom and light. He nurtures beings with four equal minds, and those who see him attain liberation. Therefore, it is said, 'The Tathagata is without equal.' 'Contemplating the two practices, observing well the two quietudes, removing darkness, surpassing the gods' also conveys this meaning.
Well-attained, obtaining freedom, love exhausted, nothing accumulated, Liberated, the mind without outflows, benefiting gods and humans.
'Well-attained, obtaining freedom' means that sentient beings are in suffering, transmigrating through the five realms, bound by the seven afflictions. They desire to reach the path of liberation but do not know which way to go. Therefore, the Tathagata does not abandon his great vows, rescuing beings from suffering, universally guiding them to the hall of freedom. Thus, it is said, 'Well-attained, obtaining freedom.' 'Love exhausted, nothing accumulated' means that the Tathagata has attained the four fearlessnesses, forever ending love and desire. Therefore, it is said, 'Love exhausted, nothing accumulated.' 'Liberated, the mind without outflows' means that the mind is forever liberated, without any hindrance, and has attained wisdom without outflows, forever removing all defilements. Therefore, it is said, 'Liberated, the mind without outflows.' 'Benefiting gods and humans' means that all sentient beings come to rely on and admire him. Therefore, the sage teaches and saves beings according to the time and circumstances, without any lack. Thus, it is said, 'Benefiting gods and humans.'
Like a person standing on a mountain peak, seeing all the villages, Observing the Dharma thus, like ascending a tower or garden, Removing the worries of people, making them know the paths of birth and death.
'Like a person standing on a mountain peak, seeing all the villages' means that just as a person with eyes can see all the villages, seeing people walking, sitting, entering, leaving, and coming and going, as well as those crying, dancing, rejoicing, and laughing. The World Honored Tathagata is also like this, standing on the peak of wisdom, observing sentient beings in the five realms, the wise and the foolish.
者有至無至，皆能分別而往化之。是故說，猶人立山頂，遍見人村落也。審觀法如是，如登樓觀園者，如來天眼一切遍見，乘高樓觀一一分別難度易度，可與言者與言，不可與言者而自默然，隨其前人所念成道，是故說，審觀法如是，如登樓觀園也。人憂除無憂，令知生死趣者，如來觀察有憂無憂有少智多智，皆悉分別，教示眾生令知生死之趣，是故說，人憂除無憂，令知生死趣也(如來品第二十二竟)。
出曜經聞品第二十三
善聞好行， 善好閑靜， 所行不左， 安如沙門。
善聞好行者，多聞學士為人所譽善哉善哉！人之有聞所行必善，是故說，善聞好行也。善好閑靜者，求出欲界色界無色界，不樂憒亂無所繫縛志趣閑靜，是故說，善好閑靜。所行不左者，身口意所行常順正理終不左也，最勝最妙無有出者，是故說，所行不左也。安如沙門者，順沙門行不逆沙門行，如彼所行所修，是故說，安如沙門也。
愚者不覺知， 好行不死法， 善解知法者， 病如芭蕉樹。
愚者不覺知，好行不死法者，愚者所習恒習弊行，不別善法惡法，若好若丑盡不覺知，不計無常變易之法，營一身之資謂千年不盡，保物久常無有耗減，是故說，愚者不覺知，好行不死法也。善解知法者，病如芭蕉樹者，雖善
【現代漢語翻譯】 現代漢語譯本 對於有生和無生，如來都能分辨並前往教化他們。所以說，就像人站在山頂，可以遍見所有村落一樣。審視佛法也是如此，如同登上高樓觀看園林的人，如來的天眼可以遍見一切，如同在高樓上觀察，一一分辨哪些人容易度化，哪些人難以度化，可以與之交談的就交談，不可以的就保持沉默，根據他們前世所修的道業來成就他們。所以說，審視佛法是這樣的，如同登上高樓觀看園林一樣。如來能使憂愁的人去除憂愁，使他們瞭解生死的去向，如來觀察眾生，有的有憂愁，有的沒有憂愁，有的智慧少，有的智慧多，都能一一分辨，教導眾生讓他們瞭解生死的去向。所以說，如來能使憂愁的人去除憂愁，使他們瞭解生死的去向。（《如來品》第二十二完）
《出曜經·聞品》第二十三
善於聽聞並努力實踐， 善於喜愛清凈， 所作所為不偏離正道， 安穩如沙門（Sramana，出家修行者）。
善於聽聞並努力實踐的人，多聞博學的修行人會受到人們的讚譽，稱讚他們『真好啊，真好啊！』，因為他們聽聞佛法后必定會努力實踐，所以說，『善於聽聞並努力實踐』。善於喜愛清凈的人，追求脫離欲界（Kamadhatu，眾生輪迴的欲界）的束縛，不喜喧鬧，沒有牽絆，志向在於清凈，所以說，『善於喜愛清凈』。所作所為不偏離正道的人，身口意所行常順應正理，終不偏離，是最殊勝最微妙的，沒有能超越的，所以說，『所作所為不偏離正道』。安穩如沙門的人，順應沙門的修行，不違背沙門的修行，如同他們所行所修，所以說，『安穩如沙門』。
愚癡的人不覺知， 喜歡追求不死的法， 善於理解佛法的人， 身體如同芭蕉樹般脆弱。
愚癡的人不覺知，喜歡追求不死的法，愚癡的人所習慣的總是惡劣的行為，不能分辨善法和惡法，對於好與壞都不能覺知，不考慮無常變易的法則，只顧營求自身的資財，以為千年也用不完，保有的東西長久不變，不會減少，所以說，『愚癡的人不覺知，喜歡追求不死的法』。善於理解佛法的人，身體如同芭蕉樹般脆弱，雖然善於
【English Translation】 English version Those who have existence and non-existence, the Tathagata (如來, Thus Come One) can discern and go to transform them. Therefore, it is said, like a person standing on a mountaintop, who can see all the villages. Observing the Dharma (法, the teachings of Buddha) is like this, like a person ascending a tower to view a garden. The Tathagata's heavenly eye can see everything, like observing from a high tower, distinguishing one by one who is easy to convert and who is difficult to convert. Those who can be spoken to, he speaks to; those who cannot, he remains silent, according to their previous cultivation to help them achieve enlightenment. Therefore, it is said, observing the Dharma is like this, like ascending a tower to view a garden. The Tathagata can remove the worries of those who are worried, and make them understand the direction of life and death. The Tathagata observes beings, some with worries, some without worries, some with little wisdom, some with much wisdom, and can distinguish them all, teaching beings to understand the direction of life and death. Therefore, it is said, the Tathagata can remove the worries of those who are worried, and make them understand the direction of life and death. (End of Chapter 22, 'The Tathagata')
Chapter 23, 'On Hearing' from the Sutra of the Collection of the Udana
Good at hearing and practicing, Good at liking tranquility, What is done does not deviate, Peaceful like a Sramana (沙門, ascetic).
Those who are good at hearing and practicing, the learned practitioners are praised by people, saying 'Excellent, excellent!', because they will surely practice after hearing the Dharma. Therefore, it is said, 'Good at hearing and practicing.' Those who are good at liking tranquility, seek to escape the desires of the desire realm (Kamadhatu, 欲界), do not like chaos, have no attachments, and their aspiration is in tranquility. Therefore, it is said, 'Good at liking tranquility.' Those whose actions do not deviate, their actions of body, speech, and mind always follow the right principle, never deviating, are the most supreme and wonderful, with nothing surpassing them. Therefore, it is said, 'What is done does not deviate.' Those who are peaceful like a Sramana, follow the practice of a Sramana, do not go against the practice of a Sramana, just as they practice and cultivate. Therefore, it is said, 'Peaceful like a Sramana.'
The foolish do not realize, Like to pursue the deathless Dharma, Those who understand the Dharma well, Their bodies are as fragile as a banana tree.
The foolish do not realize, like to pursue the deathless Dharma. The foolish are always accustomed to bad behavior, unable to distinguish between good and bad Dharma, unable to realize good or bad, not considering the impermanent and changing nature of things, only seeking their own wealth, thinking it will never be used up, and that what they possess will last forever without diminishing. Therefore, it is said, 'The foolish do not realize, like to pursue the deathless Dharma.' Those who understand the Dharma well, their bodies are as fragile as a banana tree, although they are good at
解於法經耳便過，如芭蕉樹遇風則葉落，病者頓極加以毒湯，是故說，善解知法者，病如芭蕉樹也。
猶如蓋屋密， 闇冥無所睹， 雖有眾妙色， 有目不見明。
猶如蓋屋密，闇冥無所睹者，猶如造屋舍閉塞窗牖，內外緻密冥然不見明，是故說，猶如蓋屋密，闇冥無所睹也。雖有眾妙色，有目不見明者，彼屋舍里雖有眾妙色羅列姝好，有目者入中永不見色，是故說，雖有眾妙色，有目不見明也。
彼如有一人， 智達廣博學， 不聞則不知， 善法及惡法。
彼如有一人，智達廣博學者，世儻有人，優婆塞優婆夷剎利長者居士及諸庶人，心慧意朗，先不聞者則知善惡之法，極智慧人，先不聞法者則無所別知，是故說，不聞則不知，善法及惡法也。
猶如人執燭， 悉見諸色相， 聞已盡能知， 善惡之所趣。
猶如人執燭，悉見諸色相者，猶如智達之人手執明燈，盡能分別好惡諸色，是故說，猶如人執燭，悉見諸色相也。聞已盡能知，善惡之所趣者，彼知學人聞法即知善惡諸法，近法遠法、有記無記盡能了知，是故說、聞已盡能知、善惡之所趣。
雖稱為多聞， 禁戒不具足， 為法律所彈， 所聞便有闕。
雖稱為多聞、禁戒不具足者，多聞博智善分別法，于禁戒不大慇勤，
【現代漢語翻譯】 現代漢語譯本 對於佛法的理解就像耳朵聽過就忘，如同芭蕉樹遇到風就落葉一樣。病人病情到了極點，再用毒藥治療，所以說，善於理解佛法的人，他的病就像芭蕉樹一樣容易復發。 就像蓋房子蓋得很嚴密，裡面一片黑暗什麼都看不見。即使有各種美好的顏色，有眼睛也看不到光明。 就像蓋房子蓋得很嚴密，裡面一片黑暗什麼都看不見，就像建造房屋，把門窗都封閉起來，內外都密不透風，一片黑暗，什麼都看不見光明。所以說，就像蓋房子蓋得很嚴密，裡面一片黑暗什麼都看不見。即使有各種美好的顏色，有眼睛也看不到光明，就像那房屋裡雖然陳列著各種美好的顏色，有眼睛的人進入其中也永遠看不到顏色。所以說，即使有各種美好的顏色，有眼睛也看不到光明。 就像有這麼一個人，智慧通達，學識廣博。如果不聽聞佛法，就不知道什麼是善法，什麼是惡法。 就像有這麼一個人，智慧通達，學識廣博，世上如果有人，無論是優婆塞（在家男居士）優婆夷（在家女居士）、剎利（貴族）、長者（富人）、居士（在家信徒）以及其他普通人，他們心智聰慧，如果之前沒有聽聞佛法，就無法分辨善惡之法。即使是極具智慧的人，如果之前沒有聽聞佛法，也無法分辨善惡。所以說，如果不聽聞佛法，就不知道什麼是善法，什麼是惡法。 就像人拿著蠟燭，能看清各種物體的顏色和形狀。聽聞佛法后，就能完全瞭解善惡的去向。 就像人拿著蠟燭，能看清各種物體的顏色和形狀，就像有智慧的人手持明燈，能清楚地分辨好壞各種顏色。所以說，就像人拿著蠟燭，能看清各種物體的顏色和形狀。聽聞佛法后，就能完全瞭解善惡的去向，那些求學的人聽聞佛法后，就能瞭解善惡諸法，近法遠法、有記無記都能完全瞭解。所以說，聽聞佛法后，就能完全瞭解善惡的去向。 即使被稱為多聞，如果戒律不完備，就會被佛法所責難，所聽聞的佛法也會有所缺失。 即使被稱為多聞，如果戒律不完備，雖然博學多聞，善於分辨佛法，但對於戒律卻不勤勉。
【English Translation】 English version Understanding the Dharma is like hearing it and then forgetting, like a banana tree whose leaves fall when the wind blows. A patient whose illness has reached its peak, if treated with poison, it is said that those who understand the Dharma well, their illness is like a banana tree, easily recurring. It's like a house that is tightly sealed, where it is dark and nothing can be seen. Even if there are various beautiful colors, those with eyes cannot see the light. It's like a house that is tightly sealed, where it is dark and nothing can be seen, like building a house and closing the doors and windows, making it airtight inside and out, dark and unable to see the light. Therefore, it is said, it's like a house that is tightly sealed, where it is dark and nothing can be seen. Even if there are various beautiful colors, those with eyes cannot see the light, just like in that house, although various beautiful colors are displayed, those with eyes who enter it will never see the colors. Therefore, it is said, even if there are various beautiful colors, those with eyes cannot see the light. It's like there is a person, wise and knowledgeable, with extensive learning. If they do not hear the Dharma, they will not know what is good and what is evil. It's like there is a person, wise and knowledgeable, with extensive learning. If there is someone in the world, whether they are Upasaka (male lay practitioners), Upasika (female lay practitioners), Kshatriya (nobles), elders, householders, or ordinary people, if they are intelligent but have not heard the Dharma before, they cannot distinguish between good and evil. Even the most intelligent people, if they have not heard the Dharma before, cannot distinguish between good and evil. Therefore, it is said, if they do not hear the Dharma, they will not know what is good and what is evil. It's like a person holding a candle, able to see the colors and shapes of various objects. After hearing the Dharma, they can fully understand the direction of good and evil. It's like a person holding a candle, able to see the colors and shapes of various objects, just like a wise person holding a bright lamp, able to clearly distinguish between good and bad colors. Therefore, it is said, it's like a person holding a candle, able to see the colors and shapes of various objects. After hearing the Dharma, those who seek knowledge can understand good and evil, near and far Dharma, and the marked and unmarked. Therefore, it is said, after hearing the Dharma, they can fully understand the direction of good and evil. Even if one is called learned, if the precepts are not complete, they will be criticized by the Dharma, and what they have heard will be lacking. Even if one is called learned, if the precepts are not complete, although they are learned and good at distinguishing the Dharma, they are not diligent in observing the precepts.
觸有所犯戒律不具，是故說，雖稱為多聞，禁戒不具足也。為法律所彈，于聞便有闕者，戒律之人以法彈舉，斯人犯律不行正法，為人所譏行慚愧事，是故說，為法律所彈，于聞便有闕也。
行人雖少聞， 禁戒盡具足， 為法律所稱， 于聞便有闕。
行人雖少聞，禁戒盡具足者，持戒完具無有缺失，不廣習學，是故說，行人雖少聞，禁戒盡具足也。為法律所稱，于聞便有闕者，彼持戒人為人所稱，某甲某村有持戒人可敬可貴，晝夜精勤行道不廢，不廣博學達古知今，于聞便有闕，是故說，為法律所稱，于聞便有闕也。
雖少多有聞， 持戒不完具， 二俱被訶責， 所愿者便失。
雖少多有聞，持戒不完具者，既自少聞、戒律不具，為眾多人民所見嗤笑，人修人本必全一行，云何斯人盡拔善本？或有興念憐愍彼人，身後長夜受惱無量。是故說，雖少多有聞，持戒不全具，二俱被訶責，所愿者便失也。
智博為多聞， 持戒悉完具， 二俱得稱譽， 所愿者盡獲。
多聞戒具足，不犯于眾惡，便為天、世人、龍、鬼神、阿須倫、真陀羅、摩休勒等，悉見恭敬承事尊奉，是故說，智博為多聞，持戒悉完具，二俱得稱譽，所愿者盡獲也。
多聞能奉法， 智慧常定意， 如彼閻浮金，
【現代漢語翻譯】 現代漢語譯本 如果觸犯了戒律而不具備戒行，所以說，即使被稱為多聞，禁戒也不完備。因為會被法律所彈劾，在聽聞佛法方面就會有所欠缺。持戒的人會依法彈劾他，這個人犯了戒律，不行正法，會被人譏笑，做慚愧的事情。所以說，會被法律所彈劾，在聽聞佛法方面就會有所欠缺。 修行人即使聽聞不多，但禁戒完全具備，會被法律所稱讚，在聽聞佛法方面會有所欠缺。 修行人即使聽聞不多，但禁戒完全具備，是指持戒圓滿，沒有缺失，只是不廣泛學習，所以說，修行人即使聽聞不多，但禁戒完全具備。會被法律所稱讚，在聽聞佛法方面會有所欠缺，是指那些持戒的人會被人稱讚，說某某村有持戒的人，值得尊敬和珍貴，日夜精勤修行，不懈怠，只是不廣泛博學，通達古今，在聽聞佛法方面會有所欠缺。所以說，會被法律所稱讚，在聽聞佛法方面會有所欠缺。 即使聽聞很多或很少，但持戒不完備，這兩種人都會被呵責，所希望的就會失去。 即使聽聞很多或很少，但持戒不完備，是指既聽聞不多，戒律也不完備，會被很多人嘲笑。人修行根本必須完全具備一行，為什麼這個人會完全拔除善根呢？或者有人會興起憐憫之心，可憐他身後長夜受無量痛苦。所以說，即使聽聞很多或很少，但持戒不完備，這兩種人都會被呵責，所希望的就會失去。 智慧廣博，稱為多聞，持戒完全具備，這兩種人都會得到稱讚，所希望的都會獲得。 多聞且戒律具足，不犯各種惡行，就會被天、世人、龍、鬼神、阿須倫（Asura，意為非天）、真陀羅（Gandharva，意為香神）、摩休勒（Mahoraga，意為大蟒神）等，都恭敬承事，尊奉。所以說，智慧廣博，稱為多聞，持戒完全具備，這兩種人都會得到稱讚，所希望的都會獲得。 多聞能夠奉行佛法，智慧常常保持定意，就像閻浮金（Jambudvipa gold，意為閻浮提的金子）一樣。
【English Translation】 English version If one violates the precepts and does not possess them, it is said that even if one is called learned, the precepts are not complete. Because one will be impeached by the law, one will have deficiencies in hearing the Dharma. Those who uphold the precepts will impeach him according to the law. This person has violated the precepts, does not practice the righteous Dharma, and will be ridiculed and do shameful things. Therefore, it is said that one will be impeached by the law and will have deficiencies in hearing the Dharma. Even if a practitioner has not heard much, but the precepts are fully possessed, he will be praised by the law, and there will be deficiencies in hearing the Dharma. Even if a practitioner has not heard much, but the precepts are fully possessed, it means that the precepts are fully held without any deficiencies, but one does not study widely. Therefore, it is said that even if a practitioner has not heard much, the precepts are fully possessed. To be praised by the law, and to have deficiencies in hearing the Dharma, refers to those who uphold the precepts and are praised by people, saying that there is a precept-holder in a certain village who is worthy of respect and precious, who practices diligently day and night without slacking, but does not study widely, understand the past and present, and has deficiencies in hearing the Dharma. Therefore, it is said that one will be praised by the law and will have deficiencies in hearing the Dharma. Even if one has heard much or little, but the precepts are not complete, both of these people will be reproached, and what they wish for will be lost. Even if one has heard much or little, but the precepts are not complete, it means that one has not heard much and the precepts are not complete, and one will be ridiculed by many people. A person's practice must fully possess one practice. Why would this person completely uproot the roots of goodness? Or someone may have compassion and pity him for suffering immeasurable pain in the long night after death. Therefore, it is said that even if one has heard much or little, but the precepts are not complete, both of these people will be reproached, and what they wish for will be lost. One who is wise and broad is called learned, and one who fully possesses the precepts, both of these people will be praised, and what they wish for will be obtained. One who is learned and fully possesses the precepts, and does not commit various evil deeds, will be respected and served by gods, people, dragons, ghosts, Asuras (non-gods), Gandharvas (celestial musicians), Mahoragas (great serpent gods), etc. Therefore, it is said that one who is wise and broad is called learned, and one who fully possesses the precepts, both of these people will be praised, and what they wish for will be obtained. One who is learned can uphold the Dharma, and one's wisdom is always in a state of concentration, like Jambudvipa gold.
孰能說有瑕？
多聞能奉法者，思惟正法無所缺漏，分別一句義演出無量，復能略說還至一句，是故說，多聞能奉法也。智慧常定意者，分別慧明欲盡有漏至無為處，亦無造作成就賢聖無漏智，心常禪寂而無亂想，是故說，智慧常定意也。如彼閻浮金者，余弊惡金多有瑕者，此閻浮金內外無瑕亦無塵垢，是故說，如閻浮金也。孰能說有瑕者，猶如戒行清凈人，內外清徹行，無玷缺無所違失，無有能譏彼行人者，是故說，孰能說有瑕也。
諸有稱己色， 有嘆說名德， 斯皆謂貪慾， 然自不覺知。
佛契經說，如來世尊先當成二業：一眼知色，二耳知聲。愚者錯聞，一者謂如來著色，二者謂如來貪聲。如來聲者如梵羯毗鳥。佛言：「不爾。吾所說異，義不如此。智者分別解如來義。如來積行於阿僧祇劫，先凈眼耳聲，然後方修余行。」是故說，諸有稱已色，有嘆說名德，斯皆謂貪慾，然自不覺知也。
內無自知， 外無所見， 內不見果， 便隨聲往。
昔王波斯匿集四種兵，夜非人時出城遊行。時有一比丘名羅婆那拔提，寂然閑靜唄聲清徹，令四種兵莫不聞者。時波斯匿王于彼眾中便生此念：「若我明日見此唄比丘者，當賜三百千兩金。」王復漸近內自思惟：「聲音如似近，然復不見。」轉復前
【現代漢語翻譯】 現代漢語譯本：誰能說有瑕疵呢？ 能夠聽聞佛法並奉行的人，思維正法沒有絲毫缺失遺漏，能將一句的含義分別闡述為無量，又能將無量的含義概括為一句，所以說，聽聞佛法並奉行的人是完美的。智慧常定意的人，能以智慧分辨，明白想要斷盡有漏，達到無為的境界，也不執著于造作，成就賢聖的無漏智慧，內心常常處於禪定寂靜而沒有雜亂的念頭，所以說，智慧常定意的人是完美的。如同閻浮金（Jambudvipa gold，指產自閻浮提的金子）一樣，其他的劣質金子多有瑕疵，而這閻浮金內外都沒有瑕疵也沒有塵垢，所以說，如同閻浮金一樣是完美的。誰能說有瑕疵呢？就像戒行清凈的人，內外清澈，行為沒有污點和缺失，沒有違背戒律，沒有人能夠指責這樣修行的人，所以說，誰能說有瑕疵呢？ 那些稱讚自己容貌的人，那些讚歎自己名聲和德行的人，這些都是因為貪慾，然而自己卻不自覺知。 佛陀的契經中說，如來世尊首先成就兩種業：一是眼睛能辨別顏色，二是耳朵能辨別聲音。愚笨的人錯誤地理解，一是認為如來執著于顏色，二是認為如來貪戀聲音。如來的聲音如同梵羯毗鳥（Brahma-kalavinka，一種聲音美妙的鳥）的鳴叫。佛說：『不是這樣的。我所說的不是這個意思，智者應當分別理解如來的真實含義。如來在無數劫中積累修行，先清凈了眼耳，然後才修習其他的修行。』所以說，那些稱讚自己容貌的人，那些讚歎自己名聲和德行的人，這些都是因為貪慾，然而自己卻不自覺知。 內心沒有自知之明，外在沒有正確的見解，內心不明白因果，就隨波逐流，盲目跟從。 過去波斯匿王（Pasenadi，古印度拘薩羅國國王）集結四種軍隊，在夜間非人時分出城。當時有一位比丘名叫羅婆那拔提（Lavana-bhadrika，意為『鹽賢』），他寂靜安詳地誦經，聲音清澈，讓四種軍隊的人都聽到了。當時波斯匿王在人群中就產生了這樣的想法：『如果我明天見到這位誦經的比丘，我將賞賜他三百千兩黃金。』國王又漸漸靠近，內心自思：『聲音好像很近，但是卻看不見人。』又向前走
【English Translation】 English version: Who can say there is a flaw? Those who can hear and uphold the Dharma, contemplate the true Dharma without any omissions or deficiencies, can elaborate on the meaning of one sentence into countless meanings, and can also summarize countless meanings back into one sentence. Therefore, it is said that those who hear and uphold the Dharma are perfect. Those whose wisdom is constantly focused, can discern with wisdom, understand the desire to end all outflows and reach the state of non-action, and do not cling to creation, achieving the stainless wisdom of the sages. Their minds are always in meditative tranquility without any distracting thoughts. Therefore, it is said that those whose wisdom is constantly focused are perfect. Like Jambudvipa gold (Jambudvipa gold, referring to gold from Jambudvipa), other inferior gold has many flaws, but this Jambudvipa gold has no flaws inside or out, and no dust. Therefore, it is said to be perfect like Jambudvipa gold. Who can say there is a flaw? It is like a person whose precepts are pure, whose inner and outer conduct is clear, whose actions have no blemishes or deficiencies, who does not violate the precepts, and no one can criticize such a practitioner. Therefore, it is said, who can say there is a flaw? Those who praise their own appearance, those who praise their own fame and virtue, all of these are due to greed, yet they are not aware of it themselves. The Buddha's sutras say that the Tathagata, the World Honored One, first accomplishes two kinds of karma: one is that the eyes can discern colors, and the other is that the ears can discern sounds. Foolish people misunderstand, one believing that the Tathagata is attached to colors, and the other believing that the Tathagata is greedy for sounds. The Tathagata's voice is like the call of the Brahma-kalavinka bird (Brahma-kalavinka, a bird with a beautiful voice). The Buddha said, 'It is not like that. What I said is not this meaning. The wise should understand the true meaning of the Tathagata. The Tathagata accumulated practice over countless kalpas, first purifying the eyes and ears, and then cultivating other practices.' Therefore, it is said that those who praise their own appearance, those who praise their own fame and virtue, all of these are due to greed, yet they are not aware of it themselves. Those who have no self-awareness within, no correct views without, and do not understand cause and effect within, will drift with the tide and blindly follow. In the past, King Pasenadi (Pasenadi, king of Kosala in ancient India) gathered four kinds of troops and left the city at night during non-human hours. At that time, there was a bhikkhu named Lavana-bhadrika (Lavana-bhadrika, meaning 'Salt Sage'), who was quietly chanting sutras, his voice clear and resonant, so that all four kinds of troops could hear it. At that time, King Pasenadi had this thought in the crowd: 'If I see this chanting bhikkhu tomorrow, I will reward him with three hundred thousand gold coins.' The king gradually approached, thinking to himself, 'The sound seems very close, but I cannot see the person.' He walked further forward
進見其人，身在一函里，便賜三貝珠，是故說：
「內既知之， 外無所見， 內見果實， 便隨聲往。 內既不知， 外有所見， 二果俱成，
「便隨聲往。 內有所知， 外有所見， 彼有朗智， 不隨聲往。」
時波斯匿王前白佛言：「向唄道人今為所在？吾欲觀之。」佛告王曰：「欲見者勿興懈慢。」佛即遣信喚比丘來。王尋見之生變悔心，悔夜所許極為奢侈，尋與三枚貝珠，意猶欲悔。王白佛言：「今此比丘本行何德得此妙聲？復作何行受此小形？唯愿世尊敷演其義。」爾時世尊即以宿命智，觀察當來過去現在，便告王曰：「往昔久遠世時人壽二十千歲，人民之類共相敬待謙遜承事，時世有佛名曰迦葉，在世游化教誡周訖便取滅度。是時國王臣民興戀慕心，即起偷婆高而且廣。其人爾時亦在其側，稱言：『造此偷婆何為高廣？』即夜以一鈴懸于佛圖竿，尋發誓愿：『若我後生在在處處，聲響清徹上徹梵天，遭遇彼聖得盡諸漏，于弟子中聲響清徹。』緣昔吐言嫌寺廣大，由此果報受身極小；復以鳴鈴懸寺上，蒙此果報得致妙聲。」內既知之者，自觀己身內無所有，若好悉能分別。內自知者，知內六根。是故說，內自知之也。外有所見者，便觀外身一一分別，若見剝割斫刺亦無所覺，解
【現代漢語翻譯】 現代漢語譯本 去拜見那個人，他身處一個函里，便賜予三枚貝珠，所以說： 『內心如果明白，外在就無所見，內心見到果實，便隨著聲音而去。內心如果不明，外在有所見，兩種果實都成就， 便隨著聲音而去。內心有所知，外在有所見，那人有明智，不隨著聲音而去。』 當時波斯匿王上前對佛說：『先前那位唄道人現在在哪裡？我想見他。』佛告訴國王說：『想見他的人不要懈怠。』佛就派人去叫比丘來。國王見到他后，心中生起悔意，後悔昨晚答應的過於奢侈，隨即給了三枚貝珠，心中仍然想反悔。國王對佛說：『這位比丘前世做了什麼功德，得到如此美妙的聲音？又做了什麼行為，受此矮小的身形？希望世尊能詳細解釋其中的含義。』 這時世尊就用宿命智，觀察過去、現在、未來，便告訴國王說：『在很久遠的過去，那時人們的壽命有兩萬歲，人們之間互相尊敬，謙遜地侍奉。當時世上有佛名為迦葉（Kasyapa，過去七佛之一），在世間游化教導完畢后就入滅了。當時國王和臣民都生起戀慕之心，就建造了高大的佛塔。那個人當時也在旁邊，說：『建造這個佛塔為何如此高大？』當晚，他將一個鈴鐺懸掛在佛塔的竿上，隨即發誓愿：『如果我後世在任何地方，聲音都清澈響亮，上達梵天，遇到那位聖者，能斷盡一切煩惱，在弟子中聲音清澈響亮。』因為以前說過嫌棄寺廟高大的話，因此得到果報，身體極其矮小；又因為將鈴鐺懸掛在寺廟上，得到這個果報，獲得美妙的聲音。』 『內心如果明白』，是指自己觀察自身，內心一無所有，如果美好都能分辨。『內心自知』，是指知道內六根。所以說，『內心自知』。『外有所見』，是指觀察外在的身體，一一分辨，如果見到被剝皮、割肉、砍刺，也毫無感覺，理解了這些道理。
【English Translation】 English version Upon visiting that person, who was within a box, he was given three cowrie shells. Therefore, it is said: 'If the inner self knows, the outer has nothing to see; the inner self sees the fruit, and then follows the sound. If the inner self does not know, the outer has something to see; both fruits are achieved, and then follows the sound. If the inner self knows, and the outer has something to see, that person has clear wisdom, and does not follow the sound.' At that time, King Pasenadi (Prasenajit) approached the Buddha and said, 'Where is that chanting ascetic now? I wish to see him.' The Buddha told the king, 'Those who wish to see him should not be lazy.' The Buddha then sent a messenger to summon the bhikkhu (monk). Upon seeing him, the king felt remorse, regretting his extravagant promise of the previous night. He then gave three cowrie shells, still wanting to retract his offer. The king said to the Buddha, 'What merits did this bhikkhu cultivate in his past life to obtain such a wonderful voice? And what actions did he perform to receive such a small form? May the World Honored One explain the meaning of this.' At that time, the World Honored One used his knowledge of past lives to observe the past, present, and future, and then told the king, 'In the distant past, when people lived for twenty thousand years, they respected and served each other with humility. At that time, there was a Buddha named Kasyapa (one of the seven Buddhas of the past), who, after completing his teachings, entered parinirvana. The king and his subjects felt longing and built a tall stupa (Buddhist shrine). That person was also present and said, 「Why is this stupa built so tall?」 That night, he hung a bell on the stupa's pole and made a vow, 「If I am reborn in any place, may my voice be clear and resonant, reaching the Brahma heavens, and may I encounter that sage and exhaust all defilements, and may my voice be clear and resonant among the disciples.」 Because he had previously spoken disparagingly about the stupa being too large, he received the karmic result of having a very small body. And because he hung a bell on the stupa, he received the karmic result of having a wonderful voice.' 'If the inner self knows' means observing oneself, that the inner self is empty, and if there is goodness, one can distinguish it. 'The inner self knows' means knowing the six inner senses. Therefore, it is said, 'the inner self knows.' 'The outer has something to see' means observing the outer body, distinguishing each part. If one sees being skinned, cut, or stabbed, one feels nothing, having understood these principles.
知虛詐。又言外有所見者，外見六入。是故說，外有所見也。彼有朗智者，分別內外身，一一思惟善察無滯，解知所有，以智觀之悉無所有，是故說，彼有朗智也。不隨聲往者，人之聲響，亂人善念之原首，彼入定者，外聲不入內亂不出，解知彼聲猶如空等。是故說，不隨聲往也。了知四偈，義各如是。
耳識多所聞， 眼識多所見， 聞見不牢固， 事由義析理。
耳識多所聞者，或聞佛經，或外道異學、歌詠詩誦，好者便受、惡者舍離，是故說，耳識多所聞也。眼識多所見者，眼識亦多所見，若好若丑善色惡色，是故說，眼識多所見也。聞見不牢固，事由義析理者，若見聞念知盡能了別，見當說見聞當說聞，是故說，聞見不牢固，事由義析理也。
智牢善說快， 聞知定意快， 彼不用知定， 速行放逸者。
智牢善說快者，彼善思惟、言不錯亂，承受不忘失則應行此行，是故說，智牢善說快也。聞知定意快者，皆由聞故然後得定，已得定意所適無礙，是故說，聞知定意快也。彼不用知定，速行放逸者，放逸之人轉能行惡，不顧後緣不念後世，猶如以穀子投火，慾望苗干者，事終不然。猶如小塊塞江，欲以止流者，終不可得。放逸之人意行暴虐，欲求毫釐善者，吾亦不見。是故說，彼不用知定，
【現代漢語翻譯】 現代漢語譯本 知道虛假不實。又說向外有所見，是指對外境的六種感官接觸（六入）。所以說，向外有所見。那些具有明晰智慧的人，能分辨內外之身，一一仔細思考，善於觀察而無滯礙，瞭解所存在的一切，用智慧觀察，知道一切皆是空無所有。所以說，他們具有明晰的智慧。不隨聲音而去，是指人的聲音會擾亂人善念的根源。那些入定的人，外面的聲音不會進入內心，內心的雜念也不會外泄，他們瞭解聲音就像虛空一樣。所以說，不隨聲音而去。瞭解這四句偈語，它們的含義各自如此。
耳識多所聞， 眼識多所見， 聞見不牢固， 事由義析理。
耳識多所聞，是指耳朵聽到佛經，或者外道的異端學說、歌詠詩誦，好的就接受，不好的就捨棄。所以說，耳識多所聞。眼識多所見，是指眼睛看到很多東西，無論是好的還是醜的，善的顏色還是惡的顏色。所以說，眼識多所見。聽聞和看見並不牢固，事情要通過分析義理來理解，是指如果能完全瞭解見聞念知，見到就說見到，聽到就說聽到。所以說，聽聞和看見並不牢固，事情要通過分析義理來理解。
智牢善說快， 聞知定意快， 彼不用知定， 速行放逸者。
智牢善說快，是指那些善於思考，說話不混亂，接受而不遺忘的人，就應該修行這種行為。所以說，智牢善說快。聞知定意快，是指都是因為聽聞佛法，然後才能得到禪定，一旦得到禪定，無論去哪裡都不會有障礙。所以說，聞知定意快。彼不用知定，速行放逸者，是指放逸的人反而會去做惡事，不顧及後果，不考慮來世，就像把穀子投入火中，卻希望它長出苗來，這是不可能的。又像用小土塊去堵塞江河，想要阻止水流，最終也是不可能的。放逸的人心意暴虐，想要從中求得一絲一毫的善，我是看不到的。所以說，彼不用知定，速行放逸者。
【English Translation】 English version Knowing falsehood and deception. Also, it is said that there is seeing outwardly, which refers to the six sense entrances (six entrances) to external objects. Therefore, it is said that there is seeing outwardly. Those who have clear wisdom can distinguish between the inner and outer body, contemplate each one carefully, observe skillfully without hindrance, understand all that exists, and observe with wisdom, knowing that all is empty and without substance. Therefore, it is said that they have clear wisdom. Not following after sounds refers to how human sounds can disturb the source of good thoughts. Those who enter into samadhi (定, meditative absorption) do not allow external sounds to enter their minds, nor do they allow internal distractions to escape. They understand that sounds are like emptiness. Therefore, it is said that they do not follow after sounds. Understanding these four verses, their meanings are each like this.
The ear consciousness hears much, the eye consciousness sees much, Hearing and seeing are not firm, matters are analyzed by meaning.
The ear consciousness hears much, refers to hearing Buddhist scriptures, or the heterodox teachings of other paths, songs and poems. They accept what is good and reject what is bad. Therefore, it is said that the ear consciousness hears much. The eye consciousness sees much, refers to the eyes seeing many things, whether good or bad, beautiful or ugly colors. Therefore, it is said that the eye consciousness sees much. Hearing and seeing are not firm, matters are analyzed by meaning, refers to if one can fully understand seeing, hearing, thinking, and knowing, then when seeing, one says seeing, and when hearing, one says hearing. Therefore, it is said that hearing and seeing are not firm, matters are analyzed by meaning.
Wisdom is firm, speaking well is quick, hearing and knowing, the mind is quick in concentration, Those who do not use knowledge for concentration, are quick to act with negligence.
Wisdom is firm, speaking well is quick, refers to those who think well, speak without confusion, and receive without forgetting, then they should practice this conduct. Therefore, it is said that wisdom is firm, speaking well is quick. Hearing and knowing, the mind is quick in concentration, refers to how all is due to hearing the Dharma, and then one can attain samadhi. Once one has attained samadhi, there are no obstacles wherever one goes. Therefore, it is said that hearing and knowing, the mind is quick in concentration. Those who do not use knowledge for concentration, are quick to act with negligence, refers to how negligent people turn to doing evil, disregarding the consequences and not thinking about the next life. It is like throwing grains into a fire, hoping that they will sprout, which is impossible. It is also like using a small clod of earth to block a river, wanting to stop the flow, which is ultimately impossible. The minds of negligent people are violent and cruel, and I do not see them seeking even the slightest good. Therefore, it is said that those who do not use knowledge for concentration, are quick to act with negligence.
速行放逸者也。
賢聖樂於法， 所行應于口， 以忍思惟定， 聞意則牢固。
賢聖樂於法者，樂應賢聖法，未始去離終已玩習意無厭足，皆是諸佛賢聖之所演說，是故說，賢聖樂於法也。所行應于口者，行如禁法無所違失，是故說，所行應于口也。以忍思惟定者，受人教誡一心奉行，不興憎嫉彼此之心，聞其善言甘心稟受，晝夜誦習不離定意，是故說，以忍思惟定也。聞意則牢固者，佛所說法，從初至竟上中下義，終日諷誦初不忘失，是故說，聞意則牢固也(聞品第二十三竟)。
出曜經我品第二十四
當學善言， 沙門坐起， 一坐所樂， 求欲息心。
當學善言者，晝夜誦習善言好語，採取眾妙度世之要，是故說，當學善言也。沙門坐起者，比丘常當作是念：「分別上下不侵他坐，斯是食坐斯是行道坐，吾當坐此舍此。」是故說，沙門坐起也。一坐所樂者，專其一心求于定意，分別諸情攝取諸根，一坐心亂者非為一坐，意不外馳便能超越度魔境界。是故說曰，一坐所樂也。求欲息心者，藏匿心識不攝心者多諸思想，若更受形趣三惡道，地獄畜生餓鬼中，不遇三寶諸佛世尊，不值清凈諸梵行人，不知慚恥，當從一生至百千生；求欲息心則無生死，是故說曰，求欲息心也。
一坐一臥，
【現代漢語翻譯】 現代漢語譯本：
那些放縱自己的人行動迅速。
賢聖之人喜愛佛法，他們的行為應與言語一致，通過忍耐、思考和禪定，他們所聽聞的教義才能牢固不移。
賢聖之人喜愛佛法，是指他們喜愛符合賢聖之道的佛法，從不遠離，最終完全沉浸其中，內心沒有厭倦。這些都是諸佛和賢聖所宣說的，所以說，賢聖之人喜愛佛法。他們的行為應與言語一致，是指他們的行為符合戒律，沒有違背之處，所以說，他們的行為應與言語一致。通過忍耐、思考和禪定，是指他們接受他人的教誨，一心奉行，不生憎恨嫉妒之心，聽到善言就甘心接受，日夜誦習，不離禪定之心，所以說，通過忍耐、思考和禪定。他們所聽聞的教義才能牢固不移，是指佛陀所說的教義，從開始到結束，從上到下，從淺到深，他們整天諷誦，從不忘記，所以說，他們所聽聞的教義才能牢固不移。（《聞品》第二十三完）
《出曜經·我品》第二十四
應當學習善言，沙門（出家修行者）的坐姿和起身，專注於一處禪坐所帶來的喜悅，尋求平息內心。
應當學習善言，是指日夜誦習善言好語，採取度脫世間的妙法，所以說，應當學習善言。沙門的坐姿和起身，是指比丘（佛教出家男眾）應當常常這樣想：『要分辨上下，不侵犯他人的座位，這是吃飯的座位，這是行道的座位，我應當坐在這裡，捨棄那裡。』所以說，沙門的坐姿和起身。專注於一處禪坐所帶來的喜悅，是指專心一意地尋求禪定，分辨各種情感，攝取各種感官，如果禪坐時心意散亂，就不是真正的禪坐，如果心意不向外馳騁，就能超越魔的境界。所以說，專注於一處禪坐所帶來的喜悅。尋求平息內心，是指隱藏心識，不攝心的人會有很多想法，如果再次受生，就會墮入三惡道，即地獄、畜生、餓鬼道，不能遇到三寶（佛、法、僧）和諸佛世尊，不能遇到清凈的梵行修行者，不知慚愧，將從一生到百千生；尋求平息內心就不會有生死輪迴，所以說，尋求平息內心。
一坐一臥， English version:
Those who are unrestrained act swiftly.
The wise and noble delight in the Dharma (Buddhist teachings), their actions should align with their words, and through patience, contemplation, and meditation, what they have heard will be firmly established.
The wise and noble delight in the Dharma, means they delight in the Dharma that accords with the path of the wise and noble, never departing from it, ultimately immersing themselves in it completely, with no weariness in their hearts. These are what all Buddhas and the wise and noble have expounded, therefore it is said, the wise and noble delight in the Dharma. Their actions should align with their words, means their actions conform to the precepts, with no violations, therefore it is said, their actions should align with their words. Through patience, contemplation, and meditation, means they accept the teachings of others, practice them wholeheartedly, without harboring hatred or jealousy, willingly accepting good words, reciting them day and night, without departing from the mind of meditation, therefore it is said, through patience, contemplation, and meditation. What they have heard will be firmly established, means the teachings spoken by the Buddha, from beginning to end, from top to bottom, from shallow to deep, they recite them all day long, never forgetting them, therefore it is said, what they have heard will be firmly established. (End of Chapter 23, 'Hearing')
Chapter 24, 'On the Self' of the Dharmapada Sutra
One should learn good words, the sitting and rising of a Shramana (Buddhist renunciate), the joy of sitting in one place, and seek to quiet the mind.
One should learn good words, means reciting good words and phrases day and night, adopting the wonderful methods to transcend the world, therefore it is said, one should learn good words. The sitting and rising of a Shramana, means a Bhikkhu (Buddhist monk) should always think: 'One should distinguish between upper and lower, not encroaching on the seats of others, this is a seat for eating, this is a seat for practicing the path, I should sit here and abandon that.' Therefore it is said, the sitting and rising of a Shramana. The joy of sitting in one place, means focusing one's mind on seeking meditation, distinguishing various emotions, and gathering the various senses. If the mind is scattered during meditation, it is not true meditation. If the mind does not wander outward, one can transcend the realm of Mara (demon). Therefore it is said, the joy of sitting in one place. Seek to quiet the mind, means those who conceal their consciousness and do not gather their minds will have many thoughts. If they are reborn again, they will fall into the three evil paths, namely hell, the animal realm, and the realm of hungry ghosts, unable to encounter the Three Jewels (Buddha, Dharma, Sangha) and the Buddhas, unable to encounter pure practitioners of the Brahma-faring, not knowing shame, they will go from one life to hundreds of thousands of lives; seeking to quiet the mind will eliminate the cycle of birth and death, therefore it is said, seek to quiet the mind.
One sitting, one lying down,
【English Translation】 Those who are unrestrained act swiftly. The wise and noble delight in the Dharma (Buddhist teachings), their actions should align with their words, and through patience, contemplation, and meditation, what they have heard will be firmly established. The wise and noble delight in the Dharma, means they delight in the Dharma that accords with the path of the wise and noble, never departing from it, ultimately immersing themselves in it completely, with no weariness in their hearts. These are what all Buddhas and the wise and noble have expounded, therefore it is said, the wise and noble delight in the Dharma. Their actions should align with their words, means their actions conform to the precepts, with no violations, therefore it is said, their actions should align with their words. Through patience, contemplation, and meditation, means they accept the teachings of others, practice them wholeheartedly, without harboring hatred or jealousy, willingly accepting good words, reciting them day and night, without departing from the mind of meditation, therefore it is said, through patience, contemplation, and meditation. What they have heard will be firmly established, means the teachings spoken by the Buddha, from beginning to end, from top to bottom, from shallow to deep, they recite them all day long, never forgetting them, therefore it is said, what they have heard will be firmly established. (End of Chapter 23, 'Hearing') Chapter 24, 'On the Self' of the Dharmapada Sutra One should learn good words, the sitting and rising of a Shramana (Buddhist renunciate), the joy of sitting in one place, and seek to quiet the mind. One should learn good words, means reciting good words and phrases day and night, adopting the wonderful methods to transcend the world, therefore it is said, one should learn good words. The sitting and rising of a Shramana, means a Bhikkhu (Buddhist monk) should always think: 'One should distinguish between upper and lower, not encroaching on the seats of others, this is a seat for eating, this is a seat for practicing the path, I should sit here and abandon that.' Therefore it is said, the sitting and rising of a Shramana. The joy of sitting in one place, means focusing one's mind on seeking meditation, distinguishing various emotions, and gathering the various senses. If the mind is scattered during meditation, it is not true meditation. If the mind does not wander outward, one can transcend the realm of Mara (demon). Therefore it is said, the joy of sitting in one place. Seek to quiet the mind, means those who conceal their consciousness and do not gather their minds will have many thoughts. If they are reborn again, they will fall into the three evil paths, namely hell, the animal realm, and the realm of hungry ghosts, unable to encounter the Three Jewels (Buddha, Dharma, Sangha) and the Buddhas, unable to encounter pure practitioners of the Brahma-faring, not knowing shame, they will go from one life to hundreds of thousands of lives; seeking to quiet the mind will eliminate the cycle of birth and death, therefore it is said, seek to quiet the mind. One sitting, one lying down,
獨步無伴， 當自降伏， 只樂山林。
一坐一臥者，降伏內外生死熾然，雖復一坐一臥，心意不定非為坐臥也。復當思惟三有之難，恒當系意使不分散。是故說曰，一坐一臥也。獨步無伴者，在眾若野心恒一定，若行若坐心不馳騁，如彼行人隨時乞食，內自思惟食所從來，受施之人求報其恩，自知止足，復當唸佛身相功德，持意忍辱亦不分散。有如是心者便可入村求度眾生，不興亂想，如彼山林而不有異。是故說曰，獨步無伴也。當自降伏者，恒自息意令不馳散，常能挍計內外諸物，以能降伏，便為諸天世人承事供養，八部鬼神隨時擁護，為佛世尊所見嘆譽。是故說曰，當自降伏也。只樂山林者，持心專意恒樂空閑，雖入大眾意如空無，天雷地動心不錯亂，然後乃應如來聖典。是故說曰，只樂山林也。
千千為敵， 一夫勝之， 莫若自伏， 為戰中勝。
千千為敵，一夫勝者，或有眾生一人勝千，不自降者則非為勝，便為墮落不至究竟。能自攝意內外降伏，乃得越次至無為境，勝諸怨仇無所畏忌，乃謂為勝，能滅三界結使根本永盡無餘，名為健夫，三界結本已滅無餘更不造新。或有眾生一人勝千，或勝萬人，非為健夫。何以故？猶在生死不遠八難。是故說曰，千千為敵，一夫勝之，莫若自伏，為戰中
【現代漢語翻譯】 現代漢語譯本 獨自行走，沒有同伴，應當自我降伏，只喜愛山林。 所謂『一坐一臥』，是指降伏內外生死的熾熱。即使只是坐著或躺著，如果心意不定，那也不算是真正的坐臥。還應當思惟三有（欲有、色有、無色有）的艱難，時常繫念，使心不散亂。所以說，『一坐一臥』。 所謂『獨自行走，沒有同伴』，是指身處人群或曠野，心意都保持堅定。無論是行走還是坐著，心都不放縱馳騁。就像那些行腳乞食的人，內心思惟食物的來源，接受施捨的人，想著要報答他們的恩情，自己知道滿足。還應當憶念佛的身相功德，保持忍辱之心，也不使心散亂。有這樣心的人，就可以進入村落去度化眾生，不生起雜亂的想法，如同身處山林一樣沒有差別。所以說，『獨自行走，沒有同伴』。 所謂『應當自我降伏』，是指時常約束自己的心意，不讓它散亂。經常衡量內外的事物，能夠降伏自己，就會被諸天世人所敬奉供養，八部鬼神也會隨時擁護，被佛世尊所讚歎。所以說，『應當自我降伏』。 所謂『只喜愛山林』，是指保持心意專注，時常喜愛空閑寂靜。即使身處大眾之中，心也如同空無一樣，即使天雷地動，心也不會錯亂。這樣才能符合如來的聖典。所以說，『只喜愛山林』。 千人與你為敵，一人戰勝他們，不如自我降伏，才是戰鬥中的勝利。 所謂『千人與你為敵，一人戰勝他們』，或許有眾生一人戰勝千人，但如果不能自我降伏，那就不算是真正的勝利，反而會墮落，不能達到究竟的境界。能夠攝持自己的心意，內外降伏，才能超越次第，到達無為的境界，戰勝一切怨仇，無所畏懼，這才叫做勝利。能夠滅除三界（欲界、色界、無色界）的結使根本，永遠斷盡無餘，才叫做健夫。三界的結使根本已經滅盡無餘，不再造新的。或許有眾生一人戰勝千人，甚至戰勝萬人，但不能算是健夫。為什麼呢？因為他們仍然在生死輪迴中，離八難（八種障礙修行的處境）不遠。所以說，『千人與你為敵，一人戰勝他們，不如自我降伏，才是戰鬥中的勝利』。
【English Translation】 English version Walking alone, without a companion, one should subdue oneself, and only delight in the mountains and forests. The so-called 'one sitting, one lying down' refers to subduing the burning of inner and outer birth and death. Even if one is just sitting or lying down, if the mind is unsettled, it is not considered true sitting or lying down. One should also contemplate the difficulties of the three realms of existence (the desire realm, the form realm, and the formless realm), and constantly focus the mind so that it does not become scattered. Therefore, it is said, 'one sitting, one lying down'. The so-called 'walking alone, without a companion' refers to maintaining a steadfast mind whether in a crowd or in the wilderness. Whether walking or sitting, the mind does not run wild. Like those who wander and beg for food, they contemplate the source of their food, and those who receive alms think of repaying their kindness, knowing contentment. One should also remember the meritorious virtues of the Buddha's form, maintain patience, and not let the mind become scattered. One who has such a mind can enter villages to liberate sentient beings, without giving rise to chaotic thoughts, just as if one were in the mountains and forests without any difference. Therefore, it is said, 'walking alone, without a companion'. The so-called 'one should subdue oneself' refers to constantly restraining one's mind, not letting it become scattered. One should constantly measure inner and outer things, and if one can subdue oneself, one will be revered and offered to by gods and people, and the eight classes of spirits will protect one at all times, and one will be praised by the World Honored Buddha. Therefore, it is said, 'one should subdue oneself'. The so-called 'only delight in the mountains and forests' refers to maintaining a focused mind, constantly delighting in solitude and quiet. Even when in a crowd, the mind is like emptiness, and even if there is thunder and earthquakes, the mind will not be disturbed. Only then can one be in accordance with the sacred teachings of the Tathagata. Therefore, it is said, 'only delight in the mountains and forests'. If a thousand are your enemies, and one man defeats them, it is not as good as subduing oneself, for that is victory in battle. The so-called 'if a thousand are your enemies, and one man defeats them,' perhaps there are beings who can defeat a thousand, but if they cannot subdue themselves, it is not considered true victory, but rather they will fall and not reach the ultimate state. If one can control one's mind and subdue oneself both internally and externally, one can transcend the stages and reach the realm of non-action, overcoming all enemies without fear, and this is called victory. To extinguish the root of the fetters of the three realms (the desire realm, the form realm, and the formless realm), completely and without remainder, is called a strong man. The root of the fetters of the three realms has been extinguished without remainder, and no new ones are created. Perhaps there are beings who can defeat a thousand, or even ten thousand, but they are not considered strong men. Why? Because they are still in the cycle of birth and death, not far from the eight difficulties (eight situations that hinder practice). Therefore, it is said, 'if a thousand are your enemies, and one man defeats them, it is not as good as subduing oneself, for that is victory in battle'.
勝也。
自勝為上， 如彼眾生， 自降之士， 眾行具足。
自勝為上者，夫人在世，能自降伏精神不錯，復為天、龍、鬼神、揵沓和、阿須倫、迦留羅、旃陀羅所見供養，天魔波旬雖統六天，亦不能得其便，是故說曰，自勝為上也。如彼眾生者，如彼修行人，既自慕學，復能使人執行，此心內不興垢外塵不入，乃應凈清無為處，是故說曰，如彼眾生也。自降之士，眾行具足者，人有十名號亦不同，或言眾生，我人壽命有形之類，皆名眾生，如斯之輩能自降伏不生外想，實諦第一義，無形不可見，欲求無為道者，念自降伏，不生十八本，持不漏諸界，斯亦複名自降之士。諸根具足，功德備具，隨時行道不失時節，是故說曰，自降之士，眾行具足也。
非天犍沓和， 非魔及梵天， 棄勝最為上， 如智慧比丘。
非天犍沓和，非魔及梵天者，或有世人祭祠諸天欲求恩福，或事犍沓和修其凈行，或事魔天望得豪尊，或事梵天謂天為道，外道異學心想梵天，眾生根本皆由梵天而生，以是之故事于梵天。如來說曰：「此非真道，自既迷惑，復使他人內于邪逕，亦非堅固不可恃怙。所謂真正道者，智慧比丘是也。執心清凈不漏諸結，為人說法無彼此心，意如虛空不可沮壞，利根速疾亦不滯礙，意之所念無往
【現代漢語翻譯】 現代漢語譯本 勝利在於戰勝自己。 能夠戰勝自己才是最上的，就像那些眾生，能夠自我降伏的人，各種修行都圓滿具足。 所謂『戰勝自己才是最上的』，是指人在世間，能夠降伏自己的精神，不犯錯誤，就會被天、龍、鬼神、乾闥婆（天上的樂神）、阿修羅（好戰的神）、迦樓羅（金翅鳥神）、旃陀羅（賤民）所見並供養。天魔波旬雖然統領六慾天，也無法找到他的破綻。所以說，戰勝自己才是最上的。所謂『就像那些眾生』，是指那些修行人，既能自己努力學習，又能使他人也去修行。這種內心不生污垢，外在塵埃不入的狀態，才應處於清凈無為的境界。所以說，就像那些眾生。所謂『自我降伏的人，各種修行都圓滿具足』，人有十種不同的名稱，或者稱為眾生，或者稱為我、人、壽命，凡是有形體的都稱為眾生。像這樣的人能夠自我降伏，不生外在的妄想，達到真實的第一義，無形無相不可見。想要追求無為之道的人，要念于自我降伏，不生十八種根本煩惱，持守不漏失於諸界。這樣的人也稱為自我降伏的人。諸根具足，功德完備，隨時修行，不失時機。所以說，自我降伏的人，各種修行都圓滿具足。 不是天，不是乾闥婆，不是魔，也不是梵天，捨棄這些才是最上的，就像有智慧的比丘。 所謂『不是天，不是乾闥婆，不是魔，也不是梵天』，是指世間有人祭祀諸天，想要獲得恩惠和福報；或者侍奉乾闥婆，修習清凈的行為；或者侍奉魔天，希望得到尊貴和權力；或者侍奉梵天，認為梵天是道。外道異學認為梵天是眾生的根本，一切眾生都由梵天而生，因此侍奉梵天。如來說：『這不是真正的道，自己已經迷惑，又使他人陷入邪路，這不是堅固可靠的。』所謂真正的道，是指有智慧的比丘。他們執持清凈的心，不漏失各種煩惱，為他人說法沒有彼此的分別心，心意如同虛空一樣不可破壞，根基銳利，行動迅速，不會滯礙。心之所想，無所不往。
【English Translation】 English version Victory lies in conquering oneself. To conquer oneself is the highest, like those beings, those who subdue themselves, all practices are fully accomplished. The so-called 'to conquer oneself is the highest' means that a person in the world, who can subdue their spirit and not make mistakes, will be seen and revered by Devas (gods), Nagas (dragons), ghosts, Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), and Chandalas (outcasts). Mara Papiyas, although ruling the six desire realms, cannot find their weakness. Therefore, it is said that conquering oneself is the highest. The so-called 'like those beings' refers to those practitioners who not only strive to learn themselves but also encourage others to practice. This state of mind, where no defilement arises within and no external dust enters, is the state of pure non-action. Therefore, it is said, like those beings. The so-called 'those who subdue themselves, all practices are fully accomplished' refers to people who have ten different names, or are called beings, or I, person, life, all those with form are called beings. Such people can subdue themselves, not giving rise to external delusions, reaching the true first meaning, formless and invisible. Those who seek the path of non-action should focus on subduing themselves, not giving rise to the eighteen fundamental afflictions, and maintaining non-leakage in all realms. Such people are also called those who subdue themselves. With all faculties complete, merits perfected, practicing the path at all times, not missing the opportunity. Therefore, it is said, those who subdue themselves, all practices are fully accomplished. Not Devas, not Gandharvas, not Mara, nor Brahma, abandoning these is the highest, like a wise Bhikkhu. The so-called 'not Devas, not Gandharvas, not Mara, nor Brahma' refers to people in the world who worship Devas, seeking grace and blessings; or serve Gandharvas, practicing pure conduct; or serve Mara, hoping to gain honor and power; or serve Brahma, believing Brahma to be the path. Heterodox schools believe that Brahma is the origin of all beings, and all beings are born from Brahma, therefore they serve Brahma. The Tathagata says: 'This is not the true path, one is already confused, and leads others into the wrong path, this is not firm and reliable.' The true path is the wise Bhikkhu. They hold a pure mind, not leaking any afflictions, teaching others without discrimination, their minds are like the void, indestructible, with sharp roots, quick actions, and no hindrance. Their thoughts go everywhere.
不克。」是故說曰，非天犍沓和，非魔及梵天，棄勝最為上，如智慧比丘也。
先自正己， 然後正人， 夫自正者， 乃謂為上。
先自正己，然後正人者，夫人修習自守為上，晝則教誡夜則經行，孜孜汲汲終日匪懈，然後訓誨眾生安處大道。如佛契經所說，佛告均頭：「如人己自沒在深泥，復欲權宜拔挽彼溺者，此事不然。猶人無戒欲得教誡前人者，亦無此事。廣說如契經。」如器完具所盛不漏，人神淡泊堪受深法，亦能教化一切眾生，其聞法者莫不信樂，是故說曰，先自正己，然後正人，夫自正者，乃謂為上也。
不侵智者。
夫人習行不唐其功，畢竟其學不辭勞苦，以己所信平等無二，勤加精進日有新業，附近明智不親弊友。夫人有智，皆由明哲成人之慧，非師不克，是故說曰，不侵智者也。
當自克修， 隨其教訓， 己不被訓， 焉能訓彼。
當自克修，隨其教訓者，如人習行備具諸行，戒聞施慧以自莊嚴，念定三昧盡諸有漏，然後乃得訓誨一切，其聞法者自歸篤信不懷狐疑。是故說曰，當自克修，隨其教訓也。己不被訓，焉能訓彼者，如人修學素無善師，無有將導便致躓礙，遇善師者能自修責，必獲所愿無事不克。猶如善御馬將，隨馬良善，善者育養、惡者加捶，然後乃知善惡有
【現代漢語翻譯】 現代漢語譯本：『不能做到。』所以說，不是天上的犍沓和（一種天神），不是魔，也不是梵天，捨棄勝利才是最上的，就像有智慧的比丘一樣。 先要端正自己，然後才能端正別人，能夠端正自己的人，才稱得上是最高尚的。 先要端正自己，然後才能端正別人，這是說人要修習自我約束才是最上的。白天教誡，夜晚修行，勤勉不懈，終日不怠，然後才能教導眾生安住于大道。正如佛陀在契經中所說，佛陀告訴均頭：『如果一個人自己深陷泥潭，卻想幫助他人脫離困境，這是不可能的。』就像一個人自己沒有戒律，卻想教誡別人，也是不可能的。詳細的說法就像契經中所說的那樣。就像一個完好的容器，盛裝東西不會泄漏，人的心神淡泊，能夠接受深奧的佛法，也能夠教化一切眾生，聽聞佛法的人沒有不信受歡喜的。所以說，先要端正自己，然後才能端正別人，能夠端正自己的人，才稱得上是最高尚的。 不要侵犯有智慧的人。 人如果勤于修行，就不會徒勞無功，最終學習不會辭勞辛苦，以自己所信奉的平等無二的道理，勤加精進，每天都有新的進步，親近賢明的人，不親近惡友。人有智慧，都是因為明智的人成就了他的智慧，沒有老師是不能成功的。所以說，不要侵犯有智慧的人。 應當自我約束脩行，遵循教誨，自己不接受教誨，又怎麼能教誨別人呢？ 應當自我約束脩行，遵循教誨，這是說人修行要具備各種行為，以戒、聞、施、慧來莊嚴自己，通過念、定、三昧來斷除一切煩惱，然後才能教導一切眾生，聽聞佛法的人自然會歸順，篤信不疑。所以說，應當自我約束脩行，遵循教誨。自己不接受教誨，又怎麼能教誨別人呢？就像一個人學習修行，沒有好的老師，沒有引導就會遇到障礙，遇到好的老師能夠自我反省，必定能夠實現願望，沒有不能成功的。就像一個善於駕馭馬的人，根據馬的良善程度，好的就培養，壞的就鞭打，然後才能知道善惡的差別。
【English Translation】 English version: 『Cannot.』 Therefore it is said, not a heavenly Gandharva (a type of celestial being), not a demon, nor a Brahma, abandoning victory is the highest, like a wise Bhikkhu. First correct yourself, then correct others. One who corrects oneself is considered the highest. First correct yourself, then correct others. This means that one should practice self-discipline as the highest virtue. During the day, give instructions; at night, practice meditation. Be diligent and tireless throughout the day, and then you can guide sentient beings to abide in the Great Path. As the Buddha said in the sutras, the Buddha told Juntou: 『If a person is himself stuck in deep mud and wants to help others out of the mud, it is impossible.』 Similarly, if a person has no precepts and wants to instruct others, it is also impossible. The detailed explanation is as in the sutras. Just like a perfect vessel that does not leak when filled, a person whose mind is pure and can receive profound Dharma can also teach all sentient beings. Those who hear the Dharma will believe and rejoice. Therefore, it is said, first correct yourself, then correct others. One who corrects oneself is considered the highest. Do not offend the wise. If a person practices diligently, their efforts will not be in vain. Ultimately, their learning will not be laborious. With the equality and non-duality they believe in, they will diligently strive for daily progress, be close to the wise, and not befriend the wicked. A person's wisdom is achieved through the wisdom of the wise. Without a teacher, one cannot succeed. Therefore, it is said, do not offend the wise. One should practice self-discipline, follow the teachings. If one does not accept teachings, how can one teach others? One should practice self-discipline, follow the teachings. This means that one should cultivate all kinds of practices, adorn oneself with precepts, learning, giving, and wisdom, and eliminate all defilements through mindfulness, concentration, and samadhi. Then one can teach all sentient beings. Those who hear the Dharma will naturally submit, believing without doubt. Therefore, it is said, one should practice self-discipline and follow the teachings. If one does not accept teachings, how can one teach others? It is like a person who studies and practices without a good teacher, without guidance, will encounter obstacles. If one encounters a good teacher, one can reflect on oneself and will surely achieve one's wishes, and there will be nothing that cannot be accomplished. It is like a skilled horseman who, according to the goodness of the horse, nurtures the good ones and whips the bad ones, and then knows the difference between good and evil.
別，方之賢愚亦復不異，善者生天、惡者入獄，方當經歷畢諸罪苦，其間艱難何能具宣？如人出行必求良祐，意欲所至無愿不獲。是故說曰，當自克修，隨其教訓，己不被訓，焉能訓彼也。
念自克修， 使彼信解， 我己意專， 智者所習。
念自克修者，恒當專精使意不亂，滅十跡行應身口意，使無數眾生莫不渴仰，遲聞所說欲修奉行。是故說曰，念自克修也。使彼信解者，比丘比丘尼優婆塞優婆夷、剎利婆羅門長者居士，聞正言教心意信樂終不違逆，是故說曰，使彼信解也。我已意專，智者所習者，如人習術意專乃克，若失良師便自墜落不能自拔，出入進止為天世人所見愛敬，若至他方異域剎土，見者心歡終不中退。是故說曰，我已意專，智者所習也。
為己或為彼， 多有不成就， 其有覺此者， 正己乃訓彼。
為己或為彼，多有不成就者，人之習行以己所修邪見之業，復以己智授彼使學，此則墜墮不至無為，如復有人己身專正習正受行，以己所見教訓前人，受者信解不唐其功。是故說曰，為己或為彼，多有不成就也。其有覺此者，明人所習當究本行，如佛所說，不能自利焉能利人？習行之人當念觀察，思惟非常苦空非身，悉解非有彼無我空，豈有身也？是以聖人示人軌則，導以微教布見
【現代漢語翻譯】 現代漢語譯本： 再說，無論賢能還是愚笨，其結局並無不同，行善者昇天，作惡者入獄，都將經歷各種罪苦，其中的艱難困苦又怎能一一述說呢？就像人們出行必定尋求好的引導，希望所到之處都能如願以償。因此說，應當自我修養，遵循教誨，自己不接受教誨，又怎能教導他人呢？
念于自我修養，使他人信解，我已心意專一，這是智者所修習的。
所謂『念于自我修養』，是指應當始終專心精進，使心意不散亂，滅除身口意所造的十種惡業，使無數眾生都渴望仰慕，期待聽到所說的教誨並願意修行。所以說，要『念于自我修養』。所謂『使他人信解』，是指比丘（佛教出家男眾）、比丘尼（佛教出家女眾）、優婆塞（在家男居士）、優婆夷（在家女居士）、剎利（古印度武士階層）、婆羅門（古印度祭司階層）、長者（有德望的年長者）、居士（在家信徒），聽到正法教誨，內心信受喜樂，最終不會違背。所以說，要『使他人信解』。所謂『我已心意專一，這是智者所修習的』，就像人們學習技藝，心意專一才能成功，如果失去良師就會自我墮落，不能自拔，其一舉一動都會被天人和世人所敬愛，如果到了其他地方，見到的人也會心生歡喜，最終不會退轉。所以說，要『我已心意專一，這是智者所修習的』。
爲了自己或爲了他人，大多不能成就，能夠覺悟到這一點的人，先端正自己才能教導他人。
所謂『爲了自己或爲了他人，大多不能成就』，是指人們修行，用自己所修的邪見之業，又用自己的錯誤見解教導他人，使他人也墮落而不能達到無為的境界。如果有人自己端正，修習正法，以自己所見教導他人，接受教誨的人就會信解，不會白費功夫。所以說，『爲了自己或爲了他人，大多不能成就』。所謂『能夠覺悟到這一點的人』，是指明智的人所修習的應當探究根本的修行，就像佛所說，不能自利又怎能利人？修行的人應當觀察，思維無常、苦、空、無我，完全理解一切皆空，沒有我，哪裡還有身呢？因此聖人向人們展示法則，用微妙的教誨來引導，
【English Translation】 English version: Furthermore, there is no difference between the wise and the foolish in their outcomes. The virtuous are born in heaven, while the wicked enter hell. Both will experience all kinds of suffering, and how can one fully describe the hardships therein? Just as a person traveling seeks good guidance, hoping to achieve all their desires wherever they go. Therefore, it is said that one should cultivate oneself and follow the teachings. If one does not accept the teachings oneself, how can one teach others?
Be mindful of self-cultivation, so that others may believe and understand. My mind is already focused, which is what the wise practice.
『Be mindful of self-cultivation』 means one should always be diligent and focused, keeping the mind from being scattered, eliminating the ten unwholesome actions of body, speech, and mind, so that countless beings will yearn and look forward to hearing the teachings and be willing to practice them. Therefore, it is said, 『Be mindful of self-cultivation.』 『So that others may believe and understand』 refers to bhikkhus (Buddhist monks), bhikkhunis (Buddhist nuns), upasakas (male lay practitioners), upasikas (female lay practitioners), kshatriyas (warrior class in ancient India), brahmins (priest class in ancient India), elders, and householders, who, upon hearing the true teachings, will believe and rejoice in their hearts and ultimately not go against them. Therefore, it is said, 『So that others may believe and understand.』 『My mind is already focused, which is what the wise practice』 is like a person learning a skill; only with a focused mind can one succeed. If one loses a good teacher, one will fall and be unable to recover. One』s actions will be seen and respected by gods and humans. If one goes to other lands, those who see one will be joyful and will not retreat. Therefore, it is said, 『My mind is already focused, which is what the wise practice.』
For oneself or for others, many do not succeed. Those who realize this should first correct themselves before teaching others.
『For oneself or for others, many do not succeed』 means that people practice with their own wrong views and then teach others with their own wrong understanding, causing them to fall and not reach the state of non-action. If someone is upright and practices the right teachings, and teaches others based on their own understanding, those who receive the teachings will believe and understand, and their efforts will not be in vain. Therefore, it is said, 『For oneself or for others, many do not succeed.』 『Those who realize this』 refers to the wise who should investigate the fundamental practice. As the Buddha said, how can one benefit others if one cannot benefit oneself? Those who practice should observe and contemplate impermanence, suffering, emptiness, and non-self, fully understanding that all is empty, there is no self, so where is the body? Therefore, the sages show people the rules, guiding them with subtle teachings,
切禁。是故說曰，其有覺此者，正己乃訓彼也。
身全得存道， 爾時豈容彼， 已以被降伏， 智者演其義。
身全得存道者，由彼習行之人專精克己，為尊為貴為無有成，進止行來不逢兇虐，恒為諸天世人、天龍鬼神、揵沓和、阿須倫、旃陀羅、摩休勒，所見供養，衛護其身便不遭患。是故說曰，身全得道存，爾時豈容彼也。已以被降伏，智者演其義者，如人慕修深奧之法，得第一義越過三界，便得成就四意止、四意斷、四神足、五根、五力、七覺意、賢聖八品道，是謂如來甘露法門，所愿者得，四事供養，衣被飲食床臥具病瘦醫藥。是故說曰，已以被降伏，智者演其義者也。取要言之，偈成三句，其文一同，但益智者獲其法一句也。法謂二義：一名字型義體，第二者所謂第一義四沙門果是也。智者得其戒，此二句也，戒有二種：一名二百五十戒，二名無漏身戒。智者被嘆譽，此三句也。此亦二義：一者俗所嘆譽，二者為內藏所嘆譽。所謂俗者，言語辯才和顏悅色不傷人意，其聞法者歡喜承受樂聞其法。無漏身戒者，所行不左常遇賢聖，離八不閑處，其有見者心開意解，共相告令嘆說其德。智者聞其名，此四句也，或有學人，俗聞其名道聞其名。智者獲其樂，樂有二種：俗樂、道樂。在俗受其福德，為檀
【現代漢語翻譯】 現代漢語譯本：切記禁止。因此說，如果有人覺悟到這一點，就應該先正己，然後才能教導他人。
自身完全得道，那時怎能容忍他人？ 自己已被降伏，智者闡述其義理。
『自身完全得道』，是指那些專心修行的人，精進克己，以道為尊貴，最終達到無所成就的境界。他們行走坐臥都不會遭遇兇險，常受諸天、世人、天龍、鬼神、乾闥婆（Gandharva，天上的樂神）、阿修羅（Asura，好戰的神）、旃陀羅（Candala，賤民）、摩休勒（Mahoraga，大蟒神）的供養和護衛，身體不會遭受災禍。所以說，『自身完全得道，那時怎能容忍他人？』 『自己已被降伏，智者闡述其義理』，是指那些追求深奧佛法的人，獲得第一義諦，超越三界，從而成就四念處、四正勤、四神足、五根、五力、七覺支、八正道，這就是如來的甘露法門。他們所愿求的都能得到，包括四事供養：衣服、飲食、床鋪臥具和醫藥。所以說，『自己已被降伏，智者闡述其義理』。總而言之，這首偈頌由三句組成，文義相同，只是增加了『智者獲得佛法』一句。佛法包含兩種含義：一是名字和體性，二是第一義諦和四沙門果。『智者獲得戒律』，這是第二句，戒律有兩種：一是二百五十戒，二是無漏身戒。『智者被讚譽』，這是第三句，也有兩種含義：一是世俗的讚譽，二是內在的讚譽。世俗的讚譽是指言語辯才、和顏悅色、不傷人意，聽聞佛法的人會歡喜接受並樂於聽聞。無漏身戒是指行為端正，常遇賢聖，遠離八無暇處，見到他們的人會心開意解，互相傳頌他們的德行。『智者聞其名』，這是第四句，或許有學人，世俗聽聞其名，道中也聽聞其名。『智者獲得快樂』，快樂有兩種：世俗的快樂和道中的快樂。在世俗中接受福德，成為施主。
【English Translation】 English version: Utterly forbidden. Therefore it is said, that if one is aware of this, one should first correct oneself, and then instruct others.
If one's self is fully attained in the Way, how can one then tolerate others? Having already been subdued, the wise expound its meaning.
'If one's self is fully attained in the Way' refers to those who diligently practice, focusing on self-discipline, honoring the Way, and ultimately reaching a state of non-attainment. They will not encounter misfortune in their movements, and will always be revered and protected by gods, humans, dragons, ghosts, Gandharvas (celestial musicians), Asuras (warrior gods), Candala (outcasts), and Mahoragas (great serpent gods), and their bodies will not suffer harm. Therefore it is said, 'If one's self is fully attained in the Way, how can one then tolerate others?' 'Having already been subdued, the wise expound its meaning' refers to those who seek profound Dharma, attain the ultimate truth, transcend the three realms, and thus achieve the four foundations of mindfulness, the four right exertions, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, and the noble eightfold path. This is the nectar Dharma of the Tathagata. They will obtain what they desire, including the four requisites: clothing, food, bedding, and medicine. Therefore it is said, 'Having already been subdued, the wise expound its meaning.' In short, this verse consists of three lines, with the same meaning, but adds the line 'the wise obtain the Dharma.' The Dharma has two meanings: one is name and essence, and the other is the ultimate truth and the four fruits of a Sramana. 'The wise obtain the precepts,' this is the second line. There are two kinds of precepts: one is the 250 precepts, and the other is the undefiled precepts of the body. 'The wise are praised,' this is the third line, and it also has two meanings: one is worldly praise, and the other is inner praise. Worldly praise refers to eloquence, a kind demeanor, and not hurting others' feelings, so that those who hear the Dharma will gladly accept and enjoy listening. The undefiled precepts of the body refer to upright conduct, always encountering the wise and noble, and being far from the eight unfavorable conditions. Those who see them will have their minds opened and enlightened, and will spread their virtues. 'The wise hear their name,' this is the fourth line. Perhaps there are learners who hear their name in the world, and also hear their name in the Way. 'The wise obtain joy,' there are two kinds of joy: worldly joy and the joy of the Way. In the world, they receive blessings and become benefactors.
越施主所見念待，受其供養，衣被飯食床臥具病瘦醫藥。道樂者，受禪定福，根力覺意賢聖八道。智者獲其慧，慧有二種：或有俗慧，或有道慧。所謂俗慧者，分別名字眾不滯礙。所謂道慧者，得須陀洹道、斯陀含道、阿那含道、阿羅漢道，得諸根具足空無相愿。是故說曰，智者獲其慧也。智者獲其心，心者眾行之本，若心不正流馳萬端，外著色聲香味細滑法，若能降伏攝心不亂，便能成就無為道果。然彼行人服其心意，思惟曩昔為心所惑，劫數難量經歷生死皆由於心。然我今日覺心所為，更不造新為心所使也。智者獲其道，眾生流轉從劫至劫不可稱記，如契經所說，眾生入地獄者，多於大地塵土。如我今日越過三界，以天眼觀眾生之類，蜎飛蠕動共相傷害無有竟已，由如陶家腳蹴輪轉成其壞器，或輪上壞者，或在地壞者，或入陶壞者，人亦如是，是故學人當念慕修。又復引經：「吾以天眼觀眾生，生天者如爪上土，蓋不足言。」是故說曰，智者獲其道，處天久遊觀。若有眾生久生天者，勝後生天三事。何謂三事？一者天壽，二者天色，三者福祿。是故說曰，處天久遊觀也。處天久受福，共相娛樂視東忘西，是故說曰，處天久受福也。處在宗族中如日貫云，出為父母兄弟姊妹中外所見愛敬，斷諸一切縛，盡能斷一切，
【現代漢語翻譯】 現代漢語譯本：施主所見所念，等待著接受他們的供養，包括衣服、食物、床鋪、臥具和醫藥。修道之人，接受禪定的福報，以及根、力、覺、意、賢聖八道。智者獲得智慧，智慧有兩種：一種是世俗的智慧，一種是修道的智慧。所謂的世俗智慧，是指能夠分辨各種名稱，並且不會被它們所束縛。所謂的修道智慧，是指獲得須陀洹道（預流果）、斯陀含道（一來果）、阿那含道（不還果）、阿羅漢道（無生果），獲得諸根具足的空、無相、無愿。所以說，智者獲得智慧。智者獲得心，心是各種行為的根本，如果心不正，就會像脫韁的野馬一樣奔向四面八方，外在執著於色、聲、香、味、觸、法。如果能夠降伏並攝持心念不散亂，就能成就無為的道果。修行人要調伏自己的心意，思考過去被心所迷惑，經歷無數劫的生死輪迴都是因為心。然而我今天覺悟了心的所作所為，不再造新的業，不再被心所驅使。智者獲得道，眾生從一個劫到另一個劫地流轉，無法計數。正如契經所說，眾生墮入地獄的，比大地上的塵土還要多。就像我今天超越了三界，用天眼觀察眾生，看到那些飛蟲蠕動互相傷害，沒有止境。就像陶工用腳轉動輪子，製作出壞的器皿，有的在輪子上壞，有的在地上壞，有的在窯里壞，人也是如此。所以學道的人應當勤奮修行。又引用經文說：『我用天眼觀察眾生，生天的就像指甲上的塵土，少得不值得一提。』所以說，智者獲得道，在天上長久遊觀。如果有眾生在天上長久居住，勝過後來生天的三件事。哪三件事呢？一是天壽，二是天色，三是福祿。所以說，在天上長久遊觀。在天上長久享受福報，互相娛樂，看到東邊就忘了西邊。所以說，在天上長久享受福報。處在宗族中就像太陽穿過雲層，在父母兄弟姐妹內外親人中被愛戴敬重，斷除一切束縛，能夠斷除一切。 English version: The donors, seeing and thinking, wait to receive their offerings, including clothing, food, bedding, and medicine for the sick. Those who practice the Way receive the blessings of meditation, as well as the roots, powers, awakenings, intentions, and the eight noble paths of the sages. The wise obtain wisdom, and there are two kinds of wisdom: one is worldly wisdom, and the other is the wisdom of the Way. Worldly wisdom refers to the ability to distinguish various names without being hindered by them. The wisdom of the Way refers to attaining the paths of Srotaapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), and Arhat (worthy one), and obtaining the complete roots of emptiness, signlessness, and wishlessness. Therefore, it is said that the wise obtain wisdom. The wise obtain the mind, and the mind is the root of all actions. If the mind is not upright, it will run wild in all directions, externally clinging to form, sound, smell, taste, touch, and mental objects. If one can subdue and control the mind without distraction, one can achieve the unconditioned fruit of the Way. Practitioners should subdue their minds, reflecting on how they were deluded by the mind in the past, and how countless eons of birth and death were due to the mind. However, today I am aware of what the mind does, and I will no longer create new karma, nor be driven by the mind. The wise obtain the Way. Sentient beings transmigrate from one eon to another, which cannot be counted. As the sutras say, the number of sentient beings who fall into hell is more than the dust of the earth. Just as I have transcended the three realms today, and use my heavenly eye to observe sentient beings, I see insects and worms harming each other without end. It is like a potter using his foot to turn the wheel, creating flawed vessels, some flawed on the wheel, some on the ground, and some in the kiln. People are the same. Therefore, those who study the Way should diligently practice. Furthermore, the sutra says: 『I use my heavenly eye to observe sentient beings, and those who are born in heaven are like the dust on a fingernail, too few to mention.』 Therefore, it is said that the wise obtain the Way, and dwell in heaven for a long time. If there are sentient beings who have lived in heaven for a long time, they surpass those who are born in heaven later in three things. What are these three things? First, heavenly lifespan; second, heavenly appearance; and third, blessings and prosperity. Therefore, it is said that they dwell in heaven for a long time. They enjoy blessings in heaven for a long time, entertaining each other, and forgetting the west when they see the east. Therefore, it is said that they enjoy blessings in heaven for a long time. Being in a clan is like the sun piercing through the clouds, and they are loved and respected by their parents, siblings, and relatives, both inside and outside the family. They cut off all bonds and are able to cut off everything.
【English Translation】 The donors, seeing and thinking, wait to receive their offerings, including clothing, food, bedding, and medicine for the sick. Those who practice the Way receive the blessings of meditation, as well as the roots, powers, awakenings, intentions, and the eight noble paths of the sages. The wise obtain wisdom, and there are two kinds of wisdom: one is worldly wisdom, and the other is the wisdom of the Way. Worldly wisdom refers to the ability to distinguish various names without being hindered by them. The wisdom of the Way refers to attaining the paths of Srotaapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), and Arhat (worthy one), and obtaining the complete roots of emptiness, signlessness, and wishlessness. Therefore, it is said that the wise obtain wisdom. The wise obtain the mind, and the mind is the root of all actions. If the mind is not upright, it will run wild in all directions, externally clinging to form, sound, smell, taste, touch, and mental objects. If one can subdue and control the mind without distraction, one can achieve the unconditioned fruit of the Way. Practitioners should subdue their minds, reflecting on how they were deluded by the mind in the past, and how countless eons of birth and death were due to the mind. However, today I am aware of what the mind does, and I will no longer create new karma, nor be driven by the mind. The wise obtain the Way. Sentient beings transmigrate from one eon to another, which cannot be counted. As the sutras say, the number of sentient beings who fall into hell is more than the dust of the earth. Just as I have transcended the three realms today, and use my heavenly eye to observe sentient beings, I see insects and worms harming each other without end. It is like a potter using his foot to turn the wheel, creating flawed vessels, some flawed on the wheel, some on the ground, and some in the kiln. People are the same. Therefore, those who study the Way should diligently practice. Furthermore, the sutra says: 『I use my heavenly eye to observe sentient beings, and those who are born in heaven are like the dust on a fingernail, too few to mention.』 Therefore, it is said that the wise obtain the Way, and dwell in heaven for a long time. If there are sentient beings who have lived in heaven for a long time, they surpass those who are born in heaven later in three things. What are these three things? First, heavenly lifespan; second, heavenly appearance; and third, blessings and prosperity. Therefore, it is said that they dwell in heaven for a long time. They enjoy blessings in heaven for a long time, entertaining each other, and forgetting the west when they see the east. Therefore, it is said that they enjoy blessings in heaven for a long time. Being in a clan is like the sun piercing through the clouds, and they are loved and respected by their parents, siblings, and relatives, both inside and outside the family. They cut off all bonds and are able to cut off everything.
諸結使永盡無餘，縛著愛染悉皆除棄，是故說曰，盡能斷一切，諸結使處憂。不己憂心解是非解知無常，恩愛別離世之常法，有樂必苦生當有死，不生則無，死豈可避，以是義推，憂為是誰？樂所從來？是故說曰，處憂無憂心，如死灰澹然。無為盡滅一切惡趣，所已惡趣者，地獄餓鬼畜生，邊地夷狄之中，亦名惡趣。是故說曰，滅一切惡趣也。脫一切苦惱，脫八苦根，生苦、老苦、病苦、死苦、怨憎會苦、恩愛別離苦、所欲不得苦，取要言之五盛陰苦。行者于中脫此眾苦，泥洹為第一，無為無作無有眾變，是故名為泥洹也(我品第二十四竟)。
出曜經卷第二十二
廣演品第二十五
雖誦千章， 不義何益？ 寧解一句， 聞可得道。
雖誦千章，不義何益者，夫人在世多誦廣學，不曉義理亦復不了味義句義，猶如有人多負草木至百千擔，正可勞苦無益時用。是故說曰，雖誦千章，不義何益也。寧解一句，聞可得道者，如昔有士，多貯財貨饒諸穀食，意欲遠遊，便以家谷糶之易寶，積珍無量，后復以珍寶多易好銀，意復嫌多，便以好銀轉博紫磨金，意復嫌多，時以好金轉無價如意摩尼寶，所愿畢果終不差違。此亦如是，雖多學問，不解句義，解一義者，所獲必克。是故說曰，寧解一句，聞可得道也
【現代漢語翻譯】 現代漢語譯本 所有煩惱的束縛都永遠斷盡，沒有絲毫殘留，所有對愛慾的執著和貪染都被徹底拋棄，所以說，能夠斷除一切煩惱，以及產生憂愁的地方。不因自己的憂愁而迷惑，明白是非，瞭解無常，恩愛別離是世間的常態，有快樂必定有痛苦，有生必定有死，不生就不會有死，死亡又怎麼能夠避免呢？用這個道理來推論，憂愁是爲了誰而產生？快樂又是從哪裡來的？所以說，處於憂愁之中也能保持內心無憂，就像死灰一樣平靜淡然。無為的境界能夠徹底滅除一切惡趣，所說的惡趣包括：地獄、餓鬼、畜生，以及邊遠地區的野蠻人居住的地方，這些都稱為惡趣。所以說，能夠滅除一切惡趣。解脫一切苦惱，脫離八種苦的根源：生苦、老苦、病苦、死苦、怨憎會苦、恩愛別離苦、所求不得苦，總而言之就是五蘊熾盛的苦。修行者從中解脫這些眾苦，涅槃是第一位的，涅槃是無為、無作、沒有變化的境界，所以稱為涅槃。（《我品》第二十四完）
《出曜經》卷第二十二
《廣演品》第二十五
即使誦讀千章，不理解其義理又有什麼益處呢？寧可理解一句，聽聞后就能得道。
即使誦讀千章，不理解其義理又有什麼益處呢？人在世上，雖然廣泛學習，誦讀很多，卻不明白其中的義理，也不瞭解字句的含義，就像有人揹負很多草木，達到成百上千擔，只能徒勞辛苦，沒有實際用處。所以說，即使誦讀千章，不理解其義理又有什麼益處呢？寧可理解一句，聽聞后就能得道，就像過去有個人，積蓄了很多財富，儲存了大量的糧食，想要遠遊，就將家裡的糧食賣掉換成寶物，積攢了無數的珍寶，後來又用珍寶換成很多好銀，又嫌銀太多，就用好銀換成紫磨金，又嫌金太多，就用好金換成無價的如意摩尼寶，所希望的都能實現，最終不會有差錯。這個道理也是一樣，即使學習很多，不理解字句的含義，如果能理解一個義理，所獲得的必定能夠成功。所以說，寧可理解一句，聽聞后就能得道。
【English Translation】 English version All fetters and attachments are forever exhausted without any remainder, all clinging to love and desire are completely discarded. Therefore, it is said that one can cut off all fetters and the places where sorrow arises. Not being confused by one's own sorrow, understanding right and wrong, knowing impermanence, the separation of love and affection is the norm of the world, where there is joy there must be suffering, where there is birth there must be death, if there is no birth there will be no death, how can death be avoided? Reasoning from this principle, for whom does sorrow arise? From where does joy come? Therefore, it is said that even in the midst of sorrow, one can maintain a heart without sorrow, as calm and still as dead ashes. The state of non-action can completely extinguish all evil destinies. The so-called evil destinies include: hell, hungry ghosts, animals, and the places where barbarians live in remote areas, all of which are called evil destinies. Therefore, it is said that one can extinguish all evil destinies. Liberating from all suffering, escaping the roots of the eight sufferings: the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of encountering what one dislikes, the suffering of separation from what one loves, the suffering of not getting what one desires, in short, the suffering of the five aggregates in their flourishing state. Practitioners liberate themselves from these sufferings, Nirvana is the foremost, Nirvana is a state of non-action, non-doing, and without change, therefore it is called Nirvana. (End of Chapter 24, 'The Self')
Dhammapada Sutra, Volume 22
Chapter 25, 'Extensive Exposition'
Though one recites a thousand verses, what benefit is there if one does not understand their meaning? It is better to understand one verse, by hearing which one can attain the Way.
Though one recites a thousand verses, what benefit is there if one does not understand their meaning? In this world, people may study and recite extensively, but if they do not understand the principles, nor the meaning of the words and sentences, it is like someone carrying many bundles of grass and wood, reaching hundreds or thousands of loads, which is only laborious and without practical use. Therefore, it is said, 'Though one recites a thousand verses, what benefit is there if one does not understand their meaning?' It is better to understand one verse, by hearing which one can attain the Way. It is like a person in the past who had accumulated much wealth and stored a lot of grain, intending to travel far away. He sold his grain for treasures, accumulating countless jewels. Later, he exchanged the jewels for much fine silver, and then, finding the silver too much, he exchanged the fine silver for purple gold. Again, finding the gold too much, he exchanged the fine gold for a priceless wish-fulfilling Mani jewel, which could fulfill all his wishes without fail. This is also the same. Even if one studies much, if one does not understand the meaning of the words and sentences, if one understands one principle, what one gains will surely be successful. Therefore, it is said, 'It is better to understand one verse, by hearing which one can attain the Way.'
。
雖誦千章， 法義具足， 聞一法句， 可從滅意。
雖誦千章，法義具足者，人多修學義味成就，然復不能思惟義趣，便自墜落不至究竟，是故說曰，雖誦千章，法義具足也。聞一法句，可從滅意者，世多有人博學多聞，能思一句至百千義，義義相次不失其緒，以漸得至無為大道，是故說曰，聞一法句，可從滅意也。
雖復壽百年，毀戒意不定，不如一日中，供養持戒人。雖復壽百年，毀戒意不定者，夫犯戒之人不護三事，坐禪誦經佐助，如斯之類不可親近，雖久在世積惡無量，死入地獄受無數苦，火車爐炭刀山劍樹，畜生餓鬼亦復如是，是故說曰，雖復壽百年，毀戒意不定也。不如一日中，供養持戒人者，持戒之人修行定意，一日功德無數無量，不可以譬喻為比，久處於世積德無量，若生於天自然受福，是故說曰，不如一日中，供養持戒人。
雖壽百年， 無慧不定， 不如一日， 黠慧有定。
雖壽百年，無慧不定者，世多有人不知慚愧，與六畜不別，猶如駱駝騾驢象馬豬犬之屬，無有尊卑高下。人之無智其譬亦爾，愚闇纏裹莫知其明，是故說曰，雖壽百年，無慧不定也。不如一日，黠慧有定者，黠慧之人深入法典，從一句義至百千義，思惟反覆不以為難，是故說曰，不如一日，黠慧有
【現代漢語翻譯】 現代漢語譯本 即使誦讀千章經文，如果不能理解其中法義，不如聽聞一句佛法，便能從中獲得滅除煩惱的智慧。 所謂『即使誦讀千章經文，如果不能理解其中法義』，是指許多人雖然學習佛法，也成就了對經文的理解，但卻不能深入思考經文的意義，因此會自我墮落，無法達到最終的解脫。所以說，即使誦讀千章經文，如果不能理解其中法義，也是徒勞。 所謂『聽聞一句佛法，便能從中獲得滅除煩惱的智慧』，是指世上許多人博學多聞，能從一句佛法中領悟出百千種含義，這些含義彼此相連，不會失去其脈絡，從而逐漸達到無為的大道。所以說，聽聞一句佛法，便能從中獲得滅除煩惱的智慧。 即使活到一百歲，如果毀犯戒律，心意不定，不如用一天的時間，供養持戒的人。 所謂『即使活到一百歲，如果毀犯戒律，心意不定』，是指那些犯戒的人不守護身口意三業，即使坐禪誦經，也無法得到真正的幫助。這樣的人不可親近，即使活得再久，也只會積累無量的惡業，死後會墮入地獄，遭受無盡的痛苦，如火燒、炭烤、刀山、劍樹等，甚至會墮入畜生、餓鬼道。所以說，即使活到一百歲，如果毀犯戒律，心意不定，也是徒勞。 所謂『不如用一天的時間，供養持戒的人』，是指持戒的人修行禪定，一天的功德就無量無邊，無法用比喻來形容。他們長期處於世間，積累無量的功德，如果轉生到天界，自然會享受福報。所以說，不如用一天的時間，供養持戒的人。 即使活到一百歲，如果沒有智慧，心意不定，不如用一天的時間，擁有智慧和禪定。 所謂『即使活到一百歲，如果沒有智慧，心意不定』，是指世上許多人不知羞愧，與六畜沒有區別，就像駱駝、騾子、驢、象、馬、豬、狗等一樣，沒有尊卑高下之分。人如果沒有智慧，也像這樣，被愚昧黑暗所纏繞，無法明白真理。所以說，即使活到一百歲，如果沒有智慧，心意不定，也是徒勞。 所謂『不如用一天的時間，擁有智慧和禪定』，是指有智慧的人能深入研究佛法經典，從一句經文的含義中領悟出百千種含義，反覆思考，不覺得困難。所以說，不如用一天的時間，擁有智慧和禪定。
【English Translation】 English version Though one recites a thousand verses, if one does not understand the meaning of the Dharma, it is better to hear one phrase of the Dharma, from which one can gain the wisdom to extinguish afflictions. The saying, 'Though one recites a thousand verses, if one does not understand the meaning of the Dharma,' refers to many people who, although they study the Dharma and achieve an understanding of the scriptures, cannot deeply contemplate the meaning of the scriptures. Therefore, they will fall and not reach ultimate liberation. Thus, it is said that even if one recites a thousand verses, if one does not understand the meaning of the Dharma, it is in vain. The saying, 'hear one phrase of the Dharma, from which one can gain the wisdom to extinguish afflictions,' refers to many people in the world who are learned and knowledgeable, and can comprehend hundreds and thousands of meanings from one phrase of the Dharma. These meanings are interconnected and do not lose their thread, thus gradually reaching the unconditioned path. Therefore, it is said that hearing one phrase of the Dharma can lead to the wisdom to extinguish afflictions. Even if one lives for a hundred years, if one breaks the precepts and the mind is unsettled, it is better to spend one day making offerings to those who uphold the precepts. The saying, 'Even if one lives for a hundred years, if one breaks the precepts and the mind is unsettled,' refers to those who break the precepts and do not guard their three karmas of body, speech, and mind. Even if they sit in meditation and recite scriptures, they cannot receive true help. Such people should not be approached. Even if they live longer, they will only accumulate immeasurable evil karma. After death, they will fall into hell and suffer endless pain, such as being burned by fire, roasted by charcoal, and facing mountains of knives and trees of swords. They may even fall into the realms of animals and hungry ghosts. Therefore, it is said that even if one lives for a hundred years, if one breaks the precepts and the mind is unsettled, it is in vain. The saying, 'it is better to spend one day making offerings to those who uphold the precepts,' refers to those who uphold the precepts and practice meditation. The merit of one day is immeasurable and cannot be described by analogy. They live in the world for a long time and accumulate immeasurable merit. If they are reborn in the heavens, they will naturally enjoy blessings. Therefore, it is said that it is better to spend one day making offerings to those who uphold the precepts. Even if one lives for a hundred years, if one has no wisdom and the mind is unsettled, it is better to spend one day having wisdom and meditation. The saying, 'Even if one lives for a hundred years, if one has no wisdom and the mind is unsettled,' refers to many people in the world who do not know shame and are no different from the six kinds of animals, such as camels, mules, donkeys, elephants, horses, pigs, and dogs, without any distinction of high or low. People without wisdom are like this, entangled in ignorance and darkness, unable to understand the truth. Therefore, it is said that even if one lives for a hundred years, if one has no wisdom and the mind is unsettled, it is in vain. The saying, 'it is better to spend one day having wisdom and meditation,' refers to those who have wisdom and can deeply study the Buddhist scriptures, comprehending hundreds and thousands of meanings from one phrase of scripture, contemplating repeatedly without finding it difficult. Therefore, it is said that it is better to spend one day having wisdom and meditation.
定也。
雖復壽百年， 懈怠不精進， 不如一日中， 精進不怯弱。
雖復壽百年，懈怠不精進者，如世有人意恒懈怠所愿不成，既自墜落復使他人沒在生死，自陷溺者失五分法身，不至無為大道之處，自迷於道轉教他人沒在生死；若受檀越飯食床臥具病瘦醫藥，不能消化，從生至死墮于地獄餓鬼畜生，雖得為人，邊地佛後世智辯聰八難之處。所以然者？皆由前身不積德也。是故說曰，雖復壽百年，懈怠不精進也。不如一日中，精進不怯弱者，或有世人勇猛精進解世非常，人身難得佛世難遇，生值中國亦復難遭，諸根完具亦復難得；于賢聖法中求作沙門亦不可得，聞真法言復不可得。有智之人能解此者，當念精進求于道果，得至泥洹亦復不難也，已以辦具，便能成就無漏法身。是故說曰，不如一日中，精進不怯弱也。
雖復壽百歲， 不知生滅事， 不如一日中， 曉了生滅事。
雖復壽百歲，不知生滅事者，人在世間無明自纏不能得解，計百年之中積罪無量，亦復不知生者滅者，雖得出家為道，在如來法中不了生滅，恒在凡夫之地，不至無為也，斯非比丘沙門之業，遠如來藏不近佛篋，是故說曰，雖復壽百歲，不知生滅事也。不如生一日，曉了生滅事者，人之在世觀達諸法一一虛無，生者不知所
【現代漢語翻譯】 現代漢語譯本 是這樣的。 即使活到一百歲，如果懈怠不精進，還不如一天之中，精進而不怯弱。 即使活到一百歲，如果懈怠不精進，就像世間有人總是懈怠，願望不能實現，既讓自己墮落，又使他人沉淪在生死之中。自己陷溺的人會失去五分法身（戒、定、慧、解脫、解脫知見），不能到達無為大道之處，自己迷惑于道，反而教導他人沉淪在生死之中；如果接受施主的飯食、床鋪、臥具、醫藥，卻不能消化，從生到死都會墮入地獄、餓鬼、畜生道。即使得到人身，也會在邊地、佛陀之後、世智辯聰等八難之處。為什麼會這樣呢？都是因為前世不積德的緣故。所以說，即使活到一百歲，懈怠不精進。不如一天之中，精進而不怯弱。世間有人勇猛精進，瞭解世事無常，人身難得，佛世難遇，生在中國也很難遇到，諸根完具也很難得；在賢聖法中求作沙門也不可得，聽聞真法也很難得。有智慧的人能理解這些，應當念及精進求取道果，到達涅槃也不難，已經具備了條件，便能成就無漏法身。所以說，不如一天之中，精進而不怯弱。 即使活到一百歲，如果不知道生滅的道理，還不如一天之中，明瞭生滅的道理。 即使活到一百歲，如果不知道生滅的道理，人在世間被無明纏繞，不能得到解脫，在百年之中積累無量罪業，也不知道生和滅的道理。即使出家修道，在如來法中不瞭解生滅，總是處於凡夫的地位，不能到達無為的境界，這不是比丘沙門所應為的，遠離如來藏，不接近佛的寶藏。所以說，即使活到一百歲，不知道生滅的道理。不如活一天，明瞭生滅的道理，人在世間觀察通達諸法一一虛無，生者不知所來，滅者不知所去，猶如幻化，無有真實，能解此者，便能到達無為之處。
【English Translation】 English version It is so. Though one may live a hundred years, if one is lazy and not diligent, it is not as good as being diligent and not weak for a single day. Though one may live a hundred years, if one is lazy and not diligent, it is like a person in the world who is always lazy and whose wishes are not fulfilled. They not only cause themselves to fall but also cause others to sink in the cycle of birth and death. Those who are trapped lose the five aggregates of the Dharma body (precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation), and cannot reach the place of non-action. They are confused about the path and instead teach others to sink in the cycle of birth and death. If they receive food, beds, bedding, and medicine from donors but cannot digest them, they will fall into hell, the realm of hungry ghosts, and the animal realm from birth to death. Even if they obtain a human body, they will be in remote areas, after the Buddha, or in places of the eight difficulties, such as worldly wisdom and eloquence. Why is this so? It is all because they did not accumulate merit in their previous lives. Therefore, it is said, 'Though one may live a hundred years, if one is lazy and not diligent.' It is not as good as being diligent and not weak for a single day. There are people in the world who are courageous and diligent, understanding the impermanence of the world. It is difficult to obtain a human body, difficult to encounter the Buddha's era, difficult to be born in China, and difficult to have all faculties complete. It is also difficult to seek to become a Shramana in the Dharma of the sages, and difficult to hear the true Dharma. Those who are wise and can understand this should be mindful of diligence in seeking the fruit of the path. Reaching Nirvana is not difficult. Having already prepared the means, one can achieve the unconditioned Dharma body. Therefore, it is said, 'It is not as good as being diligent and not weak for a single day.' Though one may live a hundred years, if one does not understand the matter of birth and death, it is not as good as understanding the matter of birth and death for a single day. Though one may live a hundred years, if one does not understand the matter of birth and death, people in the world are entangled by ignorance and cannot be liberated. In a hundred years, they accumulate countless sins and do not understand the principle of birth and death. Even if they leave home to cultivate the path, they do not understand birth and death in the Dharma of the Tathagata. They always remain in the position of ordinary people and cannot reach the state of non-action. This is not the work of a Bhikkhu or Shramana. They are far from the Tathagata's treasury and do not approach the Buddha's treasure. Therefore, it is said, 'Though one may live a hundred years, if one does not understand the matter of birth and death.' It is not as good as living for a single day and understanding the matter of birth and death. People in the world observe and understand that all phenomena are empty and unreal. The one who is born does not know where they come from, and the one who dies does not know where they go. It is like an illusion, without reality. Those who can understand this can reach the place of non-action.
以生，滅者不知所以滅，一一別之能知根本，臨死之日亦不畏懼無所怖難，所生之處神識不錯，遭賢遇聖聞法得度，是故說曰，不如一日中，曉了生滅事也。
取要言之，觀痛所從生，夫人處世不知痛滅所興，雖為比丘，不達沙門之行，是故說曰，觀痛所從生也。當觀有漏盡，人之習行不達有漏，便當留滯三界五趣，流轉生死無有出期。智者習行觀此有漏，知所從生知所從滅，生不知所以生，滅不知所以滅，漸漸得至無漏境界。復當觀察不動行跡，若復有人不能觀察不動行跡者，便自墮落墜乎生死，雖處沙門非沙門行，雖處婆羅門非婆羅門行。由四事因緣，雖深奧法者，若復學人，觀察了知不動行跡，意不傾動亦不移易，漸漸得至登無為岸。復當觀察不死行跡，如人在世不知死生，死為神徙風去火次魂靈散矣，身體侹直無所復中。然此習道之人，荷服法衣剃除鬚髮著三法衣，不能觀察死之為死生之為生，亦復不能修清凈梵行。所謂不死行跡者，滅盡泥洹，是以得入中無為之處，不生不老不病不死澹然快樂。是故說曰，當觀不死行。復當觀察清凈行跡，道之清凈非穢濁，所學道能去垢，非習垢所學，次當觀察天形像，法不可睹見，習上人跡，於一切諸法最上最尊無能及者，所謂滅盡泥洹是也。行人觀察甘露行跡，無饑
【現代漢語翻譯】 現代漢語譯本：對於生和滅，不瞭解它們為何滅亡，如果能一一辨別，就能瞭解根本。臨死的時候也不會畏懼，不會感到害怕。所投生之處神識不會錯亂，能遇到賢人聖者，聽聞佛法而得度。所以說，不如用一天的時間，瞭解生滅的道理。 簡要來說，觀察痛苦從何處產生。世人不知道痛苦的滅亡從何而來，即使是比丘，也不瞭解沙門的修行。所以說，要觀察痛苦從何處產生。應當觀察有漏的盡頭。人們的習性不瞭解有漏，就會停留在三界五趣中，在生死中流轉沒有盡頭。有智慧的人修行觀察有漏，知道它從何處產生，知道它從何處滅亡。生不知道為何生，滅不知道為何滅，漸漸地就能達到無漏的境界。還要觀察不動的行跡。如果有人不能觀察不動的行跡，就會自己墮落到生死輪迴中，即使身處沙門，也不是沙門的修行，即使身處婆羅門，也不是婆羅門的修行。由於這四種因緣，即使是深奧的佛法，如果修行的人能觀察瞭解不動的行跡，心意就不會動搖，也不會改變，漸漸地就能到達無為的彼岸。還要觀察不死的行跡。如果世人不知道死和生，認為死就是神識遷移，風散火滅，魂靈消散，身體僵直，什麼都沒有了。然而，修行佛道的人，身披法衣，剃除鬚髮，穿著三法衣，卻不能觀察死就是死，生就是生，也不能修清凈的梵行。所謂不死的行跡，就是滅盡煩惱，進入涅槃（Nirvana），到達無為的境界，不生不老不病不死，安詳快樂。所以說，要觀察不死的行跡。還要觀察清凈的行跡，道的清凈不是污濁，所學的道能去除污垢，不是學習污垢。接下來要觀察天上的形象，佛法是看不見的，要學習上人的足跡，在一切諸法中，最上最尊，沒有能比得上的，這就是滅盡涅槃（Nirvana）。修行人觀察甘露的行跡，沒有飢餓。
【English Translation】 English version: Regarding birth and death, those who do not understand why they cease to exist, if they can distinguish them one by one, they can understand the root cause. When facing death, they will not be afraid or feel terrified. The consciousness of where they are reborn will not be confused, they will encounter the wise and the saints, hear the Dharma and be liberated. Therefore, it is said, it is better to understand the matters of birth and death in one day. To put it briefly, observe where pain arises from. People in the world do not know where the cessation of pain comes from. Even if they are Bhikkhus (monks), they do not understand the practice of a Sramana (ascetic). Therefore, it is said, observe where pain arises from. One should observe the end of outflows (Asrava). People's habits do not understand outflows, so they will remain in the three realms and five paths, transmigrating in birth and death without end. The wise practice observing outflows, knowing where they arise from and where they cease to exist. Birth is not understood as to why it arises, and cessation is not understood as to why it ceases. Gradually, one can reach the realm of no outflows. One should also observe the traces of non-movement. If someone cannot observe the traces of non-movement, they will fall into the cycle of birth and death. Even if they are in the position of a Sramana, they are not practicing as a Sramana, and even if they are in the position of a Brahmin, they are not practicing as a Brahmin. Due to these four causes, even if it is a profound Dharma, if the practitioner can observe and understand the traces of non-movement, their mind will not be shaken or changed, and gradually they can reach the shore of non-action. One should also observe the traces of non-death. If people in the world do not understand death and birth, they think that death is the migration of consciousness, the scattering of wind and fire, the dispersal of the soul, and the body becomes stiff and nothing remains. However, those who practice the Buddha's path, wearing the Dharma robe, shaving their heads and beards, and wearing the three robes, cannot observe that death is death and birth is birth, nor can they practice pure Brahmacharya (celibacy). The so-called traces of non-death are the extinction of defilements, entering Nirvana (Nirvana), reaching the realm of non-action, without birth, old age, sickness, or death, peaceful and joyful. Therefore, it is said, observe the traces of non-death. One should also observe the traces of purity. The purity of the path is not defiled, the path one learns can remove defilements, not learning defilements. Next, one should observe the images of the heavens. The Dharma cannot be seen, one should learn the footsteps of the superior ones. Among all Dharmas, it is the highest and most honored, and nothing can compare to it, which is the extinction of Nirvana (Nirvana). Practitioners observe the traces of nectar, without hunger.
渴想無煩熱想，其不睹者永墜生死，不達本無獲甘露者，福業具足以己施彼，無所吝惜也。
雖復壽百歲， 山林祭祀火， 不如須臾間， 執行自修慕。
雖復壽百歲，山林祭祀火者，昔有梵志勞形苦體，在於曠野深山之中祭祀火神，隨時瞻拜不違其文，選擇凈薪採取好葩，燒種種香以用供養望得恩福。時，彼梵志退自念言：「我在此山習學奇術，念事此火以經百年，今當自試知火恩福，若識恩養證驗當見，設不爾者復祭祀為？」時彼梵志意不遠慮，即以兩手前探熾火，尋燒手臂疼痛難言，梵志自念：「吾祭祀火經爾許年，唐勞其功損而無益，將是我身招此患苦。」爾時彼山有學道比丘相去不遠，知而問曰：「梵志當知！火者體熱不別恩養尊卑高下。卿欲知者，吾有聖師三界獨尊，行則躡虛無所掛礙，坐則揚光照徹十方，寧可與卿往彼親覲，備得聞其深奧之法，從此岸得至彼岸。」梵志聞已心開意解，便與道人往至佛所，頭面禮足在一面立。爾時世尊觀彼梵志應得度脫，在大眾中而說斯偈：
「雖復壽百歲， 山林祭祀火， 不如須臾間， 執行自修慕。」
爾時梵志，豁然心解諸塵垢盡，得法眼凈。佛告梵志：「卿前在山百年事火祭祀諸神，唐勞其功不至究竟。汝今乃知真道之處，不如須臾間執
【現代漢語翻譯】 現代漢語譯本 渴求（渴想）擺脫煩惱和熱惱（煩熱想），那些不明白（不睹）的人將永遠沉淪於生死輪迴，那些不理解（不達）本性空無（本無）的人無法獲得甘露（甘露）的滋潤，有福德（福業）的人會充分地將自己的所有施與他人，不會有任何吝惜。
即使活到一百歲，在山林中祭祀火神，也不如片刻之間，執行自我修行的功德。
即使活到一百歲，在山林中祭祀火神，過去有一位婆羅門（梵志）勞累身體，在曠野深山中祭祀火神，隨時瞻仰跪拜，不敢違背祭祀的規矩，選擇乾淨的柴火，採摘美好的花朵，焚燒各種香料來供養，希望得到恩惠和福報。當時，那位婆羅門退下來自己思量：『我在這山中學習奇特的法術，唸誦祭祀這火神已經一百年了，現在應當自己試驗一下，看看火神是否有恩惠和福報，如果能識別恩養，就應該有驗證，如果不是這樣，再祭祀又有什麼用呢？』當時，那位婆羅門沒有深思熟慮，就用雙手伸向熾熱的火焰，立刻燒傷了手臂，疼痛難忍。婆羅門自己思量：『我祭祀火神已經這麼多年了，白白浪費了功夫，反而沒有益處，這將是我自己招來的禍患和痛苦。』當時，那座山裡有一位修道的比丘（比丘）離他不遠，知道這件事後就問：『婆羅門，你應該知道，火的本性是熱的，不會分別恩養、尊卑、高下。如果你想知道，我有一位聖師，是三界（三界）獨一無二的尊者，行走時腳不沾地，沒有任何障礙，坐下時會發出光芒，照亮十方世界，你可以和我一起去拜見他，詳細地聽聞他深奧的佛法，從這個此岸到達彼岸。』婆羅門聽了之後，心開意解，就和那位道人一起去到佛陀（佛）那裡，頭面頂禮佛足，站在一邊。當時，世尊（世尊）觀察到那位婆羅門應該得到解脫，就在大眾中說了這首偈語：
『即使活到一百歲，在山林中祭祀火神，也不如片刻之間，執行自我修行的功德。』
當時，那位婆羅門，豁然開悟，心中的塵垢全部消除，得到了法眼清凈（法眼凈）。佛陀告訴婆羅門：『你之前在山中一百年祭祀火神，白白浪費了功夫，沒有達到究竟。你現在才知道真正的道在哪裡，不如片刻之間執行
【English Translation】 English version The desire (渴想) to be free from vexation and heat (煩熱想), those who do not see (不睹) will forever fall into the cycle of birth and death, those who do not understand (不達) the emptiness of inherent nature (本無) will not obtain the nourishment of sweet dew (甘露), those with merit (福業) will fully give all they have to others, without any stinginess.
Even if one lives for a hundred years, sacrificing to fire in the mountains and forests, it is not as good as a moment of practicing self-cultivation.
Even if one lives for a hundred years, sacrificing to fire in the mountains and forests, in the past there was a Brahmin (梵志) who labored his body, sacrificing to the fire god in the wilderness and deep mountains, always looking up and bowing, not daring to violate the rules of sacrifice, choosing clean firewood, picking beautiful flowers, burning various incense to offer, hoping to receive grace and blessings. At that time, the Brahmin retreated and thought to himself: 'I have been studying strange arts in this mountain, reciting and sacrificing to this fire god for a hundred years, now I should test it myself to see if the fire god has grace and blessings, if he can recognize nurturing, there should be verification, if not, what is the use of sacrificing again?' At that time, the Brahmin did not think deeply, and stretched his hands into the blazing fire, immediately burning his arms, the pain was unbearable. The Brahmin thought to himself: 'I have been sacrificing to the fire god for so many years, wasting my efforts in vain, and it has not benefited me, this will be the disaster and suffering that I have brought upon myself.' At that time, there was a Bhikkhu (比丘) practicing the Way not far from that mountain, who knew about this and asked: 'Brahmin, you should know that the nature of fire is hot, it does not distinguish between nurturing, respect, high or low. If you want to know, I have a holy teacher, who is the unique venerable one in the three realms (三界), when walking, his feet do not touch the ground, there are no obstacles, when sitting, he emits light, illuminating the ten directions, you can go with me to see him, listen in detail to his profound Dharma, and reach the other shore from this shore.' After hearing this, the Brahmin's heart opened and he understood, and he went with the Taoist to the Buddha (佛), bowed his head to the Buddha's feet, and stood on one side. At that time, the World Honored One (世尊) observed that the Brahmin should be liberated, and said this verse in the assembly:
'Even if one lives for a hundred years, sacrificing to fire in the mountains and forests, it is not as good as a moment of practicing self-cultivation.'
At that time, the Brahmin, suddenly enlightened, all the dust and dirt in his heart were eliminated, and he obtained the pure Dharma eye (法眼凈). The Buddha told the Brahmin: 'You previously sacrificed to the fire god in the mountains for a hundred years, wasting your efforts in vain, and did not reach the ultimate. Now you know where the true path is, it is not as good as a moment of practicing
行自修慕。」世人執愚至死不克，百年事火不自覺寤，抱愚投冥不能自改，若能自覺知之非真，恒常思惟，知病所興為所從來為所從去，悉了非真實法。若復受他衣被飯食床臥具病瘦醫藥，便能消化不令有失，承事供養名華搗香雜香繒彩幢幡，如是之福不可稱計。百歲事火，不如須臾彈指之頃一行慈心，其福最尊為無有上，難稱難量不可以譬喻為比。猶如芥子仰比須彌，牛跡之水與海捔量，爪上末塵自稱勝地，螢火之蟲與日競明，慈心之德其事如此，況復百年修德具足乎？乘此之福經百千劫，未曾墜墮在凡夫地，眾人仰望莫不敬奉，皆由前世積行所致。是故說曰，不如須臾，一行慈心也。
從月至其月， 愚者用摶食， 彼不信于佛， 十六不獲一。
從月至其月，愚者用摶食者，或有生類貪著飯食以養其形，不慮後世殃禍之災，四大之體其性不同，神處其中識別是非，智者識真愚者倒見，不知今世後世善惡之行，展轉三塗八難無有出期。是故說曰，從月至其月，愚者用摶食也。彼不信于佛，十六不獲一者，若有眾生一日半日、一時半時、彈指之頃，篤信于佛意不移易，其福難量不可稱計，不可以譬喻為比，福至冥報無形無像，忽然自至功祚無窮。是故說曰，彼不信于佛，十六不獲一也。取要言之，彼不信于
【現代漢語翻譯】 現代漢語譯本：'修行應自我勉勵。'世人執迷不悟直到死去都不能醒悟，百年燒火祭祀卻不自覺醒，抱著愚昧投入黑暗不能自我改變，如果能自覺知道這些不是真實的，經常思考，知道病痛的產生、來源和去處，完全瞭解這些都不是真實之法。如果接受他人的衣服、食物、床鋪、臥具、疾病的藥物，便能消化而不浪費，接受供養的名貴花朵、搗碎的香料、各種香料、絲綢綵帶、寶幢幡蓋，這樣的福報不可估量。百年燒火祭祀，不如須臾彈指之間行一次慈心，其福報最為尊貴，無與倫比，難以稱量，無法用比喻來相比。猶如芥子仰望須彌山，牛蹄印中的水與大海相比，指甲上的微塵自稱勝地，螢火蟲與太陽爭光，慈心的功德就是如此，更何況百年修德圓滿呢？憑藉這樣的福報經歷百千劫，也不會墮落到凡夫的境地，眾人仰望無不敬奉，都是因為前世積累的善行所致。所以說，不如須臾，行一次慈心啊。 從一個月到另一個月，愚人只顧吃喝，他們不相信佛陀，連十六分之一的福報都得不到。 從一個月到另一個月，愚人只顧吃喝，有些人貪戀食物來滋養身體，不考慮來世的災禍，四大組成的身體其性質不同，神識處在其中辨別是非，智者認識真理，愚者顛倒錯見，不知道今世後世的善惡行為，輾轉於三惡道和八難之中，沒有脫離之期。所以說，從一個月到另一個月，愚人只顧吃喝。他們不相信佛陀，連十六分之一的福報都得不到，如果有眾生一日半日、一時半時、彈指之間，篤信佛陀，意志堅定不移，其福報難以估量，無法用比喻來相比，福報會默默地到來，無形無相，忽然降臨，功德無窮。所以說，他們不相信佛陀，連十六分之一的福報都得不到。總而言之，他們不相信佛陀。
【English Translation】 English version: 'Practice should be self-motivated.' Worldly people cling to ignorance until death, unable to awaken. They burn offerings for a hundred years without realizing, embracing foolishness and plunging into darkness, unable to change themselves. If they could consciously know that these are not real, constantly contemplate, understand the arising, source, and destination of suffering, and fully realize that these are not true dharmas. If they receive others' clothing, food, beds, bedding, and medicine for illness, they can digest them without waste. Receiving offerings of precious flowers, ground incense, various fragrances, silk ribbons, and jeweled banners, such blessings are immeasurable. A hundred years of fire offerings are not as valuable as a moment of compassionate thought, the merit of which is most noble, unparalleled, immeasurable, and beyond comparison. It is like a mustard seed compared to Mount Sumeru, the water in a cow's hoofprint compared to the ocean, a speck of dust on a fingernail claiming to be superior land, a firefly competing with the sun, the virtue of compassion is like this, how much more so for a hundred years of complete cultivation? With such merit, one will not fall into the realm of ordinary beings for hundreds of thousands of kalpas. People will look up to them with respect, all due to the accumulation of good deeds in past lives. Therefore, it is said, it is better to have a moment of compassionate thought. From month to month, the foolish only care about eating, they do not believe in the Buddha, and do not obtain even one-sixteenth of the merit. From month to month, the foolish only care about eating, some beings are greedy for food to nourish their bodies, not considering the disasters of future lives. The body composed of the four elements has different natures, the spirit resides within, distinguishing right from wrong. The wise recognize the truth, while the foolish have inverted views, not knowing the good and evil actions of this life and the next, revolving in the three evil realms and eight difficulties without a chance of escape. Therefore, it is said, from month to month, the foolish only care about eating. They do not believe in the Buddha, and do not obtain even one-sixteenth of the merit. If there are beings who, for a day and a half, an hour and a half, or a snap of the fingers, have firm faith in the Buddha, their merit is immeasurable, beyond comparison, and blessings will come silently, without form or image, suddenly arriving, with endless merit. Therefore, it is said, they do not believe in the Buddha, and do not obtain even one-sixteenth of the merit. In short, they do not believe in the Buddha.
法，十六不獲一，億千萬劫時聞法聲，所謂法者，滅盡泥洹是也。如契經所說，告諸比丘：「今當與汝說三第一之尊：一者佛為第一之尊，二者法為第一之尊，三者僧為第一之尊。彼云何佛為第一之尊？諸有眾生之類，無足有足一足二足四足至眾多足，有色無色有想無想，乃至非想非無想，如來於中為尊為最為無有上。是以比丘！其有眾生篤信佛者，為信第一之尊；以信第一之尊，便受第一之福；以受第一之福，便生人天第一豪尊。是謂名曰，佛為第一之尊。彼云何法為第一之尊？所謂法者，有為法無為法，滅盡無慾無生滅法泥洹法者，為尊為最為無有上。其敬法者，為敬第一之尊；以敬第一之尊，便獲第一之福；以獲第一之福，便生天上第一豪尊。是謂名曰，法為第一之尊。彼云何僧為第一之尊？諸有大眾大聚大會翼從之徒，如來聖眾為尊為最為無有上，是以比丘！其有眾生篤信僧者，第一之尊；以信第一之尊，便受第一之福；以受第一之福，便生天人第一豪尊。是謂名曰，僧為第一之尊。」不以慈心者，十六不獲一，眾生之類晝夜含毒，瞋恚所纏共相茹食，由懷忿怒向乎二親，豈當有慈加被眾生乎？此事不然也。是故說曰，不以慈心者，十六不獲一也。不愍眾生者，十六不獲一，由如境界方域，其中眾生名號姓字
【現代漢語翻譯】 現代漢語譯本 佛法，十六種功德中連一種都難以獲得，要經歷億千萬劫才能聽到佛法的聲音，所謂的佛法，指的是滅盡煩惱的涅槃境界。正如契經所說，佛告諸比丘：『現在我將為你們講述三種最尊貴的事物：第一是佛為最尊貴，第二是法為最尊貴，第三是僧為最尊貴。』 那麼，為什麼說佛為最尊貴呢？一切眾生，無論是無足的、有足的、單足的、雙足的、四足的乃至多足的，有色的、無色的、有想的、無想的，乃至非想非非想的，如來在他們之中都是最尊貴、最殊勝、無與倫比的。因此，比丘們！如果眾生真心信奉佛，就是信奉最尊貴者；信奉最尊貴者，就能獲得最殊勝的福報；獲得最殊勝的福報，就能投生到人天中最為尊貴之處。這就是所謂的佛為最尊貴。那麼，為什麼說法為最尊貴呢？所謂的法，包括有為法和無為法，滅盡煩惱、無慾無求、無生無滅的涅槃之法，是最尊貴、最殊勝、無與倫比的。如果敬奉佛法，就是敬奉最尊貴者；敬奉最尊貴者，就能獲得最殊勝的福報；獲得最殊勝的福報，就能投生到天上最為尊貴之處。這就是所謂的法為最尊貴。那麼，為什麼說僧為最尊貴呢？一切大眾、大聚會、大會以及跟隨的徒眾，如來的聖眾是最尊貴、最殊勝、無與倫比的。因此，比丘們！如果眾生真心信奉僧，就是信奉最尊貴者；信奉最尊貴者，就能獲得最殊勝的福報；獲得最殊勝的福報，就能投生到天人中最為尊貴之處。這就是所謂的僧為最尊貴。』不以慈悲心對待眾生的人，十六種功德連一種都難以獲得，眾生日夜心中充滿毒害，被嗔恨所纏繞，互相殘食，因為懷有憤怒而對父母不孝，又怎麼會有慈悲心加被眾生呢？這是不可能的。所以說，不以慈悲心對待眾生的人，十六種功德連一種都難以獲得。不憐憫眾生的人，十六種功德連一種都難以獲得，就像在一定的地域範圍內，其中的眾生有各自的名號和姓氏
【English Translation】 English version The Dharma, one of sixteen virtues is not obtained, and one hears the voice of the Dharma after billions of kalpas. What is called Dharma is the extinction of Nirvana. As it is said in the sutras, the Buddha told the bhikkhus: 'Now I will tell you about the three most venerable things: first, the Buddha is the most venerable; second, the Dharma is the most venerable; and third, the Sangha is the most venerable.' Why is the Buddha the most venerable? Among all sentient beings, whether they are without feet, with feet, one foot, two feet, four feet, or many feet, with form, without form, with thought, without thought, or even neither thought nor non-thought, the Tathagata is the most venerable, the most supreme, and the unsurpassed. Therefore, bhikkhus! If sentient beings have firm faith in the Buddha, they have faith in the most venerable; by having faith in the most venerable, they receive the most supreme blessings; by receiving the most supreme blessings, they are born in the most noble and honored places in the human and heavenly realms. This is what is called the Buddha being the most venerable. Why is the Dharma the most venerable? What is called Dharma includes conditioned and unconditioned dharmas, the Dharma of extinction, without desire, without birth and death, the Dharma of Nirvana, which is the most venerable, the most supreme, and the unsurpassed. Those who respect the Dharma, respect the most venerable; by respecting the most venerable, they obtain the most supreme blessings; by obtaining the most supreme blessings, they are born in the most noble and honored places in the heavens. This is what is called the Dharma being the most venerable. Why is the Sangha the most venerable? Among all the great assemblies, gatherings, and followers, the holy Sangha of the Tathagata is the most venerable, the most supreme, and the unsurpassed. Therefore, bhikkhus! If sentient beings have firm faith in the Sangha, they have faith in the most venerable; by having faith in the most venerable, they receive the most supreme blessings; by receiving the most supreme blessings, they are born in the most noble and honored places in the human and heavenly realms. This is what is called the Sangha being the most venerable.' Those who do not have a compassionate heart, one of sixteen virtues is not obtained. Sentient beings harbor poison day and night, are entangled by anger, devour each other, and because they harbor anger, they are unfilial to their parents. How can they have compassion to bless sentient beings? This is not possible. Therefore, it is said that those who do not have a compassionate heart, one of sixteen virtues is not obtained. Those who do not have compassion for sentient beings, one of sixteen virtues is not obtained, just like in a certain region, the sentient beings within have their own names and surnames.
不可稱計；若有入慈定之士，于中教化周窮濟乏，不擇好醜亦不興想，斯可施與，斯不可與，平等無二一而不異乃謂真施。是故說曰，不以慈心者，十六不獲一也。或有國土，稱其眾生名曰蠕動之類，于中勇猛不辭勤勞，適彼國界供給所須不令闕減，是謂施心。蠕動之類不以神祇故，十六不獲一，不以正法故，眾生自墜，墮外道異學。尼犍子等自稱為尊，以鐵鍱腹跨行世間，自相謂曰：「此諸釋種沙門道士，世之狂夫，露頭左衽自稱為尊，我等觀察，正是不祥之應，世人狂惑，何為尊事？若有眾生施此人者，后得穢惡不凈之報，夢想見之寤則遇惡，況當行道與共相見！」是故世尊告諸比丘：「能于正法信心不斷，遭遇百千艱苦眾難心不變易，一意信向不習倒見，爾乃名曰如來正法。其不信者，於十六分未獲其一，其有信心向正法者，其福無量不可稱計，百倍千倍萬倍巨億萬倍，不可以譬喻為比。」何以名曰十六分不獲一也？所以論十六者，謂十六者，謂十六大國也，此閻浮境仁義所居，無有出此十六大國，博古攬今敷演深奧，隨時決斷永除狐疑使無猶豫。十六國名其號：一為鴦伽。二者默偈陀蓱沙王。三者迦詩。四者拘薩羅波斯王。五者素摩。六者須羅吒。七者惡生王拔蹉。八者拔羅憂填王。九者遏波。十者阿婆檀提
【現代漢語翻譯】 現代漢語譯本：不可計數；如果有進入慈定的人，在其中教化賙濟貧困，不選擇好壞也不產生分別念頭，認為這個可以施與，那個不可以施與，平等無二沒有差別，這才叫做真正的佈施。所以說，不以慈心佈施的人，連十六分之一的功德都得不到。或者有的國土，稱那裡的眾生為蠕動之類，在其中勇猛精進不辭辛勞，到那個國界供給他們所需，不讓他們缺少，這叫做佈施心。蠕動之類因為不是神祇，連十六分之一的功德都得不到，因為不信奉正法，眾生自己墮落，墮入外道邪說。尼犍子等人自稱為尊，用鐵片裹住腹部在世間行走，互相說道：『這些釋迦族的沙門道士，是世上的狂人，袒露頭頂，衣襟向左，自稱為尊，我們觀察，這正是不祥的徵兆，世人迷惑顛倒，為何要尊敬他們？如果有人佈施給這些人，以後會得到污穢不凈的報應，夢中見到他們，醒來就會遇到惡事，更何況是修行與他們相見！』所以世尊告訴眾比丘：『能夠對正法信心不斷，遭遇百千艱難困苦，心不改變，一心信奉，不學習顛倒的見解，這才叫做如來的正法。那些不信的人，連十六分之一的功德都得不到，那些有信心向往正法的人，他們的福報無量不可計數，百倍千倍萬倍巨億萬倍，不可以比喻來相比。』為什麼說連十六分之一的功德都得不到呢？之所以說十六，是指十六大國，這閻浮提是仁義所居之地，沒有超出這十六大國的，博古通今，闡述深奧的道理，隨時決斷，永遠消除疑惑，使人不再猶豫。十六國的名稱是：一為鴦伽（古印度十六大國之一）。二為默偈陀（古印度十六大國之一）的蓱沙王。三為迦詩（古印度十六大國之一）。四為拘薩羅（古印度十六大國之一）的波斯王。五為素摩（古印度十六大國之一）。六為須羅吒（古印度十六大國之一）。七為惡生王拔蹉（古印度十六大國之一）。八為拔羅憂填王（古印度十六大國之一）。九為遏波（古印度十六大國之一）。十為阿婆檀提（古印度十六大國之一）。 現代漢語譯本：十一為婆羅奈。十二為瞻波。十三為彌梯羅。十四為舍衛。十五為毗提訶。十六為摩竭陀。是為十六大國，其有眾生於此十六大國，能于正法信心不退，其福無量不可稱計，百倍千倍萬倍巨億萬倍，不可以譬喻為比。若有眾生，於此十六大國，不信正法，其福微少，十六不獲一也。是故諸比丘，當勤精進，修習正法，莫令空過，后必有悔。爾時諸比丘，聞佛所說，歡喜奉行。
【English Translation】 English version: Immeasurable; if there are those who enter the Samadhi of Compassion, and within it, teach and aid the poor and needy, not choosing between good and bad, nor giving rise to thoughts of discrimination, thinking 'this can be given, this cannot be given,' but are equal and without difference, then this is called true giving. Therefore, it is said that those who do not give with a compassionate heart do not obtain even one-sixteenth of the merit. Or, there are countries where the beings are called 'creeping things,' and within them, one is courageous and does not shrink from hard work, going to that realm to provide what is needed, not allowing them to lack anything; this is called the heart of giving. Because these 'creeping things' are not deities, one does not obtain even one-sixteenth of the merit. Because they do not believe in the Right Dharma, these beings fall by themselves, falling into externalist and heterodox teachings. The Niganthas and others call themselves venerable, wrapping their bellies with iron plates and walking in the world, saying to each other, 'These Shramanas and ascetics of the Shakya clan are madmen of the world, with their heads uncovered and their robes fastened on the left, calling themselves venerable. We observe that this is an inauspicious sign. The people of the world are deluded, why do they venerate them? If there are beings who give to these people, they will receive defiled and impure retribution in the future. If they see them in dreams, they will encounter evil when they wake up, let alone practice the Way and meet with them!' Therefore, the World Honored One told the Bhikkhus, 'Those who can maintain unwavering faith in the Right Dharma, encountering hundreds and thousands of hardships and difficulties, their minds do not change, they believe wholeheartedly, and do not learn perverse views, these are called the Right Dharma of the Tathagata. Those who do not believe do not obtain even one-sixteenth of the merit. Those who have faith and aspire to the Right Dharma, their blessings are immeasurable and cannot be counted, a hundredfold, a thousandfold, a millionfold, a hundred millionfold, they cannot be compared with any analogy.' Why is it said that one does not obtain even one-sixteenth of the merit? The reason for mentioning sixteen is that it refers to the sixteen great countries. This Jambudvipa is the place where benevolence and righteousness reside. There is no place beyond these sixteen great countries. They are learned in the past and present, expounding profound principles, making decisions at the right time, forever eliminating doubts, and causing people to no longer hesitate. The names of the sixteen countries are: one is Anga (one of the sixteen great countries of ancient India). Two is Magadha (one of the sixteen great countries of ancient India) with King Bimbisara. Three is Kashi (one of the sixteen great countries of ancient India). Four is Kosala (one of the sixteen great countries of ancient India) with King Pasenadi. Five is Suma (one of the sixteen great countries of ancient India). Six is Surashtra (one of the sixteen great countries of ancient India). Seven is King Vatsa of Avanti (one of the sixteen great countries of ancient India). Eight is King Udayana of Vatsa (one of the sixteen great countries of ancient India). Nine is Apa (one of the sixteen great countries of ancient India). Ten is Avanti (one of the sixteen great countries of ancient India). English version: Eleven is Varanasi. Twelve is Champa. Thirteen is Mithila. Fourteen is Shravasti. Fifteen is Videha. Sixteen is Magadha. These are the sixteen great countries. If there are beings in these sixteen great countries who can maintain unwavering faith in the Right Dharma, their blessings are immeasurable and cannot be counted, a hundredfold, a thousandfold, a millionfold, a hundred millionfold, they cannot be compared with any analogy. If there are beings in these sixteen great countries who do not believe in the Right Dharma, their blessings are very small, they do not obtain even one-sixteenth of the merit. Therefore, all Bhikkhus, you should diligently practice the Right Dharma, do not let your time pass in vain, for you will surely regret it later. At that time, all the Bhikkhus, having heard what the Buddha had said, joyfully accepted and practiced it.
憂陀羅延王。十一者鳩留。十二者般遮羅阿拘嵐王。十三者椓難。十四者耶般那。十五者劍桴(本闕十六)。此十六大國，包識萬機眾事不惑，眾辯捷疾學不煩重，暢達妙義尋究本末，演布無量尋之難窮，斯出十六大國之中。夫修行人不能施心仰慕妙義者，但當遊行歷十六國，威儀禮節自然修成，不加於師無有摸則也。
若人禱神祀， 經歲望其福， 彼於四分中， 亦未獲其一。
若人禱神祀，經歲望其福者，想外道異學顛倒邪見執愚不寤，祭祀神祠乃經一歲，其中費耗生民之貨亦不可計。以若干種甘饌飲食焚燒於火，謂為獲福反更遇禍，斯由執愚不自改更，至令死後入于闇冥，不睹大光智慧之明。是故說曰，於四分中，亦不獲其一也。是故聖人訓之以漸、導之以路，獲誘愚惑至安隱處，須臾行善勝彼一年也。廣演品竟。
出曜經親品第二十六
無信懷憎嫉， 斗亂彼此人， 智者所屏棄， 愚習以為樂。
無信懷憎嫉，斗亂彼此人者，夫人在世信心不固，亦復不信佛法聖眾、真如四諦苦習盡道，積財至天猶不可恃怙，舍壽之日財不自隨，皆由今身不惠施故不造功德，畢故不造新。猶如有鳥素貪肉食，山樹有葉其像肉色，晝夜伺捕延頸仰望，在樹像肉墮即為葉，迷惑所纏不自覺寤，如是不息喪命
【現代漢語翻譯】 現代漢語譯本：憂陀羅延王（Udayana）：第十一是鳩留（Kuru），第十二是般遮羅阿拘嵐王（Panchala-Akulana），第十三是椓難（Takshashila），第十四是耶般那（Yavana），第十五是劍桴（Kamboja）（原文缺少第十六個）。這十六個大國，能夠明察萬機，處理各種事務不迷惑，辯論敏捷，學習不感到繁重，通達微妙的義理，探究事物的本末，演說傳播無量的道理，難以窮盡。這些都出自這十六個大國之中。如果修行人不能用心仰慕這些微妙的義理，那麼只要遊歷這十六個國家，威儀禮節自然就能修成，不需要老師教導，也沒有固定的模式。 如果有人向神祈禱祭祀，經過一年希望得到福報，他所得到的福報，連四分之一都不到。 如果有人向神祈禱祭祀，經過一年希望得到福報，這是因為他們執著于外道異學，顛倒邪見，愚昧不覺悟。他們祭祀神祠，花費一年的時間，其中耗費百姓的財物也無法計算。他們用各種美味的食物焚燒在火中，以為可以獲得福報，反而會遭遇禍患。這是因為他們執著愚昧，不自我改變，以至於死後墮入黑暗，看不到大光明智慧的光芒。所以說，他們所得到的福報，連四分之一都不到。因此，聖人教導人們要循序漸進，引導他們走上正路，使愚昧迷惑的人到達安穩的地方。須臾之間行善，勝過他們一年的祭祀。廣演品結束。 《出曜經》親品第二十六 沒有信心，心懷憎恨嫉妒，挑撥離間他人，有智慧的人會遠離他們，愚昧的人卻以此為樂。 沒有信心，心懷憎恨嫉妒，挑撥離間他人，這是說人在世間，信心不堅定，也不相信佛法僧三寶、真如四諦（苦、集、滅、道）。即使積累財富到天上，也無法依靠。壽命終結之時，財富不能隨身帶走。這都是因為今生不佈施，不造功德，舊的功德用盡，新的功德不造。就像有鳥素來貪吃肉，山上的樹葉顏色像肉，它晝夜伺機捕捉，伸長脖子仰望，樹上像肉的東西掉下來，才發現是樹葉。它被迷惑所纏繞，不自覺悟，這樣不停地喪失生命。
【English Translation】 English version: King Udayana: The eleventh is Kuru, the twelfth is Panchala-Akulana, the thirteenth is Takshashila, the fourteenth is Yavana, and the fifteenth is Kamboja (the sixteenth is missing in the original text). These sixteen great kingdoms are capable of discerning all affairs, handling various matters without confusion, debating swiftly, learning without feeling burdened, understanding profound meanings, exploring the beginning and end of things, and expounding limitless principles that are difficult to exhaust. These all originate from these sixteen great kingdoms. If practitioners cannot wholeheartedly admire these profound meanings, then simply traveling through these sixteen countries will naturally cultivate proper conduct and etiquette, without the need for a teacher or a fixed model. If a person prays to and sacrifices to gods, hoping to receive blessings after a year, they will not even obtain one-fourth of the blessings. If a person prays to and sacrifices to gods, hoping to receive blessings after a year, it is because they are attached to externalist heterodox teachings, inverted and perverse views, and are foolish and unenlightened. They sacrifice to deities, spending a year, during which the consumption of the people's wealth is incalculable. They burn various delicious foods in the fire, thinking they will receive blessings, but instead they will encounter misfortune. This is because they are attached to foolishness and do not change themselves, so that after death they fall into darkness, unable to see the light of great wisdom. Therefore, it is said that they do not even obtain one-fourth of the blessings. Therefore, the sages teach people to progress gradually, guiding them onto the right path, leading the foolish and confused to a place of peace and security. Performing good deeds for a moment is superior to their year-long sacrifices. The chapter on 'Extensive Exposition' concludes. Chapter 26 of the 'Sutra of the Collection of the Teachings' on 'Affection' Those who lack faith, harbor hatred and jealousy, and sow discord among people are rejected by the wise, but the foolish take pleasure in it. Those who lack faith, harbor hatred and jealousy, and sow discord among people, this refers to people in the world whose faith is not firm, and who do not believe in the Buddha, Dharma, and Sangha, nor in the Four Noble Truths (suffering, origin, cessation, and path). Even if they accumulate wealth to the heavens, it cannot be relied upon. When their lifespan ends, wealth cannot follow them. This is all because in this life they do not give alms and do not create merit. Old merit is exhausted, and new merit is not created. It is like a bird that is always greedy for meat. The leaves of the mountain trees are the color of meat. It watches and waits day and night, craning its neck and looking up. When something that looks like meat falls from the tree, it realizes it is a leaf. It is entangled by delusion and does not awaken, thus continuously losing its life.
于彼。所以然者？皆由貪心不自改更故。此間聞語傳至於彼，設從彼聞復傳於此，斗亂彼此使不成就，意中興嫉轉生塵垢，是故說曰，無信懷憎嫉，斗亂彼此人也。智者所屏棄者，智人知禮節避嫌遠疑，不處惑亂之中，彈指之頃不與從事，況當至竟與共遊乎？所謂智者，明古知今博通眾事，防慮未然所行不左，心口相應言無有失，分別深義意不倒錯，從一句義演布無數，愚者所惑，是故說曰，智者所屏棄也。愚習以為樂者，設復有人，善心勸諫誘進童蒙，訓之以道使見道門，不從其教反更疑惑，以地獄為堂室，不慮後世殃禍之根，教行惡業不從善教，轉復墮落地獄餓鬼畜生之中，是故說曰，愚習以為樂。
有信無憎嫉， 精進信多聞， 智者所敬待， 賢聖以為樂。
有信無憎嫉者，如復有人篤信佛法聖眾，至意信解苦習盡道，不懷諛諂心意柔軟，承事敬待諸梵行人，晝則勤受夜則經行，孜孜汲汲不失威儀，和顏悅色先笑後言不傷人意，是故說曰，有信無憎嫉也。精進信多聞者，人之修行精進為上，況復廣學採取多聞，戒聞施慧廣佈一切，安處無為寧處道場，以己所見演示前人，是故說曰，精進信多聞也。智者所敬待者，常當親近承受不及，戒身不具足者令使具足，定身慧身見身見解脫身不具足者令使具足，
【現代漢語翻譯】 現代漢語譯本：因為什麼會這樣呢？都是因為貪心不自我改正的緣故。這裡聽到的話傳到那裡，假設從那裡聽到的話又傳到這裡，挑撥離間雙方使他們不能和睦相處，心中產生嫉妒，轉而滋生煩惱。所以說，『沒有信仰，心懷憎恨嫉妒，挑撥離間雙方的人』。智者所摒棄的，智者懂得禮節，避開嫌疑，遠離疑惑，不處在迷惑混亂之中，哪怕是彈指之間也不會與他們交往，更何況是最終與他們一同遊玩呢？所謂的智者，明白過去，瞭解現在，通曉各種事情，防備未然，所做的事情不會偏離正道，心口一致，言語沒有過失，能分辨深刻的含義，心意不會顛倒錯亂，能從一句的含義引申出無數的道理。愚笨的人會被迷惑，所以說，『智者所摒棄的』。愚人習慣以此為樂，假設有人，以善心勸誡，引導開導懵懂無知的人，用正道教導他們，使他們見到正道之門，卻不聽從教誨，反而更加疑惑，把地獄當作居所，不考慮後世的災禍根源，教導他們做惡業，不聽從善的教導，反而墮落到地獄、餓鬼、畜生之中。所以說，『愚人習慣以此為樂』。 有信仰，沒有憎恨嫉妒，精進修行，信仰堅定，廣聞佛法，這樣的人，是智者所尊敬對待的，賢聖之人以此為樂。 有信仰，沒有憎恨嫉妒的人，就像有人篤信佛法和聖眾（僧團），真心實意地信解苦、集、滅、道四諦，不懷諂媚之心，心意柔和，承事恭敬諸位梵行者（修行人），白天勤奮受持佛法，夜晚則經行（禪修），勤勉不懈，不失威儀，和顏悅色，先笑後言，不傷害他人心意。所以說，『有信仰，沒有憎恨嫉妒』。精進修行，信仰堅定，廣聞佛法的人，修行以精進為上，更何況是廣泛學習，採取多聞，戒、聞、施、慧廣佈一切，安處於無為的境界，寧靜地處於道場，用自己所見到的道理演示給他人。所以說，『精進修行，信仰堅定，廣聞佛法』。智者所尊敬對待的人，常常應當親近，承受教誨，對於戒身不具足的人，令其具足，對於定身、慧身、見身、見解脫身不具足的人，令其具足。
【English Translation】 English version: Why is that so? It is all because of greed that they do not correct themselves. Words heard here are transmitted there, and if words are heard from there, they are transmitted back here, causing discord between the two sides, preventing them from achieving harmony. Jealousy arises in their minds, which in turn breeds defilements. Therefore, it is said, 'Those who lack faith, harbor hatred and jealousy, and cause discord between people.' The wise reject such people. The wise understand etiquette, avoid suspicion, stay away from doubt, and do not dwell in confusion. They would not associate with them even for a snap of the fingers, let alone spend time with them. The so-called wise person understands the past, knows the present, is well-versed in all matters, anticipates the unforeseen, acts without deviating from the right path, is consistent in thought and word, speaks without error, discerns profound meanings, and does not have a confused mind. They can elaborate countless principles from a single meaning. The foolish are deluded by this, therefore it is said, 'The wise reject them.' The foolish are accustomed to taking pleasure in this. Suppose there is someone who, with good intentions, advises and guides the ignorant, teaching them the path and showing them the gate to the path, but they do not follow the teachings and instead become more doubtful. They regard hell as their dwelling place, do not consider the roots of future calamities, teach others to do evil deeds, do not follow good teachings, and instead fall into hell, the realm of hungry ghosts, and the realm of animals. Therefore, it is said, 'The foolish are accustomed to taking pleasure in this.' Those who have faith, without hatred or jealousy, who are diligent in practice, have strong faith, and are well-versed in the Dharma, are respected by the wise, and the virtuous find joy in them. Those who have faith, without hatred or jealousy, are like those who have firm faith in the Buddha, the Dharma, and the Sangha (the monastic community), sincerely understanding the Four Noble Truths of suffering, its origin, its cessation, and the path to its cessation. They do not harbor flattery, their minds are gentle, they serve and respect all those who practice the Brahma-faring (spiritual practice). During the day, they diligently receive the Dharma, and at night, they practice walking meditation. They are diligent and do not lose their composure. They are kind and cheerful, speaking with a smile first, and do not harm others' feelings. Therefore, it is said, 'Those who have faith, without hatred or jealousy.' Those who are diligent in practice, have strong faith, and are well-versed in the Dharma, consider diligence as the highest practice. Moreover, they study widely, acquire much knowledge, and spread the precepts, learning, generosity, and wisdom everywhere. They dwell in the state of non-action, peacefully residing in the place of practice, and use their own understanding to demonstrate the path to others. Therefore, it is said, 'Those who are diligent in practice, have strong faith, and are well-versed in the Dharma.' Those who are respected by the wise should always be approached and taught. Those who lack the precepts should be made to fulfill them. Those who lack the body of concentration, the body of wisdom, the body of vision, and the body of liberation should be made to fulfill them.
是故說曰，智者所敬待。賢聖以為樂者，夫人修行追賢逐聖不辭寒苦，正使遭遇七千億難能捨身命，雖遭斯苦不分其意，是故說曰，賢聖以為樂。
不親惡知識， 不與非法會， 親近善知識， 恒與正法會。
不親惡知識者，彼修行人遭惡知識者日增惡行，墮入地獄餓鬼畜生，正使行清意潔隨惡染其素，由若有人愛犬豬羊心不遠離，豬犬隨逐亦不相離，豬犬所樂糞除為上，廁溷為浴池共相染污，親惡知識者亦復如是，共相追逐終以無善。是故說曰，不親惡知識也。不與非法會者，非法人者五無救罪，無戒無信無聞無慧無施，如此之人不可親近，其有追逐以為伴者，墮入惡趣不至善處，是故說曰，不與非法會也。親近善知識者，學有日新出言柔和心意相應，設有之造不傷人意，先笑後言文句相應，是故說曰，親近善知識。恒與正法會者，所謂正法會，佛辟支佛聲聞是也，更無眾生出于佛者，除佛以更無眾生出于辟支佛者，除佛辟支佛更無眾生出于聲聞者，其有信心向此三者，得至究竟，不墜三塗厄難之處，是故說曰，恒與正法會也。
行路念防慮， 持戒多聞人， 思慮無量境， 聞彼善言教， 各各知差別。
行路念防慮者，群徒在途出言防慮，曠野之中多諸鬼神，若論惡語神即得便，論說善者鬼
【現代漢語翻譯】 現代漢語譯本 因此說，這是智者所尊敬和期待的。賢聖認為快樂的事，修行之人追隨賢者，傚法聖人，不畏懼寒冷和艱苦，即使遭遇七千億的磨難，寧願捨棄生命，即使遭受這樣的痛苦，也不會改變他們的意志。因此說，這是賢聖認為快樂的事。
不親近惡知識（指引人作惡的人），不參與非法集會，親近善知識（指引人向善的人），經常參與正法集會。
不親近惡知識，是因為修行之人如果遇到惡知識，會日益增長惡行，墮入地獄、餓鬼、畜生道。即使原本清凈的心意，也會被惡所污染，就像有人喜愛犬、豬、羊，心不遠離它們，犬、豬也會跟隨不離，犬、豬所喜歡的是糞便，廁所是它們的浴池，互相污染。親近惡知識的人也是這樣，互相追逐，最終不會有善果。因此說，不要親近惡知識。不參與非法集會，是因為非法之人犯有五種無救之罪，沒有戒律、沒有信仰、沒有聞法、沒有智慧、沒有佈施。這樣的人不可親近，如果追隨他們，與他們為伴，就會墮入惡道，不能到達善處。因此說，不要參與非法集會。親近善知識，會使學問日新月異，言語柔和，心意相應，即使有所造作也不會傷害他人，先微笑后說話，言辭恰當。因此說，要親近善知識。經常參與正法集會，所謂正法集會，指的是佛、辟支佛（獨覺佛）、聲聞（佛的弟子）的集會。除了佛之外，沒有其他眾生能超越佛；除了佛和辟支佛之外，沒有其他眾生能超越辟支佛；除了佛、辟支佛和聲聞之外，沒有其他眾生能超越聲聞。如果有人對這三者有信心，就能達到究竟的解脫，不會墮入三惡道受苦。因此說，要經常參與正法集會。
行走在路上要謹慎防備，持戒且博學的人，要思慮無量的境界，聽聞那些善的教誨，各自明白其中的差別。
行走在路上要謹慎防備，是指修行的人在路上說話要謹慎，在曠野之中有很多鬼神，如果說惡語，鬼神就會得逞，如果說善語，鬼神就會歡喜。
【English Translation】 English version Therefore it is said, this is what the wise respect and await. What the virtuous and holy consider joyful is that practitioners pursue the virtuous and emulate the holy, not fearing cold or hardship. Even if they encounter seven billion difficulties, they would rather give up their lives. Even if they suffer such pain, they will not change their will. Therefore it is said, this is what the virtuous and holy consider joyful.
Do not associate with evil companions (those who lead people to do evil), do not participate in unlawful gatherings, associate with good companions (those who lead people to do good), and always participate in gatherings of the true Dharma.
Do not associate with evil companions because if practitioners encounter evil companions, their evil deeds will increase daily, and they will fall into hell, the realm of hungry ghosts, and the realm of animals. Even if their original intentions are pure, they will be defiled by evil, just as someone who loves dogs, pigs, and sheep, and whose heart does not leave them. The dogs and pigs will follow and not leave. What dogs and pigs like is dung, and the toilet is their bathing pool, mutually defiling each other. Those who associate with evil companions are the same, chasing each other, and ultimately there will be no good results. Therefore it is said, do not associate with evil companions. Do not participate in unlawful gatherings because unlawful people commit five unpardonable sins: they have no precepts, no faith, no hearing of the Dharma, no wisdom, and no giving. Such people should not be associated with. If you follow them and be their companions, you will fall into evil paths and not reach good places. Therefore it is said, do not participate in unlawful gatherings. Associating with good companions will make learning improve daily, speech gentle, and intentions harmonious. Even if there is some action, it will not harm others. They smile first and then speak, and their words are appropriate. Therefore it is said, associate with good companions. Always participate in gatherings of the true Dharma. The so-called gatherings of the true Dharma refer to the gatherings of Buddhas, Pratyekabuddhas (Solitary Buddhas), and Sravakas (Buddha's disciples). Apart from the Buddha, no other sentient being can surpass the Buddha; apart from the Buddha and Pratyekabuddhas, no other sentient being can surpass Pratyekabuddhas; apart from the Buddha, Pratyekabuddhas, and Sravakas, no other sentient being can surpass Sravakas. If someone has faith in these three, they can reach ultimate liberation and will not fall into the three evil paths to suffer. Therefore it is said, always participate in gatherings of the true Dharma.
When walking on the road, be cautious and vigilant. Those who uphold precepts and are learned should contemplate limitless realms, hear those good teachings, and each understand the differences.
When walking on the road, be cautious and vigilant means that practitioners should be careful in their speech on the road. In the wilderness, there are many ghosts and spirits. If you speak evil words, the ghosts and spirits will take advantage. If you speak good words, the ghosts and spirits will be pleased.
神營護，所至到處不遇惡人，亦復不逢劫盜人者，是故說曰，行路念防慮。持戒多聞人，受佛言教不去心首，如佛所說，告諸比丘當修三昧正受定意，若行若坐無令違失，便為諸天鬼神所見營護。所以然者？皆由承受正佛言教。是故說曰，持戒多聞人也。思慮無量境者，晝夜思慮坐禪誦經戒聞施慧，是故說曰，思慮無量境也。聞彼善言教，各各知差別，如彼學人聞彼善教，意不錯亂文句相應，便成道果，須陀洹果、斯陀含果、阿那含果、阿羅漢果，增益善根至無為道，是故說曰，聞彼善言教，各各知差別。
近惡自陷溺， 習善致名稱， 妙者恒自妙， 此由身真正。
近惡自陷溺者，如復有人親近惡友，但有日損不至究竟，猶若半月日有闇冥無有大明，親近惡友亦復如是，日損善根增益惡法，是故說曰，近惡自陷溺也。習善致名稱者，勝人所習日有名稱，猶如月欲盛滿日有光明遠照無外，修善之人亦復如是，善名廣著名稱遠布，是故說曰，習善致名稱也。妙者恒自妙，所行專正修無上道，猶如須陀洹家仰修斯陀含道，斯陀含家仰修阿那含道，阿那含家仰修阿羅漢道，阿羅漢家轉自增益諸善功德，是故說曰，妙者恒自妙也。此由身真正者，當求巧便求諸功德瓔珞其身，意中欲得名稱廣佈者，欲得諸天世人敬待
【現代漢語翻譯】 現代漢語譯本：受到神靈的護佑，無論走到哪裡都不會遇到惡人，也不會遭遇強盜，所以說，行走時要心懷防備和考慮。持戒且博學的人，將佛陀的教誨銘記於心，不曾忘卻，如同佛陀所說，告誡眾比丘應當修習三昧正受（samadhi, 正定）的禪定，無論行走還是坐臥都不要違背，這樣就會被諸天鬼神所見並加以護佑。之所以如此，都是因為他們接受並奉行佛陀的正法教誨。所以說，他們是持戒且博學的人。思慮無量境界的人，日夜思慮坐禪、誦經、持戒、聞法、佈施和智慧，所以說，他們是思慮無量境界的人。聽聞那些善妙的教誨，各自都能理解其中的差別，如同那些學人聽聞善妙的教誨，心意不被錯亂，文句之間相互呼應，便能成就道果，即須陀洹果（Sotapanna, 入流果）、斯陀含果（Sakadagami, 一還果）、阿那含果（Anagami, 不還果）、阿羅漢果（Arahat, 無學果），增長善根直至無為之道。所以說，聽聞那些善妙的教誨，各自都能理解其中的差別。 親近惡人會讓自己陷入困境，修習善行會帶來美名，賢妙的人總是保持賢妙，這都是因為自身行為端正。 親近惡人會讓自己陷入困境，就像有人親近惡友，只會日漸損耗而不能達到究竟，如同半月，日光昏暗而沒有大光明。親近惡友也是如此，日漸損耗善根，增長惡法。所以說，親近惡人會讓自己陷入困境。修習善行會帶來美名，賢善之人所修習的，會日漸獲得美名，如同滿月，日光光明遠照無邊。修習善行的人也是如此，善名廣為人知，美名遠播。所以說，修習善行會帶來美名。賢妙的人總是保持賢妙，所行所為專一端正，修習無上之道，如同須陀洹（Sotapanna）之家仰慕修習斯陀含（Sakadagami）之道，斯陀含之家仰慕修習阿那含（Anagami）之道，阿那含之家仰慕修習阿羅漢（Arahat）之道，阿羅漢之家則不斷增長各種善功德。所以說，賢妙的人總是保持賢妙。這都是因為自身行為端正，應當尋求方便，修習各種功德來莊嚴自身，心中想要美名廣佈，想要得到諸天世人的尊敬和對待。
【English Translation】 English version: Protected by divine spirits, one will not encounter evil people or robbers wherever they go. Therefore, it is said that one should be mindful and cautious on the road. Those who uphold the precepts and are learned, who keep the Buddha's teachings in their hearts and never forget them, as the Buddha said, instructing the monks to practice samadhi (right concentration), whether walking or sitting, they should not deviate from it. In this way, they will be seen and protected by gods and spirits. The reason for this is that they accept and practice the Buddha's true teachings. Therefore, it is said that they are those who uphold the precepts and are learned. Those who contemplate immeasurable realms, day and night, contemplate meditation, recite scriptures, uphold precepts, listen to the Dharma, practice giving, and cultivate wisdom. Therefore, it is said that they are those who contemplate immeasurable realms. Hearing those virtuous teachings, each can understand the differences. Like those learners who hear the virtuous teachings, their minds are not confused, and the sentences correspond to each other, they can achieve the fruits of the path, namely Sotapanna (stream-enterer), Sakadagami (once-returner), Anagami (non-returner), and Arahat (worthy one), increasing their good roots until they reach the unconditioned path. Therefore, it is said that hearing those virtuous teachings, each can understand the differences. Drawing near to evil leads to self-destruction, practicing good brings fame, the virtuous always remain virtuous, and this is due to the uprightness of one's own actions. Drawing near to evil leads to self-destruction, just as someone who associates with evil friends will only suffer daily losses and never reach the ultimate goal, like the half-moon, where the sunlight is dim and there is no great brightness. Associating with evil friends is also like this, daily diminishing good roots and increasing evil deeds. Therefore, it is said that drawing near to evil leads to self-destruction. Practicing good brings fame, what the virtuous practice will bring them fame day by day, like the full moon, where the sunlight is bright and shines far and wide. Those who practice good are also like this, their good name is widely known, and their fame spreads far and wide. Therefore, it is said that practicing good brings fame. The virtuous always remain virtuous, their actions are focused and upright, cultivating the supreme path, just as the family of a Sotapanna (stream-enterer) aspires to cultivate the path of a Sakadagami (once-returner), the family of a Sakadagami aspires to cultivate the path of an Anagami (non-returner), the family of an Anagami aspires to cultivate the path of an Arahat (worthy one), and the family of an Arahat continues to increase all kinds of good merits. Therefore, it is said that the virtuous always remain virtuous. This is due to the uprightness of one's own actions. One should seek skillful means, cultivate various merits to adorn oneself, desiring to have one's good name spread far and wide, and desiring to be respected and treated with reverence by gods and humans.
，當自謹慎不與塵勞懷來道故，是故說曰，此由身真正也。
善者終以善， 斯由親近善， 智慧為最上， 禁戒永寂滅。
善者終以善，斯由親近善者，智人求于智，以成其聖道，猶如紫磨真金內外清徹，造作器皿無不成就；智者亦爾，賢聖相習留教在世永世不朽，是故說曰，善者終以善，斯由親近善也。智慧為最上，禁戒永寂滅者，夫人習行先當求上人之法，是故說曰，智慧為最上，禁戒永寂滅者也。
如魚湍聚湊， 人之貪著取， 意著不覺臭， 習惡亦如是。
如魚湍聚湊，人之貪著取者，猶如群魚集聚一處穢污難近，人意貪著不顧臭穢，愚人執意謂為甘美，不知久久不便於身，臭氣流溢布見於外；習惡之人亦復如是，與親近者即成其惡，損減善根增益惡部，是故說曰，如魚湍聚湊，人之貪著取，意著不覺臭，習惡亦如是也。
木榓葵霍葉， 眾生往採取， 葉薰香遠布， 習善亦如是。
木榓葵霍葉，眾生往採取者，如有善察之人往采其香，雖不得根而獲香葉香氣苾芬，正使舍彼故處猶香；善知識從事者亦復如是，成人之德功德日積，是故說曰，木榓葵霍葉，眾生往採取，葉薰香遠布，習善亦如是也。
已自不習惡， 親近習惡者， 為人所誣笑， 惡名日增熾。
已自
【現代漢語翻譯】 現代漢語譯本：應當自己謹慎，不要因為塵世的煩惱而偏離正道，所以說，這是因為身體的真正修行。
善良的人最終會變得善良，這是因為親近善良的人；智慧是最重要的，戒律能使人達到永恒的寂滅。
善良的人最終會變得善良，這是因為親近善良的人。有智慧的人追求智慧，以成就聖道，就像紫磨真金（一種純凈的黃金）內外清澈，用它製作器皿沒有不成功的；有智慧的人也是這樣，與賢聖之人互相學習，他們的教誨留在世間，永遠不會朽壞。所以說，善良的人最終會變得善良，這是因為親近善良的人。智慧是最重要的，戒律能使人達到永恒的寂滅，人們修行首先應當追求上乘的佛法，所以說，智慧是最重要的，戒律能使人達到永恒的寂滅。
就像魚在湍急的水流中聚集，人們貪婪地捕取它們；心意執著於此，就感覺不到臭味，習慣於惡行也是這樣。
就像魚在湍急的水流中聚集，人們貪婪地捕取它們，就像魚群聚集在污穢的地方難以靠近，人們的心意貪著，不顧臭穢，愚蠢的人執意認為那是甘美的，不知道久而久之對身體不利，臭氣散發到外面；習慣於惡行的人也是這樣，與親近的人一起作惡，減少善根，增加惡行，所以說，就像魚在湍急的水流中聚集，人們貪婪地捕取它們，心意執著於此，就感覺不到臭味，習慣於惡行也是這樣。
木榓（一種香木）葵霍（香草名）的葉子，人們前去採摘；葉子的香氣會傳播到遠方，習慣於善行也是這樣。
木榓葵霍的葉子，人們前去採摘，就像有善於觀察的人前去採摘它們的香氣，即使沒有得到根，也能獲得香葉，香氣濃郁，即使離開原來的地方仍然有香氣；與善知識交往也是這樣，成就人的德行，功德日益積累，所以說，木榓葵霍的葉子，人們前去採摘，葉子的香氣會傳播到遠方，習慣於善行也是這樣。
自己不習慣於惡行，卻親近習慣於惡行的人，會被人誣衊嘲笑，惡名會日益增長。
【English Translation】 English version: One should be cautious and not let worldly defilements lead one astray from the path. Therefore, it is said that this is due to the true practice of the body.
The good ultimately become good because of associating with the good; wisdom is supreme, and precepts lead to eternal extinction.
The good ultimately become good because of associating with the good. The wise seek wisdom to achieve the holy path, just as purified gold (a type of pure gold) is clear inside and out, and any vessel made from it is successful; the wise are also like this, learning from the virtuous and holy, their teachings remain in the world and never decay. Therefore, it is said that the good ultimately become good because of associating with the good. Wisdom is supreme, and precepts lead to eternal extinction. People should first seek the superior Dharma in their practice. Therefore, it is said that wisdom is supreme, and precepts lead to eternal extinction.
Like fish gathering in turbulent currents, people greedily seize them; with their minds attached, they do not perceive the stench, and it is the same with the habit of evil.
Like fish gathering in turbulent currents, people greedily seize them, just as fish gather in filthy places that are difficult to approach, people's minds are attached, disregarding the stench, and foolish people insist that it is sweet, not knowing that it is harmful to the body in the long run, and the stench spreads outward; it is the same with those who are accustomed to evil, they do evil with those they associate with, reducing good roots and increasing evil, therefore it is said, like fish gathering in turbulent currents, people greedily seize them, with their minds attached, they do not perceive the stench, and it is the same with the habit of evil.
The leaves of the 'mu mi' (a fragrant wood) and 'kui huo' (a fragrant herb), people go to pick them; the fragrance of the leaves will spread far away, and it is the same with the habit of good.
The leaves of the 'mu mi' and 'kui huo', people go to pick them, just as those who are good at observing go to pick their fragrance, even if they do not get the root, they can get the fragrant leaves, the fragrance is rich, and even if they leave the original place, they still have the fragrance; it is the same with associating with good teachers, they achieve people's virtues, and merits accumulate day by day, therefore it is said, the leaves of the 'mu mi' and 'kui huo', people go to pick them, the fragrance of the leaves will spread far away, and it is the same with the habit of good.
If one does not practice evil oneself, but associates with those who are accustomed to evil, one will be slandered and ridiculed, and one's bad reputation will increase day by day.
不習惡，親近習惡者，世多有人不行惡事淫妷盜竊，性不飲酒、不博弈戲樂，然彼眾生或在酤酒家坐，或入淫種村中，或在博弈家坐，為主人所見，謂為斯人習此非法興猶豫想：「此人先自貞潔清凈，今日何為習此非法？」惡聲遂顯流聞四遠，百千眾生共相告語，誹謗之名從是日滋。是故說曰，已自不習惡，親近習惡者，為人所誣笑，惡名日增熾也。
觀習而習之， 知近而親近， 毒箭在其束， 凈者被其污， 勇夫能除污， 去惡不為伴。
觀習而習之，知近而親近者，世多有人未在道撿，意不堅固與惡從事，不被教訓見物而習，見惡習惡見善習善，以己所見示見於人，身自不正焉能正人？猶如毒箭污染餘者，己身行惡教人習之，智者觀察此已終不行其惡，是故說曰，觀習而習之，知近而親近，毒箭在其束，凈者被其污，勇夫能除污，去惡不為伴也。
是故知果報， 智人悉分別， 非親慎莫習， 習當近於賢， 比丘行於道， 忍苦盡諸漏。
是故知果報，智人悉分別者，眾生造行果報不同，或釁輕而藥妙，或罪重而易療，唯有覺者能消滅耳；智人所習自審明矣，設有愆咎即能誨過，猶馬蹶躓加之杖策然後調伏，智人習行亦復如是，尋隙所生自悔不及，是故說曰，聖人知果報，智者悉分別
【現代漢語翻譯】 現代漢語譯本 不學習惡行，卻親近那些習於惡行的人，世上很多人自己不做惡事，不淫亂，不偷盜，天性不喝酒、不賭博玩樂，然而這些人有時坐在賣酒的店舖里，或者進入淫亂的村莊，或者坐在賭博的場所，被主人看見，就會被認為這個人也在做這些非法的事情，從而產生懷疑：『這個人以前是貞潔清凈的，今天怎麼也開始做這些非法的事情了？』於是惡名就傳揚開來，四處流傳，成百上千的人互相議論，誹謗的名聲也因此日益增長。所以說，自己不學習惡行，卻親近那些習於惡行的人，會被人誣衊嘲笑，惡名也會日益增加。
觀察所習而學習，瞭解親近而親近，毒箭就在那裡，清凈的人也會被污染，勇敢的人能夠去除污垢，遠離惡行不與之為伴。
觀察所習而學習，瞭解親近而親近，世上很多人沒有在道義上約束自己，意志不堅定，與惡事為伍，不接受教訓，看到什麼就學習什麼，看到惡的就學習惡的，看到善的就學習善的，把自己所見到的展示給別人，自己都不正，又怎麼能正人呢？就像毒箭會污染其他東西一樣，自己做惡事還教別人學習，有智慧的人觀察到這些就不會做惡事。所以說，觀察所習而學習，瞭解親近而親近，毒箭就在那裡，清凈的人也會被污染，勇敢的人能夠去除污垢，遠離惡行不與之為伴。
因此要了解果報，有智慧的人都能分辨，不是親近的人不要學習，要學習就應該親近賢人，比丘（佛教出家男眾）在修行道路上，忍受痛苦，斷除一切煩惱。
因此要了解果報，有智慧的人都能分辨，眾生所造的業行果報不同，有的罪過輕微而藥效顯著，有的罪過深重卻容易治癒，只有覺悟的人才能消滅這些。有智慧的人所學習的自己會審視清楚，如果有了過錯就能改正，就像馬跌倒了，用鞭子抽打才能調伏一樣，有智慧的人學習修行也是如此，發現錯誤就後悔莫及。所以說，聖人瞭解果報，有智慧的人都能分辨。
【English Translation】 English version Not practicing evil, yet associating with those who practice evil, many in the world do not commit evil deeds, are not promiscuous, do not steal, and by nature do not drink alcohol or gamble for pleasure. However, these people sometimes sit in wine shops, or enter villages of promiscuity, or sit in gambling houses. When seen by the owners, they are thought to be engaging in these illegal activities, and doubts arise: 'This person was previously chaste and pure, why are they now engaging in these illegal activities?' Thus, their bad reputation spreads far and wide, and hundreds and thousands of people gossip about them, and their slanderous name grows daily. Therefore, it is said that those who do not practice evil themselves, yet associate with those who do, will be slandered and ridiculed, and their bad name will increase daily.
Observe what you learn and learn it, understand what you associate with and associate with it. The poisoned arrow is there, and the pure will be defiled. The brave can remove the defilement, and stay away from evil, not keeping it company.
Observing what you learn and learning it, understanding what you associate with and associating with it, many in the world do not restrain themselves in the way of righteousness, their will is not firm, they associate with evil, do not accept teachings, and learn whatever they see. They learn evil when they see evil, and learn good when they see good. They show what they have seen to others. If they are not upright themselves, how can they correct others? Just as a poisoned arrow contaminates others, if one does evil and teaches others to learn it, the wise, having observed this, will not do evil. Therefore, it is said that observing what you learn and learning it, understanding what you associate with and associating with it, the poisoned arrow is there, and the pure will be defiled. The brave can remove the defilement, and stay away from evil, not keeping it company.
Therefore, understand the consequences of actions, the wise can distinguish them all. Do not learn from those who are not close to you, and if you must learn, you should associate with the virtuous. A Bhikkhu (Buddhist monk) on the path of practice, endures suffering and eliminates all defilements.
Therefore, understand the consequences of actions, the wise can distinguish them all. The karmic consequences of beings' actions are different. Some sins are light and the remedy is effective, while others are heavy but easily cured. Only the enlightened can eliminate these. The wise will examine what they learn clearly. If there are faults, they can correct them, just as a horse that falls is whipped to be tamed. The wise also learn and practice in this way. If they find a fault, they will regret it. Therefore, it is said that the sages understand the consequences of actions, and the wise can distinguish them all.
也。非親慎莫習，習當近於賢者，所謂非親，所行非義，口吐言教終無善響，布毒於人以為快樂。其有眾生玩習此者，便為長夜流轉生死受惱無量，神識倒錯心意煩熱。所謂賢者，包識眾事萬機不惑，為人師範辯才無礙，以己明慧演示眾生，其聞音者斯蒙度脫。是故說曰，非親慎莫習，習當近於賢也。比丘行於道，忍苦盡諸漏者，行人執意眾業備具，賢聖八品如來聖道，諸佛世尊常所修行，復以賢聖苦忍之法，盡諸有漏成乎無漏。是故說曰，比丘行道，忍苦盡諸漏也。
愚者盡形壽， 承事明智人， 亦不知真法， 如瓢斟酌食。
愚者處世雖受百年與智者同俱，然意曚曚不別真法，是以聖人以瓢為喻，終日酌物不知咸酢，喻彼愚者雖遇賢聖，意迷心惑不達正教，寄生於世無益於時。是故說曰，愚者盡形壽，承事明智人，亦不知真法，如瓢斟酌食。
智者斯須間， 承事賢聖人， 一一知真法， 如舌知眾味。
智人所學意志捷疾，聞一知萬豫達未然，隨時之行亦不錯謬，悉能分別亦無滯礙，猶舌嘗味，甜酢鹹淡悉能知之；學人所習究暢本末別白黑法，知病所興知病所滅，斯非顛倒斯是顛倒，皆能別了投之聖藥，是故說曰，智者斯須間，承事賢聖人，一一知真法，如舌知眾味也。略說其事，彼不解慧
【現代漢語翻譯】 現代漢語譯本：
不是親近的人，要謹慎不要學習他，要學習就應當親近賢者。所謂非親近的人，就是行為不合道義，口中說出的教誨終究沒有好的影響，把毒害散佈給別人還以此為快樂。如果有眾生喜歡學習這些，就會在漫長的黑夜裡流轉生死，遭受無量的痛苦，神識顛倒錯亂，心意煩躁不安。所謂賢者，就是能夠通曉各種事物，處理各種事務不會迷惑，可以作為別人的榜樣，辯才無礙，用自己的智慧來開導眾生，聽到他教誨的人就能得到解脫。所以說，不是親近的人要謹慎不要學習他，要學習就應當親近賢者。比丘在修行道路上，忍受痛苦以斷除一切煩惱，修行人執著于自己的意念，各種業力都具備，賢聖的八種品德，如來的聖道，是諸佛世尊常常修行的，又用賢聖的忍受痛苦的方法，斷除一切有漏的煩惱，成就無漏的境界。所以說，比丘在修行道路上，忍受痛苦以斷除一切煩惱。
愚笨的人終其一生，侍奉有智慧的人，也不能瞭解真正的佛法，就像用瓢來舀取食物一樣。
愚笨的人處世，即使活到一百歲，和有智慧的人在一起，仍然心智昏昧，不能分辨真正的佛法。因此聖人以瓢為比喻，整天舀取東西卻不知道味道的鹹淡，比喻那些愚笨的人，即使遇到賢聖，心意迷惑，不能通達正確的教誨，寄生於世，對世間沒有益處。所以說，愚笨的人終其一生，侍奉有智慧的人，也不能瞭解真正的佛法，就像用瓢來舀取食物一樣。
有智慧的人在很短的時間裡，侍奉賢聖的人，就能一一瞭解真正的佛法，就像舌頭能辨別各種味道一樣。
有智慧的人學習，意志敏捷，聽到一件事情就能瞭解很多，預先知道將要發生的事情，隨時所做的事情也不會有錯誤，都能分辨清楚，也沒有障礙，就像舌頭品嚐味道，甜酸鹹淡都能知道；學習的人所學習的，能夠徹底瞭解事物的本末，分辨黑白，知道疾病產生的原因，知道疾病消滅的原因，知道什麼是顛倒，什麼不是顛倒，都能分辨清楚，然後投下聖藥。所以說，有智慧的人在很短的時間裡，侍奉賢聖的人，就能一一瞭解真正的佛法，就像舌頭能辨別各種味道一樣。簡略地說這件事，他們不理解智慧。 English version:
One should not learn from those who are not close, but if one must learn, one should draw near to the wise. Those who are not close are those whose actions are not righteous, whose teachings from their mouths ultimately have no good effect, who spread poison to others and take pleasure in it. If there are beings who enjoy learning from such people, they will be caught in the cycle of birth and death in the long night, suffering immeasurable pain, their consciousness will be inverted and confused, and their minds will be agitated and restless. The wise are those who understand all matters, who are not confused by the myriad affairs, who can be a model for others, whose eloquence is unimpeded, who use their wisdom to guide beings, and those who hear their teachings can attain liberation. Therefore, it is said, one should not learn from those who are not close, but if one must learn, one should draw near to the wise. A Bhikkhu (Buddhist monk) walks on the path, enduring suffering to eliminate all defilements. A practitioner clings to their own thoughts, and all kinds of karma are present. The eight qualities of the noble ones, the holy path of the Tathagata (Buddha), are what all Buddhas and World Honored Ones constantly practice. They also use the method of the noble ones' endurance of suffering to eliminate all defiled outflows and achieve the undefiled state. Therefore, it is said, a Bhikkhu walks on the path, enduring suffering to eliminate all defilements.
A fool, throughout his entire life, serves a wise person, yet does not understand the true Dharma (Buddhist teachings), just like a ladle that scoops food.
A fool, even if he lives a hundred years in the world with a wise person, his mind is still dull and cannot distinguish the true Dharma. Therefore, the sage uses the ladle as a metaphor, scooping things all day long without knowing the taste of saltiness or sourness, which is a metaphor for those fools who, even when they encounter the wise and holy, are confused in their minds and cannot understand the correct teachings, living in the world without benefiting the times. Therefore, it is said, a fool, throughout his entire life, serves a wise person, yet does not understand the true Dharma, just like a ladle that scoops food.
A wise person, in a short time, serves a noble and holy person, and understands the true Dharma one by one, just like the tongue knows all flavors.
A wise person's learning is quick and sharp, hearing one thing they understand many, foreseeing what is about to happen, and their actions at any time are not mistaken. They can distinguish everything clearly without any hindrance, just like the tongue tastes flavors, knowing sweet, sour, salty, and bland. A learner's study thoroughly understands the beginning and the end of things, distinguishes black and white, knows the cause of illness, knows the cause of the elimination of illness, knows what is inverted and what is not inverted, and can distinguish them clearly, then administer the holy medicine. Therefore, it is said, a wise person, in a short time, serves a noble and holy person, and understands the true Dharma one by one, just like the tongue knows all flavors. Briefly speaking about this matter, they do not understand wisdom.
【English Translation】 One should not learn from those who are not close, but if one must learn, one should draw near to the wise. Those who are not close are those whose actions are not righteous, whose teachings from their mouths ultimately have no good effect, who spread poison to others and take pleasure in it. If there are beings who enjoy learning from such people, they will be caught in the cycle of birth and death in the long night, suffering immeasurable pain, their consciousness will be inverted and confused, and their minds will be agitated and restless. The wise are those who understand all matters, who are not confused by the myriad affairs, who can be a model for others, whose eloquence is unimpeded, who use their wisdom to guide beings, and those who hear their teachings can attain liberation. Therefore, it is said, one should not learn from those who are not close, but if one must learn, one should draw near to the wise. A Bhikkhu (Buddhist monk) walks on the path, enduring suffering to eliminate all defilements. A practitioner clings to their own thoughts, and all kinds of karma are present. The eight qualities of the noble ones, the holy path of the Tathagata (Buddha), are what all Buddhas and World Honored Ones constantly practice. They also use the method of the noble ones' endurance of suffering to eliminate all defiled outflows and achieve the undefiled state. Therefore, it is said, a Bhikkhu walks on the path, enduring suffering to eliminate all defilements. A fool, throughout his entire life, serves a wise person, yet does not understand the true Dharma (Buddhist teachings), just like a ladle that scoops food. A fool, even if he lives a hundred years in the world with a wise person, his mind is still dull and cannot distinguish the true Dharma. Therefore, the sage uses the ladle as a metaphor, scooping things all day long without knowing the taste of saltiness or sourness, which is a metaphor for those fools who, even when they encounter the wise and holy, are confused in their minds and cannot understand the correct teachings, living in the world without benefiting the times. Therefore, it is said, a fool, throughout his entire life, serves a wise person, yet does not understand the true Dharma, just like a ladle that scoops food. A wise person, in a short time, serves a noble and holy person, and understands the true Dharma one by one, just like the tongue knows all flavors. A wise person's learning is quick and sharp, hearing one thing they understand many, foreseeing what is about to happen, and their actions at any time are not mistaken. They can distinguish everything clearly without any hindrance, just like the tongue tastes flavors, knowing sweet, sour, salty, and bland. A learner's study thoroughly understands the beginning and the end of things, distinguishes black and white, knows the cause of illness, knows the cause of the elimination of illness, knows what is inverted and what is not inverted, and can distinguish them clearly, then administer the holy medicine. Therefore, it is said, a wise person, in a short time, serves a noble and holy person, and understands the true Dharma one by one, just like the tongue knows all flavors. Briefly speaking about this matter, they do not understand wisdom.
愚人所習，唯有智者能究其事，彼無眼目，所謂愚者是也；眼目者，賢聖眼目是也，唯有智者而有此耳。彼不知真法，三耶三佛說，所謂不知真法者，愚者是也。
智者尋一句， 演出百種義， 愚者誦千句， 不解一句義。
智者尋一句，演出百種義者，智者執意明達道術，禪燕不亂練精神識，永無塵垢四辯具了，問一句之義達百千之章，是故說曰，智者尋一句，演出百千義也。愚者誦千句，不解一句義者，愚者意迷，從冥至冥不睹大明，雖誦千章不解一義，是以智人常當遠之不與從事，是故說曰，愚者誦千句，不解一句義也。
一句義成就， 智者所修學， 愚者好遠離， 真佛之所說。
昔有比丘往至佛所，前白佛言：「唯然世尊大慈垂愍，開悟未及，愿為說法應適人意，我聞法已心意開悟得蒙度脫。」爾時世尊略說其義，告比丘曰：「非汝則舍。」比丘白佛：「我以知矣。」佛告比丘：「我義云何汝以知乎？」比丘白佛：「色非我有，我以舍矣。」佛言：「善哉！如汝所說。」是故說曰，一句義成就，智者所修學也。愚者好遠離，真佛之所說，聖人處世教誡眾生平等大道，愚者意迷神識難革，或見如來而掩目者，或聞說法而塞耳者，或見如來行跡輪相在地而蹋壞者，斯等之類罪垢深固難可改
【現代漢語翻譯】 現代漢語譯本 愚人所習，只有智者才能探究其事，他們沒有（智慧的）眼目，所以被稱為愚者；（真正的）眼目，是指賢聖的眼目，只有智者才擁有這種眼目。他們不瞭解真正的佛法，三耶三佛（Samyak-sambuddha，正等覺者）所說的，所謂不瞭解真正的佛法，就是指愚者。 智者探究一句（佛法），就能闡述出百種含義；愚者誦讀千句（佛法），卻不理解一句的含義。 智者探究一句（佛法），就能闡述出百種含義，是因為智者執著于明瞭通達道術，禪定修行不亂用精神意識，永遠沒有塵垢，具備四種辯才，詢問一句的含義就能通達百千章的道理，所以說，智者探究一句，就能闡述出百千種含義。愚者誦讀千句（佛法），卻不理解一句的含義，是因為愚者心意迷惑，從黑暗走向黑暗，看不到光明，即使誦讀千章也無法理解一義，因此智者應當常常遠離他們，不與他們交往，所以說，愚者誦讀千句，卻不理解一句的含義。 一句（佛法）的含義成就，是智者所修學的；愚者喜歡遠離，這是真佛所說的。 過去有一位比丘來到佛陀的住所，向前稟告佛陀說：『世尊，您大慈大悲，憐憫開悟遲緩的人，希望您能為我說法，使之符合我的心意，我聽聞佛法后，心意就能開悟，得到解脫。』當時世尊簡略地說了其中的含義，告訴比丘說：『不是你的就捨棄。』比丘稟告佛陀說：『我已經明白了。』佛陀問比丘：『我的含義是什麼，你已經明白了呢？』比丘稟告佛陀說：『色（rupa，物質）不是我所擁有的，我已經捨棄了。』佛陀說：『很好！正如你所說。』所以說，一句（佛法）的含義成就，是智者所修學的。愚者喜歡遠離，這是真佛所說的，聖人處世教誡眾生平等的大道，愚者心意迷惑，神識難以改變，有的人見到如來（Tathagata，佛陀）就遮住眼睛，有的人聽到說法就堵住耳朵，有的人見到如來行走的足跡輪相在地上就踐踏破壞，這類人罪惡深重，難以改變。
【English Translation】 English version What fools practice, only the wise can investigate; they have no eyes, therefore they are called fools; the eyes are the eyes of the virtuous and holy, and only the wise possess these ears. They do not understand the true Dharma, which the Samyak-sambuddha (Perfectly Enlightened One) speaks of; those who do not understand the true Dharma are called fools. The wise, seeking one phrase, can expound a hundred meanings; the fool recites a thousand phrases, yet does not understand the meaning of one. The wise, seeking one phrase, can expound a hundred meanings, because the wise are determined to understand the path, their meditation practice does not disturb their mental consciousness, they are forever free from defilement, possessing the four kinds of eloquence, and by asking the meaning of one phrase, they can understand the principles of hundreds and thousands of chapters. Therefore, it is said that the wise, seeking one phrase, can expound a hundred meanings. The fool recites a thousand phrases, yet does not understand the meaning of one, because the fool's mind is confused, going from darkness to darkness, unable to see the great light. Even if they recite a thousand chapters, they cannot understand one meaning. Therefore, the wise should always stay away from them and not associate with them. Thus, it is said that the fool recites a thousand phrases, yet does not understand the meaning of one. The meaning of one phrase being accomplished is what the wise study; fools like to stay away from it, this is what the true Buddha speaks of. Once, a Bhikkhu (monk) went to the Buddha's place and said to the Buddha: 'O World Honored One, with your great compassion, you pity those who are slow to awaken. I wish you would preach the Dharma in a way that suits my mind, so that after hearing the Dharma, my mind can be awakened and I can be liberated.' At that time, the World Honored One briefly explained the meaning, telling the Bhikkhu: 'What is not yours, let go.' The Bhikkhu said to the Buddha: 'I understand.' The Buddha asked the Bhikkhu: 'What is my meaning that you have understood?' The Bhikkhu said to the Buddha: 'Form (rupa, material form) is not mine, I have let it go.' The Buddha said: 'Excellent! Just as you have said.' Therefore, it is said that the meaning of one phrase being accomplished is what the wise study. Fools like to stay away from it, this is what the true Buddha speaks of. The sages teach all beings the equal path, but the fools' minds are confused, and their consciousness is difficult to change. Some cover their eyes when they see the Tathagata (Buddha), some block their ears when they hear the Dharma, and some trample and destroy the wheel marks of the Tathagata's footsteps on the ground. Such people have deep-rooted sins and are difficult to change.
更。過去恒沙諸佛世尊，終訖說法于無餘境，然眾生類執愚積久，甘露滋降不睹不聞，舍形受形輪轉生死無有出期，斯由愚惑無明所纏故也。
怨憎有智勝， 不隨親友義， 愚者訓非道， 漸趣地獄徑。
怨憎有智勝者，怨憎之人自知隙咎，本性明達防慮未然，恒自思惟：「設我今日行非法者，便自陷溺不毀彼人也，如有怨仇眾多，思欲報怨力所不至，知當如何？不如行慈乃可得勝。」是故說曰，怨憎有智勝也。不隨親友義者，親友之人心意款到，意之所好教授前人與共同歡，惡則同惡好則同好，后受報對入地獄中，是故說曰，不隨親友義，愚者訓非道，漸趣地獄徑。
愚者自稱愚， 當知善黠慧， 愚人自稱智， 是謂愚中甚。
愚者自稱愚，當知善黠慧者，愚自思惟悔本不及，我本所行實為非法，種諸罪根開地獄門，塞泥洹路，晝夜懇責，我今處世眾結自纏塵垢污染，捨身受身輪轉生死不離三有，便自悔責追師逐侶，漸漸得至無為之處。是故說曰，愚者自稱愚，當知善黠慧也。愚人自稱智，是謂愚中甚者，愚人生世恒自嘆譽，我為尊貴餘者不如，不達今世後世殃釁之罪，我所知見世之希有，自揚其名抑彼之德，不知生死之難，修凡夫行，是故說曰，愚人自稱智，是謂愚中甚。
若復嘆譽愚，
【現代漢語翻譯】 現代漢語譯本：
更進一步說，過去如恒河沙數般多的諸佛世尊，他們最終都在無餘涅槃的境界中結束了說法。然而，眾生因為長久以來的愚癡執著，即使甘露般的佛法降臨，也視而不見，聽而不聞。他們捨棄此身又接受彼身，在生死輪迴中沒有解脫之期，這都是由於愚癡迷惑和無明煩惱所纏縛的緣故。
有智慧的人即使面對怨恨憎惡也能勝過，他們不會盲從親友的意見。 愚昧的人教導別人走上邪路，逐漸走向地獄的道路。
『怨憎有智勝』的意思是，怨恨憎惡之人自己知道自己的過錯，本性明達，能夠防患於未然。他們常常這樣思考：『如果我今天做了非法的事情，就會自取滅亡，而不是傷害他人。』如果有很多怨敵想要報復，但力量又達不到，知道該怎麼辦嗎？不如施行慈悲，才能獲得勝利。所以說，『怨憎有智勝』。
『不隨親友義』的意思是，親友之間心意相通，喜歡什麼就教導別人一起歡喜，厭惡什麼就一起厭惡，好則同好，惡則同惡，最終會一同遭受報應，墮入地獄。所以說，『不隨親友義』。
『愚者訓非道，漸趣地獄徑』的意思是，愚昧的人教導別人走上邪路，逐漸走向地獄的道路。
愚笨的人如果自知愚笨，就應該知道他是有智慧的； 愚笨的人如果自稱聰明，那就是愚笨到了極點。
『愚者自稱愚，當知善黠慧』的意思是，愚笨的人如果能夠反思自己，後悔自己以前的過錯，知道自己以前所做的事情確實是非法的，種下了各種罪惡的根源，打開了地獄的大門，堵塞了通往涅槃的道路，日夜懇切地責備自己，知道自己現在身處世間，被各種煩惱纏繞，被塵垢污染，捨棄此身又接受彼身，在生死輪迴中無法脫離三界，於是就悔恨自責，追隨老師和同伴，漸漸地到達無為的境界。所以說，『愚者自稱愚，當知善黠慧』。
『愚人自稱智，是謂愚中甚』的意思是，愚笨的人活在世上，總是自我讚美，認為自己尊貴，別人都不如自己，不明白今生來世的罪惡和災禍，認為自己所知所見是世間罕有的，自我宣揚名聲，貶低別人的德行，不知道生死的艱難，修習凡夫的行徑。所以說，『愚人自稱智，是謂愚中甚』。
如果還讚美愚笨的人， 現代漢語譯本：
更進一步說，過去像恒河沙數一樣多的諸佛世尊，最終都在無餘涅槃的境界中結束了說法。然而，眾生因為長久以來的愚癡執著，即使甘露般的佛法降臨，也視而不見，聽而不聞。他們捨棄此身又接受彼身，在生死輪迴中沒有解脫之期，這都是由於愚癡迷惑和無明煩惱所纏縛的緣故。
有智慧的人即使面對怨恨憎惡也能勝過，他們不會盲從親友的意見。 愚昧的人教導別人走上邪路，逐漸走向地獄的道路。
『怨憎有智勝』的意思是，怨恨憎惡之人自己知道自己的過錯，本性明達，能夠防患於未然。他們常常這樣思考：『如果我今天做了非法的事情，就會自取滅亡，而不是傷害他人。』如果有很多怨敵想要報復，但力量又達不到，知道該怎麼辦嗎？不如施行慈悲，才能獲得勝利。所以說，『怨憎有智勝』。
『不隨親友義』的意思是，親友之間心意相通，喜歡什麼就教導別人一起歡喜，厭惡什麼就一起厭惡，好則同好，惡則同惡，最終會一同遭受報應，墮入地獄。所以說，『不隨親友義』。
『愚者訓非道，漸趣地獄徑』的意思是，愚昧的人教導別人走上邪路，逐漸走向地獄的道路。
愚笨的人如果自知愚笨，就應該知道他是有智慧的； 愚笨的人如果自稱聰明，那就是愚笨到了極點。
『愚者自稱愚，當知善黠慧』的意思是，愚笨的人如果能夠反思自己，後悔自己以前的過錯，知道自己以前所做的事情確實是非法的，種下了各種罪惡的根源，打開了地獄的大門，堵塞了通往涅槃的道路，日夜懇切地責備自己，知道自己現在身處世間，被各種煩惱纏繞，被塵垢污染，捨棄此身又接受彼身，在生死輪迴中無法脫離三界，於是就悔恨自責，追隨老師和同伴，漸漸地到達無為的境界。所以說，『愚者自稱愚，當知善黠慧』。
『愚人自稱智，是謂愚中甚』的意思是，愚笨的人活在世上，總是自我讚美，認為自己尊貴，別人都不如自己，不明白今生來世的罪惡和災禍，認為自己所知所見是世間罕有的，自我宣揚名聲，貶低別人的德行，不知道生死的艱難，修習凡夫的行徑。所以說，『愚人自稱智，是謂愚中甚』。
如果還讚美愚笨的人，
【English Translation】 English version:
Furthermore, the past Buddhas, World Honored Ones, as numerous as the sands of the Ganges, all concluded their teachings in the realm of no remainder (nirvana). However, sentient beings, due to their long-held ignorance and attachments, even when the nectar-like Dharma descends, they neither see nor hear it. They abandon this form and take on another, revolving in the cycle of birth and death without any hope of liberation. This is all due to being entangled by ignorance, delusion, and the obscuration of ignorance.
Those with wisdom can overcome even hatred and resentment; they do not blindly follow the opinions of relatives and friends. Fools instruct others on the wrong path, gradually leading them towards the path of hell.
'Those with wisdom overcome hatred and resentment' means that those who harbor hatred and resentment are aware of their own faults. Their nature is clear and they can prevent problems before they arise. They often think, 'If I do something illegal today, I will bring about my own downfall, not harm others.' If there are many enemies who want revenge but lack the power to do so, what should they do? It is better to practice compassion to achieve victory. Therefore, it is said, 'Those with wisdom overcome hatred and resentment.'
'Not following the opinions of relatives and friends' means that relatives and friends share the same thoughts and feelings. They teach others to rejoice in what they like and to hate what they dislike. They share the same likes and dislikes, and ultimately they will suffer the same retribution and fall into hell. Therefore, it is said, 'Not following the opinions of relatives and friends.'
'Fools instruct others on the wrong path, gradually leading them towards the path of hell' means that fools teach others to walk on the wrong path, gradually leading them towards the path of hell.
If a fool acknowledges their foolishness, it should be known that they are wise; If a fool claims to be wise, then they are the most foolish of all.
'If a fool acknowledges their foolishness, it should be known that they are wise' means that if a fool can reflect on themselves, regret their past mistakes, and know that what they did before was indeed illegal, planting the roots of all kinds of sins, opening the gates of hell, blocking the path to nirvana, and earnestly blaming themselves day and night, knowing that they are now in the world, entangled by all kinds of afflictions, polluted by dust, abandoning this form and taking on another, unable to escape the cycle of birth and death in the three realms, then they will repent and blame themselves, follow their teachers and companions, and gradually reach the realm of non-action. Therefore, it is said, 'If a fool acknowledges their foolishness, it should be known that they are wise.'
'If a fool claims to be wise, then they are the most foolish of all' means that a fool living in the world always praises themselves, thinking that they are noble and that others are not as good as them. They do not understand the sins and disasters of this life and the next. They think that what they know and see is rare in the world. They promote their own name and belittle the virtues of others. They do not know the difficulties of birth and death and practice the ways of ordinary people. Therefore, it is said, 'If a fool claims to be wise, then they are the most foolish of all.'
If one praises a fool, English version:
Furthermore, the past Buddhas, World Honored Ones, as numerous as the sands of the Ganges, all concluded their teachings in the realm of no remainder (nirvana). However, sentient beings, due to their long-held ignorance and attachments, even when the nectar-like Dharma descends, they neither see nor hear it. They abandon this form and take on another, revolving in the cycle of birth and death without any hope of liberation. This is all due to being entangled by ignorance, delusion, and the obscuration of ignorance.
Those with wisdom can overcome even hatred and resentment; they do not blindly follow the opinions of relatives and friends. Fools instruct others on the wrong path, gradually leading them towards the path of hell.
'Those with wisdom overcome hatred and resentment' means that those who harbor hatred and resentment are aware of their own faults. Their nature is clear and they can prevent problems before they arise. They often think, 'If I do something illegal today, I will bring about my own downfall, not harm others.' If there are many enemies who want revenge but lack the power to do so, what should they do? It is better to practice compassion to achieve victory. Therefore, it is said, 'Those with wisdom overcome hatred and resentment.'
'Not following the opinions of relatives and friends' means that relatives and friends share the same thoughts and feelings. They teach others to rejoice in what they like and to hate what they dislike. They share the same likes and dislikes, and ultimately they will suffer the same retribution and fall into hell. Therefore, it is said, 'Not following the opinions of relatives and friends.'
'Fools instruct others on the wrong path, gradually leading them towards the path of hell' means that fools teach others to walk on the wrong path, gradually leading them towards the path of hell.
If a fool acknowledges their foolishness, it should be known that they are wise; If a fool claims to be wise, then they are the most foolish of all.
'If a fool acknowledges their foolishness, it should be known that they are wise' means that if a fool can reflect on themselves, regret their past mistakes, and know that what they did before was indeed illegal, planting the roots of all kinds of sins, opening the gates of hell, blocking the path to nirvana, and earnestly blaming themselves day and night, knowing that they are now in the world, entangled by all kinds of afflictions, polluted by dust, abandoning this form and taking on another, unable to escape the cycle of birth and death in the three realms, then they will repent and blame themselves, follow their teachers and companions, and gradually reach the realm of non-action. Therefore, it is said, 'If a fool acknowledges their foolishness, it should be known that they are wise.'
'If a fool claims to be wise, then they are the most foolish of all' means that a fool living in the world always praises themselves, thinking that they are noble and that others are not as good as them. They do not understand the sins and disasters of this life and the next. They think that what they know and see is rare in the world. They promote their own name and belittle the virtues of others. They do not know the difficulties of birth and death and practice the ways of ordinary people. Therefore, it is said, 'If a fool claims to be wise, then they are the most foolish of all.'
If one praises a fool,
毀呰智者身， 毀智猶有勝， 嘆愚不為上。
若復嘆譽愚者，愚者所習見物嘆譽，不別尊卑善惡之行，所可嘆者反更毀呰，是故說曰，若復嘆譽愚也。毀呰智者身者，雖被誹謗不以憂戚，自知果報緣對所至，是故說曰，毀呰智者身猶有勝也。嘆愚不為上者，眾生處世群愚黨惑，聞彼稱名歡喜踴躍不能自勝，不知久後於身不便，是故說曰，嘆愚不為上也。
莫見愚聞聲， 亦莫與愚居， 與愚同居難， 猶如怨同處。
昔佛在羅閱祇，將侍者一人，名曰阿難，在路遊行。爾時世尊遙見調達逐路前進，佛告阿難：「我等可共就餘路行，何為與此愚人相見？」爾時阿難前白佛言：「云何世尊如來，今日畏此調達乎？何為欲避就於餘路？」佛告阿難：「我自憶念，本所造福自致無上等正覺，亦復不見魔若天外道異學沙門梵志，能使如來有恐怖者。此事不然。吾昔在樹王下眾結未盡，弊魔波旬將十八億眾，人身獸頭猿猴師子，虎兕毒蛇惡鬼形貌，擔山吐火把持刀劍戈牟鎧鉀，揚聲哮吼填塞虛空時來恐我，猶尚不能動我一毛，況今我身成等正覺三界獨尊，豈當畏於愚調達耶？此事不然。」爾時世尊便說此偈：
「莫見愚聞聲， 亦莫與愚居， 與愚同居難， 猶如怨同處， 當選擇共居， 如與親親會
【現代漢語翻譯】 現代漢語譯本 詆譭智者的身體，詆譭智者尚且還有勝過之處，讚歎愚人不是上策。 如果讚歎愚人，愚人所習慣見到的事物也讚歎，不分辨尊卑善惡的行為，所應該讚歎的反而加以詆譭，所以說，如果讚歎愚人。詆譭智者的身體，即使被誹謗也不會憂愁，因為自己知道果報因緣所致，所以說，詆譭智者的身體尚且還有勝過之處。讚歎愚人不是上策，眾生處世，愚人成羣結黨迷惑，聽到別人稱讚就歡喜跳躍不能自持，不知道長久以後對自身不利，所以說，讚歎愚人不是上策。 不要見到愚人就聽他的聲音，也不要和愚人居住在一起，和愚人同住很難，就像和仇人住在一起一樣。 過去佛在羅閱祇（Rajagrha，古印度城市名），帶著一位侍者，名叫阿難（Ananda，佛陀的十大弟子之一），在路上行走。當時世尊遠遠看見提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛陀）沿著路走來，佛告訴阿難：『我們應該走另外的路，為什麼要和這個愚人相見？』當時阿難向前對佛說：『為什麼世尊如來，今天會害怕這個提婆達多呢？為什麼要避開他走另外的路？』佛告訴阿難：『我回憶自己，過去所造的福德使我成就無上正等正覺，也沒有見到魔、天外道、異學沙門、婆羅門，能使如來感到恐懼。這事不可能。我過去在菩提樹下，眾結未盡時，魔王波旬（Mara，佛教中的魔王）帶領十八億眾，人身獸頭，猿猴、獅子、老虎、犀牛、毒蛇、惡鬼等各種形狀，扛著山，噴著火，拿著刀劍、戈矛、鎧甲，揚聲咆哮，充滿虛空，前來恐嚇我，尚且不能動我一根毫毛，何況現在我已成就等正覺，三界獨尊，怎麼會害怕愚人提婆達多呢？這事不可能。』當時世尊就說了這首偈語： 『不要見到愚人就聽他的聲音，也不要和愚人居住在一起，和愚人同住很難，就像和仇人住在一起一樣，應當選擇和賢者同住，就像和親人相會一樣。』
【English Translation】 English version To disparage the body of the wise, disparaging the wise still has its merits, praising the foolish is not the best policy. If one praises the foolish, one praises what the foolish are accustomed to seeing, without distinguishing between noble and humble, good and evil deeds. What should be praised is instead disparaged. Therefore, it is said, if one praises the foolish. To disparage the body of the wise, even if slandered, one will not be worried, because one knows that it is due to the cause and effect of karma. Therefore, it is said, disparaging the body of the wise still has its merits. Praising the foolish is not the best policy. When sentient beings live in the world, the foolish form groups and are deluded. When they hear others praise them, they rejoice and jump for joy, unable to control themselves, not knowing that it will be detrimental to themselves in the long run. Therefore, it is said, praising the foolish is not the best policy. Do not listen to the voice of a fool when you see him, nor live with a fool. It is difficult to live with a fool, just like living with an enemy. In the past, the Buddha was in Rajagrha (an ancient Indian city), with an attendant named Ananda (one of the Buddha's ten great disciples), walking on the road. At that time, the World Honored One saw Devadatta (the Buddha's cousin, who later betrayed the Buddha) coming along the road from afar. The Buddha said to Ananda, 'We should take another road, why should we meet this fool?' At that time, Ananda stepped forward and said to the Buddha, 'Why is it that the World Honored One, the Tathagata, is afraid of this Devadatta today? Why do you want to avoid him and take another road?' The Buddha said to Ananda, 'I recall that the merits I have accumulated in the past have enabled me to attain unsurpassed, perfect enlightenment. I have not seen any demons, heavenly beings, heretics, ascetics, or Brahmins who can make the Tathagata feel fear. This is not possible. In the past, when I was under the Bodhi tree, before all my defilements were exhausted, Mara (the king of demons in Buddhism) led eighteen billion beings, with human bodies and animal heads, monkeys, lions, tigers, rhinoceroses, poisonous snakes, and various forms of evil spirits, carrying mountains, spewing fire, holding swords, spears, armor, shouting and roaring, filling the void, coming to frighten me, yet they could not move a single hair on my body. How much less now that I have attained perfect enlightenment, the sole honored one in the three realms, how could I be afraid of the foolish Devadatta? This is not possible.' At that time, the World Honored One spoke this verse: 'Do not listen to the voice of a fool when you see him, nor live with a fool. It is difficult to live with a fool, just like living with an enemy. One should choose to live with the wise, just like meeting with relatives.'
。」
夫人處世，當與黠慧之人共居，出則和顏入則同歡，共相敬待如父如兄如身無異，猶如親親心意款至，如此相敬皆至無為。是故說曰，當選擇共居，如與親親會也。
是故事多聞， 並及持戒者， 如是人中上， 猶月在眾星。
是故事多聞，並及持戒者，多聞眾生解世非常明鑑三有，知今世後世之報，自知眾德具足，恒親近賢人，戒成就者，定成就慧成就解脫成就解脫見慧成就。說曰，是故事多聞，並及持戒者也。如是人中上，猶月在眾星中者，五分法身未具令使具足，在大眾中獨尊只步無有儔匹，猶如明月在眾星中，光明遠照無有及者。是故說曰，如是人中上，猶月在眾星(親品第二十六竟)。
出曜經卷第二十三
泥洹品第二十七
如龜藏其六， 比丘攝意想， 無猗無害彼， 滅度無言說。
如龜藏其六，比丘攝意想者，猶彼神龜畏喪身命，設見怨仇藏六甲里，內自思惟：「若我不藏六者，便為獵者所擒，或梟其首，或傷前左右足，或斷後左右腳，或毀我尾，今不防慮定死無疑。」比丘習行亦復如是，畏惡生死攝意亂想，恒自思惟：「雖得為人寄生無幾，今不自攝者，便為弊魔波旬及欲塵魔自在天子，使得我便。」是故說曰，如龜藏其六，比丘攝意想也。無猗無害彼，滅
【現代漢語翻譯】 現代漢語譯本：
一個人在世上生活，應當與聰明智慧的人同住，出門時和顏悅色，回家時一同歡喜，互相尊敬對待，如同對待父親、兄長、自己一樣沒有差別，就像親人一樣心意真誠，如此互相尊敬，都能達到無為的境界。所以說，應當選擇與人同住，就像與親人相會一樣。
因此，要親近多聞博學，並且持守戒律的人，這樣的人在人群中是高尚的，就像月亮在眾星之中一樣。
因此，要親近多聞博學，並且持守戒律的人，多聞的人能夠明白世間無常，明鑑三有（欲界、色界、無色界），知道今生來世的果報，自己知道具備各種德行，經常親近賢人，戒律成就的人，禪定成就的人，智慧成就的人，解脫成就的人，解脫知見成就的人。所以說，要親近多聞博學，並且持守戒律的人。這樣的人在人群中是高尚的，就像月亮在眾星之中一樣，五分法身（戒、定、慧、解脫、解脫知見）沒有具足的令其具足，在大眾中獨自尊貴，沒有可以匹敵的，就像明月在眾星之中，光明遠照，沒有可以相比的。所以說，這樣的人在人群中是高尚的，就像月亮在眾星之中。（親品第二十六完）
《出曜經》卷第二十三
泥洹品第二十七
就像烏龜藏起六根，比丘收攝意念，不依賴不傷害，滅度無言說。
就像烏龜藏起六根，比丘收攝意念，就像那神龜害怕喪失生命，如果見到怨敵就藏在甲殼裡，內心自思：「如果我不藏起六根，就會被獵人抓住，或者被砍頭，或者傷到前左右腳，或者斷掉后左右腳，或者毀掉我的尾巴，現在不防備就必定會死。」比丘修行也是這樣，害怕惡的生死，收攝散亂的意念，常常自己思惟：「雖然得到人身，寄生世間沒有多久，現在不自我收攝，就會被魔王波旬和欲塵魔自在天子所趁。」所以說，就像烏龜藏起六根，比丘收攝意念。不依賴不傷害，滅 English version:
When a person lives in the world, they should dwell with those who are wise and intelligent. When going out, be amiable; when returning home, share joy. Treat each other with respect, as if they were one's father, elder brother, or oneself, without any difference. Like close relatives, be sincere in heart. Such mutual respect will lead to the state of non-action (wuwei). Therefore, it is said that one should choose to dwell with others as if meeting with close relatives.
Therefore, one should associate with those who are learned and uphold the precepts. Such people are superior among others, like the moon among the stars.
Therefore, one should associate with those who are learned and uphold the precepts. The learned understand the impermanence of the world, clearly see the three realms (desire realm, form realm, formless realm), know the karmic consequences of this life and the next, and know that they possess all virtues. They constantly associate with the virtuous, those who have achieved the precepts, those who have achieved samadhi, those who have achieved wisdom, those who have achieved liberation, and those who have achieved the wisdom of liberation. Therefore, it is said that one should associate with those who are learned and uphold the precepts. Such people are superior among others, like the moon among the stars. Those who have not yet fully attained the five aggregates of the Dharma body (precepts, samadhi, wisdom, liberation, and the wisdom of liberation) should strive to attain them. They are uniquely honored among the assembly, without equal, like the bright moon among the stars, shining far and wide, with no one comparable. Therefore, it is said that such people are superior among others, like the moon among the stars. (End of Chapter 26 on Affection)
《The Sutra of the Collection of the Udānas》Volume 23
Chapter 27 on Nirvana
Like a turtle withdrawing its six senses, a bhikkhu (monk) gathers his thoughts, without dependence or harm, reaching extinction beyond words.
Like a turtle withdrawing its six senses, a bhikkhu gathers his thoughts. Just as a divine turtle, fearing for its life, hides within its shell when it sees an enemy, thinking to itself, 'If I do not withdraw my six senses, I will be captured by hunters, either beheaded, or have my front left and right legs injured, or my rear left and right legs broken, or my tail destroyed. If I do not take precautions now, I will surely die.' A bhikkhu's practice is also like this. Fearing the suffering of birth and death, they gather their scattered thoughts, constantly thinking to themselves, 'Although I have obtained a human body, my life is short. If I do not gather myself now, I will be taken advantage of by the demon Mara Papiyas and the desire-dust demon, the sovereign of the heaven of sensual pleasures.' Therefore, it is said, like a turtle withdrawing its six senses, a bhikkhu gathers his thoughts. Without dependence or harm, reaching extinction
【English Translation】 When a person lives in the world, they should dwell with those who are wise and intelligent. When going out, be amiable; when returning home, share joy. Treat each other with respect, as if they were one's father, elder brother, or oneself, without any difference. Like close relatives, be sincere in heart. Such mutual respect will lead to the state of non-action (wuwei). Therefore, it is said that one should choose to dwell with others as if meeting with close relatives. Therefore, one should associate with those who are learned and uphold the precepts. Such people are superior among others, like the moon among the stars. Therefore, one should associate with those who are learned and uphold the precepts. The learned understand the impermanence of the world, clearly see the three realms (desire realm, form realm, formless realm), know the karmic consequences of this life and the next, and know that they possess all virtues. They constantly associate with the virtuous, those who have achieved the precepts, those who have achieved samadhi, those who have achieved wisdom, those who have achieved liberation, and those who have achieved the wisdom of liberation. Therefore, it is said that one should associate with those who are learned and uphold the precepts. Such people are superior among others, like the moon among the stars. Those who have not yet fully attained the five aggregates of the Dharma body (precepts, samadhi, wisdom, liberation, and the wisdom of liberation) should strive to attain them. They are uniquely honored among the assembly, without equal, like the bright moon among the stars, shining far and wide, with no one comparable. Therefore, it is said that such people are superior among others, like the moon among the stars. (End of Chapter 26 on Affection) 《The Sutra of the Collection of the Udānas》Volume 23 Chapter 27 on Nirvana Like a turtle withdrawing its six senses, a bhikkhu (monk) gathers his thoughts, without dependence or harm, reaching extinction beyond words. Like a turtle withdrawing its six senses, a bhikkhu gathers his thoughts. Just as a divine turtle, fearing for its life, hides within its shell when it sees an enemy, thinking to itself, 'If I do not withdraw my six senses, I will be captured by hunters, either beheaded, or have my front left and right legs injured, or my rear left and right legs broken, or my tail destroyed. If I do not take precautions now, I will surely die.' A bhikkhu's practice is also like this. Fearing the suffering of birth and death, they gather their scattered thoughts, constantly thinking to themselves, 'Although I have obtained a human body, my life is short. If I do not gather myself now, I will be taken advantage of by the demon Mara Papiyas and the desire-dust demon, the sovereign of the heaven of sensual pleasures.' Therefore, it is said, like a turtle withdrawing its six senses, a bhikkhu gathers his thoughts. Without dependence or harm, reaching extinction
度無言說者，不得猗于眾結縛著邪業顛倒，欲有所猗者唯依于聖諦，欲有所至安隱達彼，喻如久病羸瘦著床，臥大小便不能動搖，或老羸極不能起居，要須健夫扶持兩腋，意欲所至安隱至彼。眾生之類其譬亦爾，諸根闇鈍于諸深義不大慇勤，設遇良友憑仰有處，漸漸得免生死之處，是以世尊演教後生，無猗生死起謀害心，無猗無所害乃成道跡。是故說曰，無猗無害彼也。滅度無言說者，猶如熾火光焰赫赫，焚燒山野樹木枝葉無有遺余，火滅之後更無赫焰之兆；凡夫之士亦復如是，以貪熾火瞋恚熾火愚癡熾火，焚燒功德善根永盡無餘，既自喪福復使他人不至究竟。若得羅漢諸塵垢盡，淫怒癡火永不復見，己身得道復能度人。是故說曰，滅度無言說也。
忍辱為第一， 佛說泥洹最， 不以懷煩熱， 害彼為沙門。
釋迦文佛昔為菩薩時，處在深山無人處，勞神苦體修行忍辱，內自系意眾相不起。時有迦藍浮王出行遊戲，將諸宮人婇女五樂自娛，彈琴鼓瑟作倡伎樂恣意自由，聞樂疲厭即便睡眠。宮人婇女各各馳散採拾妙花，遙見菩薩在樹下坐，顏貌端正如桃華色，其有睹者莫不喜踴，如日初出靡不普照，如月在空眾星嶽峙。諸婇女見奔趣向跪各一面立。是時，菩薩徐開目視威儀庠序，漸漸導引與說妙法。「欲不凈
【現代漢語翻譯】 現代漢語譯本：對於那些已經超越了言語表達的人來說，不應該依賴於各種束縛、執著、邪惡的行為和顛倒的觀念。如果想要有所依靠，只能依靠聖諦（四聖諦，即苦、集、滅、道）。如果想要達到安穩的境地，也只能通過聖諦。這就像一個久病體弱、臥床不起的人，大小便都不能自理，無法動彈；或者一個年老體衰、無法起居的人，需要一個強壯的人扶持著他的兩腋，才能到達他想去的地方，獲得安穩。眾生的情況也是如此，他們的感官遲鈍，對於深奧的道理不甚精進。如果遇到良師益友，有所依靠，就能逐漸擺脫生死輪迴。因此，世尊教導後人，不要執著于生死，不要產生謀害之心。不執著于任何事物，不傷害任何眾生，才能成就道業。所以說，『無所執著，無所傷害』。對於那些已經滅度、超越了言語表達的人來說，就像熊熊燃燒的火焰，焚燒山野樹木，不留一絲殘餘。火焰熄滅后，再也沒有火焰的跡象。凡夫俗子也是如此，被貪慾的火焰、嗔恨的火焰和愚癡的火焰所焚燒，功德和善根都被燒盡，不留一絲殘餘。他們自己失去了福報，也使他人無法達到最終的解脫。如果證得阿羅漢果位，所有的塵垢都已清除，淫慾、嗔恨和愚癡的火焰將永遠不再出現。他們自己得道，也能度化他人。所以說，『滅度，超越了言語表達』。 忍辱是第一要務，佛說涅槃（不生不滅的境界）最可貴，不應該懷有煩惱和熱惱，傷害他人，這才是真正的沙門（修行者）。 釋迦牟尼佛過去作為菩薩時，身處深山無人之處，勞神苦體修行忍辱，內心專注于禪定，不起任何雜念。當時，迦藍浮王（國王名）出遊嬉戲，帶著宮女和樂師，彈琴鼓瑟，盡情享樂。聽音樂疲倦后，便睡著了。宮女們各自散開，採摘美麗的花朵。她們遠遠看見菩薩坐在樹下，容貌端正，如桃花般美麗。看到他的人無不歡喜，如同初升的太陽普照大地，如同明月在空中，眾星環繞。宮女們奔向菩薩，跪在地上，分列兩旁。這時，菩薩緩緩睜開眼睛，舉止安詳，漸漸引導她們，為她們講述微妙的佛法。『慾望是不清凈的』
【English Translation】 English version: For those who have transcended speech, one should not rely on various bonds, attachments, evil deeds, and inverted views. If one wishes to rely on something, one should only rely on the Noble Truths (the Four Noble Truths: suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering). If one wishes to reach a state of peace and security, one can only do so through the Noble Truths. This is like a person who has been sick and weak for a long time, bedridden, unable to take care of their own bodily functions, and unable to move; or an elderly person who is too weak to get up and move around, needing a strong person to support them under their arms in order to reach where they want to go and find peace. The situation of sentient beings is also like this. Their senses are dull, and they are not diligent in pursuing profound truths. If they encounter a good teacher and friend, and have something to rely on, they can gradually escape the cycle of birth and death. Therefore, the World Honored One teaches later generations not to be attached to birth and death, and not to harbor thoughts of harming others. Not being attached to anything and not harming any sentient beings is how one achieves the path. Therefore, it is said, 'Without attachment, without harm.' For those who have attained Nirvana and transcended speech, it is like a blazing fire that burns mountains, fields, trees, and leaves, leaving nothing behind. After the fire is extinguished, there is no trace of the flames. Ordinary people are also like this, burned by the flames of greed, hatred, and ignorance, their merits and good roots are completely destroyed, leaving nothing behind. They lose their own blessings and also prevent others from reaching ultimate liberation. If one attains the state of Arhat, all defilements are removed, and the flames of lust, anger, and ignorance will never appear again. They themselves attain the path and can also liberate others. Therefore, it is said, 'Nirvana, transcending speech.' Patience is the foremost virtue, the Buddha said Nirvana (the state of non-birth and non-death) is the most precious, one should not harbor vexation and agitation, harming others, this is what a true Shramana (practitioner) is. When Shakyamuni Buddha was a Bodhisattva in the past, he was in a deep mountain, a place without people, working hard and practicing patience, focusing his mind on meditation, without any distracting thoughts. At that time, King Kalanbu (a king's name) went out for a pleasure trip, bringing his palace women and musicians, playing the lute and drums, enjoying themselves to the fullest. After becoming tired of listening to music, he fell asleep. The palace women scattered to pick beautiful flowers. They saw the Bodhisattva sitting under a tree, his appearance dignified and beautiful like a peach blossom. Those who saw him were all delighted, like the rising sun illuminating the earth, like the moon in the sky, surrounded by stars. The palace women ran towards the Bodhisattva, knelt on the ground, and stood on both sides. At this time, the Bodhisattva slowly opened his eyes, his demeanor calm and composed, and gradually guided them, explaining the subtle Dharma to them. 'Desire is impure'
行，漏為大患，夫人貪慾染污形者，后墮鳥獸鴿雀之中，臭穢不凈墮入惡趣，非是賢聖真人所學。諸妹當知！夫淫慾者，當受火車爐炭之報。」如是菩薩無數方便說欲穢污。時迦藍浮王從睡而覺，左右顧視不見諸婇女眾，即拔利劍，輕乘疾馬馳奔求覓良久乃見，遙睹菩薩顏色縱容婇女圍繞，王意自念：「此人端正世之希有，必與我婇女欲情交通。」內興恚怒憎疾之心，瞋恚赫熾不顧其理，直前問曰：「卿為仙士在此習術，卿為得第一禪耶？」對曰：「不也。大王！」復重問：「頗得第二、第三、第四禪、空處、識處、不用處、有想無想處耶？」對曰：「不也。大王！」王告之曰：「卿今在此學于道術，於此諸德不獲其一，何為在此喪其日月？」菩薩報曰：「吾所以捐棄家業在此學者，欲修忍辱之定。」王復自念：「此人在此學來積久，向瞻我色知我瞋盛，是以報我修行忍辱，吾今試之為審爾不？夫試忍之法，不可飲食餚饌作倡伎樂乃得知之，要用威怒切痛傷肌之惱乃知現驗。」王語仙士：「設卿行忍辱者，速舒右手，吾欲試之。」是時，菩薩歡悅舒之，時王恚盛不顧後世，尋拔利劍斫右手斷次斫左手，復斫右腳次斫左腳，截耳截鼻，王問仙士：「汝今何所志求？」仙士報曰：「吾今行忍辱不捨斯須，正使王今取我身體
碎如芥子，終不退轉失慈忍辱。夫人瞋恚污染之心，形毀之後漏血無量，我今得忍加被毀形，諸瘡孔中悉出乳汁，以此為驗故行忍辱。」去彼不遠復有仙士數百之眾在彼學道，聞此菩薩為王所毀，皆來奔趣圍繞問訊：「不審仙士疼痛不至劇耶？」對曰：「非也。」諸賢諸仙復問曰：「汝今形體分為七分，豈得復言無疼痛耶？」菩薩報曰：「心痛形不痛者，便墮地獄餓鬼畜生，形痛心不痛者，便成無上為最正覺。」爾時諸仙士各各嘆曰：「善哉善哉！神仙忍之為妙無有過者，捷疾利根長養其福，必果其愿將至不久。」是故說曰，忍辱為第一也。佛說泥洹最者，法中之微妙者莫過泥洹，夫泥洹者不生不老不病不死，澹然無為無起滅想，法中之上無復過者。是故說曰，佛說泥洹最也。不以懷煩熱者，所以舍家捐棄妻子，除去五欲舍世八業，不顧俗榮出家修道，何為于中惱熱眾生？是故說曰，不以懷煩熱也。害他為沙門者，夫為沙門應第一義，隨沙門法不越次序，無有憎嫉詐誑於人，護彼如視己，不從教，令進學。是故說曰，害他為沙門也。
言當莫粗獷， 所說應辯才， 少聞共論難， 反受彼屈伏。
言當莫粗獷者，佛在世與大目揵連說法：「卿今日目連！夫為說法當如法說。其間不容雜糅之義，說正法時心意端
【現代漢語翻譯】 現代漢語譯本 （菩薩的身體）碎裂如芥子般，（他的）慈悲和忍辱之心終不退轉。夫人（因為）嗔恚污染的心，（導致）身體毀壞后流出無量的血，我今（因為）忍辱加持（即使）身體被毀壞，所有瘡孔中都流出乳汁，以此為證，所以我修行忍辱。」離他不遠的地方，還有數百位仙士在那裡修道，聽到這位菩薩被國王毀壞，都奔來圍著他問候：「不知仙士疼痛是否劇烈？」（菩薩）回答說：「不（劇烈）。」各位賢士仙人又問：「你現在身體被分成七份，怎麼還能說不疼痛呢？」菩薩回答說：「心痛而身體不痛的，就會墮入地獄、餓鬼、畜生道；身體痛而心不痛的，就能成就無上正等正覺（Anuttara-samyak-sambodhi）。」當時各位仙士都感嘆說：「太好了！太好了！神仙的忍辱真是無比殊勝，（能）快速增長福報，必定能很快實現願望。」所以說，忍辱是第一位的。佛說涅槃（Nirvana）最殊勝，法中最微妙的莫過於涅槃，涅槃是不生不老不病不死的，淡然無為，沒有生滅的念頭，法中之上沒有比這更殊勝的了。所以說，佛說涅槃最殊勝。不以懷有煩惱熱惱的人，（他們）所以捨棄家庭，拋棄妻子，除去五欲，捨棄世俗的八種事務，不顧世俗的榮華而出家修道，為何還要在（修行）中惱害眾生呢？所以說，不以懷有煩惱熱惱。以傷害他人為沙門（Sramana）的，作為沙門應該遵循第一義，遵循沙門之法不越次序，不憎恨嫉妒，不欺騙他人，愛護他人如同愛護自己，不從教導，令其進步。所以說，以傷害他人為沙門。 言語應當不粗暴，所說的話應當有辯才，少有見聞卻與人辯論，反而會被對方駁倒。 言語應當不粗暴，佛在世時對大目犍連（Mahamaudgalyayana）說法：『你今日目連！作為說法者應當如法說。其中不容許有雜亂的含義，說正法時心意端正。
【English Translation】 English version Even if (the Bodhisattva's body) is shattered like mustard seeds, (his) compassion and forbearance will never regress. Because of the defilement of anger, a person's body is destroyed and limitless blood flows. Now, because of the blessing of forbearance, even if my body is destroyed, milk will flow from all the wounds. This is the proof, therefore I practice forbearance.' Not far from him, there were hundreds of hermits practicing the Way. Hearing that this Bodhisattva had been destroyed by the king, they all rushed to surround him and inquire, 'I wonder, Venerable Hermit, is the pain severe?' (The Bodhisattva) replied, 'No, (it is not severe).' The wise hermits asked again, 'Your body is now divided into seven parts, how can you still say there is no pain?' The Bodhisattva replied, 'If the mind is in pain but the body is not, one will fall into hell, the realm of hungry ghosts, and the animal realm. If the body is in pain but the mind is not, one will achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment).' At that time, all the hermits exclaimed, 'Excellent! Excellent! The forbearance of the divine is truly unsurpassed. (It can) quickly increase blessings and will surely fulfill one's wishes soon.' Therefore, it is said that forbearance is the first. The Buddha said that Nirvana (Nirvana) is the most supreme. Among the Dharma, nothing is more subtle than Nirvana. Nirvana is not born, does not age, does not get sick, and does not die. It is tranquil and without action, without the thought of arising or ceasing. There is nothing more supreme than this in the Dharma. Therefore, it is said that the Buddha said Nirvana is the most supreme. Those who are not with vexation and heat, (they) therefore abandon their families, forsake their wives, eliminate the five desires, abandon the eight worldly affairs, and disregard worldly glory to leave home and cultivate the Way. Why should they still cause trouble to sentient beings in (their practice)? Therefore, it is said, not with vexation and heat. Those who harm others as Sramanas (Sramana), as Sramanas should follow the first principle, follow the Sramana's Dharma without transgressing the order, without hatred or jealousy, without deceiving others, protecting others as if protecting oneself, not following the teachings, and not making progress. Therefore, it is said, harming others as Sramanas. Speech should not be harsh, what is said should be eloquent, those with little knowledge who argue with others will instead be defeated by them. Speech should not be harsh. When the Buddha was in the world, he said to Mahamaudgalyayana (Mahamaudgalyayana): 'You, Maudgalyayana, today! As a speaker of the Dharma, you should speak according to the Dharma. There should be no mixed meanings in it. When speaking the true Dharma, the mind should be upright.'
正，不得左右顧視，豈當浮說不急之事。何以故爾？夫粗言者多諸瑕隙，后更受形一身百頭，如彼迦比羅比丘不異。」是故說曰，言當莫粗獷也。所說應辯才者，知天文地理星宿變異災怪所出，六藝通達博練典籍，造作無端便為智者所見嫌疑，若喚責數倍增恚怒，如斯之徒不可親近，是故說曰，所說應辯才也。少聞共論難，反受彼屈伏者，人相是非此來久矣，我所說是汝所說非，互相高下遂生忿怒，猶如二人謗毀於佛，一人有受教不審。一人無信諸根闇鈍。如斯二人受地獄餓鬼畜生根栽，若生為人，六情不具言語謇吃。是故說曰，少聞共論難，反受彼屈伏也。
數自興煩惱， 猶彼器敗壞， 生死數流轉， 長沒無出期。
數自興煩惱，猶彼器敗壞者，如人執愚至死不改，結使縛著顛倒亂想，邪見貿誡而自纏絡，猶若破器漏出所盛無所復中，塵土垢坌而自污染，是故說曰，數自興煩惱，猶彼器敗壞也。生死數流轉，長沒無出期者，人不豫慮必受其殃，猶若陶輪輪轉不停，久處生死求出難克無以為喻，是故說曰，生死數流轉，長沒無出期也。
若不自煩惱， 猶器完牢具， 如是至泥洹， 永無塵垢翳。
若不自煩惱，猶器完牢具者，若能自專不興諸著去諸縛結，便當獲致無漏慧根，四意止、四意斷、
【現代漢語翻譯】 現代漢語譯本：
應當端正，不要左顧右盼，哪裡能說那些不緊急的閑話呢？為什麼這樣說呢？粗俗的言語會產生許多過失，之後會再次受生，變成一個有百個頭的人，就像迦比羅（Kapila，古印度哲學家）比丘一樣。所以說，言語應當避免粗俗。所說的話應當有辯才，要了解天文地理、星宿變化、災異出現的原因，通曉六藝，博覽典籍，如果無端造作，就會被智者所嫌棄，如果加以責問，就會更加憤怒。這樣的人不可親近。所以說，所說的話應當有辯才。如果少聞寡見，與人辯論反而被對方駁倒，人與人之間的是非由來已久。我說的是對的，你說的是錯的，互相爭高低，就會產生憤怒，就像兩個人誹謗佛陀一樣，一個人接受教誨卻不審慎，另一個人沒有信仰，諸根遲鈍。這兩個人會墮入地獄、餓鬼、畜生道，如果轉生為人，也會六根不全，說話結巴。所以說，少聞寡見，與人辯論反而被對方駁倒。
常常自己生起煩惱，就像破損的器皿一樣，在生死中不斷流轉，長久沉淪，沒有出離的期限。
常常自己生起煩惱，就像破損的器皿一樣，就像有人執迷不悟到死都不改變，被煩惱束縛，顛倒妄想，邪見矇蔽，自己纏繞自己，就像破損的器皿，漏出所盛之物，無法再裝東西，被塵土污垢污染。所以說，常常自己生起煩惱，就像破損的器皿一樣。在生死中不斷流轉，長久沉淪，沒有出離的期限，人如果不預先考慮，必定會遭受災禍，就像陶輪不停地轉動一樣，長久處於生死輪迴，想要出離非常困難，沒有可以比喻的。所以說，在生死中不斷流轉，長久沉淪，沒有出離的期限。
如果自己不生煩惱，就像完好牢固的器皿一樣，這樣就能到達涅槃（Nirvana，佛教的最高境界），永遠沒有塵垢的遮蔽。
如果自己不生煩惱，就像完好牢固的器皿一樣，如果能夠專心致志，不生執著，去除束縛，就能獲得無漏的智慧之根，四念處（四意止，Four Foundations of Mindfulness）、四正勤（四意斷，Four Right Exertions） 現代漢語譯本：
正身端坐，不要左顧右盼，怎能說那些不緊急的閑話呢？為什麼這樣說呢？粗俗的言語會產生許多過失，之後會再次受生，變成一個有百個頭的人，就像迦比羅（Kapila，古印度哲學家）比丘一樣。所以說，言語應當避免粗俗。所說的話應當有辯才，要了解天文地理、星宿變化、災異出現的原因，通曉六藝，博覽典籍，如果無端造作，就會被智者所嫌棄，如果加以責問，就會更加憤怒。這樣的人不可親近。所以說，所說的話應當有辯才。如果少聞寡見，與人辯論反而被對方駁倒，人與人之間的是非由來已久。我說的是對的，你說的是錯的，互相爭高低，就會產生憤怒，就像兩個人誹謗佛陀一樣，一個人接受教誨卻不審慎，另一個人沒有信仰，諸根遲鈍。這兩個人會墮入地獄、餓鬼、畜生道，如果轉生為人，也會六根不全，說話結巴。所以說，少聞寡見，與人辯論反而被對方駁倒。
常常自己生起煩惱，就像破損的器皿一樣，在生死中不斷流轉，長久沉淪，沒有出離的期限。
常常自己生起煩惱，就像破損的器皿一樣，就像有人執迷不悟到死都不改變，被煩惱束縛，顛倒妄想，邪見矇蔽，自己纏繞自己，就像破損的器皿，漏出所盛之物，無法再裝東西，被塵土污垢污染。所以說，常常自己生起煩惱，就像破損的器皿一樣。在生死中不斷流轉，長久沉淪，沒有出離的期限，人如果不預先考慮，必定會遭受災禍，就像陶輪不停地轉動一樣，長久處於生死輪迴，想要出離非常困難，沒有可以比喻的。所以說，在生死中不斷流轉，長久沉淪，沒有出離的期限。
如果自己不生煩惱，就像完好牢固的器皿一樣，這樣就能到達涅槃（Nirvana，佛教的最高境界），永遠沒有塵垢的遮蔽。
如果自己不生煩惱，就像完好牢固的器皿一樣，如果能夠專心致志，不生執著，去除束縛，就能獲得無漏的智慧之根，四念處（四意止，Four Foundations of Mindfulness）、四正勤（四意斷，Four Right Exertions） English version:
One should be upright, not looking left or right, how can one speak of unimportant matters? Why is this so? Coarse speech leads to many faults, and one will be reborn with a hundred heads, like the Bhikkhu Kapila (Kapila, an ancient Indian philosopher). Therefore, it is said that speech should avoid coarseness. What is said should be eloquent, understanding astronomy, geography, the changes of stars, and the causes of calamities. One should be versed in the six arts and be well-read in the classics. If one fabricates things without reason, one will be disliked by the wise. If one is questioned, one will become even more angry. Such people should not be approached. Therefore, it is said that what is said should be eloquent. If one has little knowledge and is defeated in debate, the disputes between people have been going on for a long time. I say what is right, and you say what is wrong. If people compete with each other, anger will arise, like two people slandering the Buddha. One person accepts the teachings but is not careful, and the other has no faith and is dull in their senses. These two people will fall into hell, the realm of hungry ghosts, and the animal realm. If they are reborn as humans, they will be incomplete in their six senses and will stutter. Therefore, it is said that if one has little knowledge and is defeated in debate.
Constantly creating afflictions for oneself is like a broken vessel, continuously transmigrating in birth and death, sinking for a long time without a chance of escape.
Constantly creating afflictions for oneself is like a broken vessel, just as a person who is foolish and does not change until death, bound by afflictions, with inverted and confused thoughts, and blinded by wrong views, entangling themselves. It is like a broken vessel that leaks out what it contains, unable to hold anything, and is contaminated by dust and dirt. Therefore, it is said that constantly creating afflictions for oneself is like a broken vessel. Continuously transmigrating in birth and death, sinking for a long time without a chance of escape, if people do not plan ahead, they will surely suffer misfortune, just like a potter's wheel that keeps turning. Being in the cycle of birth and death for a long time, it is very difficult to escape, and there is no comparison. Therefore, it is said that continuously transmigrating in birth and death, sinking for a long time without a chance of escape.
If one does not create afflictions for oneself, it is like a complete and sturdy vessel. In this way, one can reach Nirvana (Nirvana, the highest state in Buddhism), and there will be no obscuration of dust and dirt forever.
If one does not create afflictions for oneself, it is like a complete and sturdy vessel. If one can be focused, not create attachments, and remove bonds, one will obtain the root of non-leaking wisdom, the Four Foundations of Mindfulness (Four Intentions of Stopping), and the Four Right Exertions (Four Intentions of Cutting Off).
【English Translation】 English version:
One should be upright, not looking left or right, how can one speak of unimportant matters? Why is this so? Coarse speech leads to many faults, and one will be reborn with a hundred heads, like the Bhikkhu Kapila (Kapila, an ancient Indian philosopher). Therefore, it is said that speech should avoid coarseness. What is said should be eloquent, understanding astronomy, geography, the changes of stars, and the causes of calamities. One should be versed in the six arts and be well-read in the classics. If one fabricates things without reason, one will be disliked by the wise. If one is questioned, one will become even more angry. Such people should not be approached. Therefore, it is said that what is said should be eloquent. If one has little knowledge and is defeated in debate, the disputes between people have been going on for a long time. I say what is right, and you say what is wrong. If people compete with each other, anger will arise, like two people slandering the Buddha. One person accepts the teachings but is not careful, and the other has no faith and is dull in their senses. These two people will fall into hell, the realm of hungry ghosts, and the animal realm. If they are reborn as humans, they will be incomplete in their six senses and will stutter. Therefore, it is said that if one has little knowledge and is defeated in debate.
Constantly creating afflictions for oneself is like a broken vessel, continuously transmigrating in birth and death, sinking for a long time without a chance of escape.
Constantly creating afflictions for oneself is like a broken vessel, just as a person who is foolish and does not change until death, bound by afflictions, with inverted and confused thoughts, and blinded by wrong views, entangling themselves. It is like a broken vessel that leaks out what it contains, unable to hold anything, and is contaminated by dust and dirt. Therefore, it is said that constantly creating afflictions for oneself is like a broken vessel. Continuously transmigrating in birth and death, sinking for a long time without a chance of escape, if people do not plan ahead, they will surely suffer misfortune, just like a potter's wheel that keeps turning. Being in the cycle of birth and death for a long time, it is very difficult to escape, and there is no comparison. Therefore, it is said that continuously transmigrating in birth and death, sinking for a long time without a chance of escape.
If one does not create afflictions for oneself, it is like a complete and sturdy vessel. In this way, one can reach Nirvana (Nirvana, the highest state in Buddhism), and there will be no obscuration of dust and dirt forever.
If one does not create afflictions for oneself, it is like a complete and sturdy vessel. If one can be focused, not create attachments, and remove bonds, one will obtain the root of non-leaking wisdom, the Four Foundations of Mindfulness (Four Intentions of Stopping), and the Four Right Exertions (Four Intentions of Cutting Off).
四神足、五根、五力、七覺意、賢聖八品道，猶如完器堪任受盛，眾人見者莫不愛樂，是故說曰，若不自煩惱，猶器完牢具也。如是至泥洹，永無塵垢翳者，人無此瑕滓，得至滅盡泥洹之處，永寂永息無所起滅，是故說曰，如是至泥洹，永無塵垢翳也。
無病第一利， 知足第一富， 知親第一友， 泥洹第一樂。
無病第一利者，世多有人宿少疹患，皆由前世報應之果。昔有二商客冒涉危險他國治生，未經幾日積財無數。一人緣至卒遇重患，所有財貨療患亦盡，窮困頓篤不蒙瘳除；一人無病不費財貨，雖獲大利猶懷怨訴：「我今所得蓋不足言。」安隱歸家無所損失，晝夜怨訴不獲財利，親族勸諫語商人曰：「卿今無病安隱至家，何為㘁叫言不獲利？有身全命寶中之上。」是故說曰，無病第一利也。知足第一富者，如佛律藏所說，世有二人難可厭足。云何為二？一得財而費耗，二者得財而深藏。若使閻浮地內，天降七寶滿此世界，與此二人者猶不知足。未斷欲之人貪著財貨，得而復求不知厭足，唯有履道之人，明知非常解釋非真不顧其珍，解知幻化不得久停。猶若琢石見火電之過歷目，如斯之變遷轉不住。是故說曰，知足第一富也。知親第一友者，人共知親以款到為本，先信后義乃可同處。猶昔有一人情愛至
深，但與朋友從事，不與兄弟言談，官遣禁防來召此人，其人醉酒殺官來使，尋走奔向歸趣朋友，以己情實具向彼說：「我今危厄投足無地，唯見容受得免其困。」朋友聞之皆共愕然：「咄卿大事難可藏匿，直可時還勿復停此，設事顯露罪我不少，卿有兄弟宗族昌熾，何為向我叛于骨肉？」其人聞之尋還歸家，投歸兄弟五體歸命，以實自陳所作愆咎。宗族聞之皆共慰勞：「勿為懼怖，當設權計使免此難。」五親雲集嚴駕行調，各各進路適他國界，更立屋宅共相敬待倍勝本國，財寶日熾僕從無數。是故說曰，知親第一友也。泥洹第一樂者，泥洹之中終無患苦，塵勞眾結永無復有休息滅盡，是故說曰，泥洹第一樂。
饑為第一患， 行為第一苦， 如實知此者， 泥洹第一樂。
饑為第一患者，昔蓱沙王為兒阿阇世閉在深牢，人信斷絕糧餉不通，在彼飢困告訴無所。王欻思惟唸佛在心憶本所說，尋于獄中而說斯偈：
「最勝言教， 流佈無際， 世共傳習， 實無有厭。 如無等倫， 所說善教， 身苦所逼， 何過饑患？」
患中之苦者莫過於饑，是故說曰，饑為第一患也。行為第一苦者，夫人處世志趣不同所習各別，飢寒勤苦切身之酷，若人受形當有處胎冥室之患，設復降形有折體之惱，諸情
【現代漢語翻譯】 現代漢語譯本 一個人行為不端，卻與朋友交往，不與兄弟交談。官府派人來抓捕他，這個人酒醉后殺了官府的使者。他逃跑后，投奔朋友，如實地把自己的情況告訴他們：『我現在處境危險，無處可去，只有你們能收留我，才能免於困境。』朋友們聽了都非常驚訝：『哎呀，你犯下如此大事，難以隱藏，你還是趕緊離開這裡吧，不要再停留了。如果事情敗露，我們也會受到牽連。你有兄弟和宗族，他們人丁興旺，為什麼不去找他們，反而背叛骨肉來找我們呢？』這個人聽了，就回家了，向兄弟們五體投地，如實地陳述自己所犯的過錯。宗族的人聽了，都安慰他說：『不要害怕，我們想辦法讓你免於這場災難。』於是，親戚們聚集起來，準備好車馬，一起前往其他國家，在那裡建立房屋，互相尊敬，比在本國時更加優待他。他的財富日益增多，僕人也無數。所以說，知心的親人是第一朋友。涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）是第一快樂，因為涅槃之中沒有痛苦，塵世的煩惱和束縛永遠消失，不再有休息和滅盡，所以說，涅槃是第一快樂。 飢餓是第一大患，行為是第一大苦，如實知道這些道理的人，涅槃是第一快樂。 飢餓是第一大患，從前，頻婆娑羅王（Bimbisara，古印度摩揭陀國王）的兒子阿阇世（Ajatasatru，頻婆娑羅王的兒子）把他關在深牢里，斷絕了與外界的聯繫，不給他食物，他在那裡飢餓困苦，無人可以訴說。國王突然想起佛陀，心中憶念佛陀所說的話，就在獄中說了這首偈子： 『最殊勝的教誨，流傳無邊無際，世人共同學習，實在沒有厭倦。如同無與倫比，所說的善法，身體被痛苦逼迫，還有什麼比飢餓更苦呢？』 各種痛苦之中，沒有比飢餓更痛苦的，所以說，飢餓是第一大患。行為是第一大苦，人們生活在世上，志向和興趣各不相同，所習慣的也各不相同，飢寒和勤勞的痛苦是切身的痛苦。如果人受生，就會有處在胎中黑暗的痛苦，即使降生，也會有身體殘缺的煩惱，各種情慾
【English Translation】 English version A person acted improperly, yet associated with friends, not talking to his brothers. The officials sent people to arrest him, and this person, while drunk, killed the official's messenger. He fled and sought refuge with his friends, truthfully telling them his situation: 'I am in a dangerous situation now, with nowhere to go. Only if you accept me can I avoid this predicament.' Upon hearing this, his friends were astonished: 'Oh dear, you have committed such a grave matter, it is difficult to hide. You should leave quickly and not stay here any longer. If the matter is exposed, we will also be implicated. You have brothers and a large family, why not go to them instead of betraying your own flesh and blood to come to us?' Upon hearing this, the person returned home, prostrated himself before his brothers, and truthfully confessed his wrongdoings. The family members, upon hearing this, comforted him: 'Do not be afraid, we will devise a plan to help you avoid this disaster.' So, the relatives gathered, prepared carriages, and together went to another country, where they built houses, respected each other, and treated him even better than in their own country. His wealth increased daily, and he had countless servants. Therefore, it is said that a close relative is the best friend. Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death) is the greatest happiness, because in Nirvana there is no suffering, the defilements and bonds of the world are forever gone, and there is no more rest or extinction. Therefore, it is said that Nirvana is the greatest happiness. Hunger is the greatest affliction, action is the greatest suffering, and for those who truly understand these truths, Nirvana is the greatest happiness. Hunger is the greatest affliction. In the past, King Bimbisara's (Bimbisara, an ancient king of Magadha) son, Ajatasatru (Ajatasatru, son of King Bimbisara), imprisoned him in a deep dungeon, cut off his contact with the outside world, and did not give him food. There, he suffered from hunger and had no one to tell. The king suddenly thought of the Buddha, and remembering the Buddha's words, he spoke this verse in prison: 'The most excellent teachings, spread without limit, are learned by all people, and there is truly no weariness. Like the incomparable, the good teachings that are spoken, when the body is forced by suffering, what is more bitter than hunger?' Among all sufferings, there is none more painful than hunger. Therefore, it is said that hunger is the greatest affliction. Action is the greatest suffering. People live in the world with different aspirations and interests, and different habits. The suffering of hunger, cold, and hard work is a personal suffering. If a person is born, there will be the suffering of being in the darkness of the womb. Even if one is born, there will be the trouble of physical defects, and various desires
具足當有衰喪老病所困，形受神從便當受彼善惡之報，斯由造行之所致也。是故說曰，行為第一苦也。如實知此者，泥洹第一樂，人之修行求于永寂永離眾患，安處無為無復眾惱苦痛之患，是故說曰，如實知此者，泥洹第一樂也。
趣善之法少， 趣惡之法多， 如實知此者， 速求于泥洹。
人在世間修善者少，雖復行善愿不從意，設當衆行具足，是時諸天唯人為善處，人以天為福堂。猶如雜契經所說，佛告比丘：「諸天自知五瑞應至皆共雲集。」語彼天子曰：「汝從此沒愿生善處，至彼至是快得善利，以得善利安處無為。」爾時比丘前白佛言：「云何世尊，諸天善處，快得善利，安處無為。此三句義何者是也？」佛告比丘：「道根具足，于正法中剃除鬚髮著三法衣，不樂家屬出家學道，是謂比丘！諸天之善處。云何安處無為？」佛告比丘：「得四聖諦思惟分別，是謂比丘！諸天安處無為。」在世行道修善者少，趣善之徒少也，趣惡之徒多者，所以然者？眾生之類修惡者多，不識佛不識法不識比丘僧，亦復不分別善惡好之與丑，但種地獄餓鬼畜生之根栽，從冥入冥無復出期，猶盲執燭照彼不自明。是故說曰，趣惡之徒多也。如實知此者，速求于泥洹者，人有利疾俱寤不同，或有聞而自寤，或有睹形而解者，
【現代漢語翻譯】 現代漢語譯本：
當身體衰老、疾病纏身時，形體和精神都會受到影響，並因此承受善惡的報應，這都是由自己的行為造成的。所以說，行為是第一苦。如果能如實地認識到這一點，那麼涅槃（Nirvana）就是第一樂。人們修行是爲了追求永恒的寂靜，永遠擺脫各種痛苦，安住在無為的境界，不再有煩惱和痛苦的困擾。所以說，如實地認識到這一點，涅槃就是第一樂。
趨向善法的少，趨向惡法的多，如實地認識到這一點，就應該迅速尋求涅槃。
世間修行善法的人很少，即使行善，願望也不一定能實現。即使所有善行都圓滿具足，那時諸天也只是把人看作是行善的地方，而人則把天看作是享福的場所。正如《雜契經》所說，佛告訴比丘（Bhikkhu）：『諸天知道自己五種衰敗的徵兆即將到來時，都會聚集在一起。』佛對那些天子說：『你們從這裡逝去，希望轉生到善處，到達那裡就能獲得善利，因為獲得善利而安住在無為的境界。』當時，比丘向前請教佛說：『世尊，諸天所處的善處，快速獲得善利，安住在無為的境界，這三句話是什麼意思呢？』佛告訴比丘：『道根具足，在正法中剃除鬚髮，穿上三法衣，不貪戀家庭而出家學道，這就是比丘所處的善處。什麼是安住在無為的境界呢？』佛告訴比丘：『領悟四聖諦（Four Noble Truths），並進行思考和分辨，這就是比丘安住在無為的境界。』世間修行正道、修習善法的人很少，趨向善道的人也少，而趨向惡道的人卻很多。這是為什麼呢？因為眾生大多修習惡行，不認識佛，不認識法，不認識比丘僧，也不分辨善惡好壞，只是種下地獄、餓鬼、畜生的根苗，從黑暗走向黑暗，沒有出離的希望，就像盲人拿著蠟燭，只能照亮別人卻不能照亮自己。所以說，趨向惡道的人很多。如實地認識到這一點，就應該迅速尋求涅槃。人們的根性有利鈍之分，覺悟的時間也不同，有的人聽聞佛法就能覺悟，有的人看到現象才能理解。
【English Translation】 English version:
When one is afflicted by decay, old age, sickness, the body and spirit are affected, and one thus receives the karmic retribution of good and evil, which is caused by one's own actions. Therefore, it is said that action is the first suffering. If one truly understands this, then Nirvana (Nirvana) is the first joy. People practice to seek eternal tranquility, to forever escape all suffering, to dwell in the state of non-action, and to no longer be troubled by afflictions and pain. Therefore, it is said that if one truly understands this, Nirvana is the first joy.
Those who incline towards good are few, those who incline towards evil are many. If one truly understands this, one should quickly seek Nirvana.
There are few in the world who practice good deeds, and even if they do good, their wishes may not be fulfilled. Even if all good deeds are complete, at that time, the devas (deities) only see humans as a place for doing good, while humans see the devas as a place for enjoying blessings. As stated in the Samyukta Agama Sutra, the Buddha told the Bhikkhus: 'When the devas know that the five signs of their decline are about to appear, they all gather together.' The Buddha said to those devas: 'When you pass away from here, may you be reborn in a good place, and upon reaching there, you will obtain good benefits, and because of obtaining good benefits, you will dwell in the state of non-action.' At that time, a Bhikkhu asked the Buddha: 'World Honored One, what do these three phrases mean: the good place where the devas dwell, quickly obtaining good benefits, and dwelling in the state of non-action?' The Buddha told the Bhikkhu: 'Having the roots of the path complete, shaving off one's hair and beard in the righteous Dharma, wearing the three robes, and leaving home to practice the path without attachment to family, this is the good place where the Bhikkhus dwell. What is dwelling in the state of non-action?' The Buddha told the Bhikkhu: 'Comprehending the Four Noble Truths and contemplating and discerning them, this is the Bhikkhu dwelling in the state of non-action.' There are few in the world who practice the righteous path and cultivate good deeds, and few who incline towards the path of good, while many incline towards the path of evil. Why is this so? Because most sentient beings cultivate evil deeds, do not recognize the Buddha, do not recognize the Dharma, do not recognize the Bhikkhu Sangha, and do not distinguish between good and evil, right and wrong, but only plant the seeds of hell, hungry ghosts, and animals, going from darkness to darkness, with no hope of escape, like a blind person holding a candle, only able to illuminate others but not themselves. Therefore, it is said that many incline towards the path of evil. If one truly understands this, one should quickly seek Nirvana. People have different capacities, some are sharp and some are dull, and the time of their awakening is also different. Some awaken upon hearing the Dharma, while others understand upon seeing phenomena.
是以聖人佈教若干，應病適前投藥不虛，其中利根之徒，觀世萬變難可同處，上求無為如救頭然，所以者何？彼處虛寂閑靜安樂，永合虛表澄神不動。是故說曰，如實知此者，速求于泥洹也。
有因生善處， 有緣生惡趣， 有緣般泥洹， 如斯皆有緣。
有因生善處者，云何為緣？所謂緣者，施戒聞慧思惟，清信士威儀，出家威儀，大道人威儀，舍善行跡，是謂因緣趣道之基，是故說曰，有因生善處也。有緣生惡趣者，有何因緣？喻如有人內懷憎嫉施心不開，犯戒殺生不與取，如此十惡之行不能改更，遂致墜墮趣於三涂，是故說曰，有緣生惡趣也。有緣般泥洹者，所說泥洹皆用賢聖真道，斷諸結使前趣無為，離此聖品則不可獲，猶如外道梵志自相謂言：「世無因緣亦無本末，有者自然而有，無者自然而無。何以知其然？猶若曠野荊棘生其棘針，豈有巧匠削利針乎？如鹿百獸群鳥樹遷，衣毛雜色形像不同，豈復有人彩畫其體乎？論其品類受性不同，地性素耎石性素堅，豈復有人造堅耎耶？斯皆無因緣而自然生。」如此之類執迷來久，共相教授至今不絕，是故世尊說曰：「其事有緣，不唐苦爾。復何因緣？眾生修行十善，眾生所處其地平正，爾時坑坎高岸荊棘逆草自然平整；其有眾生修行惡者，是時普地盡生荊
【現代漢語翻譯】 因此，聖人教化眾生，如同根據病情對癥下藥，絕不虛妄。其中，那些根性敏銳的人，觀察到世間萬象變化無常，難以安住，便會向上追求無為的境界，如同救頭燃眉一般迫切。這是為什麼呢？因為那無為的境界虛空寂靜，安閑快樂，永遠與虛無的表象相合，使心神澄澈不動搖。所以說，如實知曉這個道理的人，應當迅速求證泥洹（涅槃）。
有因緣會生於善處，有因緣會墮入惡趣，有因緣能證得般泥洹（涅槃），這些都是因緣所致。
所謂『有因生善處』，是什麼因緣呢？所謂的因緣，是指佈施、持戒、聽聞佛法、智慧、思惟，清凈的在家居士的威儀，出家人的威儀，大修行人的威儀，捨棄惡行，這些都是通往善道的根基。所以說，『有因生善處』。所謂『有緣生惡趣』，是什麼因緣呢？譬如有人內心懷有憎恨嫉妒，不肯佈施，犯戒殺生，偷盜，如此種種十惡之行不能改正，最終就會墮落到三惡道。所以說，『有緣生惡趣』。所謂『有緣般泥洹』，是指所說的泥洹（涅槃）都是通過賢聖的真道，斷除各種煩惱，從而趨向無為的境界。離開這些聖道，就無法獲得涅槃。就像外道梵志自相議論說：『世間沒有因緣，也沒有本末，有的事物自然而有，沒有的事物自然而無。』為什麼知道是這樣呢？就像曠野里的荊棘，自然生長出尖刺，難道有巧匠削出這些尖刺嗎？又如鹿、百獸、群鳥，樹木遷徙，毛色雜亂，形象各異，難道有人給它們彩繪身體嗎？論其品類，受性不同，土地的性質柔軟，石頭的性質堅硬，難道有人制造了堅硬和柔軟嗎？這些都是沒有因緣而自然產生的。』像這樣執迷不悟已經很久了，他們互相傳授，至今不絕。所以世尊說：『事情都是有因緣的，不是白白受苦。』又是什麼因緣呢？眾生修行十善，眾生所居住的地方就會平坦正直，那時坑洼、高岸、荊棘、雜草自然平整；如果眾生修行惡行，那時整個大地都會長滿荊棘。
【English Translation】 Therefore, the sages teach according to the needs of the beings, like prescribing medicine that is appropriate for the illness, never in vain. Among them, those with sharp faculties, observing the constant changes of the world, find it difficult to settle down, and thus seek the unconditioned state as urgently as if their heads were on fire. Why is this so? Because that unconditioned state is empty, tranquil, peaceful, and joyful, forever in harmony with the void, making the mind clear and unwavering. Therefore, it is said that those who truly understand this should quickly seek Nirvana (Nirvana).
There are causes that lead to good realms, there are conditions that lead to evil realms, and there are conditions that lead to Parinirvana (Nirvana); all these are due to conditions.
What are the conditions for 'causes that lead to good realms'? The so-called conditions are giving, keeping precepts, listening to the Dharma, wisdom, contemplation, the dignified conduct of pure lay practitioners, the dignified conduct of monks, the dignified conduct of great practitioners, and abandoning evil deeds. These are the foundations for reaching the path of goodness. Therefore, it is said, 'causes that lead to good realms.' What are the conditions for 'conditions that lead to evil realms'? For example, if someone harbors hatred and jealousy, is unwilling to give, breaks precepts, kills, steals, and cannot change these ten evil actions, they will eventually fall into the three evil realms. Therefore, it is said, 'conditions that lead to evil realms.' What are the conditions for 'conditions that lead to Parinirvana'? The so-called Parinirvana (Nirvana) is attained through the true path of the wise and noble, cutting off all afflictions and moving towards the unconditioned state. Without these noble paths, it cannot be attained. It is like the heretical Brahmins who say to each other: 'The world has no causes or origins; things that exist exist naturally, and things that do not exist do not exist naturally. How do we know this? Just like the thorns that grow naturally on the brambles in the wilderness, did a skilled craftsman carve these sharp thorns? And like the deer, beasts, birds, and trees that migrate, with their varied colors and forms, did someone paint their bodies? Considering their different natures, the earth is soft, and the stone is hard; did someone create the hard and the soft? All these things arise naturally without any cause.' They have been clinging to such delusions for a long time, teaching each other, and it continues to this day. Therefore, the World Honored One said: 'Things have causes and conditions, and suffering is not in vain.' What are the causes and conditions? When beings practice the ten good deeds, the place where they live will be flat and straight. At that time, the pits, high banks, thorns, and weeds will naturally become level. If beings practice evil deeds, then the entire earth will be covered with thorns.
棘高岸絕坑，蚖蛇毒蟲孚乳滋多，皆由先身積惡所致。」是故說曰，如斯皆有緣也。
鹿歸於野， 鳥歸虛空， 義歸分別， 真人歸滅。
昔者世尊在摩竭界甘果園側因帝石室。爾時世尊以天眼清凈寂然無塵垢，見有眾群鹿遇彼獵師，懷驚愕馳奔險岨之中。爾時世尊復以天眼，見有群鳥避羅高翔馳趣虛空，如來天眼復見比丘言辯義趣柔和暢達，尋即其夜思惟十二因緣，反覆究悉逆順本末，如來天眼亦復睹之，復見異比丘，通夜之中反覆思惟，入解脫禪定，夜將欲曉闇復欲盡，于無餘泥洹界，而般泥洹，復是如來神眼所監。爾時世尊觀此義因緣所起，欲使弟子演布其教，復使正法久住於世，使后群生睹其大明，爾時世尊便說此偈：
「鹿歸於野， 鳥歸虛空， 義歸分別，
「不以懈怠意， 怯弱有所至， 欲求至泥洹， 焚燒諸縛著。」
不以懈怠意，怯弱有所至者，如佛契經《中阿鋡》所說，佛告比丘：「此法精進者所修非懈怠者所修，然性懈怠不能自進，焉能巧便得至泥洹？猶如有人素性怯弱素無兩目，豈能設意露宿曠野？多諸盜寇路難得越，欲求度彼險難處者，以有健夫勇猛之士，乃得自濟，安身無為；懷愚性邪意信倒見，終不得越險難之處。要有智慧之目賢聖之術，然後能到無為之
【現代漢語翻譯】 現代漢語譯本：『荊棘叢生的高岸，深不可測的坑洞，以及毒蛇和毒蟲的繁殖滋生，這些都是由於前世積累的惡行所導致的。』因此說，這一切都有其因緣。 鹿迴歸山野，鳥飛向天空，義理歸於分別，真人歸於寂滅。 過去，世尊在摩竭陀國（Magadha）的甘果園旁的因帝石室（Indra-shala Cave）中。那時，世尊以清凈無垢的天眼，看到一群鹿遭遇獵人，驚慌失措地奔向險峻的山地。世尊又以天眼，看到一群鳥躲避羅網，高飛向天空。如來天眼還看到一位比丘，言辭辯論義理，柔和暢達。當晚，他思惟十二因緣，反覆探究其逆順本末。如來天眼也看到了另一位比丘，整夜反覆思惟，進入解脫禪定，在黎明將至、黑暗即將消散之際，于無餘涅槃界（nirvana）般涅槃。這也是如來神眼所見。當時，世尊觀察到這些義理因緣所生，爲了讓弟子們弘揚教法，使正法長久住世，讓後世眾生得見光明，世尊便說了這首偈語： 『鹿迴歸山野，鳥飛向天空，義理歸於分別，』 『不以懈怠的心，怯懦有所成就，想要到達涅槃，必須焚燒一切束縛。』 『不以懈怠的心，怯懦有所成就』，正如佛陀在《中阿含經》（Madhyama Agama）中所說，佛告比丘：『此法是精進者所修，而非懈怠者所修。』然而，天性懈怠的人不能自我進步，又怎能巧妙地到達涅槃呢？就像有人天性怯懦，又沒有眼睛，怎能設想在曠野露宿？那裡盜賊眾多，道路艱難，想要度過險難之處，只有依靠健壯勇猛的人，才能自救，安身無為。懷有愚癡邪惡的想法，相信顛倒的見解，終究無法越過險難之處。必須要有智慧的眼睛和賢聖的方法，才能到達無為的境界。
【English Translation】 English version: 『The high banks full of thorns, the bottomless pits, and the breeding of venomous snakes and insects, all these are caused by the accumulation of evil deeds in previous lives.』 Therefore, it is said that all these have their causes and conditions. The deer return to the wilderness, the birds fly into the sky, the meaning returns to discernment, and the true person returns to extinction. In the past, the World Honored One was in the Indra-shala Cave next to the Mango Garden in Magadha. At that time, the World Honored One, with his pure and undefiled heavenly eye, saw a herd of deer encountering hunters, and in panic, they fled into the rugged mountains. The World Honored One, with his heavenly eye, also saw a flock of birds avoiding nets, soaring into the sky. The Tathagata's heavenly eye also saw a Bhikkhu, whose words and arguments were gentle and clear. That night, he contemplated the twelve links of dependent origination, repeatedly exploring their reverse and forward origins. The Tathagata's heavenly eye also saw another Bhikkhu, who contemplated repeatedly throughout the night, entered the samadhi of liberation, and at the break of dawn, when darkness was about to disappear, he entered parinirvana in the realm of nirvana without remainder. This was also observed by the Tathagata's divine eye. At that time, the World Honored One observed the causes and conditions of these meanings, wishing to have his disciples propagate his teachings, to make the Dharma endure in the world, and to allow future beings to see the great light. The World Honored One then spoke this verse: 『The deer return to the wilderness, the birds fly into the sky, the meaning returns to discernment,』 『Not with a lazy mind, nor with timidity can one achieve anything. To seek to reach nirvana, one must burn away all attachments.』 『Not with a lazy mind, nor with timidity can one achieve anything,』 as the Buddha said in the Madhyama Agama, the Buddha told the Bhikkhus: 『This Dharma is practiced by the diligent, not by the lazy.』 However, those who are lazy by nature cannot improve themselves, how can they skillfully reach nirvana? It is like someone who is timid by nature and has no eyes, how can they imagine camping in the wilderness? There are many thieves there, and the road is difficult to cross. Those who want to cross the dangerous places can only rely on strong and brave people to save themselves and find peace. Those who harbor foolish and evil thoughts and believe in inverted views will never be able to cross the dangerous places. One must have the eyes of wisdom and the methods of the sages to reach the realm of non-action.
場。」是故說曰，不以懈怠意，怯弱有所至，欲求至泥洹，焚燒諸縛著也。
比丘速抒船， 以抒便當輕， 永斷貪慾情， 然後至泥洹。
昔有比丘欲渡江河，值有弊船朽故不治，是時船師報比丘曰：「道士欲有所之，可以己功抒此儲水，船輕身全何往不克。」爾時比丘盡其乳哺之力，抒其船水窮，乃得越至彼水岸。收攝衣服整頓威儀，漸漸往至親近世尊，到已頭面禮足在一面坐。如來知彼應得濟渡，是以顧眄熟視而已，非是辟支羅漢之所及也。爾時世尊便說此偈：
「比丘速抒船， 以抒便當輕， 永斷貪慾情， 然後至泥洹。」
爾時世尊告諸比丘：「汝今乃慮目前之難，乃更反懼後世之忌。船者危險世之常法，權渡群生不以為惓，形如真器純盛不凈，何不遺棄，抒穢漏病斷淫怒癡，乘賢聖船得至泥洹者也。」
我有本以無， 本有我今無， 非無亦非有， 如今不可獲。
我有本以無，本有我今無者，外道異學所見不同各自為正，我本姓某字某雖有而無，雖無而有，無有而自生，是故說曰，我有本以無，本有我今無也。非無亦非有者，非無者過去也，亦非有者當來也，如今不可獲者現在也。執愚之士豈離沙門梵志，行此邪徑不自改更。所以爾者？不解第一之義泥洹之道，信于邪見不
【現代漢語翻譯】 現代漢語譯本：所以說，不要以懈怠的心，膽怯地對待任何事情，想要達到涅槃（泥洹，佛教術語，指解脫生死輪迴的境界），就要焚燒一切束縛。
比丘（佛教出家男子）啊，趕快把船里的水舀出去，舀空了船就輕了，永遠斷絕貪慾的情感，然後才能到達涅槃。
過去有一位比丘想要渡過江河，遇到一條破舊不堪的船，沒有修繕。這時船伕告訴比丘說：『道士您想要去哪裡，可以自己努力把船里的積水舀出去，船輕了，身體安全了，想去哪裡都能到達。』當時，比丘用盡全身力氣，把船里的水舀干，才得以渡到對岸。他整理好衣服，端正威儀，慢慢地走到世尊（佛陀）身邊，到達后，頭面頂禮佛足，在一旁坐下。如來（佛陀）知道他應該得到解脫，所以只是看著他，這並非辟支羅漢（獨覺的修行者）所能達到的境界。這時，世尊就說了這首偈：
『比丘啊，趕快把船里的水舀出去，舀空了船就輕了，永遠斷絕貪慾的情感，然後才能到達涅槃。』
當時，世尊告訴眾比丘：『你們現在只擔憂眼前的困難，反而更加害怕後世的災禍。船，是世間危險的常態，權且用來渡過眾生，不要感到疲倦。身體就像一個盛滿不凈之物的容器，為什麼不捨棄它，舀出污穢，斷除淫慾、嗔怒、愚癡，乘坐賢聖之船，才能到達涅槃呢？』
我本來沒有，本來有我現在沒有，不是沒有也不是有，現在不可得。
『我本來沒有，本來有我現在沒有』，這是外道（佛教以外的宗教）和異學（不同的學說）的見解不同，各自認為自己正確。我本來姓什麼，字什麼，雖然有卻如同沒有，雖然沒有卻如同有，無中生有，所以說，『我本來沒有，本來有我現在沒有』。『不是沒有也不是有』，『不是沒有』指的是過去，『也不是有』指的是未來，『現在不可得』指的是現在。執迷不悟的人，怎麼能離開沙門（佛教出家修行者）和梵志（婆羅門教的修行者），走上這條邪路而不自我改變呢？之所以這樣，是因為他們不理解第一義（真理）和涅槃之道，相信邪見而不
【English Translation】 English version: Therefore it is said, do not with a lax mind, timidly approach anything, if you wish to reach Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death), then burn away all fetters.
Monk, quickly bail out the boat, when it is bailed out it will be light, forever cut off the feelings of greed, and then you will reach Nirvana.
In the past, there was a monk who wanted to cross a river, and he encountered a dilapidated boat that was not repaired. At that time, the boatman told the monk: 'Ascetic, if you want to go somewhere, you can use your own effort to bail out the water in the boat, when the boat is light and your body is safe, you can reach anywhere.' At that time, the monk used all his strength to bail out the water in the boat, and only then was he able to cross to the other shore. He tidied his clothes, straightened his demeanor, and slowly went to the World Honored One (Buddha). After arriving, he bowed his head to the Buddha's feet and sat on one side. The Tathagata (Buddha) knew that he should attain liberation, so he just looked at him, which is not something that a Pratyekabuddha (a solitary enlightened one) can achieve. At that time, the World Honored One then spoke this verse:
'Monk, quickly bail out the boat, when it is bailed out it will be light, forever cut off the feelings of greed, and then you will reach Nirvana.'
At that time, the World Honored One told the monks: 'You are now only worried about the difficulties before your eyes, and are even more afraid of the disasters of the afterlife. A boat is the normal state of danger in the world, use it temporarily to cross over sentient beings, do not feel tired. The body is like a container filled with impure things, why not abandon it, bail out the filth, cut off lust, anger, and ignorance, and ride the boat of the wise and holy to reach Nirvana?'
I originally did not exist, originally existed but now I do not, it is neither non-existent nor existent, now it cannot be obtained.
'I originally did not exist, originally existed but now I do not,' this is the view of the heretics (religions outside of Buddhism) and different schools (different doctrines), each believing themselves to be correct. I was originally named so and so, although I existed it was as if I did not, although I did not exist it was as if I did, from non-existence came existence, therefore it is said, 'I originally did not exist, originally existed but now I do not.' 'It is neither non-existent nor existent,' 'not non-existent' refers to the past, 'nor existent' refers to the future, 'now it cannot be obtained' refers to the present. How can those who are deluded leave the Shramanas (Buddhist monks) and Brahmins (practitioners of Brahmanism), and walk this evil path without changing themselves? The reason for this is that they do not understand the first meaning (truth) and the path of Nirvana, believing in wrong views and not
信泥洹。是故說曰，我有本以無，本有我今無，非無亦非有，如今不可獲也。
難見諦不動， 善觀而分別， 當察愛盡原， 是謂名苦際。
難見諦不動，善觀而分別者，滅盡泥洹極為微妙，無形而不可見，有為之法動轉不停，無形法者不可移轉，唯有如來、辟支佛及聲聞等，以智慧眼善觀而分別一一決了，是故說曰，難見諦不動，善觀而分別者也。當察愛盡原，是謂名苦際者，知愛根本興病若干，于中自拔永斷無餘，是故說曰，當察愛盡原，是謂名苦際也。
斷愛除其欲， 竭河無流兆， 能明此愛本， 是謂名苦際。
斷愛除其欲者，愛之為病眾患之本，以拔愛本枝葉不滋，于中自拔永斷無餘，欲本自滅更不復生，由愛生欲流，猶如駛河漂溺生類，億千萬眾喪其命根不得全濟，河竭之後眾生往來無形傷害，是故說曰，斷愛除其欲，竭河無流兆也。能明此愛本，是謂名苦際者，愛為形質、欲為枝葉、癡為潤津，若彼學人思惟妙觀，能斷此者超越苦際，是故說曰，能明此愛本，是謂名苦際也。
見而實而見， 聞而實而聞， 知而實而知， 是謂名苦際。
何以故說見而實而見？何以故非見實而非見？如復有人，若眼見色分別色本，思惟識緣不起想著。非見實而非見者，如彼愚惑之人，眼
【現代漢語翻譯】 現代漢語譯本 相信涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。所以說，我原本從無到有，原本有的現在又歸於無，既不是無也不是有，如今是不可獲得的。
真諦難以見到，不可動搖，要善於觀察並加以分辨。 應當觀察愛慾的根源，這被稱為苦的邊際。
真諦難以見到，不可動搖，要善於觀察並加以分辨，指的是滅盡涅槃極為微妙，無形而不可見。有為之法（Samskrta-dharma，指因緣和合而生的現象）動轉不停，無形之法不可轉移。只有如來（Tathagata，佛的稱號）、辟支佛（Pratyekabuddha，獨覺的修行者）以及聲聞（Sravaka，聽聞佛法而修行的弟子）等，以智慧之眼善於觀察並一一分辨清楚。所以說，真諦難以見到，不可動搖，要善於觀察並加以分辨。 應當觀察愛慾的根源，這被稱為苦的邊際，指的是知道愛慾的根本會引發各種疾病，從中自我拔除，永遠斷絕，不留餘地。所以說，應當觀察愛慾的根源，這被稱為苦的邊際。
斷除愛慾，使之枯竭，如同河流斷流。 能夠明白愛慾的根本，這被稱為苦的邊際。
斷除愛慾，使之枯竭，指的是愛慾是各種疾病的根源。拔除愛慾的根本，枝葉就不會滋生，從中自我拔除，永遠斷絕，不留餘地。慾望的根本自然滅絕，不再復生。由愛產生慾望的流動，猶如湍急的河流，漂溺眾生，億萬眾生喪失生命，無法得救。河流枯竭之後，眾生往來，不再有傷害。所以說，斷除愛慾，使之枯竭，如同河流斷流。 能夠明白愛慾的根本，這被稱為苦的邊際，指的是愛慾是形體的本質，慾望是枝葉，癡是滋潤的津液。如果修行人能夠通過精妙的觀察，斷除這些，就能超越苦的邊際。所以說，能夠明白愛慾的根本，這被稱為苦的邊際。
所見即真實所見，所聞即真實所聞。 所知即真實所知，這被稱為苦的邊際。
為什麼說所見即真實所見？為什麼說不是所見卻又不是非所見？例如，如果有人，用眼睛看到顏色，分辨顏色的本質，思考認識的因緣，不起執著。不是所見卻又不是非所見，指的是那些愚昧迷惑的人，用眼睛看到顏色，卻執著于顏色，不能分辨顏色的本質，不能思考認識的因緣，因此不能斷除苦的邊際。所以說，所見即真實所見，所聞即真實所聞，所知即真實所知，這被稱為苦的邊際。
【English Translation】 English version Believe in Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). Therefore, it is said, 'I originally came from nothing to something, and what was originally there is now gone. It is neither nothing nor something, and now it cannot be obtained.'
The truth is difficult to see, unshakeable, one must observe well and distinguish. One should observe the origin of desire, this is called the edge of suffering.
The truth is difficult to see, unshakeable, one must observe well and distinguish, refers to the fact that the extinction of Nirvana is extremely subtle, formless and invisible. The conditioned dharmas (Samskrta-dharma, phenomena arising from causes and conditions) are constantly moving, while the formless dharmas cannot be moved. Only the Tathagata (Tathagata, an epithet of the Buddha), Pratyekabuddha (Pratyekabuddha, a solitary enlightened one), and Sravaka (Sravaka, a disciple who practices by hearing the Buddha's teachings), with their eyes of wisdom, can observe well and distinguish each one clearly. Therefore, it is said, 'The truth is difficult to see, unshakeable, one must observe well and distinguish.' One should observe the origin of desire, this is called the edge of suffering, refers to knowing that the root of desire causes various diseases, and from this, one should pull oneself out, cut it off forever, leaving no remainder. Therefore, it is said, 'One should observe the origin of desire, this is called the edge of suffering.'
Cut off desire, make it wither, like a river ceasing to flow. Being able to understand the root of desire, this is called the edge of suffering.
Cut off desire, make it wither, refers to the fact that desire is the root of all diseases. If the root of desire is pulled out, the branches will not grow. From this, one should pull oneself out, cut it off forever, leaving no remainder. The root of desire will naturally be extinguished and will not be reborn. The flow of desire arises from love, like a rushing river, drowning sentient beings. Millions of beings lose their lives and cannot be saved. After the river dries up, beings can come and go without harm. Therefore, it is said, 'Cut off desire, make it wither, like a river ceasing to flow.' Being able to understand the root of desire, this is called the edge of suffering, refers to the fact that desire is the essence of form, lust is the branches, and ignorance is the nourishing fluid. If a practitioner can, through subtle observation, cut these off, they can transcend the edge of suffering. Therefore, it is said, 'Being able to understand the root of desire, this is called the edge of suffering.'
What is seen is truly seen, what is heard is truly heard. What is known is truly known, this is called the edge of suffering.
Why is it said that what is seen is truly seen? Why is it said that it is not seen, yet not not seen? For example, if someone, with their eyes, sees a color, distinguishes the essence of the color, contemplates the causes of perception, and does not become attached. Not seen, yet not not seen, refers to those who are foolish and confused, who, with their eyes, see a color, but are attached to the color, cannot distinguish the essence of the color, cannot contemplate the causes of perception, and therefore cannot cut off the edge of suffering. Therefore, it is said, 'What is seen is truly seen, what is heard is truly heard, what is known is truly known, this is called the edge of suffering.'
見色而生眼識，此雖見不如非見。何以故？由其眼見而興眼識故也。是故說曰，見而實而見也。聞而實而聞者，若人聞微妙之聲，不興識著，是故說曰，聞而實而聞者也。知而實而知者，如復有人分別識身，採取善根捨棄不善根，諸垢永盡更不造新，是故說曰，知而實而知，是謂名苦際也。
伊寧彌泥， 陀俾陀羅俾， 摩屑姤屑， 一切毗羅梨， 是謂名苦際。
昔佛世尊與四天王說法，二人解中國之語，二人不解；二人不解者與說曇密羅國語，宣暢四諦；雖說曇密羅國語，一人解一人不解，所不解者，復與說彌梨車語，摩屑姤屑一切毗利羅。時，四天王皆達四諦，尋于坐上得柔順法忍。
無身滅其想， 諸痛得清涼， 眾行永休息， 識想不復興，
無身滅其想者，是身無牢為磨滅法，是身不堅必當離散，唯有五分法身乃謂牢固，意從想生想興萬病，能滅其想乃應道真，是故說曰，無身滅其想也。諸痛得清涼者，此眾生類流轉生死之海，江湖四瀆投之無厭，斯由痛本以受其困，眾生相殘共相殺害，皆由於痛而致此患，唯有智者不造其痛，是故說曰，諸痛得清涼也。眾行永休息者，人之受識由行而生，行以滋長以成萬病，善行趣善惡行趣惡，智人習行不造行本，是故說，眾行永休息也。識想不復興
【現代漢語翻譯】 現代漢語譯本 看到顏色而產生眼識，這雖然是看見，但不如不看見。為什麼呢？因為它是由眼睛看見而產生眼識的緣故。所以說，『見』才是真正的『見』。『聽』才是真正的『聽』，如果有人聽到微妙的聲音，不產生執著，所以說，『聽』才是真正的『聽』。『知』才是真正的『知』，比如有人能分辨認識身體，採取善的根基，捨棄不善的根基，各種污垢永遠消除，不再造新的污垢，所以說，『知』才是真正的『知』，這就是所謂的苦的盡頭。
伊寧彌泥，陀俾陀羅俾，摩屑姤屑，一切毗羅梨，這就是所謂的苦的盡頭。
過去佛世尊為四天王說法，其中兩人能理解中國的語言，兩人不能理解；不能理解的兩人，就用曇密羅國的語言為他們說法，宣講四諦；雖然用曇密羅國的語言，其中一人理解，一人不理解，對於不理解的那人，又用彌梨車語，摩屑姤屑一切毗利羅為他說法。當時，四天王都領悟了四諦，隨即在座位上得到了柔順法忍。
沒有身體，滅除其想，各種痛苦得到清涼，一切行為永遠停止，意識和想法不再產生。
『沒有身體，滅除其想』，這個身體沒有牢固性，是會被磨滅的，這個身體不堅固，必定會離散，只有五分法身才算是牢固的。意識從想法產生，想法產生各種疾病，能夠滅除想法才是符合真理的，所以說，『沒有身體，滅除其想』。『各種痛苦得到清涼』，這些眾生在生死之海中流轉，就像江湖四瀆，投入其中沒有厭倦，這是因為痛苦的根源使他們受困，眾生互相殘殺，都是因為痛苦而導致這些禍患，只有智者不製造痛苦，所以說，『各種痛苦得到清涼』。『一切行為永遠停止』，人的意識產生是由於行為，行為滋長而形成各種疾病，善行導致善果，惡行導致惡果，智者修行不製造行為的根本，所以說，『一切行為永遠停止』。意識和想法不再產生。
【English Translation】 English version When the eye perceives a form, visual consciousness arises. Although this is seeing, it is not as good as not seeing. Why is that? Because it is through the eye's perception that visual consciousness arises. Therefore, it is said that 'seeing' is true 'seeing'. 'Hearing' is true 'hearing'. If a person hears a subtle sound and does not develop attachment, it is said that 'hearing' is true 'hearing'. 'Knowing' is true 'knowing'. For example, if someone can discern and understand the body, adopt good roots, abandon bad roots, and eliminate all defilements forever, never creating new ones, it is said that 'knowing' is true 'knowing'. This is what is called the end of suffering.
I-ning-mi-ni, Tuo-pi-tuo-la-pi, Mo-xie-gou-xie, Yi-qie-pi-luo-li, this is what is called the end of suffering.
In the past, when the Buddha was teaching the Four Heavenly Kings, two of them understood the language of China, and two did not. For the two who did not understand, he spoke in the language of the Tanh-mi-lo country, explaining the Four Noble Truths. Although he spoke in the language of the Tanh-mi-lo country, one of them understood, and one did not. For the one who did not understand, he spoke in the language of Mi-li-che, Mo-xie-gou-xie, Yi-qie-pi-li-luo. At that time, all four Heavenly Kings understood the Four Noble Truths and immediately attained the Dharma-patience of gentleness while seated.
Without a body, extinguish its thoughts, all pain is relieved, all actions cease forever, consciousness and thoughts no longer arise.
'Without a body, extinguish its thoughts' means that this body is not solid, it is subject to destruction. This body is not firm and will surely be scattered. Only the five aggregates of the Dharma body are considered solid. Consciousness arises from thoughts, and thoughts give rise to all kinds of illnesses. Being able to extinguish thoughts is in accordance with the truth. Therefore, it is said, 'Without a body, extinguish its thoughts.' 'All pain is relieved' means that these sentient beings are transmigrating in the sea of birth and death, like rivers and streams flowing into the ocean without end. This is because the root of pain causes them to suffer. Sentient beings kill each other, all due to pain. Only the wise do not create pain. Therefore, it is said, 'All pain is relieved.' 'All actions cease forever' means that a person's consciousness arises from actions, and actions grow and form all kinds of illnesses. Good actions lead to good results, and bad actions lead to bad results. The wise practice without creating the root of action. Therefore, it is said, 'All actions cease forever.' Consciousness and thoughts no longer arise.
者，識想流馳興病萬端，是以聖人攝識不散，人之興識多起癡根，以三百藥滅百識，晨用百藥，中用百藥，暮用百藥，而滅識想；復以無漏聖行頂忍之法而滅識想，是故說曰，識想不復興也。有依便有動，有動便無滅，已無滅則知無厭，以知無滅則不見去來今，以無去來今則無生死，以無生死愁憂苦惱，由此苦陰生諸眾病，斯由習興眾結，纏裹。人之修行必有所依，所謂依者，山河石壁有形之類，目所睹者皆謂依也，能滅此者乃應第一義，于第一義不見來往周旋，以無來往周旋則無生死；不解此者則興塵勞，生老病死日日滋長，從是生憂愁惱萬端，尋之不見其緒，展轉相產生其五陰苦形，能滅此者唯有泥洹之道也。或有比丘有生有實有為，或有比丘無生無實無為，比丘不為無為者亦不有生，設不有生不有實不有為者，則因生因實因有為而說無為也。設當衆生無此患者，如來終不說滅盡泥洹之樂。
知生之本末， 有為知無為， 生老所纏裹， 衰者甚難制。
知生之本末者，如彼契經《中阿鋡》所說，大愛之本末所說，佛告阿難：「若生無有生者，則不告人說生之法，下至群徒魚水之類，設龍有龍性鬼有鬼性，天有天性人有人性。如是阿難！我知有生故說生矣。」是故說曰，知生之本末也。有為知無為者，無
【現代漢語翻譯】 現代漢語譯本：識的活動和想法像流水一樣不停地流逝，由此產生各種各樣的疾病。因此，聖人會控制自己的意識，不讓它散亂。而普通人產生意識大多是因為愚癡的根源。用三百種藥物來消除一百種意識活動，早晨用一百種藥，中午用一百種藥，晚上用一百種藥，以此來消除意識和想法。再用無漏的聖行和頂忍之法來消除意識和想法，所以說，意識和想法就不會再產生。有所依靠就會有動搖，有動搖就無法滅除。如果無法滅除，就會知道沒有滿足的時候。如果知道沒有滅除，就看不到過去、現在和未來。如果沒有過去、現在和未來，就沒有生死。如果沒有生死，就沒有憂愁、痛苦和煩惱。由此，苦陰產生各種疾病，這是因為習慣性的行為產生了各種束縛和纏繞。人們修行必然有所依靠，所謂依靠，就是山河、石壁等有形的東西，眼睛所看到的東西都被認為是依靠。能夠消除這些依靠的人，才符合第一義。在第一義中，看不到來來往往和周旋，因為沒有來來往往和周旋，所以沒有生死。不理解這個道理的人，就會產生塵世的勞累，生老病死日益增長，由此產生各種憂愁和煩惱，追尋也找不到頭緒，輾轉相生，形成五陰的痛苦形體。能夠消除這些的，只有涅槃之道。有的比丘有生、有實、有為，有的比丘無生、無實、無為。不追求無為的比丘也不會有生。假設沒有生、沒有實、沒有為，那麼就是因為有生、有實、有為才說無為。假設眾生沒有這些痛苦，如來最終也不會說滅盡涅槃的快樂。 瞭解生的根本和末端，有為的知道無為，生老所纏繞，衰老的人很難控制。 瞭解生的根本和末端，就像《中阿含經》所說，關於大愛的根本和末端所說，佛告訴阿難：『如果生沒有生者，就不會告訴人們生的法則，下至魚類等生物。假設龍有龍的本性，鬼有鬼的本性，天有天的本性，人有人的本性。阿難，我因為知道有生，所以才說生。』所以說，瞭解生的根本和末端。有為的知道無為，無
【English Translation】 English version: The activities of consciousness and thoughts flow like a stream, giving rise to all sorts of illnesses. Therefore, the sages control their consciousness, not letting it scatter. Ordinary people generate consciousness mostly due to the root of ignorance. Three hundred kinds of medicines are used to eliminate one hundred kinds of conscious activities; one hundred medicines in the morning, one hundred at noon, and one hundred in the evening, to eliminate consciousness and thoughts. Furthermore, the non-leaking holy practice and the Dharma of supreme forbearance are used to eliminate consciousness and thoughts. Therefore, it is said that consciousness and thoughts will no longer arise. If there is reliance, there will be movement; if there is movement, there will be no cessation. If there is no cessation, one will know there is no satisfaction. If one knows there is no cessation, one will not see the past, present, and future. If there is no past, present, and future, there is no birth and death. If there is no birth and death, there is no sorrow, suffering, and affliction. From this, the aggregates of suffering give rise to various illnesses, which are caused by habitual actions that create various bonds and entanglements. People's practice must have something to rely on. What is called reliance refers to tangible things like mountains, rivers, and stone walls. Anything that the eyes can see is considered reliance. Those who can eliminate these reliances are in accordance with the first principle. In the first principle, one does not see coming and going or circling around. Because there is no coming and going or circling around, there is no birth and death. Those who do not understand this principle will generate worldly toil, and birth, old age, sickness, and death will increase daily, giving rise to various sorrows and afflictions. Searching for the source, one cannot find the beginning, and they arise in a cycle, forming the painful form of the five aggregates. Only the path of Nirvana can eliminate these. Some Bhikkhus have birth, reality, and action; some Bhikkhus have no birth, no reality, and no action. Bhikkhus who do not seek non-action also do not have birth. If there is no birth, no reality, and no action, then it is because there is birth, reality, and action that non-action is spoken of. If sentient beings did not have these sufferings, the Tathagata would ultimately not speak of the joy of extinguished Nirvana. Understanding the beginning and end of birth, the active knows the inactive, entangled by birth and old age, the decaying are very difficult to control. Understanding the beginning and end of birth, as stated in the 'Madhyama Agama Sutra', regarding the beginning and end of great love, the Buddha told Ananda: 'If birth had no birth, then the law of birth would not be told to people, down to creatures like fish. If dragons have the nature of dragons, ghosts have the nature of ghosts, gods have the nature of gods, and humans have the nature of humans. Ananda, because I know there is birth, I speak of birth.' Therefore, it is said, understanding the beginning and end of birth. The active knows the inactive, no
形無像不可睹察于變易法，是故說曰，于有為知無為也。生老所纏裹者，人之處世衰老則知死，二事見逼不免其患，是故說曰，生老所纏裹也。衰者甚難制者，斯由眾行淫慾瞋恚愚癡憍慢嫉妒恚癡，為老病所使，由此而起，是故說曰，衰者甚難制也。
夫立食為先， 然後乃至道。
眾生之類悠悠在世，皆由於食，人不得食無以行道，是故說曰，非食命不濟也。孰能不揣食者，覺此非常知食所出審諦無疑，受者施行非有狐疑，是故說曰，孰能不揣食也。食之為物生死滓濁之法，有形則累其食，是故說曰，夫立食為先也。佛告諸比丘：「我知諸入非地非水非火非風，所以非識非空非不用非識非有想無想，非今世後世，非及日月所照處，如斯之類非緣所及。其中倒見之人求日解脫，尼揵子等自相教訓求解脫者，要當入六十肘百由延，其入此室者便得解脫。」佛觀此義已欲斷生死狐疑，欲遮尼揵子顛倒之想故說此事，欲斷後世狐疑故故說斯事。「日月不俱明，邪正不競興，此事明矣。是故比丘！我亦不說周旋往來生死起滅，此謂苦際之本也。」
地種及水火， 是時風無吹， 光焰所不照， 亦不見其實。
應化之人或憑所豪，或因有所濟，應豪貴度者不加言聲，所憑度者豁然自寤不須師匠，謙恭卑下者自然
【現代漢語翻譯】 現代漢語譯本：
形體沒有固定的形象，無法在變易的法則中被觀察到，所以說，在有為法中認知無為法。被生老所纏繞的人，在世間衰老時就會知道死亡，這兩件事緊逼著人，無法避免其憂患，所以說，被生老所纏繞。衰老的人很難控制自己，這是因為眾多的行為，如淫慾、嗔恚、愚癡、驕慢、嫉妒、恚怒、癡迷等，被衰老和疾病所驅使，由此而產生，所以說，衰老的人很難控制自己。
先要確立食物的重要性，然後才能達到道。
眾生在世間悠悠度日，都依賴於食物，人沒有食物就無法修行，所以說，沒有食物生命就無法維持。誰能不考慮食物呢？覺悟到食物的無常，知道食物的來源，審慎地對待食物，接受食物時沒有疑惑，所以說，誰能不考慮食物呢？食物是生死污濁之法，有形體就會被食物所累，所以說，先要確立食物的重要性。佛告訴眾比丘：『我知道諸入（指六根所入的境界）非地、非水、非火、非風，所以非識、非空、非不用識、非有想無想，非今世後世，非日月所照之處，像這樣的境界不是因緣所能達到的。』其中有顛倒見解的人，尋求即刻解脫，尼揵子（外道修行者）等人互相教導，認為要進入六十肘（古代長度單位）或百由延（古代長度單位）的房間才能解脫。進入這個房間就能得到解脫。佛觀察到這個道理，想要斷除生死疑惑，想要遮止尼揵子顛倒的想法，所以說了這件事，想要斷除後世的疑惑，所以說了這件事。『日月不會同時明亮，邪惡和正義不會同時興盛，這個道理很明顯。』所以比丘們！我也不說周旋往來、生死起滅，這是苦的根本。
地、水、火這三種元素，在那個時候風沒有吹動，光芒火焰所不能照耀的地方，也看不到它們的真實存在。
應化之人，有的憑藉自己的豪氣，有的因為有所成就，應以豪貴的方式度化的人，不用多說，憑藉自己度化的人，豁然開悟，不需要老師，謙虛恭敬的人自然會開悟。 現代漢語譯本：
形體沒有固定的形象，無法在變易的法則中被觀察到，所以說，在有為法中認知無為法。被生老所纏繞的人，在世間衰老時就會知道死亡，這兩件事緊逼著人，無法避免其憂患，所以說，被生老所纏繞。衰老的人很難控制自己，這是因為眾多的行為，如淫慾、嗔恚、愚癡、驕慢、嫉妒、恚怒、癡迷等，被衰老和疾病所驅使，由此而產生，所以說，衰老的人很難控制自己。
先要確立食物的重要性，然後才能達到道。
眾生在世間悠悠度日，都依賴於食物，人沒有食物就無法修行，所以說，沒有食物生命就無法維持。誰能不考慮食物呢？覺悟到食物的無常，知道食物的來源，審慎地對待食物，接受食物時沒有疑惑，所以說，誰能不考慮食物呢？食物是生死污濁之法，有形體就會被食物所累，所以說，先要確立食物的重要性。佛告訴諸比丘：『我知道諸入（指六根所入的境界）非地、非水、非火、非風，所以非識、非空、非不用識、非有想無想，非今世後世，非日月所照之處，像這樣的境界不是因緣所能達到的。』其中有顛倒見解的人，尋求即刻解脫，尼揵子（外道修行者）等人互相教導，認為要進入六十肘（古代長度單位）或百由延（古代長度單位）的房間才能解脫。進入這個房間就能得到解脫。佛觀察到這個道理，想要斷除生死疑惑，想要遮止尼揵子顛倒的想法，所以說了這件事，想要斷除後世的疑惑，所以說了這件事。『日月不會同時明亮，邪惡和正義不會同時興盛，這個道理很明顯。』所以比丘們！我也不說周旋往來、生死起滅，這是苦的根本。
地、水、火這三種元素，在那個時候風沒有吹動，光芒火焰所不能照耀的地方，也看不到它們的真實存在。
應化之人，有的憑藉自己的豪氣，有的因為有所成就，應以豪貴的方式度化的人，不用多說，憑藉自己度化的人，豁然開悟，不需要老師，謙虛恭敬的人自然會開悟。
【English Translation】 English version:
Form has no fixed image and cannot be observed in the law of change, therefore it is said, to know the unconditioned in the conditioned. Those who are entangled by birth and old age, when they grow old in the world, will know death. These two things press upon people, and they cannot avoid their worries. Therefore, it is said, they are entangled by birth and old age. It is very difficult for the aged to control themselves. This is because of many actions, such as lust, anger, ignorance, arrogance, jealousy, resentment, and delusion, which are driven by old age and disease, and arise from this. Therefore, it is said, it is very difficult for the aged to control themselves.
Establishing the importance of food comes first, and then one can reach the path.
Living beings live in the world in a leisurely manner, all relying on food. People cannot practice without food, so it is said, without food, life cannot be sustained. Who can not consider food? Realizing the impermanence of food, knowing the source of food, treating food carefully, and accepting food without doubt, therefore it is said, who can not consider food? Food is the law of birth and death, which is turbid. Having a form will be burdened by food, so it is said, establishing the importance of food comes first. The Buddha told the monks: 'I know that all entrances (referring to the realms entered by the six senses) are not earth, not water, not fire, not wind, therefore not consciousness, not emptiness, not non-use of consciousness, not with or without thought, not this life or the next, not where the sun and moon shine. Such realms cannot be reached by conditions.' Among them, there are people with inverted views who seek immediate liberation. The Niganthas (non-Buddhist practitioners) and others teach each other that they must enter a room of sixty cubits (an ancient unit of length) or a hundred yojanas (an ancient unit of length) to be liberated. Entering this room will lead to liberation. The Buddha observed this principle, wanting to eliminate the doubts of birth and death, wanting to stop the inverted thoughts of the Niganthas, so he spoke of this matter, wanting to eliminate the doubts of the next life, so he spoke of this matter. 'The sun and moon will not be bright at the same time, evil and righteousness will not flourish at the same time, this principle is very clear.' Therefore, monks! I also do not speak of going back and forth, the arising and ceasing of birth and death, this is the root of suffering.
The three elements of earth, water, and fire, at that time the wind did not blow, and where the light and flames could not shine, their true existence could not be seen.
Those who are to be transformed, some rely on their own boldness, some because they have achieved something. Those who should be transformed in a noble way do not need to say much. Those who are transformed by themselves will suddenly awaken and do not need a teacher. Those who are humble and respectful will naturally awaken.
得寤，是故說曰，光焰所不照，亦不見其實也。
非月非有光， 非日非有明， 審諦觀此者， 乃應梵志行。
非月非有光，非日非有明者，猶如日月之光眾塵自蔽，不能廣佈宣其教命，猶若忉利天上及一究竟天，光光自照無有日月光明，皆由曩昔積行所致，是故說曰，非月非有光，非日非有明也。審諦觀此者，乃應梵志行者，所謂梵志者，越過三界行充德滿故曰梵志，是故說曰，審諦觀此者，乃應梵志行也。
端正色縱容， 得脫一切苦， 非色非不色， 得脫一切苦。
有色無色生於苦本，能脫此苦者，諸苦中得脫，是故說曰，端正色縱容，得脫一切苦。
究竟不恐懼， 越縛無狐疑， 未斷有欲刺， 豈知身為患？
究竟不恐懼者，究竟有二事：一者用意究竟，二者自然究竟。心正而不畏其曲，是故說曰，究竟不恐懼也。越縛無狐疑者，斷諸結縛永盡無餘，生死久長輪轉五道輪轉無際，不知慚愧恥辱之法，是故說曰，越縛無狐疑也。未斷有欲刺，豈知身為患者，夫人處世行法不同，未得斷有欲者，其事有三：一者欲有，二者色有，三者無色有。所謂欲刺者邪徑之刺，打捶而重捶損而重，是故說曰，未斷有欲刺，豈知身為患也。
所謂究竟者， 息跡為第一， 盡斷諸想著，
【現代漢語翻譯】 現代漢語譯本 覺悟之後，所以說，光芒照不到的地方，也看不到它的真實面目。
不是月亮沒有光，不是太陽沒有明亮，仔細觀察這些道理的人，才算是符合婆羅門（梵志，指修行者）的修行。
『不是月亮沒有光，不是太陽沒有明亮』，就像日月的光芒被塵土遮蔽，不能廣泛傳播其教誨，如同忉利天（Trayastrimsa，佛教欲界六天之一）和一究竟天（Akanistha，色界頂層天），自身發光而沒有日月的光明，都是由於過去積累的修行所致，所以說，『不是月亮沒有光，不是太陽沒有明亮』。『仔細觀察這些道理的人，才算是符合婆羅門（梵志）的修行』，所謂的婆羅門（梵志），是超越三界，修行圓滿的人，所以說，『仔細觀察這些道理的人，才算是符合婆羅門（梵志）的修行』。
端正的容貌和放縱的行為，可以擺脫一切痛苦，非色（沒有物質形態）和非不色（有物質形態），也可以擺脫一切痛苦。
有色（有物質形態）和無色（沒有物質形態）都產生於痛苦的根源，能夠擺脫這些痛苦的人，就能在一切痛苦中解脫，所以說，『端正的容貌和放縱的行為，可以擺脫一切痛苦』。
最終不會恐懼，超越束縛沒有疑惑，沒有斷除慾望的刺，怎麼會知道身體是禍患呢？
『最終不會恐懼』，最終有兩種含義：一是用心最終，二是自然最終。心正就不會畏懼邪曲，所以說，『最終不會恐懼』。『超越束縛沒有疑惑』，是斷除一切束縛，永遠不再有剩餘，生死輪迴漫長，在五道中無休止地輪轉，不知道慚愧和恥辱的道理，所以說，『超越束縛沒有疑惑』。『沒有斷除慾望的刺，怎麼會知道身體是禍患呢？』，世人處世修行的方式不同，沒有斷除慾望的人，其慾望有三種：一是欲有（欲界的存在），二是色有（色界的存在），三是無色有（無色界的存在）。所謂的慾望之刺，是邪徑的刺，打擊會加重傷害，所以說，『沒有斷除慾望的刺，怎麼會知道身體是禍患呢？』。
所謂的究竟，是止息一切行為為第一，完全斷除一切想法，
【English Translation】 English version Having awakened, it is therefore said that where the light does not shine, one also cannot see its true nature.
'It is not that the moon has no light, nor that the sun has no brightness; those who carefully observe this, are practicing the conduct of a Brahmin (Brahmin, referring to a practitioner).'
'It is not that the moon has no light, nor that the sun has no brightness,' is like the light of the sun and moon being obscured by dust, unable to widely spread its teachings, like the Trayastrimsa Heaven (one of the six heavens of the desire realm in Buddhism) and the Akanistha Heaven (the highest heaven of the form realm), which shine with their own light without the light of the sun and moon, all due to past accumulated practices. Therefore, it is said, 'It is not that the moon has no light, nor that the sun has no brightness.' 'Those who carefully observe this, are practicing the conduct of a Brahmin (Brahmin),' the so-called Brahmin (Brahmin) is one who transcends the three realms and whose practice is complete. Therefore, it is said, 'Those who carefully observe this, are practicing the conduct of a Brahmin (Brahmin).'
'A beautiful appearance and indulgent behavior can escape all suffering; non-form (without material form) and non-non-form (with material form) can also escape all suffering.'
Form (with material form) and non-form (without material form) both arise from the root of suffering. Those who can escape this suffering can be liberated from all suffering. Therefore, it is said, 'A beautiful appearance and indulgent behavior can escape all suffering.'
'Ultimately, there is no fear, transcending bondage without doubt; without cutting off the thorn of desire, how can one know that the body is a calamity?'
'Ultimately, there is no fear,' ultimately has two meanings: one is ultimate in intention, and the other is ultimate in nature. A righteous heart does not fear crookedness. Therefore, it is said, 'Ultimately, there is no fear.' 'Transcending bondage without doubt' means cutting off all bonds, with nothing remaining. The cycle of birth and death is long, endlessly revolving in the five paths, without knowing the principles of shame and disgrace. Therefore, it is said, 'Transcending bondage without doubt.' 'Without cutting off the thorn of desire, how can one know that the body is a calamity?' People in the world practice differently. Those who have not cut off desire have three kinds of desires: one is desire-existence (existence in the desire realm), two is form-existence (existence in the form realm), and three is non-form-existence (existence in the formless realm). The so-called thorn of desire is the thorn of the wrong path, where striking will increase the harm. Therefore, it is said, 'Without cutting off the thorn of desire, how can one know that the body is a calamity?'
The so-called ultimate is to cease all actions as the first priority, completely cutting off all thoughts,
文句不錯謬。
所謂究竟者，息跡為第一者，所謂究竟者，法中之上無有過越，病中之重縛著欲心永盡無餘，是故說曰，所謂究竟者，息跡為第一也。盡斷諸想著，文句不錯謬者，所謂想者，興欲是想、瞋恚是想、愚癡是想，如彼雜契經所說，佛告比丘：「瞿多當知！欲怒癡想此為行本，彼諸眾想永盡無餘，亦不興想念彼欲意，所說言句終不錯謬。所以然者？行有究盡有不盡者，是故設教訓彼後生。」是故說曰，盡斷諸想著，文句不錯謬。
知節不知節， 最勝舍有行， 內自思惟行， 如卵壞其膜。
知節不知節者，節為有為之行，不知節者久抱疹患，不容思惟道，六情閉塞不通道義，是故說曰，知節不知節也。最勝舍有行者，至真等正覺是為最勝，舍其三有不造其行，是故說曰，最勝舍有行也。內自思惟行，如卵壞其膜者，猶若入定不定，得其定意成其道果，猶如孚乳之類，舍皮而就其形；今亦如是，舍其本行而就無漏之行。是故說曰，如卵壞其膜也。
眾施法施勝， 眾樂法樂上， 眾力忍力最， 愛盡苦諦妙。
眾施法施勝者，眾施之中，何以故說法施為勝？所謂法施者，為良為美為無眾患，其中眾生所聞法者，心意開寤靡不解脫。所謂財施者，一人足充，二者嫌恨，施意高下其事不同。
【現代漢語翻譯】 現代漢語譯本 文句不錯謬。 所謂究竟的，以息滅行跡為第一要義。所謂究竟的，是指在法中再沒有比它更高的，病患中最嚴重的束縛是慾望之心，要永遠徹底地斷除。因此說，所謂究竟的，以息滅行跡為第一要義。徹底斷除各種念想，文句就不會有錯謬。所謂念想，是指生起慾望的念想、嗔恚的念想、愚癡的念想，正如《雜契經》所說，佛告訴比丘：『瞿多（Gota，人名）應當知道！慾望、憤怒、愚癡的念想是行為的根本，當這些念想永遠徹底地斷除，不再生起對慾望的念頭，所說的話語就不會有錯謬。』為什麼呢？因為行為有窮盡和不窮盡的，所以才設立教誨來教導後來的眾生。因此說，徹底斷除各種念想，文句就不會有錯謬。 知節制和不知節制，最殊勝的是捨棄有為之行，內心自我思惟修行，就像蛋破殼而出一樣。 知節制和不知節制，節制是指有為之行，不知節制是指長期抱有疾病，不能思惟正道，六根閉塞不能通達道義。因此說，知節制和不知節制。最殊勝的是捨棄有為之行，至真等正覺（Anuttara-samyak-sambodhi，無上正等正覺）是最殊勝的，捨棄三有（欲有、色有、無色有）不再造作有為之行。因此說，最殊勝的是捨棄有為之行。內心自我思惟修行，就像蛋破殼而出一樣，就像進入禪定又不定，得到禪定之意成就道果，就像孵化的幼鳥，捨棄蛋殼而成就其形體；現在也是這樣，捨棄原有的行為而成就無漏之行。因此說，就像蛋破殼而出一樣。 眾多的佈施中法佈施最殊勝，眾多的快樂中法樂最上等，眾多的力量中忍辱的力量最強，愛慾的止息是苦諦中最微妙的。 眾多的佈施中法佈施最殊勝，在眾多的佈施中，為什麼說法佈施最殊勝呢？所謂法佈施，是良善的、美好的、沒有眾多禍患的，其中眾生所聽聞的佛法，心意開悟沒有不解脫的。所謂財佈施，一個人足夠，兩個人就會嫌棄，佈施的意願有高下，情況不同。
【English Translation】 English version The wording is without error. What is called ultimate is to cease all traces of action as the foremost. What is called ultimate is that in the Dharma there is nothing higher, and the most severe bondage among illnesses is the desire-mind, which must be completely and permanently eradicated. Therefore, it is said that what is called ultimate is to cease all traces of action as the foremost. When all thoughts are completely cut off, the wording will be without error. What are called thoughts are the thoughts of arising desire, the thoughts of anger, and the thoughts of ignorance, as it is said in the Samyuktagama Sutra, the Buddha told the Bhikkhus: 'Gota (a person's name), you should know! The thoughts of desire, anger, and ignorance are the root of actions. When these thoughts are completely and permanently eradicated, and no thought of desire arises, the words spoken will be without error.' Why is this so? Because actions have an end and also have no end, therefore, teachings are established to instruct later beings. Therefore, it is said that when all thoughts are completely cut off, the wording will be without error. Knowing moderation and not knowing moderation, the most excellent is to abandon conditioned actions, to contemplate internally, like an egg breaking its shell. Knowing moderation and not knowing moderation, moderation refers to conditioned actions, and not knowing moderation refers to long-term illness, unable to contemplate the path, the six senses are blocked and cannot understand the meaning of the Dharma. Therefore, it is said, knowing moderation and not knowing moderation. The most excellent is to abandon conditioned actions, the Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment) is the most excellent, abandoning the three realms (the desire realm, the form realm, and the formless realm) and no longer creating conditioned actions. Therefore, it is said, the most excellent is to abandon conditioned actions. To contemplate internally, like an egg breaking its shell, is like entering samadhi and then not being in samadhi, obtaining the meaning of samadhi and achieving the fruit of the path, like a hatched bird, abandoning the shell and achieving its form; now it is also like this, abandoning the original actions and achieving unconditioned actions. Therefore, it is said, like an egg breaking its shell. Among all gifts, the gift of Dharma is the most excellent; among all joys, the joy of Dharma is the highest; among all strengths, the strength of patience is the strongest; the cessation of craving is the most subtle of the Truth of Suffering. Among all gifts, the gift of Dharma is the most excellent. Among all gifts, why is the gift of Dharma the most excellent? The so-called gift of Dharma is good, beautiful, and without many troubles. Among those who hear the Dharma, their minds are enlightened and none are not liberated. The so-called gift of wealth is enough for one person, but two people will resent it. The intention of giving is high or low, and the situations are different.
由如與洴沙王說微妙之法，八萬諸天萬二千摩竭眾生，復與釋提桓因，在石室之中說微妙法，八萬諸天皆得微妙法，諸情通達無形掛礙也，是故說，眾施法施勝也。所謂財施者，今日受施明當更求，其中至求天上道者，彼人聞法從劫至劫無有窮盡，是故說曰，眾施法施勝也。眾樂法樂上者，在俗處樂亂想之本，至趣此正造地獄行；夫法樂者，暢達演說問則不滯，暢達觀意洋洋入耳。是故說曰，眾樂法樂上也。眾力忍力最者，昔有鄰國之王，興兵起眾往攻敵國，左右諸臣語其王曰：「鄰國興兵今來逼近，愿王自備共相攻擊。」王語諸臣：「此是閑事，何必須吾公自臨敵？」賊以逼近攻伐城門，諸臣啟王：「賊今在外，明王宜當深慮斯理。」王告諸臣：「賊雖在外不足遠慮，但自營私何慮公務？」時賊暴虐轉入城裡，左右啟曰：「賊今逼近，不審明王竟何備慮？」王告諸臣：「此事微細何足上聞？」鄰國大王轉進至殿，諸臣啟曰：「鄰國之王今以見逼，不審聖尊有何思慮？」其王告曰：「我今處世變易不停，興者必衰合會有離，宜可脫服更改形容如乞士法，磨何自退往適深山，思惟道德可以自娛。設此暴王欲獲我身擒殺形體者，不辭其愆。所以然者？亡國失土皆由一人，我今受死萬民無患，豈不於我有大幸乎？」時彼敵國
【現代漢語翻譯】 現代漢語譯本：譬如，如同為洴沙王（Bingsha Wang，古代印度國王）宣說微妙的佛法，八萬諸天和一萬二千摩竭（Magadha，古印度王國）的眾生，以及與釋提桓因（Shakra Devanam Indra，佛教護法神）一起，在石室之中宣說微妙的佛法，八萬諸天都獲得了微妙的佛法，他們的情識通達，沒有形體的障礙。因此說，一切佈施中，法佈施最為殊勝。所謂財佈施，今天接受佈施，明天還要繼續尋求，其中那些追求天上之道的人，他們聽聞佛法，從一個劫到另一個劫，永無止境。因此說，一切佈施中，法佈施最為殊勝。一切快樂中，佛法之樂最為殊勝，在世俗中享受的快樂是妄想的根源，最終會走向地獄的道路；而佛法之樂，是暢達地演說，回答問題時不會滯礙，暢達地觀察意念，使人聽了心曠神怡。因此說，一切快樂中，佛法之樂最為殊勝。一切力量中，忍辱的力量最為強大。過去有一個鄰國的國王，興兵發眾去攻打敵國，左右的臣子對國王說：『鄰國興兵現在逼近，希望大王自己做好準備，共同抵抗攻擊。』國王對臣子說：『這是小事，何必需要我親自去面對敵人？』敵人逼近，開始攻打城門，臣子稟告國王：『敵人現在在外面，英明的國王應該深思熟慮此事。』國王告訴臣子：『敵人雖然在外面，不足以深慮，只要各自經營私事，何必擔憂公事？』當時敵人暴虐，轉而進入城裡，左右稟告說：『敵人現在逼近，不知道英明的國王究竟有什麼準備？』國王告訴臣子：『這件事很小，何必上報？』鄰國的大王轉而進入王宮，臣子稟告說：『鄰國的國王現在已經逼近，不知道聖尊有什麼想法？』國王說：『我如今處世，變化不停，興盛的必然衰落，聚合的必然分離，應該脫下衣服，改變容貌，像乞丐一樣，悄悄地退往深山，思考道德，可以自娛。如果這個暴虐的國王想要抓捕我，殺害我的身體，我不會推辭。為什麼呢？亡國失土都是因為我一個人，我如今受死，萬民就沒有禍患，這難道不是我最大的幸運嗎？』當時那個敵國的國王 現代漢語譯本：聽到這個訊息，非常感動，就退兵了。因此說，一切力量中，忍辱的力量最為強大。
【English Translation】 English version: For example, it is like explaining the subtle Dharma to King Bingsha (Bingsha Wang, an ancient Indian king), along with eighty thousand Devas (Devas, celestial beings) and twelve thousand beings from Magadha (Magadha, an ancient Indian kingdom), and also with Shakra Devanam Indra (Shakra Devanam Indra, a Buddhist protector deity), in a stone chamber, explaining the subtle Dharma. Eighty thousand Devas all attained the subtle Dharma, their consciousnesses were unobstructed, and they had no physical hindrances. Therefore, it is said that among all kinds of giving, the giving of Dharma is the most superior. The so-called material giving is that today you receive, and tomorrow you must seek again. Among those who seek the path to heaven, they hear the Dharma, and from one kalpa to another, there is no end. Therefore, it is said that among all kinds of giving, the giving of Dharma is the most superior. Among all kinds of joy, the joy of Dharma is the most superior. The joy enjoyed in the secular world is the root of delusion, and ultimately leads to the path of hell. But the joy of Dharma is to speak fluently, to answer questions without hesitation, to observe thoughts clearly, and to make people feel refreshed when they hear it. Therefore, it is said that among all kinds of joy, the joy of Dharma is the most superior. Among all kinds of strength, the strength of patience is the most powerful. In the past, there was a king of a neighboring country who raised troops to attack an enemy country. The ministers on his left and right said to the king, 'The neighboring country is raising troops and is now approaching. We hope that Your Majesty will prepare yourself and resist the attack together.' The king said to the ministers, 'This is a trivial matter, why do I need to face the enemy myself?' The enemy approached and began to attack the city gate. The ministers reported to the king, 'The enemy is now outside. The wise king should think deeply about this matter.' The king told the ministers, 'Although the enemy is outside, it is not worth worrying about. Just manage your own private affairs, why worry about public affairs?' At that time, the enemy was tyrannical and entered the city. The ministers on the left and right reported, 'The enemy is now approaching. I don't know what preparations the wise king has made?' The king told the ministers, 'This matter is trivial, why report it?' The king of the neighboring country then entered the palace. The ministers reported, 'The king of the neighboring country is now approaching. I don't know what the Holy One is thinking?' The king said, 'I am now in the world, and changes are constant. What rises must decline, and what gathers must separate. I should take off my clothes, change my appearance, like a beggar, quietly retreat to the deep mountains, contemplate morality, and find joy in it. If this tyrannical king wants to capture me and kill my body, I will not refuse. Why? The loss of the country and land is all because of me. If I die now, the people will have no trouble. Isn't this my greatest fortune?' At that time, the king of that enemy country English version: heard this news, was very moved, and withdrew his troops. Therefore, it is said that among all kinds of strength, the strength of patience is the most powerful.
之王嘆未曾有，舉聲唱言：「善哉善哉大王！自古迄今未有斯比，我雖得勝未如王比，開懷大通不顧世榮。自今已往還治本國，與王治化共相接待如己無異。」是故說曰，眾力忍力最。愛盡苦諦妙者，愛之為本眾結之本，學人習道先斷愛結，然後漸進無漏道撿，是故說曰，愛盡苦諦妙也(泥洹品第二十七竟)。
出曜經卷第二十四
觀品第二十八
善觀己瑕隙， 使己不露外， 彼彼自有隙， 如彼飛輕塵。
善觀己瑕隙者，人但見彼惡不見己愆，互相是非共相誹謗，由如典場之人抄谷高揚，輕者在遠重者在近，是故說曰，善觀己瑕隙，使己不露外，彼彼自有隙，如彼飛輕塵。
若己稱無瑕， 二事俱並至， 但見外人隙， 恒懷危害心， 遠觀不見近。
夫人在世多自矯譽，自稱功德與世無雙，我之所行戒聞施慧，為尊為特為無儔匹，是故說曰，若己稱無瑕。二事俱並至者，此自博掩之人，逆者得勝順者恒負，執行之人修德亦爾，自知己愆不露見彼，是故說曰，二事俱並至。但見外人隙，恒懷危害心者，人不自審但見外事諸不善法弊惡之患，墮入惡趣不至善處，種地獄畜生餓鬼之苦，是故說曰，但見外人隙，恒懷危害心也。虛空與地各各離別，不見真法不見非真法，是故說曰，遠觀不見
【現代漢語翻譯】 現代漢語譯本： 國王驚歎前所未有，高聲說道：『善哉善哉，大王！自古至今從未有過如此壯舉，我雖得勝，卻不如大王，能如此開闊胸懷，不顧世俗榮華。從今以後，我將返回自己的國家，與大王一同治理，彼此相待如同自己一般。』因此說，眾力之中，忍力最強。愛慾滅盡，苦諦最為微妙，愛慾是眾結的根本，學道之人應先斷除愛慾之結，然後逐漸進入無漏之道。因此說，愛慾滅盡，苦諦最為微妙。（《泥洹品》第二十七完）
《出曜經》卷第二十四
《觀品》第二十八
善於觀察自己的缺點，使之不外露，他人也各有缺點，如同飛揚的輕塵。
善於觀察自己的缺點，是指人們只看到別人的過錯，卻看不到自己的缺點，互相指責，互相誹謗，就像在打穀場上揚穀一樣，輕的飛得遠，重的落在近處。因此說，善於觀察自己的缺點，使之不外露，他人也各有缺點，如同飛揚的輕塵。
如果自己聲稱沒有缺點，兩種壞事就會同時發生，只看到別人的缺點，心中總是懷著危害別人的心，遠看卻看不到近處。
世人大多自我誇耀，自稱功德無雙，認為自己所行的戒律、聞法、佈施、智慧最為尊貴、最為特殊、無人能比。因此說，如果自己聲稱沒有缺點，兩種壞事就會同時發生，這是自欺欺人的人，逆境中會得勝，順境中會失敗。修行之人修養德行也是如此，自己知道自己的過錯，不顯露出來，不去看別人的過錯。因此說，兩種壞事就會同時發生。只看到別人的缺點，心中總是懷著危害別人的心，是指人們不反省自己，只看到外在的事物，以及各種不善的、邪惡的禍患，墮入惡道，不能到達善處，種下地獄、畜生、餓鬼的苦果。因此說，只看到別人的缺點，心中總是懷著危害別人的心。虛空與大地各自分離，看不到真理，也看不到非真理。因此說，遠看卻看不到近處。 English version: The king marveled at this unprecedented event and exclaimed, 『Excellent, excellent, O Great King! Never before in history has there been such a deed. Though I have won, I am not as great as you, who can be so open-minded and disregard worldly glory. From now on, I shall return to my own kingdom and rule together with you, treating each other as if we were one.』 Therefore, it is said that among all powers, the power of patience is the greatest. The extinction of craving is the most profound truth of suffering. Craving is the root of all fetters. Those who study the Way should first sever the fetters of craving, and then gradually enter the path of non-outflow. Therefore, it is said that the extinction of craving is the most profound truth of suffering. (End of Chapter 27, 『Nirvana』)
From the Dharmapada Sutra, Volume 24
Chapter 28, 『Observation』
Be good at observing your own flaws, so that they are not exposed. Others also have their own flaws, like flying dust.
Being good at observing one's own flaws means that people only see the faults of others but not their own. They criticize and slander each other, like people winnowing grain in a threshing field. The light grains fly far, while the heavy ones fall nearby. Therefore, it is said, be good at observing your own flaws, so that they are not exposed. Others also have their own flaws, like flying dust.
If one claims to have no flaws, two bad things will happen simultaneously. One will only see the flaws of others, and always harbor harmful intentions. Looking far away, one cannot see what is near.
Most people in the world boast about themselves, claiming their merits are unparalleled. They think their observance of precepts, their hearing of the Dharma, their acts of giving, and their wisdom are the most noble, the most special, and unmatched. Therefore, it is said, if one claims to have no flaws, two bad things will happen simultaneously. This is the way of self-deceivers. Those who go against the current will prevail, while those who follow it will always fail. It is the same for those who cultivate virtue. They know their own faults and do not expose them, and they do not look at the faults of others. Therefore, it is said, two bad things will happen simultaneously. Only seeing the flaws of others and always harboring harmful intentions means that people do not reflect on themselves, but only see external things, as well as all kinds of unwholesome and evil afflictions. They fall into evil realms and cannot reach good places, planting the seeds of suffering in hell, as animals, and as hungry ghosts. Therefore, it is said, only seeing the flaws of others and always harboring harmful intentions. The void and the earth are separate from each other. One cannot see the true Dharma, nor can one see what is not the true Dharma. Therefore, it is said, looking far away, one cannot see what is near.
【English Translation】 The king was amazed by this unprecedented event and exclaimed, 'Well done, well done, Great King! Never before in history has there been such a thing. Although I have won, I am not as great as you, who can be so open-minded and disregard worldly glory. From now on, I will return to my own country and rule together with you, treating each other as if we were one.' Therefore, it is said that among all powers, the power of patience is the greatest. The extinction of craving is the most profound truth of suffering. Craving is the root of all fetters. Those who study the Way should first sever the fetters of craving, and then gradually enter the path of non-outflow. Therefore, it is said that the extinction of craving is the most profound truth of suffering. (End of Chapter 27, 'Nirvana') From the Dharmapada Sutra, Volume 24 Chapter 28, 'Observation' Be good at observing your own flaws, so that they are not exposed. Others also have their own flaws, like flying dust. Being good at observing one's own flaws means that people only see the faults of others but not their own. They criticize and slander each other, like people winnowing grain in a threshing field. The light grains fly far, while the heavy ones fall nearby. Therefore, it is said, be good at observing your own flaws, so that they are not exposed. Others also have their own flaws, like flying dust. If one claims to have no flaws, two bad things will happen simultaneously. One will only see the flaws of others, and always harbor harmful intentions. Looking far away, one cannot see what is near. Most people in the world boast about themselves, claiming their merits are unparalleled. They think their observance of precepts, their hearing of the Dharma, their acts of giving, and their wisdom are the most noble, the most special, and unmatched. Therefore, it is said, if one claims to have no flaws, two bad things will happen simultaneously. This is the way of self-deceivers. Those who go against the current will prevail, while those who follow it will always fail. It is the same for those who cultivate virtue. They know their own faults and do not expose them, and they do not look at the faults of others. Therefore, it is said, two bad things will happen simultaneously. Only seeing the flaws of others and always harboring harmful intentions means that people do not reflect on themselves, but only see external things, as well as all kinds of unwholesome and evil afflictions. They fall into evil realms and cannot reach good places, planting the seeds of suffering in hell, as animals, and as hungry ghosts. Therefore, it is said, only seeing the flaws of others and always harboring harmful intentions. The void and the earth are separate from each other. One cannot see the true Dharma, nor can one see what is not the true Dharma. Therefore, it is said, looking far away, one cannot see what is near.
近也。
知慚壽中上， 鳶以貪掣搏， 力士無畏忌， 斯等命促短。
知慚壽中上者，人之處世不知慚愧無所畏難，猶如暴逸之牛無所畏難，彼愚騃人亦復如是，出意造行無所畏忌，是故說曰，知慚壽中上也。鳶以貪掣搏者，猶如飛鳶貪餮無厭，掣搏人物無有忌度，眾生之類亦復如是，貪著財色無有厭足，是故說曰，鳶以貪掣搏。力士無畏忌者，如彼力人無所畏難，在大眾中恣意所作無有及者，其有呵諫來勸喻者，尋懷瞋恚斷其命根，是故說曰，力士無畏忌也。斯等命促短者，夫人處世輕人貴己，但執顛倒迷惑不寤，侵三尊物強梁自恃，如斯之類命不久停，是故說曰，斯等命促短也。
知慚不盡壽， 恒求清凈行， 威儀不缺漏， 當觀真凈壽。
知慚不盡壽者，彼慚愧之人，于諸衣食不大慇勤，所得財貨分佈與人，粗衣惡食不著莊飾，唯存命於世無所榮冀，是故說曰，知慚不盡壽也。恒求清凈行者，所行清凈不造邪部，身口意凈應無上行，亦知外凈出言適前無所傷害，是故說曰，恒求清凈行也。威儀不缺漏者，收攝諸根不使流逸，是故說曰，威儀不缺漏。當觀真凈壽者，進止行來出口言語，飲食取以養其壽，是故說曰，當觀真凈壽也。
世間普盲冥， 有目鮮鮮耳， 群鳥墮羅網， 生天
【現代漢語翻譯】 現代漢語譯本 接近了。
有慚愧心的人壽命中等偏上，如同老鷹因貪婪而猛撲，力士無所畏懼，這些人的壽命都短促。
『有慚愧心的人壽命中等偏上』，是指人在世間，不知慚愧，無所畏懼，就像暴躁奔逸的牛一樣無所畏懼。那些愚蠢的人也是這樣，隨心所欲地行動，毫無顧忌。所以說，有慚愧心的人壽命中等偏上。『老鷹因貪婪而猛撲』，就像老鷹貪婪無厭，猛撲獵物毫無節制。眾生也是這樣，貪戀財色，永不滿足。所以說，老鷹因貪婪而猛撲。『力士無所畏懼』，就像那些力大的人，無所畏懼，在大眾中恣意妄為，無人能及。如果有人勸誡他們，他們就會懷恨在心，甚至斷送別人的性命。所以說，力士無所畏懼。『這些人的壽命都短促』，是指那些輕視別人，看重自己，執迷不悟，侵佔三寶（佛、法、僧）之物，仗勢欺人的人，他們的壽命不會長久。所以說，這些人的壽命都短促。
有慚愧心的人不會耗盡壽命，總是追求清凈的行為，威儀不缺漏，應當觀察真正的清凈壽命。
『有慚愧心的人不會耗盡壽命』，是指那些有慚愧心的人，對於衣食不會過分追求，所得的財物會分給別人，穿著粗陋的衣服，吃著粗糙的食物，不注重裝飾，只是爲了維持生命，不求榮華富貴。所以說，有慚愧心的人不會耗盡壽命。『總是追求清凈的行為』，是指行為清凈，不造邪惡之事，身口意清凈，行無上之道，也知道外在的清凈，說話恰當，不傷害他人。所以說，總是追求清凈的行為。『威儀不缺漏』，是指收攝六根，不使其放逸。所以說，威儀不缺漏。『應當觀察真正的清凈壽命』，是指行走坐臥，言語舉止，飲食起居，都是爲了滋養生命。所以說，應當觀察真正的清凈壽命。
世間普遍盲昧，有眼的人卻很少，如同群鳥落入羅網，（卻渴望）昇天。
【English Translation】 English version It is near.
Those who know shame have a medium to long lifespan; like a kite that greedily swoops, a strongman is without fear, these people have short lives.
'Those who know shame have a medium to long lifespan' refers to people in the world who do not know shame and have no fear, like a wild, unrestrained ox. Those foolish people are also like this, acting as they please without any restraint. Therefore, it is said, those who know shame have a medium to long lifespan. 'Like a kite that greedily swoops' is like a kite that is insatiably greedy, swooping down on prey without any restraint. Beings are also like this, greedy for wealth and lust, never satisfied. Therefore, it is said, like a kite that greedily swoops. 'A strongman is without fear' is like those who are strong, without fear, acting as they please among the masses, with no one able to stop them. If someone tries to advise them, they will harbor resentment and even take their lives. Therefore, it is said, a strongman is without fear. 'These people have short lives' refers to those who look down on others and value themselves, who are deluded and do not awaken, who seize the possessions of the Three Jewels (Buddha, Dharma, Sangha), and rely on their power to bully others. Their lives will not be long. Therefore, it is said, these people have short lives.
Those who know shame do not exhaust their lifespan, always seek pure conduct, their demeanor is without fault, they should observe true pure life.
'Those who know shame do not exhaust their lifespan' refers to those who have a sense of shame, who are not overly concerned with clothing and food, who distribute their wealth to others, who wear coarse clothes and eat coarse food, who do not focus on adornment, but only seek to maintain their lives in the world without any desire for glory. Therefore, it is said, those who know shame do not exhaust their lifespan. 'Always seek pure conduct' refers to acting purely, not engaging in evil deeds, with a pure body, speech, and mind, practicing the supreme path, also knowing external purity, speaking appropriately without harming others. Therefore, it is said, always seek pure conduct. 'Their demeanor is without fault' refers to controlling the six senses, not letting them wander. Therefore, it is said, their demeanor is without fault. 'They should observe true pure life' refers to walking, standing, sitting, lying down, speaking, and eating, all for the purpose of nourishing life. Therefore, it is said, they should observe true pure life.
The world is universally blind and ignorant, those with eyes are few, like birds falling into a net, (yet desiring) to ascend to heaven.
不足言。
世間普盲冥者，猶如盲人，不見善色惡色平地高岸，此眾生類亦復如是，為淫怒癡所覆，不見善惡之行，不知好醜，亦復不知白黑之法，意自迷惑不求善處，是故說曰，世間普盲冥也。有目鮮鮮耳者，猶若《長阿鋡》契經所說，佛告長爪梵志：「世皆修善甚少少。取要言之，懷倒見眾生多於大地之土，不識佛不識法不識比丘僧不識父母，亦復不別尊卑高下。懷正見眾生者如爪上土，見雖不錯愿求不同；猶如外道梵志尼揵子等，出家學道各自謂尊，書籍別異求于解脫，執愚意迷不達大道，正見之人蓋不足言。」是故說曰，有目鮮鮮耳。群鳥墮羅網者，猶如獵者施張羅網懸弶捕鳥，克獲無數鳥獸之屬，其得脫者若一若兩；生天之眾亦復如是，若一若兩得受天福。如《雜阿鋡》契經所說，佛告比丘：「眾生入地獄者多於地土，從地獄終還生地獄，餓鬼畜生亦復如是；生天眾生如爪上土。」是故說曰，群鳥在羅網，生天亦復爾。
觀世衰耗法， 但見眾色變， 愚者自繫縛， 為暗所纏裹。
觀世衰耗法，但見眾色變者，夫人處世千轉萬端，所行不同。世有三事：一者器世，二者陰世，三者眾生世。所謂器世者，三千大千剎是也。眾生世者，三界眾生四生五趣是。陰世者，色陰無色陰。於三世中取眾生界
【現代漢語翻譯】 現代漢語譯本 不足以言說。 世間普遍的盲昧之人，就像盲人一樣，看不見好的顏色和壞的顏色，也看不見平地和高岸。這些眾生也是如此，被淫慾、嗔怒、愚癡所覆蓋，看不見善惡的行為，不知道好壞，也不知道黑白之法。他們的心意自我迷惑，不尋求好的去處。所以說，世間普遍是盲昧的。有眼睛明亮的人，就像《長阿含經》中所說，佛陀告訴長爪梵志：『世間修善的人非常少。』總而言之，懷有顛倒見解的眾生多如大地之土，他們不認識佛（Buddha，覺悟者），不認識法（Dharma，真理），不認識比丘僧（Bhikshu Sangha，僧團），不認識父母，也不懂得分辨尊卑高下。懷有正見的人少如指甲上的塵土，雖然見解沒有錯誤，但願望和追求各不相同。就像外道梵志（Brahmin，婆羅門）和尼犍子（Nigantha，耆那教徒）等，出家學道，各自認為自己尊貴，書籍各異，追求解脫，執著于愚昧的想法，不通達大道。真正有正見的人，實在太少了，不足以言說。」所以說，有眼睛明亮的人很少。 群鳥落入羅網，就像獵人張開羅網，設定陷阱捕捉鳥類，捕獲無數的鳥獸，能夠逃脫的只有一兩隻。能夠昇天的眾生也是如此，只有一兩個能夠享受天福。就像《雜阿含經》中所說，佛陀告訴比丘：『墮入地獄的眾生多如大地之土，從地獄結束又回到地獄，餓鬼和畜生也是如此。能夠昇天的眾生少如指甲上的塵土。』所以說，群鳥落入羅網，能夠昇天的眾生也是如此。 觀察世間衰敗的法則，只能看到各種色相的變化，愚癡的人自己束縛自己，被黑暗所纏繞。 觀察世間衰敗的法則，只能看到各種色相的變化，意思是說，人在世間經歷千變萬化，所作所為各不相同。世間有三種：一是器世間，二是陰世間，三是眾生世間。所謂的器世間，就是三千大千世界。眾生世間，就是三界眾生，四生五趣。陰世間，就是色陰和無色陰。在三世中選取眾生界。
【English Translation】 English version It is insufficient to speak of. The universally blind and ignorant people in the world are like blind people, unable to see good colors and bad colors, nor can they see flat ground and high banks. These sentient beings are also like this, covered by lust, anger, and ignorance, unable to see good and bad actions, not knowing good from bad, nor knowing the laws of black and white. Their minds are self-deluded, not seeking good places. Therefore, it is said that the world is universally blind and ignorant. Those with clear eyes are like what is said in the 'Dirgha Agama Sutra,' where the Buddha told the Brahmin (Brahmin, a member of the priestly class) with long nails: 'Those who cultivate goodness in the world are very few.' In short, sentient beings with inverted views are as numerous as the soil of the earth. They do not recognize the Buddha (Buddha, the awakened one), do not recognize the Dharma (Dharma, the truth), do not recognize the Bhikshu Sangha (Bhikshu Sangha, the monastic community), do not recognize their parents, and do not know how to distinguish between the noble and the lowly. Those with right views are as few as the dust on a fingernail. Although their views are not wrong, their desires and pursuits are different. Like the Brahmins (Brahmin, a member of the priestly class) and Niganthas (Nigantha, Jain ascetics) of other paths, who leave home to study the Way, each considering themselves noble, with different scriptures, seeking liberation, clinging to foolish ideas, and not understanding the great path. Those who truly have right views are too few to speak of.」 Therefore, it is said that those with clear eyes are few. Birds falling into a net are like hunters spreading nets and setting traps to catch birds, capturing countless birds and beasts. Those who escape are only one or two. The sentient beings who can ascend to heaven are also like this, only one or two can enjoy heavenly blessings. As it is said in the 'Samyukta Agama Sutra,' the Buddha told the Bhikshus: 'The sentient beings who fall into hell are as numerous as the soil of the earth. From the end of hell, they return to hell. The hungry ghosts and animals are also like this. The sentient beings who can ascend to heaven are as few as the dust on a fingernail.' Therefore, it is said that birds fall into a net, and those who can ascend to heaven are also like this. Observing the law of the world's decline, one can only see the changes in various forms. The foolish bind themselves and are entangled by darkness. Observing the law of the world's decline, one can only see the changes in various forms, meaning that people in the world experience countless changes, and their actions are different. There are three things in the world: one is the container world, the second is the aggregate world, and the third is the sentient being world. The so-called container world is the three thousand great chiliocosms. The sentient being world is the sentient beings of the three realms, the four births, and the five destinies. The aggregate world is the form aggregate and the formless aggregate. Among the three worlds, the sentient being realm is chosen.
。何以故說衰耗之法？所謂衰耗法者，為淫怒癡所衰耗，猶如商賈遠涉涂路，遇賊亡失所獲財寶，為賊所劫；此眾生類亦復如是，為淫怒癡所劫，劫斷善根財貨，眾人皆見知其衰耗，億千萬眾時有脫者，是故說曰，觀世衰耗法，但見眾色變也。愚者自繫縛，為暗所纏裹者，世多有人行跡不同，恒為二縛所繫，一者結使，二者陰縛，為此二事所縛無明所陰，蓋亦不堪任越次取證盡有漏成無漏；猶若有罪之人，閉在牢獄不睹日月光明，此眾生類亦復如是，以無明暗室所見纏裹，夫為欲怒癡所繫縛，欲求解脫難可得也。是故說曰，愚者自繫縛，為暗所纏裹也。亦不見於行，觀而無所有，以性觀察都不見功德之本，復以知他人心智，欲免此難者，無一善根可濟免也；猶若有人沒溺深廁糞除所污，復有慈愍之人，欲得免濟彼難，求覓凈處欲往手捉，遍悉觀之無一凈處，便舍而去。無漏之人觀察眾生，頗有毫釐善本可療治乎？遍觀察之無有善本可療治者，聖人自念：「咄嗟衰耗群徒，罪重乃至於斯。」是故說曰，亦不見於行，觀而無所有。
眾生皆有我， 為彼而生患， 一一不相見， 不睹邪見刺。
眾生皆有我，為彼而生患者，世多有人性懷顛倒，眾生之類我所造、為從我而生；復有說者，從他而生、從他而有。是故
【現代漢語翻譯】 現代漢語譯本：為什麼說這是衰敗損耗之法呢？所謂的衰敗損耗之法，就是被淫慾、嗔怒、愚癡所損耗。這就像商人遠行在路上，遇到強盜，失去了所獲得的財寶，被強盜搶劫一樣。這些眾生也是如此，被淫慾、嗔怒、愚癡所劫持，劫斷了善根和財富，眾人都能看到他們的衰敗損耗。億萬眾生中，有時會有脫離這種困境的人。所以說，觀察世間的衰敗損耗之法，只能看到各種色相的變化。愚笨的人自己束縛自己，被黑暗所纏繞。世上很多人行為各異，總是被兩種束縛所困：一是結使（煩惱的別稱），二是陰縛（五蘊的束縛）。被這兩種束縛所困，被無明所遮蔽，就無法超越次第地證得漏盡（煩惱盡除）而成就無漏（沒有煩惱的狀態）。就像有罪的人被關在監獄裡，看不到日月的光明一樣，這些眾生也是如此，被無明的黑暗所纏繞，被慾望、嗔怒、愚癡所束縛，想要解脫是很難的。所以說，愚笨的人自己束縛自己，被黑暗所纏繞。他們也看不到正確的修行，觀察時發現一切都是空無所有。以本性觀察，看不到任何功德的根本。再以智慧觀察他人的心智，想要免除這些苦難，沒有一絲善根可以救濟。就像有人掉進糞坑裡被污穢所染，有慈悲的人想要救他脫離苦難，尋找乾淨的地方想要伸手去拉他，但到處觀察都找不到乾淨的地方，就只好放棄。無漏的聖人觀察眾生，是否有絲毫善的根本可以治療呢？遍觀之後，發現沒有善的根本可以治療，聖人自己感嘆：『唉，這些衰敗的眾生，罪業深重到了這種地步。』所以說，他們也看不到正確的修行，觀察時發現一切都是空無所有。 眾生都執著于『我』，因此而產生憂患。他們彼此之間不能互相理解，看不到邪見的毒刺。 眾生都執著于『我』，因此而產生憂患，世上很多人性情顛倒，認為眾生是我所創造的，是從我而生的；也有人說，是從他而生的，從他而有的。所以說
【English Translation】 English version: Why is it said to be the law of decline and decay? The so-called law of decline and decay is being depleted by lust, anger, and ignorance. It is like a merchant traveling far on a road, encountering thieves, losing the treasures he had acquired, and being robbed by the thieves. These sentient beings are also like this, being robbed by lust, anger, and ignorance, having their roots of goodness and wealth cut off. Everyone can see their decline and decay. Among billions of beings, there are sometimes those who escape this predicament. Therefore, it is said that observing the law of decline and decay in the world, one can only see the changes in various forms. Foolish people bind themselves, being entangled by darkness. Many people in the world behave differently, always bound by two fetters: one is the fetter of defilements (another name for afflictions), and the other is the fetter of the aggregates (the five aggregates). Bound by these two things, and obscured by ignorance, they cannot transcend the stages to attain the exhaustion of outflows (the elimination of afflictions) and achieve the state of no outflows (the state without afflictions). Just like a guilty person being locked in prison, unable to see the light of the sun and moon, these sentient beings are also like this, entangled by the darkness of ignorance, bound by desire, anger, and ignorance, making it difficult to seek liberation. Therefore, it is said that foolish people bind themselves, being entangled by darkness. They also do not see the correct practice, and when they observe, they find that everything is empty and without substance. Observing with their nature, they cannot see the root of any merit. Furthermore, observing the minds of others with wisdom, wanting to avoid these sufferings, there is not a single root of goodness that can help. It is like someone falling into a cesspool and being defiled by filth. A compassionate person wants to save them from suffering, looking for a clean place to reach out and pull them, but after observing everywhere, they cannot find a clean place, so they have to give up. When a saint who has attained no outflows observes sentient beings, is there even a trace of a good root that can be healed? After observing everywhere, they find that there is no good root that can be healed. The saint himself laments: 'Alas, these declining beings, their sins are so heavy that they have reached this point.' Therefore, it is said that they also do not see the correct practice, and when they observe, they find that everything is empty and without substance. Sentient beings all have an 'I', and because of that, they suffer. They cannot understand each other, and they do not see the thorns of wrong views. Sentient beings all have an 'I', and because of that, they suffer. Many people in the world have inverted natures, thinking that sentient beings are created by me, and come from me; others say that they come from others, and exist from others. Therefore,
說曰，眾生皆有我，為彼而生患也。一一不相見，不睹邪見刺者，一一者，所謂外道梵志是，不思惟正見信邪顛倒，是故說曰，一一不相見，不睹邪見刺。
觀此刺因緣， 眾生所染著， 我造彼非有， 彼造非我有。
觀此刺因緣者，所謂刺者，邪見之刺也，因緣者，地獄餓鬼畜生人道人天，各各別異所種不同，是故說曰，觀此刺因緣也。眾生所染著，外道異學晝夜孜孜汲汲，各自謂真信邪倒見，不能捨離就於正路，是故說曰，眾生所染著。我造彼非有，彼造我非有者，各自謂正共相干錯，眾生之類，我作我造非彼所有，復自思惟：「彼造彼作非我所有。」是故說曰，我造彼非有，彼造我非有也。
眾生為慢纏， 染著于憍慢， 為見所迷惑， 不免生死際。
眾生為慢纏，染著于憍慢者，彼人自念意性憍豪：「我今在眾最尊最上，宗族姓望屋宅田業，僕從家產無及我者。」心意堅固不能捨離，是故說曰，眾生為慢纏，染著于憍慢也。為見所迷惑，不免生死際者，計常見不與斷滅見相應，斷滅見不與計常見相應，不能免此生死至無為岸，是故說曰，為見所迷惑，不免生死際也。
以逮及當逮， 二俱受塵垢， 習於病根本， 及學諸所學， 觀諸持戒者， 梵行清凈人， 瞻視病瘦者，
【現代漢語翻譯】 現代漢語譯本：有人說，眾生都有一個『我』，因為執著于這個『我』而產生煩惱。他們彼此之間不能互相理解，看不到邪見的危害，這些人指的是外道梵志（指不信奉佛教的修行者）。他們不思考正見，反而相信邪見，顛倒是非。所以說，他們彼此之間不能互相理解，看不到邪見的危害。 觀察這種邪見產生的因緣，眾生因此而受到污染和執著。他們認為『我』創造了『彼』，而『彼』不是真實存在的；或者認為『彼』創造了『我』，而『我』不是真實存在的。 觀察這種邪見產生的因緣，這裡所說的『刺』，指的是邪見的刺。『因緣』指的是地獄、餓鬼、畜生、人道、人天等不同的生命形態，各自的因果業報不同。所以說，觀察這種邪見產生的因緣。眾生因此而受到污染和執著，外道和不同的學派日夜勤奮努力，各自認為自己是真理，相信邪見，顛倒是非，不能捨棄邪見而走上正道。所以說，眾生因此而受到污染和執著。『我』創造了『彼』，而『彼』不是真實存在的；或者認為『彼』創造了『我』，而『我』不是真實存在的，他們各自認為自己是對的，互相矛盾。眾生認為，『我』所作所為都是『我』的，不是『彼』的；又認為，『彼』所作所為都是『彼』的，不是『我』的。所以說，『我』創造了『彼』，而『彼』不是真實存在的；或者認為『彼』創造了『我』，而『我』不是真實存在的。 眾生被傲慢所纏繞，執著于驕傲自滿。他們被錯誤的見解所迷惑，無法擺脫生死的輪迴。 眾生被傲慢所纏繞，執著于驕傲自滿，這些人心中自認為高人一等，認為自己在眾人之中最尊貴、最優秀，他們的宗族、姓氏、名望、房屋、田地、僕人、家產無人能及。他們內心固執，不能捨棄這種傲慢。所以說，眾生被傲慢所纏繞，執著于驕傲自滿。他們被錯誤的見解所迷惑，無法擺脫生死的輪迴，他們執著于常見，不接受斷滅見；執著于斷滅見，不接受常見。他們不能因此擺脫生死輪迴，到達無為的彼岸。所以說，他們被錯誤的見解所迷惑，無法擺脫生死的輪迴。 無論是已經得到的還是將要得到的，都會受到塵垢的污染。他們習慣於疾病的根源，學習各種各樣的學問。觀察那些持戒的人，那些梵行清凈的人，看看那些生病瘦弱的人。
【English Translation】 English version: It is said that all beings have a 'self,' and because of attachment to this 'self,' suffering arises. They do not see each other, nor do they see the thorns of wrong views. These are the so-called non-Buddhist ascetics (梵志, Fan Zhi), who do not contemplate right views but believe in wrong views, reversing right and wrong. Therefore, it is said that they do not see each other, nor do they see the thorns of wrong views. Observing the causes and conditions of these thorns, beings are thus defiled and attached. They think, 'I' created 'that,' and 'that' is not real; or they think, 'that' created 'I,' and 'I' is not real. Observing the causes and conditions of these thorns, the 'thorns' refer to the thorns of wrong views. 'Causes and conditions' refer to the different forms of life in hell, hungry ghosts, animals, humans, and heavenly beings, each with different karmic retributions. Therefore, it is said, 'observing the causes and conditions of these thorns.' Beings are thus defiled and attached. Non-Buddhists and different schools of thought work diligently day and night, each believing they are the truth, believing in wrong views, reversing right and wrong, unable to abandon wrong views and embark on the right path. Therefore, it is said, 'beings are thus defiled and attached.' 'I' created 'that,' and 'that' is not real; or they think, 'that' created 'I,' and 'I' is not real. They each think they are right, contradicting each other. Beings think, 'what I do is mine, not that of others'; and they also think, 'what others do is theirs, not mine.' Therefore, it is said, 'I' created 'that,' and 'that' is not real; or they think, 'that' created 'I,' and 'I' is not real. Beings are entangled by arrogance, attached to pride and conceit. They are deluded by wrong views and cannot escape the cycle of birth and death. Beings are entangled by arrogance, attached to pride and conceit. These people think highly of themselves, believing they are the most noble and excellent among all, that their clan, surname, reputation, houses, fields, servants, and family property are unmatched. They are stubborn and cannot abandon this arrogance. Therefore, it is said, 'beings are entangled by arrogance, attached to pride and conceit.' They are deluded by wrong views and cannot escape the cycle of birth and death. They are attached to the view of permanence, not accepting the view of annihilation; attached to the view of annihilation, not accepting the view of permanence. They cannot escape the cycle of birth and death and reach the shore of non-action. Therefore, it is said, 'they are deluded by wrong views and cannot escape the cycle of birth and death.' Whether it is what has been attained or what will be attained, both are subject to the defilement of dust. They are accustomed to the root of illness, learning all sorts of knowledge. Observe those who uphold precepts, those who are pure in their Brahma conduct, and look at those who are sick and weak.
是謂至邊際。
世有眾生邪見心盛，貪著愛慾不能捨離，潔欲清凈玩而習之，于中興起憍慢不自改更，是謂第二邊際，是謂諸賢增益諸著。以逮及當逮者，得陰持入，或有不得陰持入者，此二俱受塵，一者邪見塵，二者愛慾塵，為結所使不能捨離，是故說曰，二俱受塵垢也。習於病根本者，外道異學是，習彼技術而自榮己，及學諸所學者，諸有眾生學其技術，乘馬御車造作無端皆能備悉，具此行者乃得解脫，是故說曰，及學諸所學也。觀諸持戒者，或有梵志奉持禁戒，或持烏戒舉聲似烏，或持禿梟戒隨時跪拜效禿梟鳴，或持鹿戒聲響似鹿，是故說曰，觀諸持戒者也。梵志清凈人者，彼外道異學自相謂言：「其有兩兩行凈行者，便得解脫至清凈處，若復事火日月神珠藥草衣服宮殿屋舍，然後乃至無為之處。」是謂名曰，一邊際也。世有眾生邪見心盛，貪著愛慾不能捨離，計欲清凈外人習之犯欲無隙，是謂諸賢增益諸著，能得知此者亦不隨流轉。有目者觀，所謂有目者，諸佛世尊是，信能觀察流轉停息，是故說曰，有目者所見。解此二邊者，無所染著不興塵勞，此名邊際。
當觀水上泡， 亦觀幻野馬， 如是不觀身， 亦不見死王。
當觀水上泡，亦觀幻野馬者，如彼水泡不得久停。昔有國王女為王所愛，
【現代漢語翻譯】 現代漢語譯本：這就是所謂的邊際。 世間有眾生邪見之心熾盛，貪戀愛慾不能捨棄，追求所謂的清凈卻沉溺其中，並以此為樂，於此生起驕慢之心而不自我改正，這就是所謂的第二種邊際，也就是賢者們所增加的執著。對於那些已經獲得或將要獲得五陰（色、受、想、行、識）的執持和攝入的人，或者那些沒有獲得五陰執持和攝入的人，這兩者都受到塵垢的污染，一種是邪見之塵，另一種是愛慾之塵，被束縛而不能捨離，所以說，兩者都受到塵垢的污染。那些學習疾病根本的人，指的是外道異學，他們學習那些技術來榮耀自己，以及學習各種各樣的學問。那些眾生學習他們的技術，駕馭馬車，製造各種無端的事物，都能精通，認為具備這些行為就能獲得解脫，所以說，學習各種各樣的學問。觀察那些持戒的人，有些婆羅門（Brahmin）奉持禁戒，有的持烏鴉戒，學烏鴉叫；有的持禿梟戒，隨時跪拜模仿禿梟的鳴叫；有的持鹿戒，發出像鹿一樣的聲音，所以說，觀察那些持戒的人。婆羅門（Brahmin）中的清凈之人，那些外道異學互相認為：『那些進行雙雙凈行的人，就能獲得解脫到達清凈之處，如果侍奉火、日月、神珠、藥草、衣服、宮殿、房屋，然後乃至到達無為之處。』這就是所謂的邊際。世間有眾生邪見之心熾盛，貪戀愛慾不能捨棄，認為追求清凈的外人會沉溺於慾望而沒有空隙，這就是賢者們所增加的執著，能夠知道這些的人也不會隨波逐流。有眼睛的人才能看到，所謂有眼睛的人，指的是諸佛世尊，他們相信能夠觀察到流轉和停息，所以說，有眼睛的人才能看到。理解這兩種邊際的人，不會被污染，不會產生塵勞，這叫做邊際。 應當觀察水上的泡沫，也應當觀察幻化的野馬，如果這樣不執著于身體，也就不會見到死王。 應當觀察水上的泡沫，也應當觀察幻化的野馬，就像水泡一樣不能長久停留。過去有一位國王的女兒，深受國王的喜愛。
【English Translation】 English version: This is called the boundary. There are sentient beings in the world whose minds are filled with wrong views, who are attached to love and desire and cannot let go, who seek so-called purity but indulge in it and take pleasure in it, and who, in this, give rise to arrogance and do not correct themselves. This is called the second boundary, which is the attachments increased by the wise. For those who have attained or will attain the holding and entering of the five skandhas (form, feeling, perception, mental formations, consciousness), or those who have not attained the holding and entering of the five skandhas, both are subject to defilement. One is the defilement of wrong views, and the other is the defilement of love and desire. They are bound and cannot let go. Therefore, it is said that both are subject to defilement. Those who study the root of disease refer to the heretics and those of other paths. They study those techniques to glorify themselves, and they study all kinds of learning. Those sentient beings who learn their techniques, who drive chariots, and who create all kinds of pointless things, are all proficient. They believe that by possessing these practices, they can attain liberation. Therefore, it is said that they study all kinds of learning. Observing those who uphold precepts, some Brahmins uphold precepts, some hold the crow precept, imitating the crow's call; some hold the owl precept, kneeling and bowing at all times, imitating the owl's cry; some hold the deer precept, making sounds like a deer. Therefore, it is said, observing those who uphold precepts. The pure people among the Brahmins, those heretics and those of other paths, say to each other: 'Those who practice dual pure conduct will attain liberation and reach a pure place. If they serve fire, the sun, the moon, divine pearls, herbs, clothing, palaces, and houses, then they will reach the place of non-action.' This is called a boundary. There are sentient beings in the world whose minds are filled with wrong views, who are attached to love and desire and cannot let go, who believe that those who seek purity from the outside will indulge in desire without any gap. This is the attachment increased by the wise. Those who can understand this will not drift with the current. Those with eyes can see. Those with eyes refer to the Buddhas and World Honored Ones, who believe they can observe the flow and cessation. Therefore, it is said that those with eyes can see. Those who understand these two boundaries will not be defiled and will not generate afflictions. This is called a boundary. One should observe the bubbles on the water, and also observe the illusory wild horses. If one does not cling to the body in this way, one will not see the King of Death. One should observe the bubbles on the water, and also observe the illusory wild horses, just like water bubbles that cannot stay for long. In the past, there was a king's daughter who was deeply loved by the king.
未曾離目，時天降雨水上有泡，女見水泡意甚愛敬，女白王言：「我欲得水上泡以為頭花鬘。」王告女曰：「今水上泡不可獲持，云何得取以為花鬘？」女白王言：「設不得者我當自殺。」王聞女語，尋召巧師而告之曰：「汝等奇巧靡事不通，速取水泡與我女作鬘，若不爾者當斬汝等！」巧師白王：「我等不堪取泡作鬘。」其中有一老匠，自佔堪能取泡，即前白王：「我能取泡與王作鬘。」王甚歡喜即告女曰：「今有一人堪任作鬘，汝可自往躬自瞻視。」女隨王語在外瞻視，時彼老匠白王女言：「我素不別水泡好醜，伏願王女躬自取泡我當作鬘。」女尋取泡隨手破壞不能得之，如是終日竟不得泡，女自疲厭而舍之去。女白王言：「水泡虛偽不可久停，愿王與我作紫金鬘，終日竟夜無有枯萎。」水上泡者誑惑人目，雖有形質生生便滅；盛焰野馬亦復如是，渴愛疲勞而喪其命，人身虛偽樂少苦多，為磨滅法不得久停，遷轉變易在世無幾，不為死王所見，是故說曰，當觀水上泡，亦觀幻野馬，如是不觀身，亦不見死王。
如是不觀世， 亦不見死王。
不觀世者，五盛陰身如是不久當復消滅，設能滅此五陰身者，不與死王相見也。
如是當觀身， 如王雜色車， 愚者所染著， 善求遠離彼。
如是當觀身，
【現代漢語翻譯】 現代漢語譯本：
有一個女子，她的眼睛從未離開過事物。當時，天降雨水，水面上出現水泡。女子看到水泡，心中非常喜愛和敬重，她對國王說：『我想要得到水上的泡泡，用來做頭上的花鬘。』國王告訴女子說：『現在水上的泡泡無法抓取和持有，怎麼能用來做花鬘呢？』女子對國王說：『如果得不到，我就要自殺。』國王聽到女子的話，立刻召來巧匠，告訴他們說：『你們的技藝精巧，無所不能，快去取來水泡，給我女兒做花鬘，如果做不到，我就要斬殺你們！』巧匠們對國王說：『我們無法取水泡做花鬘。』其中有一位老匠人，自認為能夠取水泡，就上前對國王說：『我能取水泡給國王做花鬘。』國王非常高興，就告訴女兒說：『現在有一個人能夠做花鬘，你可以自己去親自看看。』女子聽從國王的話，在外面觀看。當時，那位老匠人對國王的女兒說：『我向來不分辨水泡的好壞，希望公主親自去取水泡，我來做花鬘。』女子隨即去取水泡，但隨手就破壞了，無法得到。這樣一整天，最終也沒有得到水泡，女子自己感到疲憊厭倦，就放棄離開了。女子對國王說：『水泡虛幻不實，不能長久停留，希望國王給我做紫金花鬘，這樣整天整夜都不會枯萎。』水上的泡泡，是用來迷惑人眼的，雖然有形體，但一生下來就立刻消滅；盛大的火焰和野馬也是如此，因為渴愛疲勞而喪失生命。人的身體虛幻不實，快樂少而痛苦多，是會磨滅的法，不能長久停留，遷變易逝，在世的時間很短，不能被死王所見。所以說，應當觀察水上的泡泡，也應當觀察幻化的野馬，如果這樣不觀察身體，也就不會見到死王。
如果這樣不觀察世間，也就不會見到死王。
不觀察世間的人，五盛陰（色、受、想、行、識五種構成身心的要素）的身體，這樣不久就會消滅。如果能夠滅掉這五陰身，就不會與死王相見。
應當這樣觀察身體，就像國王的雜色車（比喻身體由各種元素組成），愚癡的人會執著於它，善於修行的人應當遠離它。
應當這樣觀察身體， English version:
There was a woman whose eyes had never left things. At that time, rain fell from the sky, and bubbles appeared on the water. The woman saw the bubbles and felt great love and respect for them. She said to the king, 'I want to get the bubbles on the water to make a flower garland for my head.' The king told the woman, 'Now, the bubbles on the water cannot be grasped or held. How can they be used to make a flower garland?' The woman said to the king, 'If I cannot get them, I will kill myself.' When the king heard the woman's words, he immediately summoned skilled craftsmen and told them, 'Your skills are exquisite and you are capable of anything. Quickly go and get the water bubbles to make a garland for my daughter. If you cannot do it, I will execute you!' The craftsmen said to the king, 'We are unable to get bubbles to make a garland.' Among them, there was an old craftsman who thought he could get the bubbles. He stepped forward and said to the king, 'I can get the bubbles to make a garland for the king.' The king was very happy and told his daughter, 'Now there is someone who can make a garland. You can go and see for yourself.' The woman followed the king's words and watched from outside. At that time, the old craftsman said to the king's daughter, 'I have never distinguished between good and bad water bubbles. I hope the princess will personally get the bubbles, and I will make the garland.' The woman immediately went to get the bubbles, but she broke them as soon as she touched them and could not get them. In this way, the whole day passed, and she still could not get the bubbles. The woman felt tired and weary, and she gave up and left. The woman said to the king, 'Water bubbles are illusory and cannot stay for long. I hope the king will make me a purple gold garland, so that it will not wither day and night.' The bubbles on the water are used to deceive people's eyes. Although they have form, they disappear as soon as they are born. The great flames and wild horses are also like this, losing their lives due to thirst and fatigue. The human body is illusory and unreal, with little happiness and much suffering. It is a law that will be destroyed and cannot stay for long. It is transient and fleeting, and its time in the world is short, and it cannot be seen by the king of death. Therefore, it is said that one should observe the bubbles on the water, and also observe the illusory wild horses. If one does not observe the body in this way, one will not see the king of death.
If one does not observe the world in this way, one will not see the king of death.
Those who do not observe the world, the body of the five aggregates (form, feeling, perception, mental formations, and consciousness), will soon perish. If one can destroy this body of the five aggregates, one will not meet the king of death.
One should observe the body in this way, like the king's multi-colored chariot (a metaphor for the body being composed of various elements). Foolish people will be attached to it, and those who are good at practice should stay away from it.
One should observe the body in this way,
【English Translation】 There was a woman whose eyes had never left things. At that time, rain fell from the sky, and bubbles appeared on the water. The woman saw the bubbles and felt great love and respect for them. She said to the king, 'I want to get the bubbles on the water to make a flower garland for my head.' The king told the woman, 'Now, the bubbles on the water cannot be grasped or held. How can they be used to make a flower garland?' The woman said to the king, 'If I cannot get them, I will kill myself.' When the king heard the woman's words, he immediately summoned skilled craftsmen and told them, 'Your skills are exquisite and you are capable of anything. Quickly go and get the water bubbles to make a garland for my daughter. If you cannot do it, I will execute you!' The craftsmen said to the king, 'We are unable to get bubbles to make a garland.' Among them, there was an old craftsman who thought he could get the bubbles. He stepped forward and said to the king, 'I can get the bubbles to make a garland for the king.' The king was very happy and told his daughter, 'Now there is someone who can make a garland. You can go and see for yourself.' The woman followed the king's words and watched from outside. At that time, the old craftsman said to the king's daughter, 'I have never distinguished between good and bad water bubbles. I hope the princess will personally get the bubbles, and I will make the garland.' The woman immediately went to get the bubbles, but she broke them as soon as she touched them and could not get them. In this way, the whole day passed, and she still could not get the bubbles. The woman felt tired and weary, and she gave up and left. The woman said to the king, 'Water bubbles are illusory and cannot stay for long. I hope the king will make me a purple gold garland, so that it will not wither day and night.' The bubbles on the water are used to deceive people's eyes. Although they have form, they disappear as soon as they are born. The great flames and wild horses are also like this, losing their lives due to thirst and fatigue. The human body is illusory and unreal, with little happiness and much suffering. It is a law that will be destroyed and cannot stay for long. It is transient and fleeting, and its time in the world is short, and it cannot be seen by the king of death. Therefore, it is said that one should observe the bubbles on the water, and also observe the illusory wild horses. If one does not observe the body in this way, one will not see the king of death. If one does not observe the world in this way, one will not see the king of death. Those who do not observe the world, the body of the five aggregates (form, feeling, perception, mental formations, and consciousness), will soon perish. If one can destroy this body of the five aggregates, one will not meet the king of death. One should observe the body in this way, like the king's multi-colored chariot (a metaphor for the body being composed of various elements). Foolish people will be attached to it, and those who are good at practice should stay away from it. One should observe the body in this way,
如王雜色車者，如國王車雜色莊嚴，雖有形色亦不牢固，不任過載，是故說曰，如是當觀身，如王雜色車也。愚者所染著，善求遠離彼者，愚人所貪玩而習之，智者所棄若捐糞除，是故說曰，愚者所染著，善求遠離彼也。
愚者所染著， 智者遠離之。
智人知動搖，心不願樂，常意欲遠離如避火災，是故說曰，智者遠離之。
如是當觀身， 知病之所因， 病與愚合會， 焉能可恃怙？
人出胞胎由前世因緣，多病少病形貌好醜，是故說曰，如是當觀身，眾病之所因，病與愚合會，焉能可恃怙？
當觀畫形像， 摩尼紺青發， 愚者以為緣， 不求越彼岸。
當觀畫形像，摩尼紺青發者，眾香芬薰沐浴其發，眾香沐浴香氣遠布，是故說曰，當觀畫形像，摩尼紺青發也。愚者以為緣，不求越彼岸者，愚者所纏裹不能得遠離，無有巧便得至彼岸，所謂彼岸者滅盡泥洹，是故說曰，愚者以為緣，不求越彼岸也。
愚者以為緣， 智者所厭患。
智慧之人，分別妙觀思惟挍計，不興想著，是故說曰，智者所厭患。
強以彩畫形， 莊嚴丑穢身， 愚者以為緣， 亦不自求度。
昔有豪族之家，饒財多寶七珍具足，長者自念：「今時年少道人情慾未斷，我今宜請來在家，使諸婦女擎食供
【現代漢語翻譯】 現代漢語譯本：譬如國王的雜色車，如同國王的車用各種顏色裝飾，雖然有外形和色彩，卻不堅固，不能承受過載。所以說，應當這樣觀察身體，如同國王的雜色車一樣。愚笨的人執著於它，有智慧的人應當努力遠離它。愚人貪戀玩弄並習慣於此，智者則像丟棄糞便一樣拋棄它。所以說，愚笨的人執著於它，有智慧的人應當努力遠離它。 愚笨的人執著於它，智者遠離它。 有智慧的人知道身體是動搖不定的，內心不願貪戀它，常常想要遠離它，如同躲避火災一樣。所以說，智者遠離它。 應當這樣觀察身體，知道它是疾病產生的原因。疾病與愚癡結合在一起，怎麼能可以依賴呢？ 人從胞胎出生，是由於前世的因緣，有的人多病，有的人少病，形貌有好有丑。所以說，應當這樣觀察身體，它是各種疾病產生的原因。疾病與愚癡結合在一起，怎麼能可以依賴呢？ 應當觀察畫像，上面有像摩尼寶珠一樣紺青色的頭髮。愚笨的人把它當作執著的緣由，不尋求超越生死輪迴的彼岸。 應當觀察畫像，上面有像摩尼寶珠一樣紺青色的頭髮，用各種香料薰染沐浴頭髮，香氣遠播。所以說，應當觀察畫像，上面有像摩尼寶珠一樣紺青色的頭髮。愚笨的人把它當作執著的緣由，不尋求超越生死輪迴的彼岸，愚笨的人被它纏繞，不能夠遠離，沒有方便的方法到達彼岸。所謂的彼岸，就是滅盡煩惱的涅槃。所以說，愚笨的人把它當作執著的緣由，不尋求超越生死輪迴的彼岸。 愚笨的人把它當作執著的緣由，智者厭惡它。 有智慧的人，分別觀察，仔細思考，不產生執著。所以說，智者厭惡它。 用彩色的顏料描繪外形，裝飾醜陋污穢的身體，愚笨的人把它當作執著的緣由，也不自己尋求解脫。 過去有一戶豪門，財富眾多，七寶具足。長者自己想：『現在這些年輕的道人情慾還沒有斷絕，我應該請他們來家裡，讓婦女們捧著食物供養他們。』
【English Translation】 English version: Like a king's multi-colored chariot, just as a king's chariot is adorned with various colors, although it has form and color, it is not sturdy and cannot bear heavy loads. Therefore, it is said, one should observe the body in this way, like a king's multi-colored chariot. The foolish are attached to it, while the wise should strive to distance themselves from it. The foolish are fond of playing with it and become accustomed to it, while the wise discard it like throwing away dung. Therefore, it is said, the foolish are attached to it, while the wise should strive to distance themselves from it. The foolish are attached to it, the wise distance themselves from it. The wise know that the body is unstable, their hearts do not desire it, and they always want to distance themselves from it, like avoiding a fire. Therefore, it is said, the wise distance themselves from it. One should observe the body in this way, knowing that it is the cause of disease. Disease and ignorance are combined, how can one rely on it? People are born from the womb due to past karmic causes. Some are often sick, some are rarely sick, and their appearances are either good or bad. Therefore, it is said, one should observe the body in this way, it is the cause of various diseases. Disease and ignorance are combined, how can one rely on it? One should observe a painted image, with hair as dark blue as a mani (jewel) gem. The foolish take it as a reason for attachment, not seeking to cross over to the other shore of liberation. One should observe a painted image, with hair as dark blue as a mani (jewel) gem, the hair is bathed and perfumed with various fragrances, and the fragrance spreads far and wide. Therefore, it is said, one should observe a painted image, with hair as dark blue as a mani (jewel) gem. The foolish take it as a reason for attachment, not seeking to cross over to the other shore of liberation. The foolish are entangled by it, unable to distance themselves, and have no skillful means to reach the other shore. The so-called other shore is nirvana (extinction of suffering). Therefore, it is said, the foolish take it as a reason for attachment, not seeking to cross over to the other shore of liberation. The foolish take it as a reason for attachment, the wise are disgusted by it. The wise, through discerning observation and careful contemplation, do not develop attachment. Therefore, it is said, the wise are disgusted by it. Using colorful paints to depict the form, adorning the ugly and filthy body, the foolish take it as a reason for attachment, and do not seek liberation for themselves. In the past, there was a wealthy family, abundant in riches and possessing all seven treasures. The elder thought to himself, 'These young ascetics have not yet severed their desires. I should invite them to my home and have the women offer them food.'
養，設有欲情者我當知之。」即往在寺請，諸年少道人詣長者家，莊嚴婦女更著新衣，盡出禮拜興恭敬意。時有六通羅漢尋而覺知，即化死人骸骨血肉消盡，髑髏手腳各自一處。爾時羅漢告諸比丘：「當自專意以求度世，莫視女色興穢污心。」時彼長者睹彼瑞應嘆未曾有，內自克責知為不是，五體投地自求悔過：「我今乃知法之微妙。」諸婦女各各慚愧即還入舍。是時，羅漢告長者曰：「佛法寬博汪洋無涯，卿今以凡夫之智量度聖人，斯非正理，猶若拳許土塊仰比須彌，升合之器欲量海水。」爾時比丘便說此偈：
「強以彩畫形， 莊嚴丑穢身， 分發為八分， 雙部眼耳珰， 愚者所染著， 亦不自求度。」
爾時比丘說此二偈已，便從坐起而去。時彼長者及諸婦女善心自生，恭敬三寶，後日各各成其道跡。
著欲染于欲， 不究結使緣， 不以生結使， 當度欲有流。
著欲染于欲者，群徒在世志趣不同，或有少欲或欲意偏多，欲偏多者不達賢之法，是故說曰，著欲染于欲也。不究結使緣者，貪嫉慳結病中之重者，入骨徹髓醫所不療，積財億萬不肯惠施，至其壽終不能持一錢自隨；其有眾生修行貪嫉者，身無威神遂致貧窮，宗親不和為人所輕，是故說曰，不究結使緣也。不以生結使，當度欲有
【現代漢語翻譯】 現代漢語譯本：『如果有人有情慾，我應當知道。』於是前往寺廟邀請，讓年輕的僧人到長者家，讓打扮好的婦女換上新衣，都出來禮拜，表達恭敬之意。當時，有一位具有六神通的羅漢（Arhat，已證得阿羅漢果位的聖者）很快察覺到了，就化現出死人的骸骨，血肉消盡，頭骨和手腳各自散落一處。那時，羅漢告訴眾比丘（bhikkhu，佛教出家男眾）：『應當專心致志地尋求解脫，不要觀看女色而生起污穢之心。』當時，那位長者看到這種瑞相，感嘆從未有過，內心自我責備，知道自己做錯了，五體投地，請求懺悔：『我現在才知道佛法的微妙。』眾婦女各自慚愧，就回到家中。這時，羅漢告訴長者說：『佛法寬廣深遠，無邊無際，你現在用凡夫的智慧來衡量聖人，這不是正理，就像用拳頭大小的土塊去比須彌山（Sumeru，佛教中的聖山），用升斗的容器去測量海水一樣。』當時，比丘就說了這首偈： 『強行用彩繪來裝飾，醜陋污穢的身體，把頭髮分成八份，雙耳佩戴耳環，愚癡的人執著於此，也不尋求自我解脫。』 當時，比丘說完這兩首偈后，就從座位上起身離開了。當時，那位長者和眾婦女都生起了善心，恭敬三寶，後來各自都成就了道業。 執著于慾望，被慾望所染污，不探究煩惱的根源，不以生起的煩惱，來度脫慾望的流轉。 『執著于慾望，被慾望所染污』，是指眾生在世間，志向和追求各不相同，有的人少欲，有的人慾望偏多，慾望偏多的人不明白賢聖的道理，所以說，『執著于慾望，被慾望所染污』。『不探究煩惱的根源』，是指貪婪、嫉妒、吝嗇這些煩惱，是病中最嚴重的，深入骨髓，醫生也無法醫治，積累了億萬財富也不肯施捨，到臨終時，連一文錢也帶不走；那些修行貪婪嫉妒的眾生，自身沒有威德神力，以致貧窮，宗族親人不和睦，被人輕視，所以說，『不探究煩惱的根源』。『不以生起的煩惱，來度脫慾望的流轉』
【English Translation】 English version: 'If there are those with desires, I should know them.' Then he went to the temple to invite, and had the young monks go to the elder's house. The adorned women changed into new clothes, and all came out to bow, expressing their respect. At that time, an Arhat (a perfected being) with six supernatural powers quickly perceived this, and transformed into a corpse with bones, the flesh and blood all gone, the skull and limbs each scattered in different places. Then, the Arhat told the bhikkhus (Buddhist monks): 'You should focus your minds on seeking liberation, do not look at women and give rise to impure thoughts.' At that time, the elder saw this auspicious sign, and marveled that it had never happened before. He blamed himself inwardly, knowing he was wrong, and prostrated himself, seeking repentance: 'Now I know the subtlety of the Dharma.' The women each felt ashamed and returned to their homes. Then, the Arhat told the elder: 'The Buddha's Dharma is vast and boundless, you are now using the wisdom of a common person to measure a sage, this is not right, it is like using a fistful of soil to compare to Mount Sumeru (a sacred mountain in Buddhism), or using a small container to measure the ocean.' At that time, the bhikkhu spoke this verse: 'Forcibly using colorful paintings to adorn, this ugly and filthy body, dividing the hair into eight parts, wearing earrings on both ears, the foolish are attached to this, and do not seek self-liberation.' At that time, after the bhikkhu spoke these two verses, he rose from his seat and left. At that time, the elder and the women all gave rise to good intentions, respected the Three Jewels, and later each achieved the path. Attached to desire, defiled by desire, not investigating the causes of afflictions, not using the arising afflictions to transcend the flow of desire. 'Attached to desire, defiled by desire,' refers to the fact that beings in the world have different aspirations and pursuits, some have few desires, and some have excessive desires. Those with excessive desires do not understand the principles of the virtuous, therefore it is said, 'attached to desire, defiled by desire.' 'Not investigating the causes of afflictions,' refers to greed, jealousy, and stinginess, which are the most serious of illnesses, penetrating deep into the bones, incurable by doctors. They accumulate billions of wealth but are unwilling to give, and at the end of their lives, they cannot take a single penny with them. Those beings who cultivate greed and jealousy lack power and divine strength, leading to poverty, disharmony among relatives, and being looked down upon by others, therefore it is said, 'not investigating the causes of afflictions.' 'Not using the arising afflictions to transcend the flow of desire.'
流者，流有四品，其事不同。云何為四？一者欲流，二者有流，三者無明流，四者見流。眾生之類沉溺生死皆由此四，流浪四使不能自免，方當涉歷流轉五道，是故說曰，不以生結使，當度欲有流也。
上一切無慾， 當察此大觀， 如是有解脫， 本所未度者。
上一切無慾者，上者色界無色界，欲者欲界也，於此三界無復三毒，于中永得解脫，是故說曰，上一切無慾也。當察此大觀者，無慾之人是佛第一弟子，佛有四弟子，羅漢為勝為尊為貴為無有上，是故說曰，當察此大觀也。如是有解脫者，聖人執行不自為己，于諸四駃永得自在，更不著有在身口行，是故說曰，如是有解脫也。本所未度者，昔所經歷生死之難，未曾為度，當求方便度此三有，更不受有造四大身，是故說曰，本所未度者。
非園脫于園， 脫園復就園， 當復觀此人， 脫縛復就縛。
昔佛在釋翅搜迦維羅竭國尼拘類園中。爾時世尊到時著衣持缽，將侍者阿難入迦維羅竭城乞食。爾時童子難陀，在高樓上，遙見世尊入城乞食，速下高樓至世尊所，頭面禮足啟世尊言：「如來之姓國中豪族，轉輪聖王所至之處，何為自辱持缽乞食？」爾時難陀取如來缽，入內盛甘饌飲食。佛見難陀入舍之後，告阿難曰：「我今向尼拘類園，難陀出
【現代漢語翻譯】 現代漢語譯本：所謂『流』，有四種類別，它們的作用各不相同。哪四種呢？第一種是欲流（指對感官慾望的執著），第二種是有流（指對存在的執著），第三種是無明流（指因無知而產生的執著），第四種是見流（指因錯誤的見解而產生的執著）。眾生之所以沉溺於生死輪迴，都是因為這四種『流』，被這四種束縛所牽引而無法自拔，因此需要在五道中不斷流轉。所以說，不應被『生』的束縛所困，應當超越對慾望和存在的執著。
超越一切慾望，應當觀察這種偉大的境界，如此才能獲得解脫，這是過去未曾達到的境界。
『超越一切慾望』，『上』指的是『無』，『欲』指的是欲界。在三界之中不再有貪嗔癡三毒，從中永遠獲得解脫，所以說『超越一切慾望』。『應當觀察這種偉大的境界』，無慾之人是佛陀的第一弟子，佛陀有四種弟子，羅漢最為殊勝、尊貴、無上，所以說『應當觀察這種偉大的境界』。『如此才能獲得解脫』，聖人的行為不是爲了自己，在四種束縛中永遠獲得自在，不再執著于身口意三業，所以說『如此才能獲得解脫』。『這是過去未曾達到的境界』，過去所經歷的生死苦難，未曾得到解脫，應當尋求方便法門來度脫這三有（欲有、色有、無色有），不再受有而造就四大假合之身，所以說『這是過去未曾達到的境界』。
不是從園中脫離，而是脫離園后又回到園中，應當觀察這個人，脫離束縛后又回到束縛之中。
過去佛陀在釋迦族居住的迦維羅衛國尼拘類園中。當時，世尊到了乞食的時間，穿好衣服，拿著缽，帶著侍者阿難進入迦維羅衛城乞食。當時，童子難陀在高樓上，遠遠看見世尊入城乞食，便迅速下樓來到世尊面前，頭面禮足，對世尊說：『如來是國中豪族，轉輪聖王所到之處，為何要自辱身份持缽乞食？』當時，難陀取過如來的缽，進入屋內盛滿美味的食物。佛陀看到難陀進入屋內之後，告訴阿難說：『我將前往尼拘類園，難陀出來后，'
【English Translation】 English version: The term 'flow' has four categories, each with different functions. What are the four? The first is the flow of desire (referring to attachment to sensory desires), the second is the flow of existence (referring to attachment to being), the third is the flow of ignorance (referring to attachment arising from ignorance), and the fourth is the flow of views (referring to attachment arising from wrong views). Beings are immersed in the cycle of birth and death because of these four 'flows,' and are unable to free themselves from these four fetters, thus needing to continuously transmigrate through the five realms. Therefore, it is said that one should not be bound by the fetters of 'birth,' and should transcend attachment to desire and existence.
Transcending all desires, one should observe this great state, only then can one attain liberation, which is a state not previously reached.
'Transcending all desires,' 'above' refers to 'non-existence,' and 'desire' refers to the desire realm. In the three realms, there are no longer the three poisons of greed, anger, and ignorance, and one attains eternal liberation from them, hence it is said 'transcending all desires.' 'One should observe this great state,' a person without desire is the Buddha's foremost disciple. The Buddha has four types of disciples, and the Arhat is the most excellent, venerable, and supreme, hence it is said 'one should observe this great state.' 'Only then can one attain liberation,' the actions of a sage are not for oneself, and one attains eternal freedom from the four fetters, no longer attached to the three karmas of body, speech, and mind, hence it is said 'only then can one attain liberation.' 'This is a state not previously reached,' the suffering of birth and death experienced in the past has not been liberated, one should seek expedient methods to liberate from these three existences (desire existence, form existence, formless existence), and no longer be subject to existence and create the body of the four great elements, hence it is said 'this is a state not previously reached.'
It is not to escape from the garden, but to leave the garden and then return to the garden. One should observe this person, who escapes from bondage only to return to bondage.
In the past, the Buddha was in the Nigrodha Garden in Kapilavastu, the land of the Shakya clan. At that time, the World Honored One, at the time for begging for alms, put on his robes, took his bowl, and with his attendant Ananda, entered the city of Kapilavastu to beg for food. At that time, the boy Nanda, on a high tower, saw the World Honored One entering the city to beg for alms, and quickly descended the tower to the World Honored One, bowed his head to the feet of the World Honored One, and said to the World Honored One: 'The Tathagata is from a noble family in the country, and wherever the Wheel-Turning King goes, why do you demean yourself by holding a bowl to beg for food?' At that time, Nanda took the Tathagata's bowl, went inside the house, and filled it with delicious food. The Buddha, seeing Nanda enter the house, said to Ananda: 'I will go to the Nigrodha Garden, and when Nanda comes out,'
者勿復取缽。汝語難陀：『躬自送缽還於如來。』」難陀受教從後送缽，婦復隨後語難陀曰：「速還勿久，須來乃食。」前進未久，婦重遣信：「時還勿停。」所以鄭重者，恐舍家學道。難陀持至世尊所，手自擎缽授與如來：「唯愿時受，今欲還家。」佛告難陀：「卿以至此，今宜遠家剃除鬚髮著三法衣，何為復辭欲還到家？」是時，如來以威神力逼迫難陀出家為道，閉在靜室不使還家。如是經歷日月之數，次第當直遂至難陀。難陀聞之內自歡喜：「我今當直事得從容，因此閑暇逃走還家。」是時，難陀受直使辦水掃地，事事不闕。是時，天神侍衛難陀，汲水至滿自然翻棄凈地之中，草土更滋，關閉門戶戶自然開。難陀思惟：「我家王者之種，饒財多寶無所乏短，我今逃走向家。設有漏失以物償之，今當竊逐細徑，按大途者備值如來。」爾時難陀脫三法衣，更被白服磨何而去。行未經時，正值如來從彼而進，難陀見已奔趣大樹欲自隱形，如來神力反使大樹在難陀后，難陀周慞安身無處。爾時世尊復以神力，拔彼大樹懸在虛空。爾時難陀入樹根處隱形自蔽，如來尋往與共相見。「難陀！何為乃來至此？」難陀默然慚愧不對。如來再三告難陀曰：「汝欲何趣，默然不對？」難陀言：「還家與婦相見。」佛告難陀：「夫人學
【現代漢語翻譯】 現代漢語譯本：『不要再拿缽了。你告訴難陀（Nanda，佛陀的堂弟）：『親自把缽送還給如來（Tathagata，佛陀的稱號）。』』』難陀接受教誨，從後面送缽，他的妻子又在後面告訴難陀說：『快點回來，不要耽擱太久，需要回來吃飯。』前進沒多久，他的妻子又派人送信說：『按時回來，不要停留。』之所以如此鄭重，是擔心他舍家學道。難陀拿著缽到了世尊（Bhagavan，佛陀的稱號）那裡，親手捧著缽交給如來：『希望您及時接受，我現在想回家了。』佛告訴難陀：『你既然已經到了這裡，現在應該遠離家剃除鬚髮，穿上三法衣（kasaya，佛教僧侶的袈裟），為什麼又要辭別想回家呢？』這時，如來用威神力逼迫難陀出家修行，把他關在靜室裡不讓他回家。就這樣經過了幾個月，輪到難陀值班。難陀聽到后內心歡喜：『我今天值班可以自由行動，可以趁這個空閑逃跑回家。』這時，難陀值班負責打水掃地，事事不缺。這時，天神侍衛難陀，汲水滿了自然翻倒在乾淨的地上，草土更加滋生，關閉的門戶自然打開。難陀心想：『我家是王族，財富眾多，什麼都不缺，我現在逃跑回家。即使有什麼損失，可以用財物償還，現在應該走小路，走大路會遇到如來。』這時，難陀脫下三法衣，換上白衣，磨磨蹭蹭地走了。沒走多久，正好遇到如來從那裡走來，難陀看到后奔向大樹想隱藏身形，如來的神力反而使大樹在難陀身後，難陀驚慌失措，無處安身。這時，世尊又用神力，把那棵大樹懸在空中。這時，難陀躲到樹根處隱藏身形，如來隨即走過去與他相見。『難陀！你為什麼來到這裡？』難陀沉默不語，慚愧地沒有回答。如來再三告訴難陀說：『你想去哪裡，為什麼沉默不語？』難陀說：『回家與妻子相見。』佛告訴難陀：『夫人學 道，當斷愛慾，汝今云何欲還家耶？』難陀默然不對。佛告難陀：『汝欲見天宮不？』難陀言：『欲見。』佛即以神力，將難陀至忉利天（Trayastrimsa，佛教欲界六天之一），見諸天女端正無比，難陀問佛：『此諸天女，何因緣得生此間？』佛告難陀：『此諸天女，皆由前世持戒佈施，精進修善，故得生此。』難陀問佛：『我今云何得生此間？』佛告難陀：『汝今出家修道，精進不懈，亦當得生此間。』難陀聞已，心大歡喜，即發願言：『我當精進修道，必生此間。』佛告難陀：『汝今且還，當爲汝說。』佛即以神力，將難陀還至本處。佛告難陀：『汝今當知，天女之樂，勝於人間百千萬倍，汝當精進修道，必得生彼。』難陀聞已，心大歡喜，即發願言：『我當精進修道，必生彼間。』佛告難陀：『汝今當知，天女之樂，雖復勝妙，然猶有盡，不如涅槃（Nirvana，佛教的最高境界）之樂，永無衰耗。』難陀聞已，心大歡喜，即發願言：『我當精進修道，必得涅槃。』佛告難陀：『汝今當知，涅槃之樂，雖復勝妙，然猶有盡，不如佛道（Buddha-dharma，佛陀的教法）之樂，永無衰耗。』難陀聞已，心大歡喜，即發願言：『我當精進修道，必成佛道。』佛告難陀：『汝今當知，佛道之樂，雖復勝妙，然猶有盡，不如無上正等正覺（Anuttara-samyak-sambodhi，佛陀的最高覺悟）之樂，永無衰耗。』難陀聞已，心大歡喜，即發願言：『我當精進修道，必成無上正等正覺。』佛告難陀：『汝今當知，無上正等正覺之樂，永無衰耗，汝當精進修道，必得成就。』難陀聞已，心大歡喜，即發願言：『我當精進修道，必成無上正等正覺。』爾時，難陀即于佛前，剃除鬚髮，著三法衣，精進修道，不久即得阿羅漢果（Arhat，佛教修行者的最高果位之一）。 English version: 『Do not take the bowl again. Tell Nanda (Buddha's cousin): 『Return the bowl to the Tathagata (Buddha's title) yourself.』』 Nanda accepted the teaching and followed behind to return the bowl. His wife then told Nanda, 『Hurry back, don't delay too long, you need to come back to eat.』 Not long after moving forward, his wife sent another message, 『Return on time, don't stop.』 The reason for such urgency was the fear that he would leave home to study the Way. Nanda took the bowl to the Bhagavan (Buddha's title), and with his own hands, presented the bowl to the Tathagata, 『I hope you will accept it in time, I want to go home now.』 The Buddha told Nanda, 『Since you have come here, you should now leave home, shave your head and beard, and wear the three robes (kasaya, the robes of Buddhist monks). Why do you want to leave and go home again?』 At that time, the Tathagata used his divine power to force Nanda to leave home and practice the Way, confining him in a quiet room and not allowing him to go home. After several months, it was Nanda's turn to be on duty. Nanda was happy when he heard this, 『Today I am on duty and can move freely, I can take this opportunity to escape and go home.』 At this time, Nanda was on duty to fetch water and sweep the floor, and he did everything without fail. At this time, the heavenly beings were guarding Nanda. The water he drew would naturally spill onto the clean ground, causing the grass and soil to grow more. The closed doors would open naturally. Nanda thought, 『My family is of royal lineage, with abundant wealth and treasures, lacking nothing. I will now escape and go home. Even if there is any loss, I can compensate with wealth. I should take the small path now, as taking the main road would mean encountering the Tathagata.』 At this time, Nanda took off his three robes, put on white clothes, and walked away slowly. Not long after, he encountered the Tathagata coming from that direction. When Nanda saw him, he ran towards a large tree, wanting to hide himself. The Tathagata's divine power caused the tree to be behind Nanda instead. Nanda was flustered and had nowhere to hide. At this time, the Bhagavan used his divine power again to lift the tree into the air. At this time, Nanda hid himself at the base of the tree. The Tathagata went to him and met him. 『Nanda! Why have you come here?』 Nanda was silent and ashamed, not answering. The Tathagata told Nanda again and again, 『Where do you want to go? Why are you silent?』 Nanda said, 『I want to go home and see my wife.』 The Buddha told Nanda, 『A person who studies the Way should cut off love and desire. Why do you want to go home now?』 Nanda was silent and did not answer. The Buddha asked Nanda, 『Do you want to see the heavenly palace?』 Nanda said, 『I want to see it.』 The Buddha then used his divine power to take Nanda to the Trayastrimsa Heaven (one of the six heavens of the desire realm in Buddhism), where he saw the heavenly maidens, who were incomparably beautiful. Nanda asked the Buddha, 『What is the reason these heavenly maidens were born here?』 The Buddha told Nanda, 『These heavenly maidens were all born here because in their previous lives they upheld the precepts, gave alms, and diligently cultivated goodness.』 Nanda asked the Buddha, 『How can I be born here?』 The Buddha told Nanda, 『If you leave home to cultivate the Way, and diligently persevere, you will also be born here.』 Upon hearing this, Nanda was overjoyed and immediately made a vow, 『I will diligently cultivate the Way and will surely be born here.』 The Buddha told Nanda, 『You should go back now, and I will tell you about it.』 The Buddha then used his divine power to take Nanda back to his original place. The Buddha told Nanda, 『You should know now that the joy of the heavenly maidens is a hundred million times greater than that of the human world. You should diligently cultivate the Way and you will surely be born there.』 Upon hearing this, Nanda was overjoyed and immediately made a vow, 『I will diligently cultivate the Way and will surely be born there.』 The Buddha told Nanda, 『You should know now that although the joy of the heavenly maidens is wonderful, it is still finite. It is not as good as the joy of Nirvana (the highest state in Buddhism), which never diminishes.』 Upon hearing this, Nanda was overjoyed and immediately made a vow, 『I will diligently cultivate the Way and will surely attain Nirvana.』 The Buddha told Nanda, 『You should know now that although the joy of Nirvana is wonderful, it is still finite. It is not as good as the joy of the Buddha-dharma (the teachings of the Buddha), which never diminishes.』 Upon hearing this, Nanda was overjoyed and immediately made a vow, 『I will diligently cultivate the Way and will surely attain Buddhahood.』 The Buddha told Nanda, 『You should know now that although the joy of Buddhahood is wonderful, it is still finite. It is not as good as the joy of Anuttara-samyak-sambodhi (the highest enlightenment of the Buddha), which never diminishes.』 Upon hearing this, Nanda was overjoyed and immediately made a vow, 『I will diligently cultivate the Way and will surely attain Anuttara-samyak-sambodhi.』 The Buddha told Nanda, 『You should know now that the joy of Anuttara-samyak-sambodhi never diminishes. You should diligently cultivate the Way and you will surely achieve it.』 Upon hearing this, Nanda was overjoyed and immediately made a vow, 『I will diligently cultivate the Way and will surely attain Anuttara-samyak-sambodhi.』 At that time, Nanda, in front of the Buddha, shaved his head and beard, put on the three robes, and diligently cultivated the Way. Not long after, he attained the fruit of Arhat (one of the highest achievements of Buddhist practitioners).
【English Translation】 『Do not take the bowl again. Tell Nanda (Buddha's cousin): 『Return the bowl to the Tathagata (Buddha's title) yourself.』』 Nanda accepted the teaching and followed behind to return the bowl. His wife then told Nanda, 『Hurry back, don't delay too long, you need to come back to eat.』 Not long after moving forward, his wife sent another message, 『Return on time, don't stop.』 The reason for such urgency was the fear that he would leave home to study the Way. Nanda took the bowl to the Bhagavan (Buddha's title), and with his own hands, presented the bowl to the Tathagata, 『I hope you will accept it in time, I want to go home now.』 The Buddha told Nanda, 『Since you have come here, you should now leave home, shave your head and beard, and wear the three robes (kasaya, the robes of Buddhist monks). Why do you want to leave and go home again?』 At that time, the Tathagata used his divine power to force Nanda to leave home and practice the Way, confining him in a quiet room and not allowing him to go home. After several months, it was Nanda's turn to be on duty. Nanda was happy when he heard this, 『Today I am on duty and can move freely, I can take this opportunity to escape and go home.』 At this time, Nanda was on duty to fetch water and sweep the floor, and he did everything without fail. At this time, the heavenly beings were guarding Nanda. The water he drew would naturally spill onto the clean ground, causing the grass and soil to grow more. The closed doors would open naturally. Nanda thought, 『My family is of royal lineage, with abundant wealth and treasures, lacking nothing. I will now escape and go home. Even if there is any loss, I can compensate with wealth. I should take the small path now, as taking the main road would mean encountering the Tathagata.』 At this time, Nanda took off his three robes, put on white clothes, and walked away slowly. Not long after, he encountered the Tathagata coming from that direction. When Nanda saw him, he ran towards a large tree, wanting to hide himself. The Tathagata's divine power caused the tree to be behind Nanda instead. Nanda was flustered and had nowhere to hide. At this time, the Bhagavan used his divine power again to lift the tree into the air. At this time, Nanda hid himself at the base of the tree. The Tathagata went to him and met him. 『Nanda! Why have you come here?』 Nanda was silent and ashamed, not answering. The Tathagata told Nanda again and again, 『Where do you want to go? Why are you silent?』 Nanda said, 『I want to go home and see my wife.』 The Buddha told Nanda, 『A person who studies the Way should cut off love and desire. Why do you want to go home now?』 Nanda was silent and did not answer. The Buddha asked Nanda, 『Do you want to see the heavenly palace?』 Nanda said, 『I want to see it.』 The Buddha then used his divine power to take Nanda to the Trayastrimsa Heaven (one of the six heavens of the desire realm in Buddhism), where he saw the heavenly maidens, who were incomparably beautiful. Nanda asked the Buddha, 『What is the reason these heavenly maidens were born here?』 The Buddha told Nanda, 『These heavenly maidens were all born here because in their previous lives they upheld the precepts, gave alms, and diligently cultivated goodness.』 Nanda asked the Buddha, 『How can I be born here?』 The Buddha told Nanda, 『If you leave home to cultivate the Way, and diligently persevere, you will also be born here.』 Upon hearing this, Nanda was overjoyed and immediately made a vow, 『I will diligently cultivate the Way and will surely be born here.』 The Buddha told Nanda, 『You should go back now, and I will tell you about it.』 The Buddha then used his divine power to take Nanda back to his original place. The Buddha told Nanda, 『You should know now that the joy of the heavenly maidens is a hundred million times greater than that of the human world. You should diligently cultivate the Way and you will surely be born there.』 Upon hearing this, Nanda was overjoyed and immediately made a vow, 『I will diligently cultivate the Way and will surely be born there.』 The Buddha told Nanda, 『You should know now that although the joy of the heavenly maidens is wonderful, it is still finite. It is not as good as the joy of Nirvana (the highest state in Buddhism), which never diminishes.』 Upon hearing this, Nanda was overjoyed and immediately made a vow, 『I will diligently cultivate the Way and will surely attain Nirvana.』 The Buddha told Nanda, 『You should know now that although the joy of Nirvana is wonderful, it is still finite. It is not as good as the joy of the Buddha-dharma (the teachings of the Buddha), which never diminishes.』 Upon hearing this, Nanda was overjoyed and immediately made a vow, 『I will diligently cultivate the Way and will surely attain Buddhahood.』 The Buddha told Nanda, 『You should know now that although the joy of Buddhahood is wonderful, it is still finite. It is not as good as the joy of Anuttara-samyak-sambodhi (the highest enlightenment of the Buddha), which never diminishes.』 Upon hearing this, Nanda was overjoyed and immediately made a vow, 『I will diligently cultivate the Way and will surely attain Anuttara-samyak-sambodhi.』 The Buddha told Nanda, 『You should know now that the joy of Anuttara-samyak-sambodhi never diminishes. You should diligently cultivate the Way and you will surely achieve it.』 Upon hearing this, Nanda was overjoyed and immediately made a vow, 『I will diligently cultivate the Way and will surely attain Anuttara-samyak-sambodhi.』 At that time, Nanda, in front of the Buddha, shaved his head and beard, put on the three robes, and diligently cultivated the Way. Not long after, he attained the fruit of Arhat (one of the highest achievements of Buddhist practitioners).
道心不自專，貪著欲心不顧後世燒身之禍。」爾時世尊便說偈言：
「非園脫于園， 脫園復就園，
「我今將汝天上游觀，宜當自專勿懷恐怖。」是時，世尊以神足力，手接難陀將至天上。見一宮殿七寶所作，金銀刻鏤玉女營從不可稱計，純女無男亦無夫主。是時，難陀前白佛言：「是何天宮殿快樂無比？七寶殿堂彈琴鼓瑟，作倡伎樂共相娛樂昔所未聞。然此天女無有夫主，唯愿世尊解我狐疑。」爾時世尊告難陀曰：「汝自往彼問其情實？天女自當與汝說之。」難陀受教至彼天宮，以其情實問天女曰：「汝等天女自然受福，七寶殿堂五樂自娛，汝等夫主竟為所在？」天女報曰：「汝不知乎？閻浮利地迦維羅竭國，釋迦文佛並父弟名曰難陀，命終之後當來生此處在天宮，彼人即我等夫主。」難陀聞之密自歡喜：「今所論者正是我也。」即還佛所具以此情白世尊言：「此諸宮殿玉女營從儘是我許。」佛告難陀：「快修梵行，如是不久當來至此受福自然。」是時，世尊以神足力，手接難陀將至地獄，路經鐵圍山表，見一獼猴瞎無一目。佛語難陀：「汝孫陀利婦何如是瞎獼猴乎？」難陀白佛：「止止世尊勿復說此！豈當以此方之彼人？孫陀利者女中英妙，六十四術無事不閑。」爾時世尊告難陀曰：「瞎獼猴比孫陀利，
【現代漢語翻譯】 『道心』（指追求真理的心）不能由自己專斷，如果貪戀慾望，就會不顧將來燒身之禍。」這時，世尊便說了偈語： 『不從花園脫離，又從脫離的花園回到花園』 『我現在將帶你到天上游覽，你應該自己決定，不要心懷恐懼。』這時，世尊用神通力，用手接引難陀到了天上。他看到一座宮殿，用七寶建造，金銀雕刻，玉女侍奉，數量不可計數，全是女子，沒有男子，也沒有丈夫。這時，難陀上前對佛說：『這是什麼天宮，如此快樂無比？七寶殿堂里彈琴鼓瑟，歌舞娛樂，以前從未聽說過。然而這些天女沒有丈夫，希望世尊能解除我的疑惑。』這時，世尊告訴難陀說：『你自己去那裡問問實情？天女自然會告訴你。』難陀接受教誨，到了那座天宮，把實情問天女說：『你們天女自然享受福報，在七寶殿堂里享受五種音樂的快樂，你們的丈夫到底在哪裡？』天女回答說：『你不知道嗎？在閻浮利地（Jambudvipa，指我們所居住的這個世界）的迦維羅衛國（Kapilavastu），釋迦文佛（Sakyamuni Buddha）的同父異母的弟弟名叫難陀（Nanda），他死後會來到這裡，在天宮裡，那個人就是我們的丈夫。』難陀聽了，暗自歡喜：『現在說的正是我啊。』他立刻回到佛陀那裡，把這些情況告訴世尊說：『這些宮殿和玉女侍奉，都將是我的。』佛告訴難陀：『努力修行梵行（brahmacarya，指清凈的修行生活），這樣不久你就會來到這裡，自然享受福報。』這時，世尊用神通力，用手接引難陀到了地獄，路過鐵圍山（Cakravada）外，看到一隻瞎了一隻眼睛的獼猴。佛問難陀：『你的妻子孫陀利（Sundari）和這隻瞎獼猴相比如何？』難陀對佛說：『不要說了，世尊！怎麼能拿她和這隻獼猴相比呢？孫陀利是女子中的佼佼者，精通六十四種技藝。』這時，世尊告訴難陀說：『這隻瞎獼猴和孫陀利相比，
【English Translation】 'The mind of the path' (referring to the mind seeking truth) cannot be self-willed; if one is greedy for desires, one will disregard the future disaster of burning oneself.」 At that time, the World Honored One spoke a verse: 'Not escaping from the garden, yet from the escaped garden returning to the garden,' 'I will now take you to tour the heavens; you should decide for yourself and not be afraid.' At that time, the World Honored One, with his supernatural power, took Nanda by the hand and brought him to the heavens. He saw a palace made of seven treasures, carved with gold and silver, with jade maidens attending, their numbers countless, all women, without men, and without husbands. At that time, Nanda went before the Buddha and said, 'What is this heavenly palace, so incomparably joyful? In the seven-treasure halls, they play zithers and drums, singing and dancing for entertainment, which I have never heard of before. Yet these heavenly maidens have no husbands; I hope the World Honored One can resolve my doubts.' At that time, the World Honored One told Nanda, 'Go there yourself and ask about the truth? The heavenly maidens will naturally tell you.' Nanda accepted the teaching and went to that heavenly palace, asking the heavenly maidens about the truth, 'You heavenly maidens naturally enjoy blessings, enjoying the pleasures of five kinds of music in the seven-treasure halls; where exactly are your husbands?' The heavenly maidens replied, 'Don't you know? In Jambudvipa (referring to the world we live in), in the country of Kapilavastu, Sakyamuni Buddha's half-brother is named Nanda; after he dies, he will come here, to the heavenly palace, and that person will be our husband.' Nanda heard this and secretly rejoiced, 'The one being spoken of is me.' He immediately returned to the Buddha and told the World Honored One about these circumstances, saying, 'These palaces and the jade maidens attending will all be mine.' The Buddha told Nanda, 'Diligently cultivate the brahmacarya (referring to a pure life of practice), and soon you will come here and naturally enjoy blessings.' At that time, the World Honored One, with his supernatural power, took Nanda by the hand and brought him to hell. Passing by the outer Iron Mountain (Cakravada), he saw a monkey that was blind in one eye. The Buddha asked Nanda, 'How does your wife Sundari compare to this blind monkey?' Nanda said to the Buddha, 'Stop, World Honored One! Do not say this again! How can she be compared to this monkey? Sundari is the best among women, skilled in sixty-four arts.' At that time, the World Honored One told Nanda, 'This blind monkey compared to Sundari,
復以孫陀利比諸天女，億千萬倍不以譬喻為比。」是時，世尊即接難陀將至地獄，示彼苦痛考掠搒笞酸毒難計，八大地獄湯煮罪人，一大地獄十六隔子圍繞其獄，刀山劍樹火車爐炭，燒炙缹煮苦痛難陳。有一大鑊獄卒圍繞，湯沸火熾不見罪人。難陀白佛：「不審，世尊！斯諸地獄皆有罪囚，斯是何鑊不見罪人？」佛告難陀：「汝躬自往問彼獄卒，自當為汝說其本末。」是時，難陀受佛教誡，往問獄卒：「斯是何鑊空無罪人？」獄卒報曰：「閻浮利地，真凈王家兒得成道，並父弟甘露王兒，名曰難陀，為人放逸淫慾情多，自恃豪族輕忽萬民，彼命終之後當來入此鑊中，經歷劫數乃得免脫。卿欲知者其事如是。」難陀聞已衣毛皆豎，形體戰慄顏色變異，往趣世尊前白佛言：「唯然天師二界大護，今睹此變倍懷恐懼。」尋于佛前而說此偈：
「今舍天上位， 不造生死本， 求離地獄苦， 愿說泥洹滅。」
爾時世尊漸與難陀說微妙法，安處無為令至道場。
青衣白蓋覆， 御者御一輪， 觀彼末塵垢， 永便斷縛者， 人多求自歸， 山川樹木神， 園觀及神祠， 望免苦患難。
人懷恐懼意迷不寤，值前禱祀不別真偽。昔月支國有王名惡少，王此天下莫不靡伏。母教敕王：「設卿有臨死之難，慎莫
【現代漢語翻譯】 現代漢語譯本： 世尊又對孫陀利說，（天女的美麗）即使是億千萬倍也無法與（難陀的妻子）相比。這時，世尊就帶著難陀來到地獄，向他展示地獄中各種痛苦的刑罰，如拷打、鞭笞等難以計數的酷刑。八大地獄中，罪人被放在沸騰的湯鍋中煮，一個大地獄被十六個隔間圍繞，還有刀山、劍樹、火車、爐炭等，燒烤烹煮的痛苦難以言說。其中有一個大鍋，獄卒在周圍看守，湯水沸騰，卻不見罪人。難陀問佛：『世尊，我不明白，這些地獄都有罪犯，為何這個鍋里卻不見罪人？』佛告訴難陀：『你親自去問那些獄卒，他們自然會告訴你事情的來龍去脈。』這時，難陀聽從佛的教誨，去問獄卒：『這個鍋里為何空無一人？』獄卒回答說：『在閻浮利地（Jambudvipa，指我們所居住的這個世界），真凈王（Zhenjing Wang）的兒子得道成佛，他的父親和弟弟甘露王（Ganlu Wang）的兒子，名叫難陀（Nanda），此人放縱淫慾，自恃豪門貴族，輕視萬民。他死後將進入這個鍋中，經歷無數劫才能解脫。你想知道的事情就是這樣。』難陀聽后，汗毛倒豎，身體顫抖，臉色大變，急忙來到世尊面前，對佛說：『天師，二界（指天界和人間）的大護法，我今天看到這些景象，更加感到恐懼。』隨即在佛前說了這首偈： 『如今我捨棄天上的地位，不再造作生死輪迴的根本，只求脫離地獄的苦難，愿您講說涅槃寂滅之道。』 這時，世尊逐漸為難陀講說微妙的佛法，讓他安住于無為的境界，最終到達道場。 青色的傘蓋遮蔽著，御者駕馭著一輛車輪，觀察那微小的塵垢，就能永遠斷除束縛。人們大多尋求歸依，山川樹木的神靈，園林和神祠，希望免除苦難。人們懷著恐懼，心意迷惑不覺悟，遇到祭祀就去祈禱，卻不辨真偽。從前月支國（Yuezhi Guo）有一位國王名叫惡少（Eshao），他統治天下，無人不臣服。他的母親告誡他說：『如果有一天你面臨死亡的危險，千萬不要』
【English Translation】 English version: The World Honored One further said to Sundari, 'Even if multiplied by hundreds of millions, the beauty of the heavenly maidens cannot compare to her.' At that time, the World Honored One took Nanda to hell and showed him the various tortures, such as beatings and floggings, which were countless. In the eight great hells, sinners were boiled in cauldrons of boiling water. One great hell was surrounded by sixteen compartments, and there were also mountains of knives, trees of swords, fiery chariots, and charcoal furnaces, where the pain of burning and cooking was indescribable. There was a large cauldron, with hell guards surrounding it, the water boiling fiercely, but no sinners were visible. Nanda asked the Buddha, 'World Honored One, I do not understand. All these hells have prisoners, but why is there no one in this cauldron?' The Buddha told Nanda, 'Go and ask the hell guards yourself, and they will tell you the whole story.' At that time, Nanda, following the Buddha's instructions, went to ask the hell guards, 'Why is this cauldron empty?' The hell guards replied, 'In Jambudvipa, the son of King Zhenjing attained enlightenment and became a Buddha. His father and his brother, the son of King Ganlu, named Nanda, was a man who indulged in lust and was arrogant because of his noble birth, looking down on the common people. After his death, he will enter this cauldron and will not be released until after countless kalpas. This is the matter you wish to know.' Upon hearing this, Nanda's hair stood on end, his body trembled, and his face changed color. He hurried to the World Honored One and said to the Buddha, 'Oh, Heavenly Teacher, great protector of the two realms, seeing these scenes today, I am even more terrified.' Then, he spoke this verse before the Buddha: 'Now I abandon my heavenly position, and no longer create the root of birth and death. I only seek to escape the suffering of hell, and I wish you to speak of the path of Nirvana.' At that time, the World Honored One gradually spoke the subtle Dharma to Nanda, allowing him to dwell in the state of non-action, and finally reach the Bodhi field. A blue canopy covers, a charioteer drives a single wheel, observing the smallest dust, one can forever break free from bondage. Many people seek refuge in the gods of mountains, rivers, trees, gardens, and shrines, hoping to escape suffering and hardship. People are filled with fear, their minds confused and unaware, and when they encounter sacrifices, they pray without distinguishing truth from falsehood. In the past, there was a king in Yuezhi Guo named Eshao, who ruled the world, and no one did not submit to him. His mother warned him, 'If one day you face the danger of death, do not'
左旋佛寺，當念右旋，慎莫違吾此教。」是時，惡少王大出兵眾攻純西城，手自執劍殺三億人，不滿四億，規滿五億，后戰不如，乘象奔走，顧見佛圖憶母教誡，便回象右旋，敵國見之皆伏還國。王見賊退尋后追攝，即還壞賊擒獲王身，便憶佛語：「自歸佛者，為尊為上無有及者。設我不右旋者，豈能壞此賊乎？」是故說曰，人多求自歸，山川樹木神，園觀及神祠，望免苦患難也。
此非自歸上， 亦非有吉利， 如有自歸者， 不脫一切苦。 若有自歸佛， 歸法比丘僧， 修習聖四諦， 如慧之所見。 苦因苦緣生， 當越此苦本， 賢聖八品道， 滅盡甘露際。 是為自歸上， 非不有吉利， 如有自歸者， 得脫一切苦。
人之修道唯有信義，信根以全戒則不毀。諸有眾生能自歸此三寶者，無愿不成，為天人所供養，自致得道，亦復受永劫之福。人之無怙猶樹之無根，若有所憑何事不果也。
觀以觀當觀， 不觀亦當觀， 觀而復重觀， 觀而不復觀。
所謂觀者，苦習盡道真如四諦，彼執行人，以觀苦習盡道真如四諦，觀者現在以觀過去當觀未來，興于塵勞皆由三世，墜墮生死不至於道，是故說曰，觀以觀當觀也。不觀亦當觀者，所謂不觀者，不見苦習盡道，如是當觀深察分
明，知為不見苦習盡道真如四諦，是故說曰，不觀亦當觀也。觀而復重觀者，信能分別苦習盡道，一一思惟究暢其義。觀而不復觀者，已觀已知不復思惟，是故說曰，不觀亦當觀，觀而復不觀也。
觀而復重觀， 分別彼性本， 計晝以為夜， 寶身壞不久。
觀而復重觀者，觀有二種：一者財觀，二者第一義觀。夫財觀者增益結使，第一義者盡有漏成無漏行，是故說曰，觀而復重觀也。分別彼性本者，或有人性造行不同，國界若干法教非一，聖人在中一一分別；或有意開寤者，或有意不開寤者，或有開寤不開寤者，眾生受性寤有遲疾，是以聖人訓之以道，勤加修行晝夜匪懈，是故說曰，分別彼性本也。計晝以為夜者，眾生之類性行不同，或思善本，或不思善本，是謂計晝以為夜也。寶身壞不久者，世間財貨世之常法，終日聚集要當消壞，善根財貨者終不腐敗，是故律本說曰：「當以不寶之身易寶身，不寶之財易寶財，不寶之命易寶命。」是故說曰，寶身壞不久也。
觀而不重觀， 雖見亦不見， 如見而不見， 觀而亦不見。
觀而不重觀者，彼修行人思惟妙觀，道者觀察知彼行人亦無妙觀。得思惟定者有二種人：一人得觀，一者不得觀。復更有導師觀察行人，頗有應于聖諦者不？遍思觀之不應聖
【現代漢語翻譯】 現代漢語譯本：
明白地知道，因為不見到苦、集、滅、道這四種真理（四諦），所以說，『不觀察也應當觀察』。觀察之後又重複觀察，是相信能夠分辨苦、集、滅、道，一一思考並徹底理解它們的含義。觀察之後不再重複觀察，是已經觀察過、瞭解了，不再需要思考，所以說，『不觀察也應當觀察，觀察之後不再觀察』。
觀察之後又重複觀察，是爲了分辨它們的本性，把白天當成黑夜，珍貴的身體很快就會毀壞。
觀察之後又重複觀察，觀察有兩種：一種是世俗的觀察（財觀），一種是第一義諦的觀察。世俗的觀察會增長煩惱，第一義諦的觀察能使有漏的修行變為無漏的修行，所以說，『觀察之後又重複觀察』。分辨它們的本性，是因為有的人天性行為不同，國家地域不同，教法也各不相同，聖人在其中一一分辨；有的人容易開悟，有的人不容易開悟，有的人時而開悟時而不開悟，眾生接受教誨的快慢不同，因此聖人教導他們修行，勤奮修行，日夜不懈，所以說，『分辨它們的本性』。把白天當成黑夜，是因為眾生的天性行為不同，有的思考善的根本，有的不思考善的根本，這就是把白天當成黑夜。珍貴的身體很快就會毀壞，世間的財物是世俗的常法，終日聚集最終也會消散，而善根的財富永遠不會腐敗，所以律本上說：『應當用不珍貴的身體換取珍貴的身體，用不珍貴的財富換取珍貴的財富，用不珍貴的生命換取珍貴的生命。』所以說，『珍貴的身體很快就會毀壞』。
觀察之後不再重複觀察，即使看見也像沒看見一樣，如同看見卻沒看見，觀察了也像沒看見一樣。
觀察之後不再重複觀察，是修行人思考微妙的觀察，而得道的人觀察知道修行人也沒有微妙的觀察。得到思惟禪定的人有兩種：一種是得到觀察，一種是得不到觀察。還有導師觀察修行人，有沒有適合聖諦的人？普遍觀察后發現沒有適合聖諦的人。 English version:
Clearly knowing that because the four noble truths (the four truths of suffering, its origin, its cessation, and the path) are not seen, it is said, 'Even if not observing, one should observe.' Observing and then observing again is to believe in the ability to distinguish suffering, its origin, its cessation, and the path, contemplating each one and thoroughly understanding their meanings. Observing and then not observing again is because one has already observed and understood, and there is no need to contemplate further, therefore it is said, 'Even if not observing, one should observe, and observing, one should not observe again.'
Observing and then observing again is to distinguish their inherent nature, to mistake day for night, and the precious body will soon decay.
Observing and then observing again, there are two kinds of observation: one is worldly observation (material observation), and the other is observation of the ultimate truth. Worldly observation increases afflictions, while observation of the ultimate truth transforms defiled practice into undefiled practice, therefore it is said, 'Observing and then observing again.' Distinguishing their inherent nature is because people have different innate behaviors, different countries and regions, and different teachings, and the sages distinguish them one by one; some people are easy to enlighten, some are not easy to enlighten, and some are sometimes enlightened and sometimes not. The speed at which beings receive teachings varies, therefore the sages teach them the path, diligently practicing day and night without懈怠, therefore it is said, 'Distinguishing their inherent nature.' Mistaking day for night is because beings have different innate behaviors, some contemplate the root of goodness, and some do not, this is what is meant by mistaking day for night. The precious body will soon decay, worldly possessions are the common law of the world, they are gathered all day long but will eventually dissipate, while the wealth of good roots will never decay, therefore the Vinaya says: 'One should exchange the non-precious body for a precious body, the non-precious wealth for precious wealth, and the non-precious life for a precious life.' Therefore it is said, 'The precious body will soon decay.'
Observing and then not observing again, even if one sees, it is as if one does not see, like seeing but not seeing, observing but also not seeing.
Observing and then not observing again, is when a practitioner contemplates subtle observation, and the one who has attained the path observes and knows that the practitioner also does not have subtle observation. Those who attain meditative concentration have two types: one who attains observation, and one who does not. Furthermore, there are teachers who observe practitioners, are there any who are suitable for the noble truths? After observing universally, it is found that there are none suitable for the noble truths.
【English Translation】 Modern Chinese Translation:
Clearly knowing that because the four noble truths (dukkha, samudaya, nirodha, magga) are not seen, it is said, 'Even if not observing, one should observe.' Observing and then observing again is to believe in the ability to distinguish dukkha, samudaya, nirodha, and magga, contemplating each one and thoroughly understanding their meanings. Observing and then not observing again is because one has already observed and understood, and there is no need to contemplate further, therefore it is said, 'Even if not observing, one should observe, and observing, one should not observe again.'
Observing and then observing again is to distinguish their inherent nature, to mistake day for night, and the precious body will soon decay.
Observing and then observing again, there are two kinds of observation: one is worldly observation (artha-dṛṣṭi), and the other is observation of the ultimate truth (paramārtha-dṛṣṭi). Worldly observation increases afflictions, while observation of the ultimate truth transforms defiled practice into undefiled practice, therefore it is said, 'Observing and then observing again.' Distinguishing their inherent nature is because people have different innate behaviors, different countries and regions, and different teachings, and the sages distinguish them one by one; some people are easy to enlighten, some are not easy to enlighten, and some are sometimes enlightened and sometimes not. The speed at which beings receive teachings varies, therefore the sages teach them the path, diligently practicing day and night without懈怠, therefore it is said, 'Distinguishing their inherent nature.' Mistaking day for night is because beings have different innate behaviors, some contemplate the root of goodness, and some do not, this is what is meant by mistaking day for night. The precious body will soon decay, worldly possessions are the common law of the world, they are gathered all day long but will eventually dissipate, while the wealth of good roots will never decay, therefore the Vinaya says: 'One should exchange the non-precious body for a precious body, the non-precious wealth for precious wealth, and the non-precious life for a precious life.' Therefore it is said, 'The precious body will soon decay.'
Observing and then not observing again, even if one sees, it is as if one does not see, like seeing but not seeing, observing but also not seeing.
Observing and then not observing again, is when a practitioner contemplates subtle observation, and the one who has attained the path observes and knows that the practitioner also does not have subtle observation. Those who attain meditative concentration have two types: one who attains observation, and one who does not. Furthermore, there are teachers who observe practitioners, are there any who are suitable for the noble truths? After observing universally, it is found that there are none suitable for the noble truths.
諦，是故說曰，觀而不重觀也。觀而亦不見者，多有思惟修集道行，復觀久遠過去世事，或有達者，或有不達者，一一分別亦不錯亂，是故說曰，觀而亦不觀也。
云何見不見？ 何說見不見？ 因何見不見？ 因為出何見。
云何見不見者，行人修法計有是常清凈之法，所謂不見者，不見苦習盡道，是故說曰，云何見不見也。何說見不見者，行人唯見一緣，或緣色或緣色聲香味，或有思惟或不思惟，是故說曰，何說見不見也。因何見不見者，猶如二人眾行以具功德備悉，雖在生死不懷怯弱，意求斷結亦無疑滯，一人意偏不達究竟，一者不見斷諸有漏，一者不見在諸生死，是故說曰，因何見不見也。因為出何見者，由賢聖法自見出要義，所愿必克無所畏忌，是故說曰，因何出何見也。
猶若不觀苦， 常當深自觀， 以解苦根源， 是謂明妙觀。
猶若不觀苦者，如彼學人不見苦空非身無我，亦不分別于諸行陰，便為墮落；自觀身中污穢不凈，從頭至足無一可貪，我自我有色自我色，亦不分別色之本末，是故說曰，猶若不觀苦，常當深自觀也。以解苦根源，是謂明妙觀者，所解苦空無常非身之義，身之為患流溢萬病，行人思惟意不亂錯，深知病之根源，身寄於世四大合成，從無數劫以來不睹大明，斯
【現代漢語翻譯】 現代漢語譯本：
諦（真理），因此說，觀察而不重複觀察。觀察卻也看不見的人，多是思惟修習道行，又觀察久遠的過去世事，有領悟的，也有不領悟的，一一分別也不錯亂，因此說，觀察卻也像沒觀察一樣。
什麼叫做見與不見？ 為什麼說見與不見？ 因為什麼見與不見？ 因為什麼而出見解？
什麼叫做見與不見呢？修行人修法，認為有常住清凈的法，所謂不見，就是不見苦、集、滅、道，因此說，什麼叫做見與不見。為什麼說見與不見呢？修行人只見到一種緣，或者緣於色，或者緣於色聲香味，或者有思惟或者沒有思惟，因此說，為什麼說見與不見。因為什麼見與不見呢？就像兩個人一起修行，都具備功德，雖然在生死輪迴中也不膽怯，一心想斷除煩惱，也沒有疑惑，一個人心意偏頗，不能達到究竟，一個看不見斷除有漏，一個看不見在生死輪迴中，因此說，因為什麼見與不見。因為什麼而出見解呢？因為賢聖的法，自己見到出離的要義，所希望的必定能實現，沒有什麼畏懼，因此說，因為什麼而出見解。
如果不能觀察苦， 應當常常深深地自我觀察， 以此瞭解苦的根源， 這叫做明妙的觀察。
如果不能觀察苦，就像那些學人，看不見苦、空、非身、無我，也不分別諸行陰，就會墮落；自我觀察身體中的污穢不凈，從頭到腳沒有一樣可以貪戀，我、自我、有色、自我色，也不分別色的本末，因此說，如果不能觀察苦，應當常常深深地自我觀察。以此瞭解苦的根源，這叫做明妙的觀察，所瞭解的苦、空、無常、非身的意義，身體的禍患，流溢著各種疾病，修行人思惟，心意不亂不錯，深深知道疾病的根源，身體寄託於世間，由四大合成，從無數劫以來沒有見到光明，這
【English Translation】 English version:
'Truth, therefore it is said, observe without re-observing. Those who observe but also do not see, mostly contemplate and cultivate the path, and also observe the distant past events. Some attain understanding, and some do not. They distinguish each without confusion. Therefore it is said, observe but also do not observe.
What is seeing and not seeing? Why is seeing and not seeing spoken of? Because of what is seeing and not seeing? Because of what does a view arise?
What is seeing and not seeing? A practitioner cultivates the Dharma, believing there is a permanent and pure Dharma. The so-called not seeing is not seeing suffering, its origin, its cessation, and the path. Therefore it is said, what is seeing and not seeing. Why is seeing and not seeing spoken of? A practitioner only sees one condition, either conditioned by form, or conditioned by form, sound, smell, taste, or either with or without thought. Therefore it is said, why is seeing and not seeing spoken of. Because of what is seeing and not seeing? It is like two people practicing together, both possessing merits, and although in the cycle of birth and death, they are not timid. They wholeheartedly seek to cut off afflictions and have no doubts. One person's mind is biased and cannot reach the ultimate. One does not see the cutting off of outflows, and one does not see being in the cycle of birth and death. Therefore it is said, because of what is seeing and not seeing. Because of what does a view arise? Because of the Dharma of the noble ones, one sees the essential meaning of liberation. What is desired will surely be achieved, without fear. Therefore it is said, because of what does a view arise.
If one does not observe suffering, One should always deeply observe oneself, To understand the root of suffering, This is called clear and wondrous observation.
If one does not observe suffering, like those learners who do not see suffering, emptiness, non-self, and no-ego, and do not distinguish the aggregates of existence, they will fall. Observing the filth and impurity in one's own body, from head to toe, there is nothing to be greedy for. 'I', 'self', 'having form', 'self of form', and not distinguishing the beginning and end of form. Therefore it is said, if one does not observe suffering, one should always deeply observe oneself. To understand the root of suffering, this is called clear and wondrous observation. The meaning of suffering, emptiness, impermanence, and non-self that is understood, the calamity of the body, overflowing with various diseases. The practitioner contemplates, the mind is not confused, and deeply knows the root of disease. The body is entrusted to the world, composed of the four great elements. From countless eons, one has not seen great light, this
由癡惑所纏裹故，我今以脫不造彼緣。是故說曰，以解苦根源，是謂明妙觀也。
誰令凡夫人， 不睹眾行本， 因彼而觀察， 去冥見大明。
誰令凡夫人，不睹眾行本者，世間盲冥不睹大明誰之所造，眾生游游不識正路，現有四大陰持入苦，愚者染著不信為患，興諸邪見遂增塵勞；因彼行人而自觀察，晝夜思惟斷結為業，去冥見大明，大明之本無冥根是，不識佛不識法不識比丘僧，亦復不識真如四諦苦習盡道，不修境界清凈之行，是故說曰，誰令凡夫人，不睹眾行本也(觀品第二十八竟)。
◎出曜經卷第二十四
出曜經卷第二十五
◎惡行品第二十九
諸惡莫作， 諸善奉行， 自凈其意， 是諸佛教。
諸惡莫作者，諸佛世尊教誡後人三乘道者，不以修惡而得至道，皆習於善自致道跡，是故說曰，諸惡莫作也。諸善奉行者，彼修行人普修眾善，唯自瓔珞具足眾德，見惡則避恒修其善，所謂善者，止觀妙藥燒滅亂想。是故說曰，諸善奉行。自凈其意者，心為行本招致罪根，百八重根難解之結纏裹其心，欲怒癡盛憍慢慳嫉種諸塵垢，有此病者則心不凈，行人執志自練心意使不亂想，如是不息便成道根，是故說曰，自凈其意也。是諸佛教者，如來演教禁戒不同，戒以檢形義以攝心，佛出
【現代漢語翻譯】 現代漢語譯本：因為被愚癡和迷惑所纏繞，我現在解脫了，不再造作那些導致輪迴的因緣。所以說，通過理解痛苦的根源，這就是所謂的明妙的觀察。
是誰讓凡夫俗子，看不到萬法的根本？ 通過觀察它，就能去除黑暗，見到光明。
是誰讓凡夫俗子，看不到萬法的根本呢？世間的人們盲目無知，看不到光明是誰創造的。眾生迷茫遊蕩，不認識正確的道路。現在有四大陰（五蘊中的色受想行識，這裡指色陰）執持著他們進入痛苦，愚昧的人執著於此，不相信這是禍患，產生各種邪見，從而增加煩惱。通過那些修行的人自己觀察，日夜思考，以斷除煩惱為目標，去除黑暗，見到光明。光明的根本是沒有黑暗的根源。他們不認識佛，不認識法，不認識比丘僧，也不認識真如四諦（苦、集、滅、道），不修習清凈的境界，所以說，是誰讓凡夫俗子，看不到萬法的根本呢？（《觀品》第二十八完）
《出曜經》卷第二十四
《出曜經》卷第二十五
《惡行品》第二十九
一切惡事都不要做，一切善事都要奉行，自己清凈自己的心意，這就是諸佛的教誨。
一切惡事都不要做，諸佛世尊教誡後世修習三乘道的人，不要通過修惡來達到道，都要學習善行才能達到道跡。所以說，一切惡事都不要做。一切善事都要奉行，那些修行的人普遍修習各種善行，唯有自己用善行來莊嚴自己，具足各種德行，見到惡事就避開，恒常修習善行。所謂的善行，就是止觀的妙藥，能夠燒滅混亂的思緒。所以說，一切善事都要奉行。自己清凈自己的心意，心是行為的根本，招致罪惡的根源。一百零八種煩惱的根源，難以解開的結纏繞著心，慾望、憤怒、愚癡盛行，驕傲、慳吝、嫉妒滋生各種塵垢。有這些病的人，心就不清凈。修行的人堅定志向，自己鍛鍊心意，使之不產生混亂的思緒。像這樣不停止，就能成就道根。所以說，自己清凈自己的心意。這就是諸佛的教誨，如來演說教法，禁戒各有不同，戒律用來約束行為，義理用來攝持心意，佛出
【English Translation】 English version: Because I am entangled by ignorance and delusion, I am now liberated and no longer create the conditions that lead to rebirth. Therefore, it is said that by understanding the root of suffering, this is called the clear and wonderful observation.
Who causes ordinary people not to see the root of all phenomena? By observing it, one can remove darkness and see the great light.
Who causes ordinary people not to see the root of all phenomena? The people of the world are blind and ignorant, not seeing who created the great light. Sentient beings wander in confusion, not recognizing the correct path. Now, the four skandhas (form, feeling, perception, mental formations, and consciousness, here referring to the form skandha) hold them in suffering. The foolish are attached to this, not believing it to be a calamity, and generate various wrong views, thus increasing their afflictions. Through those who practice, observing themselves, contemplating day and night, with the goal of cutting off afflictions, they remove darkness and see the great light. The root of light has no root of darkness. They do not recognize the Buddha, do not recognize the Dharma, do not recognize the Sangha, nor do they recognize the Four Noble Truths (suffering, origin, cessation, and path), and do not cultivate the practice of pure realms. Therefore, it is said, who causes ordinary people not to see the root of all phenomena? (End of Chapter 28, 'Observation')
Ekottara Agama Sutra Volume 24
Ekottara Agama Sutra Volume 25
Chapter 29, 'Evil Deeds'
Do not commit any evil deeds, practice all good deeds, purify one's own mind; this is the teaching of all Buddhas.
Do not commit any evil deeds, the Buddhas, the World Honored Ones, teach those who practice the three vehicles in later generations, not to attain the path by cultivating evil, but to learn good deeds to reach the path. Therefore, it is said, do not commit any evil deeds. Practice all good deeds, those who practice universally cultivate all good deeds, only adorning themselves with good deeds, possessing all virtues, avoiding evil when they see it, and constantly cultivating good deeds. The so-called good deeds are the wonderful medicine of cessation and contemplation, which can burn away chaotic thoughts. Therefore, it is said, practice all good deeds. Purify one's own mind, the mind is the root of actions, inviting the root of sin. One hundred and eight roots of afflictions, difficult to untie knots, entangle the mind. Desire, anger, and ignorance are rampant, arrogance, stinginess, and jealousy breed various defilements. Those who have these diseases, their minds are not pure. Those who practice firmly hold their will, training their minds so that they do not produce chaotic thoughts. If they do not stop like this, they will achieve the root of the path. Therefore, it is said, purify one's own mind. This is the teaching of all Buddhas, the Tathagata expounds the teachings, the precepts and prohibitions are different, the precepts are used to restrain actions, and the principles are used to gather the mind. The Buddha appears
世間甚不可遇，猶如優曇缽花億千萬劫時時乃有；是故如來遺誡教化，聖聖相承以至今日，禁誡不可不修，惠施不可不行，吾所成佛王三千者，皆由禁誡惠施所致也。是故說曰，是諸佛教。
惠施獲福報， 不藏恚怒懷， 以善滅其惡， 欲怒癡無餘。
昔日大目揵連同產弟，饒財多寶七珍具足，金銀珍寶、車𤦲馬瑙、真珠虎珀，庫藏盈溢僕從奴婢不可稱計。是時，目連往到弟家而告弟曰：「聞卿慳嫉不好惠施。佛常演說，夫人惠施獲報無數。卿今施者得福無量。」弟聞兄教開藏惠施，更新立庫藏欲受其報。未經旬日財寶竭盡，故藏悉空新藏無報，甚至懊惱向兄說曰：「前見告敕施獲大報，不敢違教竭藏惠施，當來過去諸貧窮者靡不周遍；然財寶貨盡舊藏空竭新藏無報，將無為兄所疑誤乎？」目連告曰：「止止族姓子！莫陳此語。無使異學邪見之士聞此粗言。若使福德當有形者，虛空境界所不容受，吾今權且示汝微報，若欲見者隨從我來。」爾時目連以神足力，手接其弟至於六天。彼有宮殿七寶合成，前後浴池香風遠布，庫藏盈溢不可稱計，玉女營從數千萬眾，純女無男亦無夫主。弟白目連：「是何宮殿巍巍乃爾？不見有男，純是女人。」目連告弟：「汝今往問，自當知之。」即往問之：「天女當知！我有所
【現代漢語翻譯】 現代漢語譯本：世間的事物非常難以遇到，就像優曇缽花一樣，億千萬劫才偶爾出現一次；因此，如來佛祖遺留下來的教誨和教化，聖人聖人之間互相傳承直到今天，戒律不可以不修行，佈施不可以不行，我所成就的佛王三千，都是由於修行戒律和佈施所導致的。所以說，這就是諸佛的教誨。
佈施可以獲得福報，不要藏有嗔恨和憤怒，用善行來消除惡行，想要消除憤怒、愚癡，使之完全消失。
從前，大目犍連（佛陀十大弟子之一，以神通著稱）有個同胞弟弟，他擁有很多財富，七寶具足，金銀珍寶、車渠、瑪瑙、珍珠、琥珀，倉庫里堆滿了，僕人奴婢數不勝數。當時，目連去到弟弟家，告訴弟弟說：『聽說你吝嗇嫉妒，不喜歡佈施。佛陀經常講，人佈施可以獲得無數的福報。你現在佈施，可以得到無量的福報。』弟弟聽了哥哥的教誨，打開倉庫進行佈施，又重新設立倉庫想要接受福報。不到十天，財寶就用完了，舊倉庫空了，新倉庫也沒有得到回報，甚至懊惱地對哥哥說：『之前聽你說佈施可以獲得大福報，不敢違揹你的教誨，用盡倉庫里的財物進行佈施，把所有貧窮的人都賙濟到了；然而財寶都用完了，舊倉庫空了，新倉庫也沒有得到回報，難道是被哥哥你給誤導了嗎？』目連告訴他說：『住口，族姓子！不要說這樣的話。不要讓那些異學邪見的人聽到這些粗俗的話。如果福德有形體的話，那麼虛空都容納不下，我現在暫時給你展示一點微小的回報，如果你想看的話，就跟我來。』當時，目連用神通力，用手接住他的弟弟，帶他到了六慾天。那裡有七寶合成的宮殿，前後有浴池，香風遠播，倉庫里堆滿了財寶，數不清的玉女侍奉著，都是女子沒有男子，也沒有丈夫。弟弟問目連：『這是什麼宮殿，如此巍峨？沒有看到男子，全是女子。』目連告訴弟弟：『你現在去問她們，自然就會知道。』弟弟就去問她們：『天女們，請你們告訴我，我有所疑問，你們是因何因緣而生於此？』
【English Translation】 English version: The things in the world are very difficult to encounter, just like the Udumbara flower, which appears only once in billions of kalpas; therefore, the teachings and edifications left by the Tathagata Buddha, passed down from saint to saint until today, the precepts must not be neglected, and giving must not be neglected. The three thousand Buddha kings that I have achieved are all due to practicing the precepts and giving. Therefore, it is said that these are the teachings of all Buddhas.
Giving brings blessings, do not harbor anger and resentment, use good deeds to eliminate evil deeds, and desire to eliminate anger and ignorance completely.
In the past, Mahāmaudgalyāyana (one of the ten great disciples of the Buddha, known for his supernatural powers) had a brother, who was very wealthy, possessing all seven treasures, gold, silver, precious jewels, carnelian, agate, pearls, and amber. His warehouses were full, and he had countless servants and slaves. At that time, Maudgalyāyana went to his brother's house and told him: 'I heard that you are stingy and jealous, and do not like to give. The Buddha often says that people who give can receive countless blessings. If you give now, you can receive immeasurable blessings.' The brother listened to his brother's teachings, opened the warehouse to give, and set up new warehouses to receive blessings. In less than ten days, the treasures were used up, the old warehouses were empty, and the new warehouses did not receive any rewards. He was even annoyed and said to his brother: 'Before, I heard you say that giving can bring great blessings, and I did not dare to disobey your teachings. I used up all the wealth in the warehouse to give, and helped all the poor people; however, the treasures are all used up, the old warehouses are empty, and the new warehouses have not received any rewards. Could it be that I was misled by you?' Maudgalyāyana told him: 'Stop, son of a noble family! Do not say such things. Do not let those who hold different views and heretical views hear these vulgar words. If merit had a physical form, then the void would not be able to contain it. I will now temporarily show you a small reward. If you want to see it, come with me.' At that time, Maudgalyāyana used his supernatural power, held his brother with his hand, and took him to the six heavens. There were palaces made of seven treasures, with bathing pools in front and behind, and fragrant winds spreading far and wide. The warehouses were full of treasures, and countless jade maidens served them. They were all women, without men, and without husbands. The brother asked Maudgalyāyana: 'What are these palaces, so majestic? I do not see any men, only women.' Maudgalyāyana told his brother: 'You go and ask them now, and you will naturally know.' The brother then went to ask them: 'Heavenly maidens, please tell me, I have a question, what is the cause and condition that you were born here?'
問愿見發遣。」天女問曰：「有何狐疑而欲見問？」其人報曰：「是何宮殿七寶合成，巍巍堂堂懸處虛空？誰有斯德于中受福？愿解我疑永無猶豫。」天女報曰：「汝不知乎？我等在此積有年歲，食福自然無復是過，欲知我夫主者，施在心懷今當與說。閻浮利內迦比國界釋迦文佛神力弟子，名曰目連，彼有賢者弟大富長者，好喜惠施周窮濟乏，彼命終之後當來生此，與我等作夫主，七寶宮殿及我等身惠施之報。」其人聞喜善心生焉，還至兄所具白其情。目連告曰：「云何族姓子？夫人惠施當有報耶？為無報耶？」弟懷慚愧頭面懺悔，還至世間廣施不惓。是故說曰，惠施獲福報。不藏恚怒懷者，夫人懷毒藏匿在內，伺人之惡惱人之善，如斯之類不可與親；如灰覆火，目雖不睹，蹈則燒腳，身無防備唐突禁戒，當時意勇不覺傷損。人之傷害自古有之，或先懷嫌，或卒興怒，卒興怒者猶尚可恕，先懷嫌者斯意難親。所以然者？夫人陰謀必有傷克，群愚相逐遂致惡災，外揚不密內共情通，共相稱譽成惡朋友，事與願違遂致喪沒，家屬財產斯皆入官，人所憎嫉惡聞其聲。是故說曰，不藏恚怒懷也。以善滅其惡，欲怒癡無餘者，所謂善者賢聖道品是也，乘此道品，猶四瀆水斷流而無所畏難，滅渡諸惡部使不復生，有災吐毒欲怒癡生
，拔三根栽種其三業，仰修道觀進趣四道有何難受？是故說曰，以善滅其惡，欲怒癡無餘也。
只行勿逐愚， 欲群當逐智， 智者滅其惡， 如鶴擇乳飲。
只行勿逐愚者，所謂只行者，在閑靜之處意不分散，思惟善本系念在前，設欲同處當與善知識從事，莫與惡知識從事，是故說曰，只行勿逐愚也。欲群當逐智者，世多有人慕及上賢，追逐有智持戒精進辯才深邃，堪說道教不懷疲勞，是故說曰，欲群當逐智也。智者滅其惡者，智慧之人明古達今，出言所說必有所濟，晝夜孜孜思惟道術，承受明智所吐言教，以善功德消滅眾惡，是故說曰，智者滅其惡也。如鶴擇乳飲者，如昔有人多捕群鶴孚乳滋長，展轉相生其數無限，養鶴之法，以水和乳乃得食之，鶴之常法當食之時，鼻孔出氣吹水兩辟純食其乳，鳥之頑鹵由能分別去水食乳。今之比丘能不爾乎？當選其善蠲除其惡，如彼鳥鶴深知好惡也。是故說曰，如鶴擇乳飲也。
觀世若干變， 知法起滅跡， 賢聖不樂世， 愚者不處賢。
觀世若干變者，所謂世者世有三品：一者器世，二者陰世，三者眾生世。此三世者貯病之牢室，內外堅固非醫所療治，內者四百四病同時俱作，外者含毒之類，蚖蛇百足蝮蝎虎狼所見噬螫，眾變若干其事不同，水火盜賊怨
【現代漢語翻譯】 現代漢語譯本：拔除貪、嗔、癡這三毒，並以此為基礎修習身、口、意三業，進而修習四道，又有何困難呢？所以說，用善來消滅惡，使貪、嗔、癡完全斷除。 不要與愚人同行，應當追隨智者；智者能滅除惡行，就像鶴選擇乳汁飲用一樣。 『不要與愚人同行』，指的是在清靜之處，心意不散亂，思考善的根本，將正念保持在心中。如果需要與人相處，應當親近善知識，不要親近惡知識。所以說，『不要與愚人同行』。『應當追隨智者』，世上很多人仰慕賢能之人，追隨那些有智慧、持戒精進、辯才深邃的人，他們能夠宣講佛法而不感到疲勞。所以說，『應當追隨智者』。『智者能滅除惡行』，有智慧的人明瞭過去和現在，他們所說的話必定有益處，日夜勤勉地思考修行的方法，接受智者所說的教誨，用善功德來消滅各種惡行。所以說，『智者能滅除惡行』。『就像鶴選擇乳汁飲用一樣』，從前有人捕捉很多鶴，孵化養育，數量不斷增加。養鶴的方法是用水和乳汁混合餵養，鶴的習性是在吃食時，用鼻孔出氣將水吹開，只喝純乳汁。鳥類如此愚鈍尚且能分辨水和乳汁，何況是現在的比丘呢？應當選擇善的，去除惡的，就像鶴一樣深知好惡。所以說，『就像鶴選擇乳汁飲用一樣』。 觀察世間的種種變化，瞭解諸法生滅的規律；賢聖之人不貪戀世俗，愚人則不與賢者為伍。 『觀察世間的種種變化』，所謂世間有三種：一是器世間（指我們所居住的物質世界），二是陰世間（指五蘊和合的生命體），三是眾生世間（指有情眾生）。這三種世間都是貯藏疾病的牢房，內外都堅固，不是醫生所能治療的。內部有四百四種疾病同時發作，外部有各種毒物，如蚖蛇、百足蟲、蝮蛇、蝎子、虎狼等，見到就會被咬傷或蜇傷，各種變化不同，水災、火災、盜賊、怨敵等災難不斷。
【English Translation】 English version: Uprooting the three poisons of greed, anger, and delusion, and based on this, cultivating the three karmas of body, speech, and mind, and further practicing the four paths, what difficulty is there? Therefore, it is said, use good to extinguish evil, so that greed, anger, and delusion are completely eliminated. Do not walk with fools, one should follow the wise; the wise can extinguish evil deeds, just as a crane chooses milk to drink. 'Do not walk with fools' refers to being in a quiet place, with the mind not scattered, contemplating the root of goodness, and keeping mindfulness in the heart. If one needs to be with others, one should associate with good teachers, not with bad teachers. Therefore, it is said, 'Do not walk with fools.' 'One should follow the wise,' many in the world admire the virtuous, following those who are wise, uphold precepts diligently, have profound eloquence, and can expound the Dharma without fatigue. Therefore, it is said, 'One should follow the wise.' 'The wise can extinguish evil deeds,' the wise understand the past and present, their words are certainly beneficial, they diligently contemplate the methods of practice day and night, accept the teachings of the wise, and use good merits to eliminate all kinds of evil deeds. Therefore, it is said, 'The wise can extinguish evil deeds.' 'Just as a crane chooses milk to drink,' in the past, some people captured many cranes, hatched and raised them, and their numbers continued to increase. The method of raising cranes is to feed them with a mixture of water and milk. The habit of cranes is that when they eat, they blow the water away with their nostrils and only drink pure milk. Birds are so dull, yet they can distinguish between water and milk, how much more so should the present bhikkhus? One should choose the good and eliminate the evil, just like the crane that deeply knows good and evil. Therefore, it is said, 'Just as a crane chooses milk to drink.' Observe the various changes in the world, understand the law of arising and ceasing of all dharmas; the virtuous and sages do not crave the mundane, while fools do not associate with the virtuous. 'Observe the various changes in the world,' the so-called world has three kinds: first, the container world (referring to the material world we live in), second, the aggregate world (referring to the living body composed of the five aggregates), and third, the sentient being world (referring to sentient beings). These three worlds are all prisons that store diseases, both inside and outside are solid, and cannot be cured by doctors. Internally, four hundred and four diseases occur simultaneously, and externally, there are various poisonous creatures, such as vipers, centipedes, adders, scorpions, tigers, and wolves, which will bite or sting when seen. Various changes are different, and disasters such as floods, fires, thieves, and enemies are constant.
仇之類竊來傷害。是故說曰，觀世若干變也。知法起滅跡，知跡起滅其事有二：一者結跡，二者陰跡。能滅其事乃應無為，是故名曰，知法起滅跡。賢聖不樂世，愚者不處賢者，賢聖永滅諸惡不處群俗，鶴飛則高不樂丘冢，猩猩好凈不處廁溷，賢聖之人亦復如是，不處群俗與共同光；愚者好惡不處賢眾。是故說曰，賢聖不樂世，愚者不處賢也。
解知念待味， 思惟休息義， 無熱無饑想， 當服於法味。
解知念待味者，經歷無數生死已來，未曾得此念待之味，世多甘美殊勝之味，苷蔗葡萄如此之比不可稱數，晝夜享之無有厭足；然不從此得至無為，念待味者未曾經口，設當一遇永無飢渴，其餘味者展轉生死墜墮三塗，欲求出期實為難矣。是故說曰，解知念待味也。思惟休息義者，彼修行人專精一已思惟禪定，心所念法終不錯亂，從初至竟不識其緒，是故說曰，思惟休息義也。無熱無饑想者，貪慾是熱、瞋恚是熱、愚癡是熱、飢渴是熱，能斷此飢渴熱者，其事甚難；正使飲此四大海水欲消其渴者，未始見也。欲除其渴永使不生，唯有八解澄凈之味，乃得消此眾渴之本。是故說曰，無熱無渴想。當服於法味者，所謂法味，眾施法施勝，眾味法味勝，得此味者法身不離苦本，斷諸世俗飢渴之患，人慾修學求其解
【現代漢語翻譯】 現代漢語譯本 如同仇敵一般竊取並加以傷害。因此說，要觀察世間的種種變化。了解法的生起和滅亡的跡象，瞭解跡象的生起和滅亡，其中有兩件事：一是結跡，二是陰跡。能夠滅除這些事，才能達到無為的境界，所以說，要了解法的生起和滅亡的跡象。賢聖之人不貪戀世俗，愚笨的人不與賢者為伍。賢聖之人永遠滅除各種惡行，不與世俗之人同流合污。如同鶴飛向高空，不留戀低矮的土丘；猩猩喜愛潔凈，不居住在廁所。賢聖之人也是如此，不與世俗之人同流合污，不與他們同光；愚笨的人喜歡邪惡，不與賢者為伍。因此說，賢聖之人不貪戀世俗，愚笨的人不與賢者為伍。
理解並知道念待之味，思考休息的意義，沒有熱惱和飢渴的念頭，應當服用法的滋味。
理解並知道念待之味，是指經歷無數次生死輪迴以來，從未得到這種念待的滋味。世間有許多甘美殊勝的滋味，如甘蔗、葡萄等，數不勝數，即使晝夜享用也無法滿足。然而，這些都不能使人達到無為的境界。念待之味，從未曾嘗過，如果一旦嚐到，就永遠不會感到飢渴。其他的滋味，只會使人輾轉生死，墮入三惡道，想要脫離實在太難了。因此說，要理解並知道念待之味。思考休息的意義，是指修行之人專心致志地思考禪定，心中所想的法不會錯亂，從開始到結束都不會迷失方向。因此說，要思考休息的意義。沒有熱惱和飢渴的念頭，是指貪慾是熱惱，嗔恚是熱惱，愚癡是熱惱，飢渴是熱惱。能夠斷除這些飢渴熱惱，是非常困難的。即使飲盡四大海水，想要消除飢渴，也是不可能的。想要徹底消除飢渴，永不再生，只有八解脫的澄凈之味，才能消除這些眾渴的根本。因此說，沒有熱惱和飢渴的念頭。應當服用法的滋味，所謂法的滋味，佈施中法佈施最為殊勝，各種滋味中法味最為殊勝。得到這種滋味的人，法身不會離開苦的根本，斷除世俗的飢渴之患。人們想要修行，尋求解脫。
【English Translation】 English version Like enemies who steal and inflict harm. Therefore, it is said, observe the various changes in the world. Understand the signs of the arising and ceasing of the Dharma, and understand the arising and ceasing of the signs, which involve two things: one is the 'knot-traces' (結跡, the traces of karma that bind one to samsara), and the other is 'hidden-traces' (陰跡, subtle karmic imprints). Being able to extinguish these things leads to the state of non-action (無為, wuwei), hence it is said, understand the signs of the arising and ceasing of the Dharma. The wise and holy do not delight in the world, and the foolish do not dwell with the wise. The wise and holy forever extinguish all evils and do not associate with the common people. Just as a crane flies high and does not dwell on low mounds, and an orangutan loves cleanliness and does not dwell in latrines, so too are the wise and holy, they do not associate with the common people, nor do they share their light. The foolish love evil and do not dwell with the wise. Therefore, it is said, the wise and holy do not delight in the world, and the foolish do not dwell with the wise.
Understand and know the taste of mindfulness (念待味, niandaiwei), contemplate the meaning of rest, have no thoughts of heat or hunger, and should partake of the taste of the Dharma.
Understanding and knowing the taste of mindfulness refers to having never experienced this taste of mindfulness in countless cycles of birth and death. The world has many sweet and wonderful tastes, such as sugarcane and grapes, which are countless, and even if enjoyed day and night, they cannot satisfy. However, these cannot lead one to the state of non-action. The taste of mindfulness has never been tasted, and if one were to taste it once, one would never feel hunger or thirst again. Other tastes only cause one to transmigrate through birth and death, falling into the three evil realms, and it is truly difficult to escape. Therefore, it is said, understand and know the taste of mindfulness. Contemplating the meaning of rest refers to a practitioner who focuses their mind on contemplating meditation, and the Dharma they contemplate will not be confused, and from beginning to end, they will not lose their way. Therefore, it is said, contemplate the meaning of rest. Having no thoughts of heat or hunger means that greed is heat, anger is heat, ignorance is heat, and hunger and thirst are heat. Being able to cut off these heats of hunger and thirst is very difficult. Even if one were to drink all the water in the four great oceans, one would not be able to quench their thirst. To completely eliminate thirst and never have it arise again, only the pure taste of the eight liberations can eliminate the root of these many thirsts. Therefore, it is said, have no thoughts of heat or hunger. Should partake of the taste of the Dharma, the so-called taste of the Dharma, among all giving, the giving of the Dharma is the most excellent, and among all tastes, the taste of the Dharma is the most excellent. Those who obtain this taste, their Dharma body will not depart from the root of suffering, and they will cut off the suffering of worldly hunger and thirst. People who wish to practice seek liberation.
脫，不得甘露至要之味者，安坐無為？不自慇勤欲求得道跡者甚為難矣。是故說曰，當服於法味也。
人不損其心， 亦不毀其意， 以善永滅惡， 不憂墮惡道。
人不損其心，亦不毀其意者，人初立行先習善法，初意猶豫乍信乍不信，其意勇者聞輒信解，意狐疑者不達於法，此人必當經歷生死，億佛超過不蒙得度。設損其心不毀其意，欲得至道取之甚易。人慾修學專意乃獲，如匹夫聞彼有法，中路多難無由經過，一意念彼形意以達。何以故知？如彼得通之人，心念形以隨，是故說曰，人不損其心，亦不毀其意也。以善永滅惡，不憂墮惡道者，夫人習行敦崇道業，世俗見根而現在前，雖有善根，斯是世俗有漏之行，不興想著求于上及，斯人終不憂墮惡趣。是故說曰，以善永滅惡，不憂墮惡道也。
人慾練其神， 要當數修琢， 智者易雕飾， 乃名世之雄， 能親近彼者， 安隱無憂惱。
人慾練其神，要當數修琢者，舊學之人外虛內實，或有潛隱山藪，或有佯狂游世，行雖不同所濟等一，此不取形器，此純練精神定意不錯，行人權現千轉百化，要設方便導引眾生至百練室；所謂室者，泥洹虛寂無為城是。是故說曰，人慾練其神，要當數雕琢也。智者易雕飾，乃名世之雄者，捷疾利根之人出言成
【現代漢語翻譯】 現代漢語譯本：如果一個人不能擺脫對世俗慾望的執著，無法品嚐到甘露（Amrita，不死之藥）至關重要的味道，卻安然地坐著什麼都不做，不努力勤奮地去尋求獲得道果的途徑，那真是太難了。因此經文說，應當品嚐佛法的味道。 一個人如果不損害他的心，也不毀壞他的意念，用善行永遠消滅惡行，就不會擔憂墮入惡道。 一個人如果不損害他的心，也不毀壞他的意念，是指一個人開始修行時，首先要學習善法。最初的意念可能猶豫不決，時而相信時而不相信。那些意志堅定的人，一聽到佛法就立刻相信並理解；而那些心存疑慮的人，則無法領悟佛法。這樣的人必定會經歷生死輪迴，即使超越無數的佛陀也無法得到解脫。如果一個人損害了他的心，卻不毀壞他的意念，那麼想要獲得至高之道就非常容易。一個人想要修學佛法，專心致志才能獲得成就，就像一個普通人聽說遠方有佛法，但路途艱難無法到達，如果他一心想著那個地方，他的意念就能到達。為什麼會這樣呢？就像那些已經開悟的人，他們的心念可以隨形而動。所以經文說，『人不損害他的心，也不毀壞他的意念』。用善行永遠消滅惡行，就不會擔憂墮入惡道，是指一個人如果修行，努力崇尚道業，世俗的慾望就會顯現出來。雖然有善根，但這只是世俗有漏的修行，如果不追求更高的境界，這個人最終不會擔憂墮入惡趣。所以經文說，『用善行永遠消滅惡行，就不會擔憂墮入惡道』。 一個人想要鍛鍊他的精神，就應當經常修習琢磨。有智慧的人容易被雕琢，才能成為世間的英雄，能夠親近他們的人，才能安穩無憂無惱。 一個人想要鍛鍊他的精神，就應當經常修習琢磨，是指那些舊學之人，外表虛空，內心充實。他們有的隱居山林，有的佯裝瘋癲遊走於世間，雖然行為不同，但所成就的都是一樣的。他們不執著于外在的形式，而是純粹地鍛鍊精神，堅定意念，不會出錯。修行人會權宜示現千變萬化，設定各種方便法門，引導眾生到達百鍊室；所謂的百鍊室，就是涅槃（Nirvana，寂滅）虛寂無為的境界。所以經文說，『一個人想要鍛鍊他的精神，就應當經常修習琢磨』。有智慧的人容易被雕琢，才能成為世間的英雄，是指那些思維敏捷、根基深厚的人，一開口就能成就
【English Translation】 English version: If a person cannot detach from worldly desires and fails to taste the essential flavor of Amrita (the nectar of immortality), yet sits idly without doing anything, and does not diligently seek the path to attain enlightenment, it is indeed very difficult. Therefore, it is said that one should partake of the flavor of the Dharma. If a person does not harm their mind, nor destroy their intention, and uses good deeds to forever extinguish evil deeds, they will not worry about falling into evil realms. If a person does not harm their mind, nor destroy their intention, it means that when a person begins to practice, they should first learn good Dharma. The initial intention may be hesitant, sometimes believing and sometimes not. Those with firm will immediately believe and understand upon hearing the Dharma; while those who are doubtful will not comprehend the Dharma. Such a person will surely go through the cycle of birth and death, and even if they surpass countless Buddhas, they will not be liberated. If a person harms their mind but does not destroy their intention, then it is very easy to attain the supreme path. If a person wants to study the Dharma, they must be focused to achieve success, just like an ordinary person who hears that the Dharma is far away, but the journey is difficult and they cannot reach it. If they focus their mind on that place, their intention can reach it. Why is this so? It is like those who have already attained enlightenment, their minds can move with their forms. Therefore, it is said, 'A person does not harm their mind, nor destroy their intention.' Using good deeds to forever extinguish evil deeds, and not worrying about falling into evil realms, means that if a person practices and strives to uphold the path, worldly desires will manifest. Although they have good roots, this is only worldly, flawed practice. If they do not seek higher realms, this person will not worry about falling into evil realms. Therefore, it is said, 'Using good deeds to forever extinguish evil deeds, and not worrying about falling into evil realms.' If a person wants to refine their spirit, they should constantly practice and polish it. A wise person is easily sculpted, and can become a hero of the world. Those who can be close to them will be peaceful, without worry or distress. If a person wants to refine their spirit, they should constantly practice and polish it, referring to those who have old learning, whose exterior is empty but whose interior is full. Some live in seclusion in the mountains, while others pretend to be mad and wander the world. Although their actions are different, what they achieve is the same. They do not cling to external forms, but purely refine their spirit, firming their intention without error. Practitioners will expediently manifest in countless ways, setting up various skillful means to guide sentient beings to the 'hundred-refinement chamber'; the so-called 'hundred-refinement chamber' is the state of Nirvana (Nirvana, extinction), which is empty, silent, and without action. Therefore, it is said, 'If a person wants to refine their spirit, they should constantly practice and polish it.' A wise person is easily sculpted, and can become a hero of the world, referring to those who are quick-witted and have deep roots, who can achieve success as soon as they speak.
律，必欲所度得四辯才，義辯法辯辭辯應辯，義辯法辯者此二攝內法，辭辯應辯者此二攝外法。是故說曰，智者易雕飾，乃名世之雄也。能親近彼者，安隱無憂惱者，人執威儀進止去來周旋往返，皆執威儀不失其節，猶如眾花競敷香氣遠布；履行之人亦復如是，戒聞施德諸總持門定意不散者，能親近此無所違失，便能成就無漏聖行。是故說曰，能親近彼者，安隱無憂惱。
永息無過者， 柔和不卒暴， 吹棄諸惡法， 如風落其葉。
永息無過者，柔和不卒暴者，諸根具足無所流溢，所說專正言不卒暴，威儀禮節無所漏失，如斯之人，無有儔匹亦無過者，是故說曰，永息無過者，柔和不卒暴也。吹棄諸惡法，如風去其葉者，行人執意鏗然不動，執信堅固毫釐不犯，去諸惡法日進其善，晝夜挍飾不令有塵，如鐵生垢瑩治乃明，人心重垢須慧乃照，是故說曰：吹棄諸惡法，如風去其葉也。
無故畏彼人， 謗毀清凈者， 尋惡獲其力， 煙雲風所吹。
無故畏彼人，謗毀清凈者，人之修學除穢為上，行人除垢唯修清凈，功德充滿何懼不達，心無慳嫉者，崇其道根豁然自寤，斯由通達了深要故。清凈之人無有結使，愚者謗毀謂為不凈，謗毀聖者受無擇罪。斯由福報積行所致。是故說曰，無故畏彼人，謗毀清
【現代漢語翻譯】 現代漢語譯本 關於律（Vinaya），必須要求被教化者具備四種辯才：義辯（artha-pratisamvid，對意義的理解和辯論能力）、法辯（dharma-pratisamvid，對佛法的理解和辯論能力）、辭辯（nirukti-pratisamvid，對語言的理解和辯論能力）和應辯（pratibhana-pratisamvid，即席發揮的辯論能力）。義辯和法辯屬於內在的佛法修養，辭辯和應辯屬於外在的表達能力。所以說，有智慧的人容易被雕琢成才，才能成為世間的英雄。能夠親近這樣的人，就能安穩無憂。人們舉止威儀，進退往來都遵循禮節，不失分寸，就像各種花朵競相開放，香氣遠播一樣；修行之人也是如此，持戒、聞法、佈施、修習總持法門（dharani，記憶和保持佛法教義的能力），禪定不散亂，能夠親近這樣的人就不會有任何過失，便能成就無漏的聖行。所以說，能夠親近這樣的人，就能安穩無憂。
永遠止息過錯的人，性情柔和不暴躁，吹散一切惡法，就像風吹落樹葉一樣。
永遠止息過錯的人，性情柔和不暴躁，是指諸根（indriya，眼、耳、鼻、舌、身、意）完具，沒有慾望的流溢，所說的話語專一正直不急躁，威儀禮節沒有絲毫缺失。這樣的人，沒有可以與之相比的，也沒有過錯。所以說，『永遠止息過錯的人，性情柔和不暴躁』。『吹散一切惡法，就像風吹落樹葉一樣』，是指修行人意志堅定不動搖，信念堅固不犯絲毫過錯，去除一切惡法，日漸精進于善，晝夜勤勉修飾，不讓心有塵垢，就像鐵生鏽后經過打磨才會光亮一樣，人心被重重垢染，需要智慧才能照亮。所以說：『吹散一切惡法，就像風吹落樹葉一樣』。
無緣無故畏懼他人，誹謗清凈的人，尋求邪惡反而會獲得力量，就像煙雲被風吹散一樣。
無緣無故畏懼他人，誹謗清凈的人，人的修行以去除污穢為上，修行人去除垢染唯有修習清凈，功德圓滿何懼不能成就，心中沒有慳吝嫉妒的人，崇尚道根自然開悟，這是因為通達了甚深要義的緣故。清凈之人沒有煩惱結縛，愚癡的人誹謗他們認為不清凈，誹謗聖者會遭受無間地獄的果報。這是因為福報和修行積累所導致的。所以說，『無緣無故畏懼他人，誹謗清凈的人』。
【English Translation】 English version Regarding the Vinaya (monastic discipline), it is essential that those being taught possess four kinds of eloquence: eloquence in meaning (artha-pratisamvid), eloquence in the Dharma (dharma-pratisamvid), eloquence in language (nirukti-pratisamvid), and eloquence in response (pratibhana-pratisamvid). Eloquence in meaning and the Dharma pertain to internal cultivation, while eloquence in language and response pertain to external expression. Therefore, it is said that the wise are easily molded and become heroes of the world. Those who can associate with such individuals will find peace and freedom from worry. People conduct themselves with dignity, their movements and interactions are in accordance with propriety, never losing their composure, just as various flowers bloom in competition, spreading their fragrance far and wide. Practitioners are the same; by upholding precepts, listening to the Dharma, practicing generosity, cultivating the Dharani (mnemonic devices for remembering teachings), and maintaining unwavering concentration, they can associate with such individuals without any error, and thus achieve the undefiled holy path. Therefore, it is said that those who can associate with such individuals will find peace and freedom from worry.
Those who have forever ceased transgressions, are gentle and not impulsive, blow away all evil dharmas, like the wind scattering leaves.
Those who have forever ceased transgressions, are gentle and not impulsive, refers to those whose senses (indriya: eyes, ears, nose, tongue, body, and mind) are complete, without the outflow of desires, whose speech is focused and upright, not hasty, and whose conduct and etiquette are without any flaw. Such individuals are without equal and without fault. Therefore, it is said, 'Those who have forever ceased transgressions, are gentle and not impulsive.' 'Blowing away all evil dharmas, like the wind scattering leaves,' refers to practitioners whose will is firm and unwavering, whose faith is steadfast and without the slightest transgression, who remove all evil dharmas, and who progress daily in goodness, diligently cultivating themselves day and night, not allowing their minds to be defiled, just as iron, when rusted, becomes bright after polishing. The human mind is heavily defiled and needs wisdom to illuminate it. Therefore, it is said: 'Blowing away all evil dharmas, like the wind scattering leaves.'
Those who fear others without cause, and slander the pure, seek evil and gain strength, like smoke and clouds scattered by the wind.
Those who fear others without cause, and slander the pure, the highest form of practice is to remove defilements. Practitioners remove defilements only by cultivating purity. When merits are complete, what fear is there of not achieving enlightenment? Those without stinginess or jealousy, who revere the root of the path, will naturally awaken, because they have understood the profound essence. Pure individuals have no fetters of affliction. The foolish slander them, deeming them impure. Those who slander the holy will suffer the consequences of the Avici hell. This is due to the accumulation of merit and practice. Therefore, it is said, 'Those who fear others without cause, and slander the pure.'
凈者也。尋惡獲其力，煙雲風所吹者，世人執迷以惡為妙，由是殃禍漸入泰山，造地獄餓鬼雜畜生之罪，是故說曰，尋惡獲其力，煙雲風所吹也。
人之為行， 各各自知， 善之為善， 惡之為惡。
人之為行，各各自知者，人之修行志趣若干，惡者自知惡、善者自知善，雖為善惡不自知者受報一倍，善者受福無窮，惡者受罪一倍，凈者受凈行，不凈者受不凈行；臨終之時善惡然別，若神來迎，見宮殿屋舍園觀浴池神不錯亂，衣被服飾自然著體，天女圍繞共相娛樂，還自見光所照無礙。積惡之人臨死之日神識倒錯，但見大火劍戟，見蹲鴟野狐羅剎妖魅虎狼惡獸，復見刀山劍樹荊棘坑坎惡鬼圍繞。是故說曰，善之為善，惡之為惡也。
人之為惡， 后自受報， 已不為惡， 后無所憂。
人之為惡，后自受報者，夫人為惡自招禍患，非有父母兄弟宗族代受其罪；自不為惡后不受報，如此之人，生則遇聖當受其福，非父母兄弟代獲其慶，意自清潔不累於人，自行清凈自受其報。是故說曰，人之為惡，后自受報，已不為惡，后無所憂也。
達己凈不凈， 何慮他人凈？ 愚者不自練， 如鐵鉆純鋼。
達己凈不凈，何慮他人凈者，己自清凈亦能使彼行清凈，己行不均焉能使彼得清凈行？是故說曰
【現代漢語翻譯】 現代漢語譯本：
清凈的人啊。追尋惡行會獲得它的力量，就像煙雲被風吹散一樣。世人執迷不悟，認為惡是美好的，因此災禍逐漸積累，如同泰山一樣，造下地獄、餓鬼、各種畜生的罪業。所以說，追尋惡行會獲得它的力量，就像煙雲被風吹散一樣。
人的行為，各自自己知道，善的行為是善，惡的行為是惡。
人的行為，各自自己知道，是指人的修行志向各有不同，作惡的人自己知道是惡，行善的人自己知道是善。即使做了善惡卻不自知的人，也會受到一倍的報應。行善的人會得到無盡的福報，作惡的人會受到一倍的罪報。清凈的人會得到清凈的果報，不清凈的人會得到不清凈的果報。臨終的時候，善惡的差別會顯現出來。如果神來迎接，會看到宮殿、房屋、園林、浴池，神情不會錯亂，衣服自然穿在身上，天女圍繞著一起享樂，還能看到自己被光照耀，沒有障礙。積累惡行的人，臨死的時候神識顛倒錯亂，只能看到大火、刀劍、戟，看到蹲鴟（一種鳥）、野狐、羅剎（惡鬼）、妖魅、虎狼等惡獸，還會看到刀山、劍樹、荊棘、坑坎，被惡鬼圍繞。所以說，善的行為是善，惡的行為是惡。
人做了惡事，之後自己會受到報應，如果不再作惡，之後就沒有憂慮。
人做了惡事，之後自己會受到報應，是指人作惡會自己招來禍患，不是父母兄弟宗族代替承受罪過；自己不做惡事，之後就不會受到報應。這樣的人，活著的時候會遇到聖人，應當得到福報，不是父母兄弟代替獲得慶幸。心意自己清凈，不連累他人，自己修行清凈，自己承受果報。所以說，人做了惡事，之後自己會受到報應，如果不再作惡，之後就沒有憂慮。
明白自己清凈不清凈，為什麼還要擔憂他人是否清凈呢？愚笨的人不自己修煉，就像鐵鉆遇到純鋼一樣。
明白自己清凈不清凈，為什麼還要擔憂他人是否清凈呢？自己清凈也能使他人行清凈，自己行為不端正，怎麼能使他人得到清凈的行為呢？所以說 English version:
The pure one. Seeking evil obtains its power, like smoke and clouds blown by the wind. Worldly people are deluded, considering evil to be wonderful, thus calamities gradually accumulate like Mount Tai, creating the sins of hell, hungry ghosts, and various animals. Therefore, it is said, seeking evil obtains its power, like smoke and clouds blown by the wind.
People's actions, each knows for themselves, good actions are good, evil actions are evil.
People's actions, each knows for themselves, refers to people's aspirations in cultivation being different. Those who do evil know they are doing evil, those who do good know they are doing good. Even those who do good or evil without knowing it will receive a double retribution. Those who do good will receive endless blessings, those who do evil will receive a double punishment. The pure will receive pure results, the impure will receive impure results. At the time of death, the difference between good and evil will become apparent. If gods come to greet them, they will see palaces, houses, gardens, and bathing pools, their minds will not be confused, clothes will naturally be on their bodies, heavenly maidens will surround them, and they will enjoy themselves together. They will also see themselves illuminated by light, without any obstacles. Those who have accumulated evil will have their consciousness confused at the time of death, only seeing great fires, swords, and spears, seeing owls, wild foxes, rakshasas (demons), goblins, tigers, wolves, and other evil beasts, and also seeing mountains of knives, trees of swords, thorns, pits, and being surrounded by evil ghosts. Therefore, it is said, good actions are good, evil actions are evil.
When people do evil, they will receive retribution later, if they no longer do evil, they will have no worries later.
When people do evil, they will receive retribution later, means that people who do evil will bring misfortune upon themselves, not their parents, siblings, or relatives who will bear the punishment for them. If they do not do evil, they will not receive retribution later. Such people, when alive, will meet sages and should receive blessings, not their parents or siblings who will receive the good fortune for them. Their minds are pure, not burdening others, they cultivate purity themselves and receive the results themselves. Therefore, it is said, when people do evil, they will receive retribution later, if they no longer do evil, they will have no worries later.
Understanding whether one is pure or impure, why worry about whether others are pure? Foolish people do not cultivate themselves, like an iron drill meeting pure steel.
Understanding whether one is pure or impure, why worry about whether others are pure? If one is pure, one can also make others practice purity. If one's own actions are not upright, how can one make others obtain pure actions? Therefore, it is said
【English Translation】 The pure one. Seeking evil obtains its power, like smoke and clouds blown by the wind. Worldly people are deluded, considering evil to be wonderful, thus calamities gradually accumulate like Mount Tai, creating the sins of hell, hungry ghosts, and various animals. Therefore, it is said, seeking evil obtains its power, like smoke and clouds blown by the wind. People's actions, each knows for themselves, good actions are good, evil actions are evil. People's actions, each knows for themselves, refers to people's aspirations in cultivation being different. Those who do evil know they are doing evil, those who do good know they are doing good. Even those who do good or evil without knowing it will receive a double retribution. Those who do good will receive endless blessings, those who do evil will receive a double punishment. The pure will receive pure results, the impure will receive impure results. At the time of death, the difference between good and evil will become apparent. If gods come to greet them, they will see palaces, houses, gardens, and bathing pools, their minds will not be confused, clothes will naturally be on their bodies, heavenly maidens will surround them, and they will enjoy themselves together. They will also see themselves illuminated by light, without any obstacles. Those who have accumulated evil will have their consciousness confused at the time of death, only seeing great fires, swords, and spears, seeing owls, wild foxes, rakshasas (demons), goblins, tigers, wolves, and other evil beasts, and also seeing mountains of knives, trees of swords, thorns, pits, and being surrounded by evil ghosts. Therefore, it is said, good actions are good, evil actions are evil. When people do evil, they will receive retribution later, if they no longer do evil, they will have no worries later. When people do evil, they will receive retribution later, means that people who do evil will bring misfortune upon themselves, not their parents, siblings, or relatives who will bear the punishment for them. If they do not do evil, they will not receive retribution later. Such people, when alive, will meet sages and should receive blessings, not their parents or siblings who will receive the good fortune for them. Their minds are pure, not burdening others, they cultivate purity themselves and receive the results themselves. Therefore, it is said, when people do evil, they will receive retribution later, if they no longer do evil, they will have no worries later. Understanding whether one is pure or impure, why worry about whether others are pure? Foolish people do not cultivate themselves, like an iron drill meeting pure steel. Understanding whether one is pure or impure, why worry about whether others are pure? If one is pure, one can also make others practice purity. If one's own actions are not upright, how can one make others obtain pure actions? Therefore, it is said
，達己凈不凈，何慮他人凈也。愚者不自練，如鐵鉆純鋼者，愚人所習終日不窮，一日所造墜墮永劫，雖遇賢聖不蒙濟度，猶鐵鉆純鋼功至不可獲。是故說曰，愚者不自練，如鐵鉆純鋼也。
若眼見非邪， 黠人求方便， 智者善壽世， 亦不為眾惡。
若眼見非邪者，夫人習行專精為惡，若眼見色不起眼識，若好若丑意悉平等，設見好色不興染著，設見惡色亦不懷戚，是故說曰，若眼見非邪。黠人求方便者，見彼眼色知為非真，為磨滅法遷轉不住，生者有盡常者亦滅，愚者玩習智者所嗤，是故說曰，黠人求方便也。智者善壽世，亦不為眾惡者，智人所施教權化非一，防惡于無形，養福于自然，執行不累於世，言教不損於形質；在世周旋，未幾彼壽，見短如有恥，見長不自稱，在世訖其壽，終不為惡行。是故說曰，智者善壽世，不為眾惡也。
商人在路懼， 伴少而貨多， 經過險難處， 然有折軸憂。
商人在路懼，伴少而貨多者，昔有眾賈商人冒涉途路，經過曠野險難之中，路多盜賊無由自免，所赍財寶無有資糧，同伴行人無有器仗用自防備，行人既少財寶極多，心懷恐懼神識熾然。有一黠者告其同伴：「勿生恐懼，吾當設計得免此難。」眾人意正便得無他。是故說曰，商人在路懼，伴少而貨多
【現代漢語翻譯】 現代漢語譯本：
如果自己都不清凈，又何必擔憂他人是否清凈呢？愚笨的人不自我修習，就像用鐵鉆去鉆純鋼一樣，愚人所習慣的惡行終日不休，一日所造的惡業會使其墜入永劫，即使遇到賢聖也無法得到救度，就像用鐵鉆鉆純鋼，最終也無法成功。所以說，愚笨的人不自我修習，就像用鐵鉆去鉆純鋼一樣。
如果眼睛所見不是邪惡的，聰明人會尋求方便之法，有智慧的人善於保全生命，也不會去做各種惡事。
如果眼睛所見不是邪惡的，意思是說，如果一個人習慣於專心致志地作惡，如果眼睛看到外色不起眼識，無論是好是醜都平等對待，即使看到美好的事物也不產生貪戀，即使看到醜陋的事物也不懷有憂愁，所以說，如果眼睛所見不是邪惡的。聰明人尋求方便之法，意思是說，看到眼前的色相，知道它們不是真實的，是會磨滅變化、不會停留的，生者終將有盡，常者也會滅亡，愚笨的人沉迷於此，有智慧的人會嗤笑他們，所以說，聰明人會尋求方便之法。有智慧的人善於保全生命，也不會去做各種惡事，意思是說，有智慧的人所施行的教化權宜變通，不止一種，在無形中防止惡的產生，在自然中培養福德，行為不給世俗帶來負擔，言語教誨不損害形體本質；在世間周旋，不會貪戀長壽，看到短處會感到羞愧，看到長處也不會自誇，在世間終其天年，最終也不會做惡事。所以說，有智慧的人善於保全生命，也不會去做各種惡事。
商人走在路上感到恐懼，因為同伴少而貨物多，經過危險的地方，自然會有車軸斷裂的擔憂。
商人走在路上感到恐懼，因為同伴少而貨物多，意思是說，從前有一群商人冒險走在路上，經過曠野險難之地，路上有很多盜賊，無法避免，所攜帶的財寶沒有足夠的資糧，同行的夥伴沒有武器用來防備，行人很少而財寶極多，心中感到恐懼，神識熾熱。有一個聰明人告訴他的同伴：『不要感到恐懼，我來想辦法讓大家免除這場災難。』眾人聽了，心意安定，便沒有其他擔憂。所以說，商人走在路上感到恐懼，因為同伴少而貨物多。
【English Translation】 English version:
If one's own mind is not pure, why worry about whether others are pure? A foolish person does not train themselves, like using an iron drill to bore through pure steel. The evil habits of a fool continue endlessly, and the evil deeds created in a single day will cause them to fall into eternal kalpas. Even if they encounter the wise and holy, they cannot be saved, just as an iron drill cannot penetrate pure steel. Therefore, it is said, 'A foolish person does not train themselves, like using an iron drill to bore through pure steel.'
If what the eyes see is not evil, a clever person seeks expedient means, and a wise person cherishes life and does not engage in various evils.
'If what the eyes see is not evil' means that if a person is accustomed to focusing on evil deeds, if the eyes do not give rise to eye consciousness when seeing external forms, treating both good and bad equally, not developing attachment when seeing beautiful things, and not harboring sorrow when seeing ugly things, therefore it is said, 'If what the eyes see is not evil.' 'A clever person seeks expedient means' means that seeing the forms before the eyes, knowing they are not real, that they are subject to decay and change, and do not remain constant. Those who are born will eventually die, and what is considered permanent will also perish. Fools indulge in these things, while the wise ridicule them. Therefore, it is said, 'A clever person seeks expedient means.' 'A wise person cherishes life and does not engage in various evils' means that the teachings of a wise person are flexible and adaptable, not limited to one method. They prevent evil from arising in the invisible realm and cultivate blessings naturally. Their actions do not burden the world, and their teachings do not harm the essence of form. They live in the world without clinging to longevity, feeling ashamed of their shortcomings, and not boasting about their strengths. They live out their natural lifespan without engaging in evil deeds. Therefore, it is said, 'A wise person cherishes life and does not engage in various evils.'
A merchant on the road feels fear because he has few companions and much merchandise. When passing through dangerous places, there is naturally the worry of a broken axle.
'A merchant on the road feels fear because he has few companions and much merchandise' means that in the past, there was a group of merchants who ventured on a road, passing through a desolate and dangerous place. There were many thieves on the road, and they could not avoid them. The treasures they carried did not have sufficient provisions, and their companions did not have weapons to defend themselves. There were few travelers and much treasure, so they felt fear in their hearts, and their consciousness was agitated. A clever person told his companions, 'Do not be afraid, I will devise a plan to help us avoid this disaster.' When the others heard this, their minds were calmed, and they had no other worries. Therefore, it is said, 'A merchant on the road feels fear because he has few companions and much merchandise.'
也。經過險難處，然有折軸憂者，道路險難不遇良伴，舍其大道隨其細徑，不達所至中遇車壞，前伴不顧后伴共相捐棄。是以世尊藉此為喻，欲使後生深識罪福，受化者無毫釐之礙，演教者不捐其功。是故說曰，經過險難處，然有折軸憂。
有身無瘡痏， 不為毒所害， 毒無奈瘡何， 無惡無所造。
猶如調達在羅閱城，興謀害心，後事彰露舉國聞知，時王阿阇世語調達曰：「汝宜出國，不須住此，十六大國莫不聞知。云何此有調達造作眾惡，起傷害心向于如來？」調達聞已內懷憂戚，心不自寧便還本國，宿怨不盡為恚結所纏，唐突菩薩宮內，語瞿夷曰：「我今取汝拜為第一夫人，不審聖女為可爾不？」瞿夷聞之語調達曰：「前汝右手吾欲把之。」調達尋舒手使把，扼腕骨碎五指血出，當時迷悶良久乃穌。瞿夷語曰：「除悉達力，更無有人出我上者，設當與汝相把持者，身體碎爛劇于塵霧，猶如力人指壞千樹，隨意碎之有何難乎？」是時調達，轉進入宮殿坐菩薩床，宮人見之悉共嫌恨，即前競捉擲于床下，即傷左臗不堪行來，家人輦輿還歸本舍。諸釋皆嫌皆來告語：「汝今調達宜可改更向佛懺悔。」調達聞之私設巧詐，密作鐵爪害毒涂之，外形柔和內懷瞋恚。爾時調達憶佛所說：「瞿曇沙門恒陳此言：『有
【現代漢語翻譯】 現代漢語譯本：
也像這樣。經過危險艱難的地方，仍然有車軸斷裂的憂慮，道路危險艱難，沒有遇到好的同伴，捨棄大道而跟隨小路，不能到達目的地，途中遇到車子損壞，前面的同伴不顧後面的同伴，互相拋棄。因此世尊借用這個比喻，想要讓後來的眾生深刻認識罪與福，接受教化的人沒有絲毫的障礙，宣講教義的人不會白費功夫。所以說，經過危險艱難的地方，仍然有車軸斷裂的憂慮。
身上沒有瘡疤，不會被毒藥所傷害，毒藥對沒有瘡疤的人無可奈何，沒有惡行就不會造作惡業。
就像提婆達多（Devadatta，佛陀的堂弟，因嫉妒佛陀而屢次加害）在羅閱城（Rajagrha，古印度城市）里，興起謀害佛陀的心，後來事情敗露，全國都知道了，當時的國王阿阇世（Ajatasatru，古印度摩揭陀國國王）對提婆達多說：『你應當離開這個國家，不要住在這裡，十六大國沒有不知道的。怎麼會有提婆達多造作各種惡行，生起傷害佛陀的心呢？』提婆達多聽了之後內心憂愁，心神不安，就回到自己的國家，過去的怨恨沒有消除，被嗔恨的結所纏繞，唐突地進入菩薩（Bodhisattva，指釋迦牟尼佛成佛前）的宮殿里，對瞿夷（Gopi，釋迦牟尼佛的妻子）說：『我現在娶你為第一夫人，不知道聖女你是否同意？』瞿夷聽了對提婆達多說：『之前你的右手我想握一下。』提婆達多就伸出手讓她握，瞿夷握住他的手腕，骨頭碎裂，五指流血，當時昏迷了很久才甦醒。瞿夷說：『除了悉達多（Siddhartha，釋迦牟尼佛的俗名）的力量，沒有人能勝過我，如果和你相握，身體會碎裂成塵霧，就像力士折斷千棵樹一樣，隨意摧毀有什麼困難呢？』當時提婆達多，轉而進入宮殿坐在菩薩的床上，宮人看見他都非常厭惡，就上前把他從床上拉下來，摔在地上，傷了左胯，不能行走，家人用轎子把他擡回住處。各位釋迦族人（Sakya，釋迦牟尼佛的種族）都嫌棄他，都來勸告他說：『你現在提婆達多應該改過自新，向佛懺悔。』提婆達多聽了，暗中設下詭計，秘密地製作鐵爪，塗上毒藥，外表柔和，內心懷著嗔恨。這時提婆達多想起佛陀所說：『喬達摩沙門（Gotama，釋迦牟尼佛的姓）常常說：『有』 English version:
It is also like this. Having passed through dangerous and difficult places, there is still the worry of a broken axle. The road is dangerous and difficult, and if one does not meet good companions, abandoning the great path and following a narrow one, one cannot reach the destination. If the vehicle breaks down on the way, the companions in front will not care about those behind, and they will abandon each other. Therefore, the World Honored One uses this metaphor to make later beings deeply understand sin and merit, so that those who receive teachings will have no obstacles, and those who preach the teachings will not waste their efforts. Therefore, it is said, 'Having passed through dangerous and difficult places, there is still the worry of a broken axle.'
If the body has no sores, it will not be harmed by poison. Poison can do nothing to a body without sores. Without evil deeds, one will not create evil karma.
It is like Devadatta in Rajagrha, who harbored the intention to harm the Buddha. Later, the matter was exposed, and the whole country knew about it. King Ajatasatru said to Devadatta, 'You should leave this country and not stay here. The sixteen great kingdoms all know about it. How could Devadatta create all kinds of evil deeds and harbor the intention to harm the Tathagata (Buddha)?' Upon hearing this, Devadatta was filled with sorrow and unease. He returned to his own country. His past grudges were not resolved, and he was entangled by the knot of anger. He intruded into the palace of the Bodhisattva and said to Gopi, 'I will now take you as my first wife. I wonder if the holy woman agrees?' Gopi, upon hearing this, said to Devadatta, 'Before, I wanted to hold your right hand.' Devadatta then extended his hand for her to hold. Gopi grasped his wrist, and his bones shattered, causing blood to flow from his five fingers. He fainted for a long time before regaining consciousness. Gopi said, 'Except for the power of Siddhartha, no one can surpass me. If I were to hold you, your body would be shattered into dust, just as a strong man can break a thousand trees. What difficulty is there in destroying you at will?' At that time, Devadatta turned and entered the palace, sitting on the Bodhisattva's bed. The palace attendants, seeing him, all hated him. They went forward, grabbed him, and threw him off the bed, injuring his left hip, making it impossible for him to walk. His family carried him back to his residence in a sedan chair. All the Sakyas disliked him and came to advise him, saying, 'You, Devadatta, should now change your ways and repent to the Buddha.' Upon hearing this, Devadatta secretly devised a scheme, secretly making iron claws, coating them with poison. Outwardly, he appeared gentle, but inwardly, he harbored anger. At that time, Devadatta remembered what the Buddha had said: 'The Samana Gotama always says: 'There is'
【English Translation】 It is also like this. Having passed through dangerous and difficult places, there is still the worry of a broken axle. The road is dangerous and difficult, and if one does not meet good companions, abandoning the great path and following a narrow one, one cannot reach the destination. If the vehicle breaks down on the way, the companions in front will not care about those behind, and they will abandon each other. Therefore, the World Honored One uses this metaphor to make later beings deeply understand sin and merit, so that those who receive teachings will have no obstacles, and those who preach the teachings will not waste their efforts. Therefore, it is said, 'Having passed through dangerous and difficult places, there is still the worry of a broken axle.' If the body has no sores, it will not be harmed by poison. Poison can do nothing to a body without sores. Without evil deeds, one will not create evil karma. It is like Devadatta in Rajagrha, who harbored the intention to harm the Buddha. Later, the matter was exposed, and the whole country knew about it. King Ajatasatru said to Devadatta, 'You should leave this country and not stay here. The sixteen great kingdoms all know about it. How could Devadatta create all kinds of evil deeds and harbor the intention to harm the Tathagata (Buddha)?' Upon hearing this, Devadatta was filled with sorrow and unease. He returned to his own country. His past grudges were not resolved, and he was entangled by the knot of anger. He intruded into the palace of the Bodhisattva and said to Gopi, 'I will now take you as my first wife. I wonder if the holy woman agrees?' Gopi, upon hearing this, said to Devadatta, 'Before, I wanted to hold your right hand.' Devadatta then extended his hand for her to hold. Gopi grasped his wrist, and his bones shattered, causing blood to flow from his five fingers. He fainted for a long time before regaining consciousness. Gopi said, 'Except for the power of Siddhartha, no one can surpass me. If I were to hold you, your body would be shattered into dust, just as a strong man can break a thousand trees. What difficulty is there in destroying you at will?' At that time, Devadatta turned and entered the palace, sitting on the Bodhisattva's bed. The palace attendants, seeing him, all hated him. They went forward, grabbed him, and threw him off the bed, injuring his left hip, making it impossible for him to walk. His family carried him back to his residence in a sedan chair. All the Sakyas disliked him and came to advise him, saying, 'You, Devadatta, should now change your ways and repent to the Buddha.' Upon hearing this, Devadatta secretly devised a scheme, secretly making iron claws, coating them with poison. Outwardly, he appeared gentle, but inwardly, he harbored anger. At that time, Devadatta remembered what the Buddha had said: 'The Samana Gotama always says: 'There is'
身無瘡痏，不為毒所害，毒無奈瘡何，無惡無所造。』我今當往佯如懺悔，以爪摑壞其腳，毒氣流溢自當取死。」諸人輦輿往詣世尊，去世尊三七仞，語左右人：「下我在地，吾欲步往。」尋下在地。尋時地中勇火沸出，纏裹其身將入地獄。是故說曰，有身無瘡痏，不為毒所害，毒無奈瘡何也。
多有行眾惡， 必為身作累， 施善布恩德， 此事甚為難。
多有行眾惡，必為身作累者，世多有人布惡自侵不合聖諦，屠割魚獵養豬畜雞，張施懸弶以捕群鹿，為賊殺賊縛就獄卒，真陀羅種絃索飛綸，如是惡行眾生不可稱說，如斯之類必為身作患，死入地獄受痛難量，是故說曰，多有行眾惡，必為身作累也。施善布恩德，此事甚為難者，人能自察前世後世善惡報應，廣施周窮，侵肌之貨，以施於人，此事甚難。是故說曰，施善布恩德，此事甚為難也。
善哉修善者， 善哉為甚惡， 惡惡自為易， 惡人為善難。
善哉修善者，善人修善行應自然，為惡之徒不可親近，為善之人諸佛衛護，諸天世人所可愛敬，所至之方終不離善知識，是故說曰，善哉修善者。善哉為甚惡者，人之為惡日增無損，猶如蔓草不種自滋，正使鏟其地凈故處，猶生不息，是故說曰，善哉為甚惡也。惡惡自為易，惡人為善難者，猶如
【現代漢語翻譯】 現代漢語譯本：'身上沒有瘡疤，就不會被毒害，毒對沒有瘡疤的人無可奈何，沒有作惡就不會有惡報。'我今天應當假裝懺悔，用指甲抓破他的腳，毒氣流出來自然會死。'眾人用輦車抬著他去見世尊（佛陀），距離世尊三七仞（古代長度單位，一仞約八尺）時，他對左右的人說：'讓我下車，我想走過去。'隨即下車。立刻地中涌出火焰，纏繞他的身體將他拖入地獄。所以說，身上沒有瘡疤，就不會被毒害，毒對沒有瘡疤的人無可奈何。 做了很多惡事，必定會給自己帶來禍患；行善佈施恩德，這件事非常困難。 做了很多惡事，必定會給自己帶來禍患，世上很多人作惡自害，不符合聖諦（佛教真理），宰殺魚類、狩獵、養豬養雞，張設陷阱捕捉群鹿，做強盜殺人、捆綁人送入監獄，真陀羅（賤民）製作弓弦、飛輪，像這樣的惡行，眾生數不勝數，像這樣的人必定會給自己帶來禍患，死後墮入地獄遭受難以估量的痛苦，所以說，做了很多惡事，必定會給自己帶來禍患。行善佈施恩德，這件事非常困難，人能夠自己觀察前世後世善惡報應，廣泛佈施救濟貧困，即使是自己身上的財物，也用來佈施給別人，這件事非常困難。所以說，行善佈施恩德，這件事非常困難。 行善的人真好啊，作惡的人真可怕啊，作惡很容易，惡人行善很難。 行善的人真好啊，善人修行善行是自然而然的，作惡的人不可親近，行善的人有諸佛護衛，諸天世人所喜愛尊敬，所到的地方終不離善知識（良師益友），所以說，行善的人真好啊。作惡的人真可怕啊，人作惡日益增長沒有減少，就像蔓草不種自己生長，即使剷除乾淨，仍然會不斷生長，所以說，作惡的人真可怕啊。作惡很容易，惡人行善很難，就像
【English Translation】 English version: 'If the body has no sores, it will not be harmed by poison. Poison can do nothing to a body without sores. If one does no evil, there will be no evil consequences.' I should now pretend to repent, scratch his foot with my nails, and the poison will flow out, and he will naturally die.' The people carried him in a chariot to see the World Honored One (Buddha). When they were three seven ren (an ancient unit of length, one ren is about eight chi) away from the World Honored One, he said to the people around him, 'Let me get down, I want to walk over.' He immediately got down. At that moment, flames burst out from the ground, wrapped around his body, and dragged him into hell. Therefore, it is said, if the body has no sores, it will not be harmed by poison. Poison can do nothing to a body without sores. Those who commit many evil deeds will surely bring trouble upon themselves; to practice good and bestow kindness is very difficult. Those who commit many evil deeds will surely bring trouble upon themselves. Many people in the world harm themselves by doing evil, which is not in accordance with the Holy Truth (Buddhist truth). They slaughter fish, hunt, raise pigs and chickens, set traps to catch deer, act as robbers and murderers, bind people and send them to prison, and the Chandala (outcast) people make bowstrings and flying wheels. Such evil deeds of sentient beings are countless. Such people will surely bring trouble upon themselves. After death, they will fall into hell and suffer immeasurable pain. Therefore, it is said, those who commit many evil deeds will surely bring trouble upon themselves. To practice good and bestow kindness is very difficult. If a person can observe the karmic consequences of good and evil in past and future lives, and widely give to the poor, even giving away their own possessions, this is very difficult. Therefore, it is said, to practice good and bestow kindness is very difficult. How good are those who cultivate goodness, how terrible are those who do evil, doing evil is easy, it is difficult for evil people to do good. How good are those who cultivate goodness, it is natural for good people to cultivate good deeds, those who do evil should not be approached, those who do good are protected by all Buddhas, loved and respected by all gods and people, and wherever they go, they will never be separated from good teachers and friends, therefore, it is said, how good are those who cultivate goodness. How terrible are those who do evil, people's evil deeds increase daily without decreasing, just like weeds that grow by themselves without being planted, even if the ground is cleared, they will still grow continuously, therefore, it is said, how terrible are those who do evil. Doing evil is easy, it is difficult for evil people to do good, just like
真陀羅種，恒擔死人捐棄冢間，心恒喜歡無所畏忌，心倍歡喜以自娛樂；猶若典獄之人守護杻械，晝夜行惡自謂為尊。賢聖之人觀此眾變以為大患，應死之人將詣都市，舉足下足以近死地，三界酸楚何可貪慕？是故說曰，惡惡自為易，惡人為善難也。
愚者自謂正， 猶惡未成熟， 惡以成熟滿， 諸苦亦復熟。
愚者自謂正，猶惡未成熟者，愚人自念所行專正，餘者所作皆為非法，見行善者共憎嫉之，罪根以具癡心純熟，然後乃知我所作非。今我造惡非父母為，亦非兄弟宗親所造，分受其罪悔無所及，非天非鬼非沙門梵志之所造，我今自知罪之根本，上不怨天下不尤地，甘心受罪知復奈何。是故說曰，愚者自謂正，猶惡未成熟也。惡以成熟滿，諸苦亦復受者，積罪之人入獄受報，十三種焰纏裹其身，死而復穌求死不得，要償故罪以盡無餘，然後乃出；若在畜生，愚癡所蔽不識真道，領腫脊壞穿鼻羈頭枷鎖手腳；若生餓鬼，晝夜飢渴腹若泰山咽細若針，身長四十里，一寸千隔；若在人中，貧賤困悴衣不蓋形食不充口。是故說曰，惡以成熟滿，諸苦亦復熟也。
賢者見於惡， 不為惡所熟， 如惡以不熟， 惡者觀其惡。
賢者見於惡，不為惡所熟者，彼執行人見其行惡隨時訶諫，此非妙行輪轉生死求
【現代漢語翻譯】 現代漢語譯本：真陀羅（Chandala，古印度社會中從事被認為不潔職業的賤民）種姓的人，總是揹著死人，把他們丟棄在墳地之間，心中卻總是歡喜，毫無畏懼，反而更加高興以此為樂。就像獄卒看守著枷鎖刑具，日夜作惡，還自以為尊貴。賢明的人看到這些變化，認為這是巨大的禍患。將要死去的人走向都市，每走一步都更接近死亡之地。三界（欲界、色界、無色界）的痛苦，有什麼值得貪戀的呢？所以說，作惡容易，讓惡人行善卻很難。
愚蠢的人自以為是正確的，就像惡行尚未成熟一樣。當惡行成熟圓滿時，各種痛苦也會隨之成熟。愚蠢的人自以為是正確的，就像惡行尚未成熟一樣。愚人自認為自己所做的一切都是正確的，而別人所做的一切都是非法的。他們看到行善的人就憎恨嫉妒，罪惡的根源已經具備，癡心也完全成熟，然後才知道自己所做的是錯誤的。現在我所造的惡，不是父母所為，也不是兄弟宗親所為，我必須獨自承受罪責，後悔也來不及了。這也不是天神、鬼怪、沙門（出家修道者）、梵志（婆羅門教修行者）所造成的，我現在自己知道罪惡的根源，上不怨天，下不尤地，甘心受罪，又能如何呢？所以說，愚蠢的人自以為是正確的，就像惡行尚未成熟一樣。當惡行成熟圓滿時，各種痛苦也會隨之成熟。積累罪惡的人入獄受報，十三種火焰纏繞其身，死了又活，求死不得，必須償還過去的罪業直到完全清償，然後才能出獄。如果轉生為畜生，就會被愚癡所矇蔽，不認識真正的道，身體腫脹，脊背損壞，穿鼻套上韁繩，手腳戴上枷鎖。如果轉生為餓鬼，就會日夜飢渴，肚子像泰山一樣大，咽喉卻細如針，身體長達四十里，一寸之間就有千重阻隔。如果轉生為人，就會貧窮困苦，衣不蔽體，食不果腹。所以說，當惡行成熟圓滿時，各種痛苦也會隨之成熟。
賢明的人看到惡行，不會被惡行所迷惑。就像惡行尚未成熟時，作惡的人會看到自己的惡行。賢明的人看到惡行，不會被惡行所迷惑。那些執行刑罰的人看到別人作惡，會隨時勸誡，這並非是美好的行為，在生死輪迴中尋求
【English Translation】 English version: Those of the Chandala (a low caste in ancient Indian society who handled the dead) lineage, constantly carry dead bodies and discard them in burial grounds, yet their hearts are always joyful, without fear, and they even take pleasure in it. It is like a prison guard who watches over shackles and instruments of torture, committing evil day and night, yet considering himself honorable. The wise, observing these changes, see them as great afflictions. Those who are about to die, as they approach the city, each step brings them closer to death. What is there to crave in the bitterness of the three realms (the desire realm, the form realm, and the formless realm)? Therefore, it is said, 'It is easy to do evil, but difficult for an evil person to do good.'
The foolish think themselves righteous, just as evil is not yet ripe. When evil is fully mature, all kinds of suffering also mature. The foolish think themselves righteous, just as evil is not yet ripe. The foolish believe that everything they do is right, while everything others do is wrong. They hate and envy those who do good. The root of sin is already present, and their delusion is fully mature. Only then do they realize that what they have done is wrong. The evil I have committed now was not done by my parents, nor by my brothers or relatives. I must bear the consequences alone, and it is too late for regret. It was not caused by gods, ghosts, Shramanas (ascetics), or Brahmins (priests). I now know the root of my sin. I do not blame heaven above or earth below. I willingly accept the punishment. What else can I do? Therefore, it is said, 'The foolish think themselves righteous, just as evil is not yet ripe.' When evil is fully mature, all kinds of suffering also mature. Those who accumulate sin are imprisoned and punished. Thirteen flames wrap around their bodies. They die and are reborn, unable to find death. They must repay their past sins until they are completely exhausted, and only then can they be released. If they are reborn as animals, they will be blinded by ignorance, unable to recognize the true path. Their bodies will be swollen, their backs broken, their noses pierced with reins, and their hands and feet shackled. If they are reborn as hungry ghosts, they will be hungry and thirsty day and night, their bellies as large as mountains, their throats as thin as needles, their bodies forty miles long, with a thousand barriers in every inch. If they are reborn as humans, they will be poor and miserable, their clothes unable to cover their bodies, and their food insufficient to fill their mouths. Therefore, it is said, 'When evil is fully mature, all kinds of suffering also mature.'
The wise see evil, but are not ensnared by it. Just as when evil is not yet ripe, the evildoer sees his own evil. The wise see evil, but are not ensnared by it. Those who carry out punishments, seeing others do evil, will admonish them at any time. This is not a noble practice, seeking in the cycle of birth and death
出甚難，於三惡道造罪根本，是故說曰，賢者見於惡，不為惡所熟也。如惡以不熟，惡者觀其惡者，如人作惡后尋懷悔：「咄我所作，將非其宜，人之所嫉，我今習之，將非是我執意誤乎？自今改悔，觀惡穢污。」是故說曰，如惡以不熟，惡者觀其惡也。
賢者觀其惡， 乃至賢不熟， 設以賢熟者， 賢賢自相觀。
賢者觀其惡，乃至賢不熟者，賢人守戒眾德具足，多聞辯慧言無缺漏，出言柔和常行真誠，行四等心慈愍一切，見小過隙便懷恐懼，況當造無擇之罪？是故說曰，賢者觀其惡，乃至賢不熟也。設以賢熟者，賢賢自相觀者，賢者自察自觀性行：「我今所致供養者，皆由前身積學所致，宿不種福布恩施德，今日何緣得此福報？今不謹慎重行其德者，后更受形無福可憑，復當流浪經歷生死，方便積行久乃成就，其間艱難非度所知非算所籌，過佛恒沙不睹不聞，由行自墜至今不度。」是故說曰，設以賢熟者，賢賢自相觀也。
人雖為惡行， 亦不數數作， 于彼意不樂， 知惡之為苦。
人雖為惡行，亦不數數作者，人為惡行當自改更，備受三塗八難之苦，于中求出亦甚難得。是故智者，制以禁法防以未然，設受其報猶輕，若在地獄湯冷水微受苦無幾，斯由悔過知罪根本；若作畜生負擔不重，食
【現代漢語翻譯】 現代漢語譯本 從三惡道中出來非常困難，因為那裡是造罪的根源。所以說，賢者看到惡行，不會被惡行所迷惑。就像惡行尚未成熟時，作惡的人會反觀自己的惡行，如同一個人作惡後會感到後悔：『唉，我所做的，恐怕是不合適的，是別人所憎恨的。我現在卻在做這些，難道不是我執迷不悟嗎？從今以後我要改過自新，把惡行看作是污穢的。』所以說，就像惡行尚未成熟時，作惡的人會反觀自己的惡行。 賢者觀察自己的惡行，直到惡行尚未成熟，如果賢行已經成熟，賢者會互相觀察學習。 賢者觀察自己的惡行，直到惡行尚未成熟，賢人持守戒律，具備各種德行，博學多聞，辯才無礙，言語沒有缺失，說話柔和，常常行持真誠，行四等心慈悲憐憫一切眾生，看到小小的過失就心懷恐懼，更何況是造作無所選擇的罪業呢？所以說，賢者觀察自己的惡行，直到惡行尚未成熟。如果賢行已經成熟，賢者會互相觀察學習，賢者會自我反省觀察自己的行為：『我現在所得到的供養，都是因為前世積累的修行所致。如果過去沒有種福佈施恩德，今天怎麼會得到這樣的福報呢？現在如果不謹慎，重新修行德行，以後再次受生時就沒有福報可以依靠，又將流浪經歷生死，方便修行很久才能成就，其中的艱難不是一般人所能知道和計算的，即使經過像恒河沙數那麼多的佛，也看不到聽不到，因為自己的行為而墮落至今還不能解脫。』所以說，如果賢行已經成熟，賢者會互相觀察學習。 人雖然會做惡行，但不會屢次去做，因為內心不喜歡，知道惡行是痛苦的。 人雖然會做惡行，但不會屢次去做，因為人做了惡行應當自己改正，會遭受三惡道八難的痛苦，從中求出也非常困難。所以智者，制定禁令來防止惡行發生，即使受報也比較輕，如果在地獄裡，湯水稍微涼一點，受苦也比較少，這是因為悔過知道罪惡的根源；如果轉生為畜生，負擔不重，食物
【English Translation】 English version It is extremely difficult to emerge from the three evil paths, as they are the root of creating sins. Therefore, it is said, 'The wise see evil, but are not consumed by it.' Just as when evil is not yet ripe, the evildoer reflects on their own evil, like a person who, after committing evil, feels remorse: 'Alas, what I have done is probably inappropriate, and is hated by others. Yet I am doing these things now, is it not because I am deluded? From now on, I will reform myself and regard evil as filth.' Therefore, it is said, 'Just as when evil is not yet ripe, the evildoer reflects on their own evil.' 'The wise observe their own evil, until the evil is not yet ripe. If virtuous conduct is already mature, the wise observe and learn from each other.' The wise observe their own evil, until the evil is not yet ripe. The virtuous uphold precepts, possess all kinds of virtues, are learned and wise, eloquent without fault, speak gently, always practice sincerity, practice the four immeasurable minds of compassion and loving-kindness towards all beings, and are fearful at the sight of even small faults, let alone committing unselective sins. Therefore, it is said, 'The wise observe their own evil, until the evil is not yet ripe.' If virtuous conduct is already mature, the wise observe and learn from each other. The wise reflect on their own nature and conduct: 'The offerings I receive now are all due to the cultivation I accumulated in previous lives. If I had not planted seeds of merit and practiced generosity in the past, how could I receive such blessings today? If I am not careful now and do not cultivate virtue again, when I am reborn in the future, I will have no merit to rely on, and will again wander through the cycle of birth and death. It takes a long time to cultivate and achieve enlightenment, and the difficulties are beyond what ordinary people can know or calculate. Even after passing through as many Buddhas as there are sands in the Ganges, one would not see or hear, because one's own actions have led to one's fall and inability to be liberated.' Therefore, it is said, 'If virtuous conduct is already mature, the wise observe and learn from each other.' 'Although people may commit evil deeds, they do not do them repeatedly, because their hearts do not like it, and they know that evil is suffering.' Although people may commit evil deeds, they do not do them repeatedly, because people who have committed evil deeds should correct themselves, and will suffer the pain of the three evil paths and the eight difficulties, and it is very difficult to escape from them. Therefore, the wise establish prohibitions to prevent evil from happening, and even if they receive retribution, it will be lighter. If they are in hell, the boiling water will be slightly cooler, and the suffering will be less, because they have repented and know the root of their sins. If they are reborn as animals, the burden will not be heavy, and the food
以隨時不加苦痛；若為餓鬼，鬼有四種，生作豪尊餓鬼，衣食自然；若處人間，豪富大族無所渴乏；若生於天，微福之報，食以覆口自恥福少。是故說曰，人雖為惡行，亦不數數作也。于彼意不樂，知惡之為苦者，學人見惡意不願樂，自攝其意不使分散，罪雖微細報如泰山，猛火雖小焚燒山野，是以智者常當防慮，知惡根源眾苦之首。是故說曰，于彼意不樂，知惡之為苦也。
人能作其福， 亦當數數造， 于彼意願樂， 善受其福報。
人能作其福，亦當數數造者，人生一世所以致貧窮者，皆由前身慳結所誤。是以聖人觸類所說，先以施惠為首，雖復貧窮，要當少多減損以補曩愆，雖無財貨當自役己出力作使，修補神祠佐助眾事，不使日夜闕其福業，彈指之頃念善亦是，況復躬自行功德乎？是故說曰，人能作其福，亦當數數造也。于彼意願樂，善受其福報者，人之修福多所潤及，見行善者代其歡喜，輒自出財勸助為福，見身獲祐善名流佈，見者心歡靡不致敬，生輒遇聖不墮八無閑處，是故說曰，于彼意願樂，善受其福報。
先當制善心， 攝持惡根本， 由是興福業， 心由樂於惡。
先當制善心，攝持惡根本者，善心具足勿令分散，執意在前如擎油缽，戰戰兢兢如避劫燒，當以無常苦空非身，除
【現代漢語翻譯】 現代漢語譯本 （若不作惡）便能隨時不受苦痛；如果轉生為餓鬼，餓鬼有四種，其中一種是生為有權勢的餓鬼，衣食自然豐足；如果轉生為人，則會成為豪門大戶，不會有任何匱乏；如果轉生到天界，雖然福報微薄，但食物也足夠遮住嘴巴，會因為福報少而感到羞愧。所以說，人即使做了惡行，也不要經常去做。對於惡行，內心不應感到快樂，要認識到惡行會帶來痛苦。修行之人看到惡行，不應心生歡喜，要約束自己的心意，不讓它散亂。即使是微小的罪過，也會帶來如泰山般巨大的報應，就像小小的猛火也能焚燒山野一樣。因此，智者應當經常警惕，知道惡的根源是眾苦之首。所以說，對於惡行，內心不應感到快樂，要認識到惡行會帶來痛苦。 人如果能夠行善，也應當經常去做，對於善行，內心應當感到快樂，這樣才能好好地承受善報。 人如果能夠行善，也應當經常去做，人一生之所以會貧窮，都是因為前世的慳吝所導致的。因此，聖人觸類旁通地教導我們，首先要以佈施為首。即使貧窮，也要盡力減少自己的花費，以彌補過去的過錯。即使沒有財物，也應當親自出力，做一些力所能及的事情，修繕寺廟，幫助大眾，不要讓自己的福業有絲毫的缺失。即使是彈指之間生起善念也是好的，更何況是親自修行功德呢？所以說，人如果能夠行善，也應當經常去做。對於善行，內心應當感到快樂，這樣才能好好地承受善報。人修福能夠利益很多人，看到行善的人，要隨喜讚歎，主動拿出財物幫助他們行善。看到自己獲得福佑，善名遠揚，看到的人都會心生歡喜，無不敬佩。這樣的人，生生世世都會遇到聖人，不會墮入八無暇處。所以說，對於善行，內心應當感到快樂，這樣才能好好地承受善報。 首先應當控制善心，攝持惡的根本，由此興起福業，因為心容易樂於惡行。 首先應當控制善心，攝持惡的根本，就是要讓善心具足，不要讓它散亂。要像拿著盛滿油的缽一樣，小心謹慎，戰戰兢兢，就像躲避劫火一樣。應當用無常、苦、空、非身的道理，來消除
【English Translation】 English version (If one does not commit evil), one can be free from suffering at any time; if reborn as a hungry ghost, there are four kinds of hungry ghosts, one of which is born as a powerful hungry ghost, with natural abundance of food and clothing; if reborn as a human, one will be born into a wealthy and powerful family, without any lack; if reborn in the heavens, although the blessings are meager, the food is enough to cover the mouth, and one will feel ashamed for having few blessings. Therefore, it is said that even if a person commits evil deeds, they should not do them frequently. One should not feel joy in evil deeds, and should recognize that evil deeds bring suffering. A practitioner, upon seeing evil deeds, should not feel joy, but should restrain their mind and not let it wander. Even a small sin can bring a great retribution like Mount Tai, just as a small fire can burn the wilderness. Therefore, the wise should always be vigilant, knowing that the root of evil is the source of all suffering. Therefore, it is said that one should not feel joy in evil deeds, and should recognize that evil deeds bring suffering. If a person is able to do good, they should also do it frequently. For good deeds, one should feel joy in one's heart, so that one can properly receive the rewards of good. If a person is able to do good, they should also do it frequently. The reason why people are poor in this life is all due to the stinginess of their previous lives. Therefore, the sages teach us by analogy that the first thing to do is to give alms. Even if one is poor, one should try to reduce one's expenses to make up for past mistakes. Even if one has no wealth, one should personally exert effort, do what one can, repair temples, and help the public, so that one's meritorious deeds are not lacking in the slightest. Even a good thought in the snap of a finger is good, let alone personally cultivating merit? Therefore, it is said that if a person is able to do good, they should also do it frequently. For good deeds, one should feel joy in one's heart, so that one can properly receive the rewards of good. A person's cultivation of blessings can benefit many people. Upon seeing those who do good, one should rejoice and actively offer wealth to help them do good. Upon seeing oneself receive blessings and one's good name spread far and wide, those who see it will feel joy and respect. Such a person will meet sages in every life and will not fall into the eight unfavorable states. Therefore, it is said that for good deeds, one should feel joy in one's heart, so that one can properly receive the rewards of good. First, one should control the good mind, restrain the root of evil, and thereby cultivate meritorious deeds, because the mind is easily inclined to evil. First, one should control the good mind and restrain the root of evil, which means to make the good mind complete and not let it wander. One should be as careful as holding a bowl full of oil, trembling with fear, like avoiding a fire of destruction. One should use the principles of impermanence, suffering, emptiness, and non-self to eliminate
心穢垢沐浴使凈，是故說曰，當先制善心，攝持惡根本也。由是興福業，心由樂於惡者，人不行善作後世資糧者，命終燒身之患，日夜為惡不能自改，是故說曰，由是興福業，心由樂於惡也。
為惡雖復少， 後世受苦深， 當獲無邊報， 如毒在心腹。
為惡雖復少，後世受苦深者，人意不固所行無記，少多為罪或覺不覺，要當受報不免其對，無慚無愧不求出要求度世道，是故說曰，為惡雖復少，後世受苦深也。當獲無邊報，如毒在心腹者，少多有隙塵垢染意，便當受于無邊之罪，或觸嬈人使興惡行，由是自致墮無邊罪，或離別眷屬斗亂家室，如此之苦眾惱無數。是故說曰，當獲無邊報，如毒在心腹也。
為福雖少， 后受大福， 當獲大報， 如種獲實。
為福雖少，后受大福者，人之為福唯存在心，不在財物有多有少，設施物多內心吝惜，后獲其福亦不足言；施物雖少心意普等，廣及一切不自為己，后獲其福不可稱限。是故說曰，為福雖少，后受大福也。當獲大報，如種獲實者，后受天人自然之福，顏色從容，恒處中國不在邊境，言從語用不傷人意，饒財多寶不懷憎嫉，在家修德宗族和穆，設當出家捐棄恩愛，剃除鬚髮著三法衣，苦形學道除榮冀心，越次取證盡其有漏成無漏行，眾德普備功福
【現代漢語翻譯】 現代漢語譯本：
洗凈心中的污垢，使之清凈，所以說，應當先控制好善心，攝持住惡的根源。由此興起福德事業，如果心樂於作惡，人不行善，不為後世積攢資糧，那麼臨終時就會有焚身之患。日夜作惡不能自我改正，所以說，由此興起福德事業，是因為心樂於作惡。
作惡即使很少，來世也會遭受深重的痛苦，將獲得無邊的報應，就像毒藥在心腹中一樣。
作惡即使很少，來世也會遭受深重的痛苦，是因為人的意志不堅定，所做的事情沒有記性，無論多少都會成為罪過，或者有覺察或者沒有覺察，最終都要承受報應，無法逃脫。沒有慚愧之心，不尋求出離，不要求度脫世間之道，所以說，作惡即使很少，來世也會遭受深重的痛苦。將獲得無邊的報應，就像毒藥在心腹中一樣，是因為無論多少，只要有細微的塵垢污染了心意，就會遭受無邊的罪過，或者觸犯擾亂他人，使之興起惡行，由此自己導致墮入無邊的罪惡，或者離別眷屬，爭鬥擾亂家庭，這樣的痛苦和煩惱數不勝數。所以說，將獲得無邊的報應，就像毒藥在心腹中一樣。
行善即使很少，將來也會獲得大的福報，將獲得大的報應，就像播種后獲得果實一樣。
行善即使很少，將來也會獲得大的福報，是因為人行善的關鍵在於心，不在於財物有多少。如果佈施很多財物，內心卻吝嗇，那麼將來獲得的福報也不值得一提；如果佈施的財物很少，但心意平等，普及一切，不為自己，那麼將來獲得的福報就不可限量。所以說，行善即使很少，將來也會獲得大的福報。將獲得大的報應，就像播種后獲得果實一樣，是因為將來會獲得天人自然的福報，容貌安詳，常處在中心地區而不是邊遠地區，言語得體不傷害他人，財富充足不懷有憎恨嫉妒，在家修行德行，宗族和睦，如果出家，就會捨棄恩愛，剃除鬚髮，穿上三法衣（僧侶的服裝），苦修學道，去除對榮華富貴的期望，依次證得果位，最終斷盡有漏，成就無漏的修行，各種功德都具備，福報圓滿。
【English Translation】 English version:
Purify the defilements of the heart, making it clean. Therefore, it is said that one should first control the good mind and restrain the root of evil. From this arises the work of merit. If the mind delights in evil, and one does not do good, nor accumulate resources for the next life, then at the end of life, there will be the suffering of being burned. Doing evil day and night without being able to correct oneself, therefore it is said, from this arises the work of merit, because the mind delights in evil.
Even if evil is done in small amounts, one will suffer deeply in the next life, and will receive boundless retribution, like poison in the heart and stomach.
Even if evil is done in small amounts, one will suffer deeply in the next life, because people's will is not firm, and their actions are not remembered. Whether little or much, it will become a sin, whether one is aware or not, one will eventually receive retribution and cannot escape it. Without shame or remorse, not seeking liberation, not seeking to transcend the ways of the world, therefore it is said, even if evil is done in small amounts, one will suffer deeply in the next life. One will receive boundless retribution, like poison in the heart and stomach, because no matter how small, as long as there is a tiny speck of dust that defiles the mind, one will suffer boundless sins, or offend and disturb others, causing them to engage in evil deeds, thereby leading oneself to fall into boundless sins, or be separated from family members, fight and disrupt the household. Such suffering and troubles are countless. Therefore, it is said, one will receive boundless retribution, like poison in the heart and stomach.
Even if good is done in small amounts, one will receive great blessings in the future, and will receive great retribution, like planting seeds and obtaining fruit.
Even if good is done in small amounts, one will receive great blessings in the future, because the key to doing good lies in the heart, not in the amount of wealth. If one gives away a lot of wealth but is stingy in the heart, then the blessings one receives in the future will not be worth mentioning. If one gives away little wealth but has an equal mind, extending to all without being selfish, then the blessings one receives in the future will be immeasurable. Therefore, it is said, even if good is done in small amounts, one will receive great blessings in the future. One will receive great retribution, like planting seeds and obtaining fruit, because in the future one will receive the natural blessings of gods and humans, with a peaceful appearance, always residing in the central regions rather than the border regions, speaking appropriately without harming others, having abundant wealth without harboring hatred or jealousy, cultivating virtue at home, and having a harmonious family. If one leaves home, one will abandon love and affection, shave off hair and beard, wear the three robes (of a monk), practice asceticism, remove the desire for glory and wealth, attain the fruits of practice step by step, and ultimately exhaust the outflows, achieving the practice of no outflow, possessing all kinds of virtues, and fulfilling the blessings.
具滿，猶如田夫多種獲報，倉庫盈滿意志歡喜，內自慶賀功不唐舉。是故說曰，當獲大報，如種獲實也。
無過而強輕， 無恚而強侵， 當於十品處， 便當趣于彼。
無過而強輕，無恚而強侵者，如彼有人無有恚嫉憍慢之心，然愚騃之人，興意向彼起謀害心，諸佛世尊慈愍一切，見有哀苦拔濟其難，興念生類如母愛子。是故說曰，無過而強輕，無恚而強侵也。當於十品處，便當趣于彼者，所謂十品者，一名無救，二名焰，三名大焰，四名黑繩，五名啼哭，六名大啼哭，七名等害，八名等命，九者畜生，十者餓鬼。其有眾生噁心熾盛，壽終之後不離此十處。是故說曰，當於十品處，便當趣于彼也。
痛癢語粗獷， 此形必壞敗， 眾病所酷切， 心亂而不定， 宗族別離散， 財貨費耗盡， 王者所劫略， 所愿不從意， 或復無數變， 為火所焚燒， 身壞無智慧， 亦趣於十品。
此上諸偈，儘是如來神口所說，調達愚教阿阇世酒飲暴象醉向如來。是時，世尊尋向彼象而說斯偈。
作惡勿言無， 久作言無罪， 屏猥言無罪， 斯皆有證驗。
夫人作惡事有輕重，意盛不捨不能去離不求出要，藏隱自匿，亦復不能向人陳說；是以世尊教誨後人，新作舊造下至屏猥之處，善惡冥
【現代漢語翻譯】 現代漢語譯本 就像農夫辛勤耕耘獲得豐厚的回報，倉庫裝滿糧食，內心感到滿足和喜悅，併爲自己的努力沒有白費而慶賀。因此說，應當獲得巨大的回報，就像播種后獲得果實一樣。
無過錯卻被輕視，沒有怨恨卻被侵犯，這樣的人將會墮入十惡之處，必定會前往那裡。
『無過錯卻被輕視，沒有怨恨卻被侵犯』，就像有些人沒有嗔恨、嫉妒、傲慢之心，然而愚蠢的人卻心生惡意，想要加害他們。諸佛世尊慈悲憐憫一切眾生，看到有人遭受痛苦便會救助他們，對待眾生就像母親愛護自己的孩子一樣。因此說，『無過錯卻被輕視，沒有怨恨卻被侵犯』。『當於十品處，便當趣于彼』，所說的十品是指：一、無救（沒有救護的地方），二、焰（火焰地獄），三、大焰（大火焰地獄），四、黑繩（黑繩地獄），五、啼哭（啼哭地獄），六、大啼哭（大啼哭地獄），七、等害（互相殘害的地獄），八、等命（互相殘殺的地獄），九、畜生（畜生道），十、餓鬼（餓鬼道）。那些噁心熾盛的眾生，死後必定會墮入這十處。因此說，『當於十品處，便當趣于彼』。
身體感受痛苦和粗暴的語言，這個身體必定會敗壞，被各種疾病折磨，內心混亂而無法安定，親人離散，財產耗盡，被統治者掠奪，願望無法實現，或者遭遇無數的變故，被大火焚燒，身體壞滅而沒有智慧，也會墮入十惡之處。
以上這些偈頌，都是如來（Tathagata）親自所說。提婆達多（Devadatta）愚昧地教唆阿阇世（Ajatasattu）用酒灌醉暴象來加害如來。當時，世尊就對著那頭象說了這些偈頌。
做了惡事不要說沒有，做了很久的惡事不要說沒有罪，在隱蔽的地方做了惡事不要說沒有罪，這些都有證據可以驗證。
人們做惡事有輕重之分，如果心意強烈不肯放棄，不能遠離惡行，不尋求解脫之道，隱藏自己的惡行，也不能向他人坦白；因此世尊教誨後人，無論是新造的惡業還是舊造的惡業，哪怕是在隱蔽的地方所造的惡業，善惡的報應都是冥冥之中存在的。
【English Translation】 English version Just as a farmer who diligently cultivates the land receives abundant rewards, his granaries filled to overflowing, his heart content and joyful, and he celebrates that his efforts have not been in vain. Therefore, it is said that one should receive great rewards, just as one reaps the harvest after sowing.
Those who are wronged without cause, and those who are harmed without hatred, will fall into the ten evil realms, and they will surely go there.
'Those who are wronged without cause, and those who are harmed without hatred,' are like those who have no anger, jealousy, or arrogance, yet foolish people harbor malicious intent and seek to harm them. The Buddhas, the World Honored Ones, are compassionate and merciful to all beings. Seeing those who suffer, they help them, and they cherish all beings as a mother loves her child. Therefore, it is said, 'Those who are wronged without cause, and those who are harmed without hatred.' 'They will fall into the ten evil realms, and they will surely go there,' refers to the ten realms: first, No Rescue (a place where there is no rescue), second, Flames (the hell of flames), third, Great Flames (the hell of great flames), fourth, Black Ropes (the hell of black ropes), fifth, Crying (the hell of crying), sixth, Great Crying (the hell of great crying), seventh, Equal Harm (the hell where beings harm each other), eighth, Equal Life (the hell where beings kill each other), ninth, Animals (the animal realm), and tenth, Hungry Ghosts (the hungry ghost realm). Those beings whose evil minds are intense will, after death, surely fall into these ten realms. Therefore, it is said, 'They will fall into the ten evil realms, and they will surely go there.'
The body experiences pain and harsh words, this body will surely decay, tormented by various diseases, the mind is confused and cannot be at peace, family members are scattered, wealth is depleted, plundered by rulers, wishes are not fulfilled, or one encounters countless changes, burned by great fires, the body is destroyed without wisdom, and one will also fall into the ten evil realms.
All of the above verses were spoken by the Tathagata (如來) himself. Devadatta (提婆達多) foolishly incited Ajatasattu (阿阇世) to intoxicate a violent elephant with wine to harm the Tathagata. At that time, the World Honored One spoke these verses to the elephant.
Do not say that you have not done evil, do not say that you are not guilty for evil deeds done for a long time, do not say that you are not guilty for evil deeds done in secret, all of these have evidence to prove them.
People's evil deeds have varying degrees of severity. If one's intention is strong and one does not give up, cannot turn away from evil actions, and does not seek a path to liberation, hides one's evil deeds, and cannot confess them to others; therefore, the World Honored One teaches future generations that whether the evil karma is newly created or old, even if it is done in secret, the retribution for good and evil exists in the unseen.
報不可藏匿。是故說曰，作惡勿言無，久作言無罪也。屏猥言無罪，斯皆有證驗者，人慾設意在屏猥處造諸罪根，當時雖可免萌類謗，然復不免後世報對。是故說曰，屏猥言無罪，斯皆有證驗也。
作惡言有憂， 久作亦言憂， 屏猥亦言憂， 彼報亦有憂。
人之造惡初意赫熾不自覺知，當時心勇謂為應爾。爾時世尊便引其喻，如日初沒之際，山川樹影皆各垂陰遂至於冥，今此群惑之徒執迷亦爾，造身口行不善之本，臨終之日諸惡重陰，各各自隨漸漸將至冥室受報。是故說曰，作惡言有憂，久作亦言憂，屏猥亦言憂，彼報亦有憂也。
此憂彼亦憂， 惡行二俱憂， 彼憂彼受報， 見行乃知審。
所謂此憂者今現世憂，所謂彼憂者後世之憂，所謂此憂，不死不命終，所謂彼憂者已死已命終，是故說曰，此憂彼亦憂也。惡行二俱憂者，彼憂彼受報，見行乃知審。
此喜彼亦喜， 福行二俱喜， 彼喜彼受報， 見行自清凈。
昔琉璃王興兵，攻伐迦維羅竭國，摧破人民擒獲七千，聖人見道跡者悉埋其足，使暴象蹋蹈殺之。略說其義。佛告比丘：「拘薩羅王現無反覆，違聖叛真，興無擇罪，斯等之類卻後七日自當受報。拘薩羅國，王種當絕，無復繼嗣，無擇地獄火焰當出，纏裹王身及諸侍從，
【現代漢語翻譯】 現代漢語譯本：惡行無法隱藏。因此說，不要說作惡沒有後果，長期作惡卻說無罪。在隱蔽處作惡也說無罪，這些都有證據可以驗證。人們想要在隱蔽處策劃各種罪惡的根源，當時或許可以免除他人的指責，但最終無法逃脫來世的報應。所以說，在隱蔽處作惡說無罪，這些都是有證據可以驗證的。 作惡時會感到憂慮，長期作惡也會感到憂慮，在隱蔽處作惡也會感到憂慮，最終的報應也會帶來憂慮。 人們在開始作惡時，內心充滿興奮而不知覺，當時還自以為是。這時，世尊便用比喻來說明，就像太陽剛落山時，山川樹木的影子都逐漸變暗，最終陷入黑暗。現在這些迷惑的人也是這樣，他們造作身口意的不善行為，臨終時，各種惡業的陰影會各自跟隨，漸漸將他們帶入黑暗的處所接受報應。所以說，作惡時會感到憂慮，長期作惡也會感到憂慮，在隱蔽處作惡也會感到憂慮，最終的報應也會帶來憂慮。 此世憂慮，彼世也憂慮，惡行使兩者都憂慮，彼世憂慮，彼世受報，觀察行為才能知道真實。 所謂此世憂慮，是指今生現世的憂慮；所謂彼世憂慮，是指來世的憂慮。所謂此世憂慮，是指未死未命終時的憂慮；所謂彼世憂慮，是指已死已命終時的憂慮。所以說，此世憂慮，彼世也憂慮。惡行使兩者都憂慮，彼世憂慮，彼世受報，觀察行為才能知道真實。 此世喜悅，彼世也喜悅，善行使兩者都喜悅，彼世喜悅，彼世受報，觀察行為自然清凈。 過去，琉璃王（Virudhaka）興兵攻打迦維羅衛國（Kapilavastu），摧毀人民，抓獲七千人，聖人（指佛陀）看到修行人被埋足，讓暴象踐踏而死。簡略地說其含義。佛告訴比丘們：『拘薩羅王（King Pasenadi of Kosala）現在沒有悔改，違背聖道，背叛真理，興起無選擇的罪行，這類人七天後自當受報。拘薩羅國，王族將要斷絕，沒有後代繼承，無擇地獄的火焰將會出現，纏繞國王的身體和所有侍從，』
【English Translation】 English version: Evil deeds cannot be hidden. Therefore it is said, do not say that doing evil has no consequences, and do not say that doing evil for a long time is without sin. Doing evil in secret and saying it is without sin, all these have evidence to verify. People want to plan the roots of all kinds of evil in secret places, and at that time they may be able to avoid the accusations of others, but in the end they cannot escape the retribution of the next life. Therefore it is said, doing evil in secret and saying it is without sin, all these have evidence to verify. Doing evil will cause worry, doing evil for a long time will also cause worry, doing evil in secret will also cause worry, and the final retribution will also bring worry. When people start to do evil, their hearts are full of excitement and they are unaware, and at that time they think it is right. At this time, the World Honored One used a metaphor to illustrate, just like when the sun just sets, the shadows of mountains, rivers, and trees gradually darken, and finally fall into darkness. Now these confused people are also like this, they create unwholesome actions of body, speech, and mind, and when they are about to die, the shadows of various evil deeds will follow them, gradually leading them into dark places to receive retribution. Therefore it is said, doing evil will cause worry, doing evil for a long time will also cause worry, doing evil in secret will also cause worry, and the final retribution will also bring worry. This life is worried, the next life is also worried, evil deeds make both worried, the next life is worried, the next life receives retribution, observing actions can know the truth. The so-called worry of this life refers to the worry of this present life; the so-called worry of the next life refers to the worry of the next life. The so-called worry of this life refers to the worry when one has not died and has not reached the end of life; the so-called worry of the next life refers to the worry when one has died and has reached the end of life. Therefore it is said, this life is worried, the next life is also worried. Evil deeds make both worried, the next life is worried, the next life receives retribution, observing actions can know the truth. This life is joyful, the next life is also joyful, good deeds make both joyful, the next life is joyful, the next life receives retribution, observing actions will naturally be pure. In the past, King Virudhaka (琉璃王) raised troops to attack the country of Kapilavastu (迦維羅竭國), destroying the people and capturing seven thousand people. The sage (referring to the Buddha) saw the practitioners being buried up to their feet and trampled to death by violent elephants. Briefly speaking of its meaning. The Buddha told the monks: 'King Pasenadi of Kosala (拘薩羅王) now has no repentance, violates the holy path, betrays the truth, and engages in indiscriminate crimes. Such people will receive retribution seven days later. The royal family of Kosala will be cut off, with no descendants to inherit, and the flames of the Avici hell will appear, wrapping around the king's body and all his attendants.'
悉入無擇地獄之中。」琉璃聞之即日嚴駕四種之兵，宮人婇女出城避災，尋詣恒水張帆乘船謂為免難。時，阿鼻地獄火焰來接及諸群眾，翼從多少悉入地獄無得脫者。琉璃王先未避災之時，來至舍衛城內，遙聞作倡伎樂歌舞戲笑五樂自娛，王問左右：「斯是誰家戲笑之聲乃徹於此？」諸臣白曰：「此是祇頭太子家中音樂之聲。」王尋遣信速喚使來。「我今征伐與賊戰鬥憂慮國事，祇頭今日方更歡樂，以五樂自娛，設我戰鬥不如賊者，此人必望得王尊位。」祇頭太子聞王召喚，尋出奉迎。王告太子：「吾與賊戰心憂萬國，汝今方更五樂自娛。」即拔利劍斬而捨去。祇頭捨身即生天上，內宮妓女五樂自娛不覺失主，天上婇女前後圍繞，亦復作倡伎樂共相娛樂。爾時世尊以天眼，觀見祇頭王子二處受福，在大眾中而說斯偈：
「此喜彼亦喜， 福行二俱喜， 彼喜彼受報， 見行自清凈。」
爾時世尊，復與琉璃王而說斯偈：
「此煮彼亦煮， 罪行二俱煮， 彼煮彼受罪， 見行自有驗。」
爾時世尊，以天眼觀見琉璃王處在地獄，拷掠榜笞五毒酸楚，是故世尊而說斯偈：
「作福不作惡， 皆由宿行法， 終不畏死徑， 如船截流渡。」
昔佛先世未成等正覺時，為菩薩身，號曰一切施，為婆
【現代漢語翻譯】 現代漢語譯本 『悉數墮入無擇地獄之中。』琉璃王聽到這話，立即整頓四種軍隊，宮人婇女出城躲避災難，隨即前往恒河，張帆乘船，以為可以免除災禍。當時，阿鼻地獄（Avici hell，佛教地獄中最底層的地獄）的火焰前來接引，連同所有跟隨的群眾，無論多少，都墮入地獄，沒有一個能夠逃脫。琉璃王在尚未躲避災難的時候，來到舍衛城（Sravasti，古代印度城市）內，遠遠聽到有人在演奏音樂、唱歌跳舞、嬉戲歡笑，用五種樂器自娛自樂。琉璃王問左右侍臣：『這是誰家的嬉笑之聲，竟然傳到這裡？』侍臣回答說：『這是祇頭太子（Jeta，釋迦牟尼佛的弟子）家中的音樂之聲。』琉璃王立即派遣使者，迅速召見祇頭太子。『我正在征戰，與敵人戰鬥，憂慮國家大事，祇頭今天卻更加歡樂，用五種樂器自娛自樂，如果我戰鬥不如敵人，這個人必定希望得到王位。』祇頭太子聽到國王的召喚，立即出來迎接。琉璃王告訴太子：『我與敵人作戰，心中憂慮萬國，你今天卻更加用五種樂器自娛自樂。』隨即拔出利劍，將他斬殺，然後離去。祇頭太子捨棄身體后，立即轉生到天上，內宮的五種樂器自娛自樂，沒有察覺到失去了主人，天上的婇女前後圍繞，也一起演奏音樂，互相娛樂。當時，世尊（Buddha，佛教創始人）用天眼觀察，看到祇頭王子在兩處都享受福報，在大眾中說了這首偈語： 『此喜彼亦喜，福行二俱喜，彼喜彼受報，見行自清凈。』 當時，世尊又對琉璃王說了這首偈語： 『此煮彼亦煮，罪行二俱煮，彼煮彼受罪，見行自有驗。』 當時，世尊用天眼觀察，看到琉璃王身處地獄，遭受拷打鞭笞，五種痛苦酸楚，因此世尊說了這首偈語： 『作福不作惡，皆由宿行法，終不畏死徑，如船截流渡。』 過去佛陀在尚未成就正等正覺（Anuttara-samyak-sambodhi，佛教最高覺悟）時，身為菩薩（Bodhisattva，佛教中追求覺悟的修行者），號為一切施（Sarvadada，意為一切施予者），為婆羅門（Brahmin，印度教祭司階層）...
【English Translation】 English version 'All will fall into the Avici hell.' Upon hearing this, King Virudhaka immediately prepared his four types of troops, and the palace women and concubines fled the city to avoid disaster. They then went to the Ganges River, raised their sails, and boarded ships, thinking they could escape the calamity. At that time, the flames of Avici hell came to meet them, and all the crowds that followed, regardless of their number, fell into hell, with no one able to escape. Before King Virudhaka had fled the disaster, he came to the city of Sravasti and heard from afar the sounds of music, singing, dancing, and laughter, with five kinds of instruments being used for self-entertainment. King Virudhaka asked his attendants, 'Whose sounds of merriment are these that reach this place?' The attendants replied, 'These are the sounds of music from the household of Prince Jeta.' King Virudhaka immediately sent a messenger to summon Prince Jeta quickly. 'I am engaged in battle with the enemy, worrying about the affairs of the state, yet Jeta is even more joyful today, entertaining himself with five kinds of instruments. If I am defeated in battle, this person will surely hope to obtain the throne.' Upon hearing the king's summons, Prince Jeta immediately came out to greet him. King Virudhaka said to the prince, 'I am fighting the enemy, worrying about the affairs of all the nations, yet you are even more entertaining yourself with five kinds of instruments.' He then drew his sharp sword, killed him, and left. Prince Jeta, having abandoned his body, was immediately reborn in heaven. The five kinds of instruments in the inner palace continued to play, unaware that they had lost their master. Heavenly concubines surrounded him, and they also played music and entertained each other. At that time, the World Honored One (Buddha), using his divine eye, saw that Prince Jeta was enjoying blessings in two places, and spoke this verse among the assembly: 'This joy, that joy too, both joys in the practice of merit, that joy, that receives the reward, seeing the practice is pure.' At that time, the World Honored One also spoke this verse to King Virudhaka: 'This cooks, that cooks too, both cook in the practice of sin, that cooks, that receives the punishment, seeing the practice has its own proof.' At that time, the World Honored One, using his divine eye, saw King Virudhaka in hell, being tortured and whipped, suffering five kinds of bitter pain. Therefore, the World Honored One spoke this verse: 'Doing good and not doing evil, all is due to past actions, ultimately not fearing the path of death, like a boat crossing the stream.' In the past, before the Buddha had attained Anuttara-samyak-sambodhi, he was in the form of a Bodhisattva, named Sarvadada (meaning 'giver of all'), and was a Brahmin...
羅門故，自縛詣闕。敵國王曰：「汝今畏吾？」爾時一切施而說斯偈：
昔有啖人鬼，在人中作王，恒食人肉以為廚宰，鄰國征伐得九十九王，二十一人以為常則，九十九王白羅剎王曰：「鄰國有王名曰善宿，好行施惠修菩薩德，有所求索不逆人意，大王設能擒獲彼者，我等甘心受死萬無一恨。」爾時羅剎人王即起鬼兵往伺其便，正值善宿大王在外園觀浴池遊戲。有一梵志，辭家外學，夫梵志之法，臨辭去時白父母言：「我今離家追伴學問，計還之日且未有期，設財貨窮乏從王舉貸我還當償。」其人學問以得成就，來至家中，但見空屋不見人眾，即問鄰比：「我今父母兄弟姊妹竟為所在？」鄰比報曰：「汝學之後舉王財賄無以當償，為王所繫今在牢獄，欲往看者宜知是時。」其人自念：「家窮事狹無有財寶，設我詣獄親覲父母，復當拘執同受其苦不免王法，宜令在外改形易服竊行求索，畢償官物乃得出身耳。」其人復念：「鄰國有王號善宿，修行道德施心不絕，當往至彼至誠告情，必不見違，足償王物。」尋往至彼隨王乞索。王言：「大佳！當相供給，須吾沐浴訖當惠施，小停勿憂不負言信。」王詣浴池為鬼兵所擒，王尋還顧悲慼涕零，鬼王問曰：「我等聞王仁和博愛靡不周濟，雖遭厄困何為悲慼？」王報鬼曰：
【現代漢語翻譯】 現代漢語譯本：羅門（婆羅門）因此被捆綁著帶到王宮。敵國的國王說：『你現在害怕我嗎？』當時，一切施（一位菩薩）說了這首偈： 『過去有個吃人的鬼，在人群中做了國王，經常吃人肉作為他的食物。鄰國征伐，抓獲了九十九個國王，加上二十一人作為他的日常食物。九十九個國王對羅剎王說：『鄰國有個國王名叫善宿，喜歡行善佈施，修菩薩的德行，凡有所求，從不違逆他人。大王如果能抓獲他，我們甘心受死，絕無怨恨。』當時，羅剎人王就率領鬼兵前去伺機行動，正好遇到善宿大王在園外觀看浴池嬉戲。有一個婆羅門，辭別家人外出求學。按照婆羅門的規矩，臨走時會告訴父母：『我現在離開家去追隨同伴學習，估計回來的日子還遙遙無期。如果錢財用盡，我會向國王借貸，將來一定償還。』這個人學業有成后回到家中，卻只看到空蕩蕩的房屋，不見家人。他便問鄰居：『我的父母兄弟姐妹都到哪裡去了？』鄰居告訴他：『你求學之後，借了國王的錢財無法償還，被國王關在牢獄裡。如果你想去看望他們，最好現在就去。』這個人心想：『我家貧窮，沒有財寶。如果我去監獄探望父母，也會被拘禁，一同受苦，無法逃脫王法。不如在外面改換裝束，偷偷地去尋找財物，償還了官府的債務才能脫身。』這個人又想：『鄰國有個國王名叫善宿，修行道德，佈施之心從不間斷，我應該去那裡，誠懇地告訴他我的情況，他一定不會拒絕，足夠償還官府的債務。』於是他前往善宿國王那裡，向國王乞求幫助。國王說：『很好！我應當供給你的需求，等我沐浴完畢就佈施給你，稍等片刻，不要擔心，我不會食言。』國王來到浴池，被鬼兵抓獲。國王回頭看，悲傷地流著眼淚。鬼王問：『我們聽說國王您仁慈和藹，博愛廣施，沒有不救濟的，雖然遭遇困境，為何如此悲傷？』國王回答鬼說：』
【English Translation】 English version: Therefore, the Brahman was bound and brought to the palace. The enemy king said, 'Are you afraid of me now?' At that time, Sarva-dada (a Bodhisattva) spoke this verse: 'In the past, there was a man-eating ghost who became king among men, and he constantly ate human flesh as his food. A neighboring country conquered and captured ninety-nine kings, plus twenty-one people as his daily meal. The ninety-nine kings said to the Rakshasa king, 'There is a king in a neighboring country named Susima, who likes to practice charity and cultivate the virtues of a Bodhisattva. He never refuses anyone who asks for something. If Your Majesty can capture him, we are willing to die without any regrets.' At that time, the Rakshasa king led his ghost soldiers to wait for an opportunity. It happened that King Susima was in the outer garden watching the bathing pool and playing. There was a Brahman who left his home to study abroad. According to the Brahman's custom, when leaving, he would tell his parents, 'I am now leaving home to follow my companions in learning. I estimate that the day of my return is still far away. If my money runs out, I will borrow from the king and repay it in the future.' After this person completed his studies, he returned home, but only saw an empty house and no people. He asked the neighbors, 'Where have my parents, brothers, and sisters gone?' The neighbors told him, 'After you went to study, you borrowed money from the king and could not repay it. You were imprisoned by the king. If you want to visit them, it is best to go now.' This person thought to himself, 'My family is poor and has no treasures. If I go to the prison to visit my parents, I will also be detained and suffer with them, unable to escape the king's law. It is better to change my appearance and secretly seek wealth outside, and only after repaying the official debt can I be free.' This person also thought, 'There is a king in the neighboring country named Susima, who practices morality and never ceases to give charity. I should go there and sincerely tell him my situation. He will certainly not refuse, and it will be enough to repay the official debt.' So he went to King Susima and begged for help. The king said, 'Very good! I will provide for your needs. After I finish bathing, I will give to you. Wait a moment, do not worry, I will not break my promise.' The king went to the bathing pool and was captured by the ghost soldiers. The king looked back, weeping sadly. The ghost king asked, 'We have heard that Your Majesty is kind and benevolent, and that you are generous to all. Why are you so sad even though you are in trouble?' The king replied to the ghost, '
「我生惠施未曾有悔，向有梵志在外乞索，許而未與，是以憂戚耳。」鬼王白王：「王守誠信由來不改，如今放王施訖時還。」乃知王心不失誠信，王得還宮開藏惠施恣彼人意，尋還就信詣鬼王所。鬼王告曰：「汝不畏吾乎？何為受死而來？」爾時善宿大王向彼鬼王，而說斯偈：
鬼王聞之內懷慚愧，改心易行思修善本，即告善宿王曰：「今聞所說人中難有，今放九十九王。我舍此位，愿王統領以法治化，我領鬼眾還歸本居住，若俱健者自當數覲。」即共離別各還所在。萬民稱慶國界清泰，共行十善不修惡業，善宿積行不息，后得成佛于樹王下，復說斯偈：
(惡行品第二十九竟)
出曜經卷第二十六
雙要品第三十
夜光照于冥， 至日未出間， 日光布大明， 夜光便黤𪑓。
觀此義已如來引喻，欲使後生明達其事，猶若夜光之蟲處在幽冥，布其光明遠有所照，謂為己明無有及者，值日天子放百千光明升于東方，爾時無復有夜光蟲明，顏色黤𪑓像如純墨，是故說曰，夜光照于冥，至日未出間，日光布大明，夜光便黤𪑓也。
察者布光明， 如來未出頃， 佛出放大明， 無察無聲問。
外道梵志所行不同，或有察而知者，或有入定而知者，或有聞教而寤者，此三種人在世跨行
【現代漢語翻譯】 現代漢語譯本：'我給予惠施（一種佈施）從未後悔，只是之前有個婆羅門（梵志，指古印度祭司）在外乞討，我答應了他但還沒給，因此感到憂慮。'鬼王對國王說：'大王您堅守誠信，從不改變，現在放您回去，等您施捨完畢再回來。'於是知道國王的心沒有失去誠信。國王回到宮殿，打開寶藏，按照那人的意願佈施，之後立即回到鬼王那裡。鬼王告訴他說：'你不怕我嗎？為什麼又來送死？'當時，善宿大王（Suddhodana，釋迦牟尼佛的父親）對鬼王說了這首偈： 鬼王聽了，內心感到慚愧，改變心意，開始思考修行善的根本，立即告訴善宿王說：'今天聽您所說，這樣的人間難得一見，現在我釋放九十九位國王。我放棄這個位置，希望大王您來統治，用佛法教化，我帶領鬼眾回到原來的住處，如果大家都安好，自然會經常來拜見。'於是他們互相告別，各自回到自己的地方。萬民歡慶，國家安定太平，大家一起奉行十善，不再做惡業。善宿王不斷積累善行，後來在菩提樹下成佛，又說了這首偈： （《惡行品》第二十九完） 《出曜經》卷第二十六 《雙要品》第三十 夜光（螢火蟲）在黑暗中發光，直到太陽還沒出來的時候；太陽放出光明，夜光就黯淡無光了。 觀察這個道理，如來（Tathagata，佛的稱號）用比喻來開導後人，使他們明白這個道理。就像螢火蟲處在幽暗的地方，發出微弱的光芒，照亮遠處，自以為光明無比，沒有誰能比得上。當太陽升起在東方，放出千萬道光芒時，螢火蟲的光芒就消失了，顏色變得像墨一樣黯淡。所以說，夜光在黑暗中發光，直到太陽還沒出來的時候；太陽放出光明，夜光就黯淡無光了。 觀察者（指外道）放出光明，在如來（Tathagata，佛的稱號）還沒出現的時候；佛出現放出大光明，觀察者就無聲無息了。 外道（指佛教以外的宗教）婆羅門（梵志，指古印度祭司）的修行方式各不相同，有的通過觀察而知，有的通過入定而知，有的通過聽聞教誨而覺悟。這三種人在世間行走。
【English Translation】 English version: 'I have never regretted giving alms (惠施), but I was worried because there was a Brahmin (梵志, ancient Indian priest) begging outside, and I promised him but haven't given it yet.' The ghost king said to the king, 'Your Majesty, you uphold your integrity and never change. Now I will let you go back, and when you have finished giving alms, come back.' Thus, it was known that the king's heart had not lost its integrity. The king returned to the palace, opened the treasury, gave alms according to that person's wishes, and then immediately returned to the ghost king. The ghost king told him, 'Are you not afraid of me? Why have you come to die again?' At that time, King Suddhodana (善宿大王, father of Shakyamuni Buddha) spoke this verse to the ghost king: Upon hearing this, the ghost king felt ashamed, changed his mind, and began to contemplate the root of practicing good. He immediately told King Suddhodana, 'Today, after hearing what you said, such a person is rare in the human world. Now I release ninety-nine kings. I give up this position, hoping that Your Majesty will rule and teach with the Dharma. I will lead the ghost crowd back to our original dwelling. If everyone is well, we will naturally come to visit often.' Then they bid farewell to each other and returned to their respective places. The people rejoiced, the country was peaceful, and everyone practiced the ten virtues and no longer did evil deeds. King Suddhodana continued to accumulate good deeds, and later became a Buddha under the Bodhi tree, and spoke this verse: (End of Chapter 29, 'Evil Deeds') Sutra of the Collection of the Light, Volume 26 Chapter 30, 'The Pair' The night light (firefly) shines in the darkness, until the sun has not yet risen; the sun emits great light, and the night light becomes dim. Observing this principle, the Tathagata (如來, title of the Buddha) uses metaphors to enlighten later generations, so that they understand this principle. Just like a firefly in a dark place, emitting a faint light, illuminating the distance, thinking that its light is unparalleled, and no one can compare to it. When the sun rises in the east, emitting thousands of rays of light, the light of the firefly disappears, and its color becomes as dim as ink. Therefore, it is said that the night light shines in the darkness, until the sun has not yet risen; the sun emits great light, and the night light becomes dim. The observers (referring to non-Buddhist practitioners) emit light, before the Tathagata (如來, title of the Buddha) appears; when the Buddha appears and emits great light, the observers become silent and without question. The practices of non-Buddhist (外道, religions other than Buddhism) Brahmins (梵志, ancient Indian priests) are different. Some know through observation, some know through entering samadhi, and some awaken through hearing teachings. These three types of people walk in the world.
各自謂尊。所以然者？蓋由如來未現於世。設如來降神於世，放大光明流教布化，爾時外道梵志自然消歇，其道不行無復威神。是故說曰，夜光照于冥，至日未出間，日光有大明，夜光便黤𪑓也。
不牢起牢想， 牢起不牢想， 彼不至於牢， 由起邪見故。
不牢起牢想者，此眾生類戀慕生死，若自生念人處世間，樂著五欲以自娛樂者乃為牢固，是故說曰：不牢起牢想也。牢起不牢想者，邪見之人執意來久，共相指授乃興此論，竊聞佛家稱說泥洹，無生無滅無起滅想，亦復無有歌嘆喜舞宗親五族，行來進止園觀浴池，都無此者有何牢固？佛言不爾。斯等顛倒邪心不滅，牢而固者莫過泥洹，反更毀呰以為不牢。是故說曰，牢起不牢想也。彼不至於牢，由起邪見故者，滅盡泥洹無有眾患，澄然無為凝神不動，亦不變易，愚者不解以為非真，是故說曰，彼不至於牢，由起邪見故也。
牢而知牢者， 不牢知不牢， 彼人求于牢， 正治以為本。
若有眾生解滅盡泥洹無生無滅，亦不欺詐誑惑於世。諸佛世尊永息之室，其有眾生入此室者，寵位至不以增歡，毀辱逼不以加戚，與倒見異其辭、邪部殊其趣，冥然太虛永息不起，智者之所慕，非愚之所習。欲至彼室者，要涉八正之徑路，求度十二之洪崖，以渡生
【現代漢語翻譯】 現代漢語譯本 他們各自認為自己尊貴。為什麼會這樣呢？因為如來（Tathagata，佛的稱號）還沒有顯現在世間。假設如來降臨世間，放出大光明，傳播教義，教化眾生，那時外道（指佛教以外的宗教或哲學）和梵志（婆羅門教的修行者）自然會消散，他們的道義無法推行，不再有威望和神力。所以說，就像夜光照亮黑暗，直到太陽升起之前，當太陽的光芒大放光明時，夜光就會黯淡無光。
把不牢固的當作牢固的，把牢固的當作不牢固的，他們不能達到牢固的境界，因為他們產生了邪見。
把不牢固的當作牢固的，是指這些眾生貪戀生死，如果自己認為人在世間，貪圖五欲（色、聲、香、味、觸）的享樂，才是牢固的，所以說：把不牢固的當作牢固的。把牢固的當作不牢固的，是指那些有邪見的人，執迷不悟，互相傳授，從而產生這種論調，他們私下聽說佛家宣揚涅槃（Nirvana，佛教的最高境界），無生無滅，沒有生滅的念頭，也沒有歌唱、讚歎、喜悅、舞蹈、宗親、五族，沒有行走、進退、園林、浴池，什麼都沒有，這有什麼牢固的呢？佛說不是這樣的。這些人顛倒邪心不滅，最牢固的莫過於涅槃，反而詆譭它認為不牢固。所以說：把牢固的當作不牢固的。他們不能達到牢固的境界，因為他們產生了邪見，是指滅盡涅槃沒有各種憂患，清澈無為，凝神不動，也不會改變，愚昧的人不理解，認為這不是真實的，所以說：他們不能達到牢固的境界，因為他們產生了邪見。
知道牢固的是牢固的，知道不牢固的是不牢固的，這樣的人追求牢固的境界，以正道作為根本。
如果有眾生理解滅盡涅槃無生無滅，也不欺騙迷惑世人。諸佛世尊（Buddha，佛的尊稱）永遠安息的處所，如果有眾生進入這個處所，得到寵愛和地位不會因此而更加歡喜，遭受譭謗和侮辱也不會因此而更加悲傷，他們的言辭與顛倒見解不同，他們的志趣與邪惡之徒不同，他們寂靜如太虛，永遠安息不再生起，這是智者所向往的，不是愚者所習慣的。想要到達那個處所，必須經過八正道（Eightfold Path，佛教的修行方法）的道路，尋求度過十二因緣（Twelve Nidanas，佛教關於生命輪迴的理論）的險崖，以此來度過生死。
【English Translation】 English version They each consider themselves to be venerable. Why is this so? It is because the Tathagata (the title of a Buddha) has not yet appeared in the world. If the Tathagata were to descend into the world, emit great light, and spread teachings to enlighten beings, then the heretics (referring to religions or philosophies outside of Buddhism) and Brahmins (practitioners of Brahmanism) would naturally dissipate, their doctrines would not be able to be practiced, and they would no longer have prestige or divine power. Therefore, it is said that just as the night light illuminates the darkness until the sun rises, when the sun's light shines brightly, the night light becomes dim and dull.
To regard what is not firm as firm, and to regard what is firm as not firm, they cannot reach the state of firmness because they have generated wrong views.
To regard what is not firm as firm refers to those beings who are attached to birth and death. If they think that being in the world and indulging in the pleasures of the five desires (form, sound, smell, taste, and touch) is firm, then it is said: to regard what is not firm as firm. To regard what is firm as not firm refers to those with wrong views who are stubborn and have been passing on these views, thus creating this argument. They have secretly heard that the Buddhist teachings speak of Nirvana (the highest state in Buddhism), which is without birth or death, without the thought of arising or ceasing, and without singing, praising, joy, dancing, relatives, or the five clans. There is no walking, advancing, retreating, gardens, or bathing pools. There is nothing. What is firm about that? The Buddha says it is not like that. These people's inverted and wrong minds are not extinguished. Nothing is more firm than Nirvana, yet they slander it as not firm. Therefore, it is said: to regard what is firm as not firm. They cannot reach the state of firmness because they have generated wrong views, which means that the extinction of Nirvana is without any suffering, clear and non-active, with a concentrated mind that does not move or change. The ignorant do not understand and think it is not real. Therefore, it is said: they cannot reach the state of firmness because they have generated wrong views.
To know what is firm as firm, and to know what is not firm as not firm, such a person seeks the state of firmness, taking the right path as the foundation.
If there are beings who understand that the extinction of Nirvana is without birth or death, and do not deceive or confuse the world. The place where all Buddhas (the title of a Buddha) rest eternally, if there are beings who enter this place, they will not be more joyful because of favor and status, nor will they be more sorrowful because of slander and insult. Their words are different from inverted views, and their aspirations are different from evil ones. They are as silent as the great void, resting eternally without arising again. This is what the wise aspire to, not what the foolish are accustomed to. To reach that place, one must traverse the path of the Eightfold Path (the Buddhist method of practice), seek to cross the dangerous cliffs of the Twelve Nidanas (the Buddhist theory of the cycle of life), and thus cross over birth and death.
死之險岸，安神無為之澹然，顧眄悠悠之楚酷，苦哉愚惑之滋甚，是故說曰，牢而知牢者，不牢知不牢，彼人求于牢，正治以為本也。
愚意以為牢， 反被九結縛， 如鳥投羅網， 斯由愛深固。
愚意以為牢者，夫人在世意愚難革，或言陰聚為牢，或言結本為牢，于中興想不別真偽，雖復出家學道反習邪行，是故說曰，愚意以為牢也。反被九結縛者，人之修道要當舍家，遇惡知識指授邪徑，舍故結縛反被九結，如蛾投火不顧後慮，斯由愛深固，是故說曰，反被九結縛，如鳥投羅網，斯由愛深固也。
諸有懷狐疑， 今世及後世， 禪定盡能滅， 無惱修梵行。
諸有懷狐疑者，彼修行人，思惟惡露不凈之想，除去狐疑憎嫉之心，聞則得信不重思惟，是故說曰，諸有懷狐疑也。今世及後世者，今者現身後者後身，今者現世後者後世，于中不興猶豫生狐疑者，乃應定意。是故說曰，今世及後世也。禪定盡能滅者，入定之人心意堅固，盡能消滅不興想著，是故說曰，禪定盡能滅也。無惱修梵行者，不為結使所煩惱，執意清凈常如一心，所修德本超越人上，是故說曰，無惱修梵行。
無塵離於塵， 能持此服者， 無御無所至， 此不應法服。
人之修道常懷染污，淫怒癡垢不去於心，雖披袈裟
【現代漢語翻譯】 現代漢語譯本：死亡的險岸，安寧神志、無所作為的淡泊，顧盼之間悠長的悲涼，愚昧迷惑的加深是多麼痛苦啊。因此說，認為牢固的知道牢固，認為不牢固的知道不牢固，那人尋求牢固，以正道為根本。 愚癡的人認為牢固，反而被九種煩惱束縛，如同鳥兒投入羅網，這是由於愛慾深固。 愚癡的人認為牢固，世人愚昧難以改變，有人說陰聚（五蘊的聚合）是牢固，有人說結本（煩惱的根本）是牢固，心中生起妄想不能分辨真假，即使出家學道反而學習邪行，所以說，愚癡的人認為牢固。反而被九種煩惱束縛，修行的人應當捨棄家庭，遇到惡知識指引邪路，捨棄舊的束縛反而被九種煩惱束縛，如同飛蛾撲火不顧後果，這是由於愛慾深固，所以說，反而被九種煩惱束縛，如同鳥兒投入羅網，這是由於愛慾深固。 所有心懷狐疑的人，無論是今生還是來世，禪定都能滅除，無有煩惱地修持清凈的梵行。 所有心懷狐疑的人，那些修行之人，思維身體污穢不凈的觀想，除去狐疑憎恨嫉妒之心，聽聞佛法就生起信心不再猶豫，所以說，所有心懷狐疑的人。今生和來世，今生指現在，來世指後世，今世指現世，後世指未來，心中不生猶豫產生狐疑的人，才應該堅定心意。所以說，今生和來世。禪定都能滅除，入定的人心意堅定，能夠消滅妄想，所以說，禪定都能滅除。無有煩惱地修持清凈的梵行，不被煩惱所困擾，執持清凈的心常如一心，所修的德行超越常人，所以說，無有煩惱地修持清凈的梵行。 沒有塵垢遠離塵垢，能夠持守這種法服的人，沒有執著沒有去處，這不應是法服。 修行的人常常懷有染污，淫慾、嗔怒、愚癡的污垢不去於心，雖然披著袈裟
【English Translation】 English version: The perilous shore of death, the tranquility of a peaceful mind and non-action, the long and desolate gaze, how painful is the deepening of ignorance and delusion. Therefore, it is said, those who know the firm as firm, and the un-firm as un-firm, that person seeks firmness, taking the right path as the foundation. The foolish think it is firm, but are instead bound by the nine fetters, like a bird caught in a net, this is due to the deep-rootedness of desire. The foolish think it is firm, the world's foolishness is hard to change, some say the aggregation of the skandhas (form, feeling, perception, mental formations, and consciousness) is firm, some say the root of fetters is firm, in their minds they give rise to delusions and cannot distinguish truth from falsehood, even if they leave home to study the Way, they instead learn evil practices, therefore it is said, the foolish think it is firm. Instead, they are bound by the nine fetters, those who practice should abandon their homes, encountering evil teachers who lead them down the wrong path, abandoning the old fetters, they are instead bound by the nine fetters, like moths flying into a fire without considering the consequences, this is due to the deep-rootedness of desire, therefore it is said, instead they are bound by the nine fetters, like a bird caught in a net, this is due to the deep-rootedness of desire. All those who harbor doubt, whether in this life or the next, meditation can extinguish it, and they can practice pure conduct without affliction. All those who harbor doubt, those who practice, contemplate the impurity of the body, removing doubt, hatred, and jealousy, upon hearing the Dharma, they generate faith and no longer hesitate, therefore it is said, all those who harbor doubt. This life and the next, this life refers to the present, the next life refers to the future, this life refers to the current world, the next life refers to the future world, those who do not hesitate and generate doubt in their minds, should be firm in their intention. Therefore it is said, this life and the next. Meditation can extinguish it, those who enter meditation have a firm mind, and can extinguish delusions, therefore it is said, meditation can extinguish it. They can practice pure conduct without affliction, not being troubled by afflictions, holding a pure mind that is always one-pointed, the virtues they cultivate surpass ordinary people, therefore it is said, they can practice pure conduct without affliction. Without defilement, separated from defilement, those who can uphold this robe, without attachment, without a destination, this should not be a Dharma robe. Those who practice often harbor defilement, the defilements of lust, anger, and ignorance do not leave their minds, even though they wear the kasaya robe
不去三毒，此則不至於道，是故說曰，無塵離於塵也。能持此服者，唯有賢聖之人防塞眾惡，能服此真法之服，無有此者則不應服，是故說曰，能持此服者，無御無所至，此不應法服。
若能除垢穢， 修戒等慧定， 彼應思惟業， 此應服袈裟。
若能除垢穢，修戒等慧定者，人之修學除穢為本，三毒結使永盡無餘，雖得羅漢不入定意，無記對至乃知謬誤，修戒除垢穢不失其道心，是故說曰，若能除垢穢，修戒等慧定也。彼應思惟業，應此服袈裟者，入定之人必有所益，心有所念無事不果，諸天世人魔及魔天釋梵四天王，靡不宗奉而承事者，是故說曰，彼應思惟業，應此服袈裟。
不以柔和言， 名稱有所至， 人有善顏色， 乃懷巧偽心。
不以柔和言，名稱有所至者，世多有人與人言談，內懷奸宄外如現愚，是故說曰，不以柔和言，名稱有所至也。人有善顏色，乃懷巧偽心者，往昔波斯匿王園觀遊戲，見二梵志苦形學道，仰事日月祭祀水火。王見此人學道志苦，尋往佛所白世尊言：「向行遊觀見二梵志，苦形學道至為難及亦無儔匹。」佛告王曰：「人之修德持戒完具欲得知者，要當同止觀察威儀尋省來語，然後乃知有戒無戒。」王聞斯語內懷慚愧，即從坐起頭面禮足辭退而去，還至宮殿告語傍
【現代漢語翻譯】 現代漢語譯本 如果不能去除貪嗔癡三毒，就不能達到真理之道，所以說，『沒有脫離塵世的清凈』。能夠持守這種修行的人，只有賢聖之人才能防範各種惡行，才能穿上這真正的佛法之衣。沒有這種能力的人就不應該穿，所以說，『能夠持守這種修行的人，沒有阻礙，無所不能到達』，這不符合佛法的修行之衣。
如果能夠去除污垢，修持戒律、禪定和智慧，這樣的人應當思考自己的行為，才應該穿上袈裟。
如果能夠去除污垢，修持戒律、禪定和智慧，那麼人的修行以去除污垢為根本，貪嗔癡三毒的煩惱永遠斷盡，即使證得阿羅漢果位，也不會陷入無記的狀態，遇到事情才能知道對錯。修持戒律去除污垢，不會失去道心，所以說，『如果能夠去除污垢，修持戒律、禪定和智慧』。『這樣的人應當思考自己的行為，才應該穿上袈裟』，入定的人必定有所利益，心中所想沒有不能實現的，諸天、世人、魔及魔天、釋梵四天王，沒有不尊敬奉承的，所以說，『這樣的人應當思考自己的行為，才應該穿上袈裟』。
不以柔和的言語，名聲就能傳揚，有些人外表和善，內心卻懷著奸詐虛偽的心。
『不以柔和的言語，名聲就能傳揚』，世上很多人與人交談，內心懷著奸詐，外表卻裝作愚笨，所以說，『不以柔和的言語，名聲就能傳揚』。『有些人外表和善，內心卻懷著奸詐虛偽的心』，從前波斯匿王在園中游玩，看見兩個婆羅門苦行修道，仰望日月，祭祀水火。國王見此二人修道刻苦，就去佛陀那裡稟告世尊說：『我剛才遊玩時看見兩個婆羅門，苦行修道非常難得，無人能比。』佛陀告訴國王說：『人修德持戒是否圓滿，想要知道，應當一起生活觀察他們的威儀，考察他們的言語，然後才能知道他們是否有戒律。』國王聽了這話，內心慚愧，就從座位上起身，頂禮佛足，告辭離去，回到宮殿告訴左右侍從
【English Translation】 English version If one does not eliminate the three poisons (greed, hatred, and delusion), one cannot reach the path of truth. Therefore, it is said, 'There is no purity that is separate from the dust of the world.' Only the virtuous and wise can uphold this practice, preventing all evil deeds and wearing the true robe of the Dharma. Those who do not have this ability should not wear it. Therefore, it is said, 'Those who can uphold this practice have no obstacles and can reach anywhere.' This is not the robe of the Dharma.
If one can remove defilements and cultivate precepts, concentration, and wisdom, then one should contemplate one's actions and then wear the kasaya (monk's robe).
If one can remove defilements and cultivate precepts, concentration, and wisdom, then one's practice is rooted in removing defilements. The afflictions of the three poisons will be completely eradicated. Even if one attains the state of Arhat, one will not fall into a state of indifference. When encountering matters, one will know right from wrong. Cultivating precepts and removing defilements will not lose the aspiration for the path. Therefore, it is said, 'If one can remove defilements and cultivate precepts, concentration, and wisdom.' 'Such a person should contemplate their actions and then wear the kasaya.' Those who enter into concentration will surely benefit. Whatever they think of will come to pass. Gods, humans, demons, and the demon gods, including Sakra, Brahma, and the Four Heavenly Kings, will all respect and serve them. Therefore, it is said, 'Such a person should contemplate their actions and then wear the kasaya.'
Not with gentle words can fame be achieved. Some people have a kind appearance but harbor deceitful and false hearts.
'Not with gentle words can fame be achieved.' Many people in the world speak with others, harboring treachery within while appearing foolish on the outside. Therefore, it is said, 'Not with gentle words can fame be achieved.' 'Some people have a kind appearance but harbor deceitful and false hearts.' In the past, King Pasenadi was playing in the garden when he saw two Brahmins practicing asceticism, worshipping the sun and moon, and sacrificing to water and fire. The king, seeing these two people practicing diligently, went to the Buddha and told the World Honored One, 'I just saw two Brahmins practicing asceticism, which is very difficult and unparalleled.' The Buddha told the king, 'If you want to know whether a person's virtue and precepts are complete, you should live with them, observe their demeanor, and examine their words. Only then can you know whether they have precepts or not.' Upon hearing these words, the king felt ashamed. He rose from his seat, bowed at the Buddha's feet, and took his leave. He returned to the palace and told his attendants
臣：「汝速詣彼喚二梵志在我後園，吾觀察之，審有苦行求于道德？為虛稱詐逸行不合已？」臣受其教即喚在園，王自樓上遙觀其行，知彼巧偽詐稱為道，重懷慚愧思心自悔，信心隆盛貪樂佛道，即令國界人民之類：「其有供事外學異道者，皆受誅戮不得從容。」王至佛所頭面禮足，悔本不及，自今以往，四事供養恭敬三寶，盡其形壽不違此誓。是故說曰，人有善顏色，乃懷巧偽心也。
有能斷是者， 永拔其根本， 智者除諸穢， 乃名為善色。
有能斷是者，永拔其根本者，世人多懷奸宄之心，雖披法服內行不真，能斷此者乃應道門，是故說曰，有能斷此者，永拔其根本。智者除諸穢，乃名為善色者，智人習法要應為道，非法不行學者所貴，顏色怡耀眾人敬仰，是故說曰，智者除其穢，乃名為善色也。
不以色從容， 暫睹知人意， 世多違行人， 遊蕩在世界， 如彼虛偽鍮， 其中純有銅， 獨遊無畏忌， 內穢外不凈。
不以色從容，暫睹知人意者，世多有人顏色從容，與人言談辭義辯美，然內心虛偽心口相違，雖名為人性行不均，外如賢士內懷毒行，雖暫相見賢愚不別，猶夜睹火遙見光明，若當往捉便燒其手，此亦如是，雖有顏色內懷熾焰，是故說曰，不以色從容，暫睹知人意也。
【現代漢語翻譯】 現代漢語譯本 臣子說：『我這就去請他們來。』於是臣子就去請了兩位梵志（婆羅門修行者）到後花園。國王在樓上遠遠地觀察他們的行為，發現他們是虛偽的，假裝修行。國王感到非常慚愧，內心自責，對佛法的信心更加堅定，渴望修行佛道。於是，國王下令全國：『凡是供奉外道邪說的人，都要處死，不得寬恕。』國王來到佛陀面前，頭面頂禮佛足，懺悔自己之前的過錯，發誓從今以後，要用四事供養恭敬三寶（佛、法、僧），終身不違背這個誓言。所以說，人有美好的外表，卻可能懷著虛偽的心。 能斷除這種虛偽的人，才能永遠拔除其根本；有智慧的人能去除污穢，才稱得上是真正的美好。 能斷除這種虛偽的人，才能永遠拔除其根本，世人大多懷有奸詐之心，雖然穿著僧人的法服，內心卻不真實。能斷除這種虛偽的人，才是真正的修行人。所以說，『能斷除這種虛偽的人，才能永遠拔除其根本。』有智慧的人能去除污穢，才稱得上是真正的美好，有智慧的人學習佛法，應當是爲了修行，不符合佛法的行為不去做，這是修行人所看重的。他們的外表光彩照人，受人敬仰。所以說，『有智慧的人能去除污穢，才稱得上是真正的美好。』 不要被外表所迷惑，短暫的觀察就能瞭解人的內心。世上有很多違背修行的人，在世間遊蕩，就像虛假的黃銅，裡面全是銅，他們獨自遊蕩，沒有畏懼，內心污穢，外表也不清凈。 不要被外表所迷惑，短暫的觀察就能瞭解人的內心，世上很多人外表從容，與人交談時言辭優美，但內心虛偽，心口不一。雖然被稱為人，但行為不端正，外表像賢士，內心卻懷著毒害。雖然短暫相見，卻無法分辨賢愚，就像夜晚看到火光，遠遠看去很明亮，如果上前去抓，就會被燒傷。這些人也是如此，雖然外表光鮮，內心卻燃燒著慾望的火焰。所以說，『不要被外表所迷惑，短暫的觀察就能瞭解人的內心。』
【English Translation】 English version The minister said, 'I will go and summon them immediately.' So the minister went and invited the two Brahmins (ascetic practitioners) to the back garden. The king observed their behavior from afar on the tower and discovered that they were hypocritical, pretending to be practicing. The king felt very ashamed, reproached himself inwardly, and his faith in the Buddha's teachings became stronger, yearning to practice the Buddhist path. Therefore, the king ordered the entire country: 'Those who worship external heretical teachings shall be executed without leniency.' The king came before the Buddha, prostrated himself at the Buddha's feet, repented for his previous mistakes, and vowed that from now on, he would offer the four requisites to respectfully support the Three Jewels (Buddha, Dharma, Sangha) for the rest of his life, never violating this vow. Therefore, it is said that a person may have a beautiful appearance but harbor a deceitful heart. Those who can cut off this hypocrisy can forever eradicate its root; the wise can remove defilements and are truly called beautiful. Those who can cut off this hypocrisy can forever eradicate its root. Most people in the world harbor deceitful hearts. Although they wear the robes of monks, their inner practice is not genuine. Those who can cut off this hypocrisy are the true practitioners of the path. Therefore, it is said, 'Those who can cut off this hypocrisy can forever eradicate its root.' The wise can remove defilements and are truly called beautiful. The wise who study the Dharma should do so for the sake of practice. Actions that do not conform to the Dharma should not be done. This is what practitioners value. Their appearance is radiant and they are respected by others. Therefore, it is said, 'The wise can remove defilements and are truly called beautiful.' Do not be deceived by appearances; a brief observation can reveal a person's inner thoughts. There are many people in the world who go against the path of practice, wandering in the world like counterfeit brass, which is all copper inside. They wander alone without fear, their inner selves are defiled, and their outer appearance is not pure. Do not be deceived by appearances; a brief observation can reveal a person's inner thoughts. Many people in the world have a composed appearance and speak eloquently, but their hearts are hypocritical, and their words do not match their actions. Although they are called human, their behavior is not upright. They appear like virtuous people, but their hearts harbor poison. Although you may meet them briefly, you cannot distinguish between the wise and the foolish, just as seeing a fire at night, it appears bright from afar, but if you try to grab it, you will be burned. These people are the same; although their appearance is radiant, their hearts are burning with desires. Therefore, it is said, 'Do not be deceived by appearances; a brief observation can reveal a person's inner thoughts.'
世多違行人，遊蕩在世界者，當來愚人巧詐滋繁，漸漸遂至謗賢毀聖，奸宄萬端幻惑世人，與人言談顏色不正，出言成章辯聰無礙，堪在大眾為無軌事，眾人睹者莫不拭目，是故說曰，世多違行人，遊蕩在世界也。如彼虛偽鍮，其中純有銅者，巧詐之人多諸方略，以煙燻銅色勝真金，誑惑世人貪取財貨，是以如來引此為喻，如彼偽鍮獲世重利；奸宄之人亦復如是，甘言美辭誘進檀越，獲致供養四事不乏，衣被飲食床褥臥具病瘦醫藥，雖獲其供養，后當償之，報受洋銅，經歷苦惱罪積未畢，是故說曰，如彼虛偽鍮，其心純有銅也。獨遊無畏忌，內穢外不凈者，如彼奸宄之人，多將翼從人間游處，眾人見者莫不興敬，如賊暴虐多壞村落，然後乃知非是真人也。是故說曰，獨遊無畏忌，內穢外不凈也。
貪餮不自節， 三轉隨時行， 如圈被養豬， 數數受胞胎。
貪餮不自節，三轉隨時行者，如彼愚惑之人，為人標首受人供養，自養其形身體肥盛不能轉側，檀越施主隨時禮覲，愚人佯坐入定思惟，由是自致得大供養。是以世尊假以為譬，如被養豬臥食不動，不知久久當受屠割，捨身受身無有休已。是故說曰，貪餮不自節，三轉隨時行，如圈被養豬，數數受胞胎也。
人能專其意， 于食知止足， 趣欲支其形
【現代漢語翻譯】 現代漢語譯本：世間多有違背正道修行的人，他們遊蕩在世間，未來愚癡之人會巧言令色，欺詐行為日益增多，漸漸地就會誹謗賢人，詆譭聖者，奸邪之徒用各種手段迷惑世人，與人交談時臉色不正，說出的話卻能成章，辯論起來伶牙俐齒，毫無障礙，足以在大眾面前做出不合規矩的事情，眾人看到后無不感到震驚。所以說，世間多有違背正道修行的人，他們遊蕩在世間。就像那虛假的黃銅，其中完全是銅，巧詐之人用各種手段，用煙燻使銅的顏色勝過真金，以此來欺騙迷惑世人，貪圖他們的財物。因此，如來用這個來比喻，就像那虛假的黃銅獲得世間的重利；奸邪之人也是如此，用甜言蜜語引誘施主，獲得衣食住行和醫藥等四事供養，雖然獲得了供養，但將來要償還，報應是承受洋銅般的痛苦，經歷苦惱，罪業積累沒有結束。所以說，就像那虛假的黃銅，其內心完全是銅。獨自遊走，無所畏懼，內心污穢，外表不乾淨的人，就像那些奸邪之人，他們常常帶著隨從在人間遊蕩，眾人見到他們無不敬畏，就像強盜暴虐地破壞村莊，之後人們才知道他們不是真正的修行人。所以說，獨自遊走，無所畏懼，內心污穢，外表不乾淨。
貪吃無度，不能自我節制，像車輪一樣不停地轉動，就像被圈養的豬，一次又一次地受生。貪吃無度，不能自我節制，像車輪一樣不停地轉動，就像那些愚癡迷惑的人，被人推舉為首領，接受人們的供養，自己養得身體肥胖，不能轉動，施主們隨時來禮拜，愚人假裝入定思考，因此得到大量的供養。所以世尊用這個來比喻，就像被圈養的豬，躺著吃東西，不能動彈，不知道久而久之會被宰殺，捨棄這個身體又受下一個身體，沒有停止的時候。所以說，貪吃無度，不能自我節制，像車輪一樣不停地轉動，就像被圈養的豬，一次又一次地受生。
人如果能專心致志，對於飲食知道適可而止，只是爲了維持身體的需要。 現代漢語譯本：世間多有違背正道修行的人，他們遊蕩在世間，未來愚癡之人會巧言令色，欺詐行為日益增多，漸漸地就會誹謗賢人，詆毀聖者，奸邪之徒用各種手段迷惑世人，與人交談時臉色不正，說出的話卻能成章，辯論起來伶牙俐齒，毫無障礙，足以在大眾面前做出不合規矩的事情，眾人看到後無不感到震驚。所以說，世間多有違背正道修行的人，他們遊蕩在世間。就像那虛假的黃銅，其中完全是銅，巧詐之人用各種手段，用煙熏使銅的顏色勝過真金，以此來欺騙迷惑世人，貪圖他們的財物。因此，如來用這個來比喻，就像那虛假的黃銅獲得世間的重利；奸邪之人也是如此，用甜言蜜語引誘施主，獲得衣食住行和醫藥等四事供養，雖然獲得了供養，但將來要償還，報應是承受洋銅般的痛苦，經歷苦惱，罪業積累沒有結束。所以說，就像那虛假的黃銅，其內心完全是銅。獨自遊走，無所畏懼，內心污穢，外表不乾淨的人，就像那些奸邪之人，他們常常帶著隨從在人間遊蕩，眾人見到他們無不敬畏，就像強盜暴虐地破壞村莊，之後人們才知道他們不是真正的修行人。所以說，獨自遊走，無所畏懼，內心污穢，外表不乾淨。
貪吃無度，不能自我節制，像車輪一樣不停地轉動，就像被圈養的豬，一次又一次地受生。貪吃無度，不能自我節制，像車輪一樣不停地轉動，就像那些愚癡迷惑的人，被人推舉為首領，接受人們的供養，自己養得身體肥胖，不能轉動，施主們隨時來禮拜，愚人假裝入定思考，因此得到大量的供養。所以世尊用這個來比喻，就像被圈養的豬，躺著吃東西，不能動彈，不知道久而久之會被宰殺，捨棄這個身體又受下一個身體，沒有停止的時候。所以說，貪吃無度，不能自我節制，像車輪一樣不停地轉動，就像被圈養的豬，一次又一次地受生。
人如果能專心致志，對於飲食知道適可而止，只是為了維持身體的需要。 English version: Many in the world are those who go against the path of practice, wandering in the world. In the future, foolish people will become skilled in deceit, and fraudulent acts will increase. Gradually, they will slander the wise and defame the saints. The wicked will use all sorts of means to deceive the world. When they speak to others, their expressions are not upright, but their words are well-structured, and their arguments are eloquent and without hindrance. They are capable of doing improper things in public, and those who witness them are shocked. Therefore, it is said that many in the world are those who go against the path of practice, wandering in the world. Like that false brass (a copper alloy), which is entirely copper inside, the deceitful use various methods, using smoke to make the color of the copper surpass that of real gold, thereby deceiving and confusing the world, coveting their wealth. Thus, the Tathagata (Buddha) uses this as a metaphor, just as that false brass obtains great worldly benefits; the wicked are also like this, using sweet words to entice donors, obtaining the four necessities of clothing, food, shelter, and medicine. Although they receive these offerings, they will have to repay them in the future. The retribution is to endure suffering like that of brass, experiencing distress, and the accumulation of sins will not end. Therefore, it is said, like that false brass, its heart is entirely copper. Those who wander alone without fear or restraint, whose inner selves are defiled and whose outer appearances are unclean, are like those wicked people. They often wander among people with followers, and those who see them cannot help but feel reverence, just as robbers violently destroy villages. Only then do people realize that they are not true practitioners. Therefore, it is said, they wander alone without fear or restraint, their inner selves are defiled, and their outer appearances are unclean.
Those who are greedy and unrestrained in their eating, who cannot control themselves, revolve like a wheel, like pigs kept in a pen, repeatedly undergoing rebirth. Those who are greedy and unrestrained in their eating, who cannot control themselves, revolve like a wheel, are like those foolish and deluded people who are elevated to leadership and receive offerings from people. They nourish their bodies until they become fat and unable to move. Donors come to pay their respects at any time, and the foolish pretend to be in meditative thought, thus receiving great offerings. Therefore, the World Honored One (Buddha) uses this as a metaphor, like pigs kept in a pen, lying down to eat without moving, not knowing that they will be slaughtered sooner or later, abandoning this body and receiving another, without end. Therefore, it is said, those who are greedy and unrestrained in their eating, who cannot control themselves, revolve like a wheel, like pigs kept in a pen, repeatedly undergoing rebirth.
If a person can focus their mind, knowing moderation in eating, only for the purpose of sustaining the body.
【English Translation】 Many in the world are those who go against the path of practice, wandering in the world. In the future, foolish people will become skilled in deceit, and fraudulent acts will increase. Gradually, they will slander the wise and defame the saints. The wicked will use all sorts of means to deceive the world. When they speak to others, their expressions are not upright, but their words are well-structured, and their arguments are eloquent and without hindrance. They are capable of doing improper things in public, and those who witness them are shocked. Therefore, it is said that many in the world are those who go against the path of practice, wandering in the world. Like that false brass (a copper alloy), which is entirely copper inside, the deceitful use various methods, using smoke to make the color of the copper surpass that of real gold, thereby deceiving and confusing the world, coveting their wealth. Thus, the Tathagata (Buddha) uses this as a metaphor, just as that false brass obtains great worldly benefits; the wicked are also like this, using sweet words to entice donors, obtaining the four necessities of clothing, food, shelter, and medicine. Although they receive these offerings, they will have to repay them in the future. The retribution is to endure suffering like that of brass, experiencing distress, and the accumulation of sins will not end. Therefore, it is said, like that false brass, its heart is entirely copper. Those who wander alone without fear or restraint, whose inner selves are defiled and whose outer appearances are unclean, are like those wicked people. They often wander among people with followers, and those who see them cannot help but feel reverence, just as robbers violently destroy villages. Only then do people realize that they are not true practitioners. Therefore, it is said, they wander alone without fear or restraint, their inner selves are defiled, and their outer appearances are unclean. Those who are greedy and unrestrained in their eating, who cannot control themselves, revolve like a wheel, like pigs kept in a pen, repeatedly undergoing rebirth. Those who are greedy and unrestrained in their eating, who cannot control themselves, revolve like a wheel, are like those foolish and deluded people who are elevated to leadership and receive offerings from people. They nourish their bodies until they become fat and unable to move. Donors come to pay their respects at any time, and the foolish pretend to be in meditative thought, thus receiving great offerings. Therefore, the World Honored One (Buddha) uses this as a metaphor, like pigs kept in a pen, lying down to eat without moving, not knowing that they will be slaughtered sooner or later, abandoning this body and receiving another, without end. Therefore, it is said, those who are greedy and unrestrained in their eating, who cannot control themselves, revolve like a wheel, like pigs kept in a pen, repeatedly undergoing rebirth. If a person can focus their mind, knowing moderation in eating, only for the purpose of sustaining the body.
， 養壽守其道。
昔佛與波斯匿王而說此偈，波斯匿王宿殖德本福響自應，於後園中，自然生苷蔗之樹，流出甘漿晝夜不絕，于彼園中自然生一株粳米，垂穗數百取之無盡。王受其福食之無厭，身體肥重喘息苦極不能轉側。時往佛所，低身揖讓在一面坐。爾時世尊便說此偈：
「人能專其意， 于食知止足， 趣欲支其形， 養壽守其道。」
王聞斯語歡喜踴躍不能自勝，即從坐起辭佛還宮，即敕廚宰作食之人：「設汝擎食在吾前者，先說斯偈爾乃得食。」自是以始常以為法，王轉減食身體輕便，進止行來無所患苦。
觀凈而自修， 諸根不具足， 于食無厭足， 斯等凡品行， 轉增于欲意， 如屋壞穿漏。
觀凈而自修，諸根不具足者，初履行人意不堅固，內自思念發毛爪齒，愛著清凈興著欲想，增益瞋恚愚癡滋長，不攝諸情根門不定，放逸自恣遂失道明，由火赫熾復益酥油，深明此理，豈是滅火之兆乎？夫欲息淫怒癡火永不生者，當興惡露不凈之想，是故說曰，觀凈而自修，諸根不具足也。于食無厭足，斯等凡品行者，彼修行人乞求無厭，得而藏囊慳心不捨，若後命終受凡品行，是故說曰，于食無厭足，斯等凡品行也。轉增于欲意，如屋壞穿漏者，行人執愚不修善根，欲意熾盛不自改
【現代漢語翻譯】 現代漢語譯本 保養生命在於遵循正道。 過去，佛陀為波斯匿王（Prasenajit，古印度憍薩羅國國王）說了這首偈語。波斯匿王宿世積累了德行，福報自然顯現。在他的後花園中，自然生長出甘蔗樹，流出甘甜的汁液，晝夜不停。園中還自然生長出一株粳米，穗子數百，取之不盡。國王享受著這些福報，飲食無度，身體肥胖沉重，喘息困難，難以翻身。於是他前往佛陀所在之處，低身行禮，在一旁坐下。這時，世尊便說了這首偈語： 『人若能專一其心，對於飲食知足，只為維持身體，保養生命在於遵循正道。』 國王聽了這話，歡喜雀躍，不能自已。他立即從座位上起身，告辭佛陀返回宮中，隨即命令廚師：『如果你們端食物到我面前，必須先說這首偈語，然後我才能進食。』從此以後，他一直以此為法。國王逐漸減少食量，身體變得輕便，行走自如，不再有任何痛苦。 觀察清凈卻自我放縱，諸根不調和，對於飲食不知滿足，這些都是凡夫俗子的行為，只會增長慾望，如同破屋漏雨。 『觀察清凈卻自我放縱，諸根不調和』，是指初學修行的人意志不堅定，內心思念頭髮、指甲、牙齒等，貪戀清凈，生起慾望，增長嗔恚和愚癡，不約束自己的情慾，根門不定，放縱自己，最終失去道義的明理。這就像火勢旺盛時又新增酥油，明明知道這個道理，難道是熄滅火焰的徵兆嗎？想要熄滅淫慾、憤怒、愚癡之火，使其永不復生，應當生起對不凈的厭惡之想。所以說，『觀察清凈卻自我放縱，諸根不調和』。『對於飲食不知滿足，這些都是凡夫俗子的行為』，是指那些修行人乞求無厭，得到后就藏起來，吝嗇不捨。如果死後，就會遭受凡夫俗子的果報。所以說，『對於飲食不知滿足，這些都是凡夫俗子的行為』。『只會增長慾望，如同破屋漏雨』，是指修行人執迷不悟，不修善根，慾望熾盛，不能自我改正。
【English Translation】 English version Maintaining life lies in adhering to the right path. In the past, the Buddha spoke this verse to King Prasenajit (King of Kosala in ancient India). King Prasenajit had accumulated merit from past lives, and his blessings naturally manifested. In his rear garden, sugarcane trees grew naturally, flowing with sweet juice day and night. In the garden, a stalk of japonica rice also grew naturally, with hundreds of ears, inexhaustible. The king enjoyed these blessings, eating without restraint, his body becoming obese and heavy, his breathing labored, and he could hardly turn over. So he went to where the Buddha was, bowed low, and sat to one side. At that time, the World Honored One spoke this verse: 'If a person can focus their mind, be content with food, only to maintain the body, maintaining life lies in adhering to the right path.' Upon hearing these words, the king was overjoyed and could not contain himself. He immediately rose from his seat, bid farewell to the Buddha, and returned to the palace. He then ordered the cooks: 'If you bring food before me, you must first recite this verse, and then I will eat.' From then on, he always followed this practice. The king gradually reduced his food intake, his body became lighter, he could walk freely, and he no longer suffered any pain. Observing purity yet indulging oneself, the senses are not in harmony, being insatiable with food, these are the actions of ordinary people, only increasing desires, like a leaky house. 'Observing purity yet indulging oneself, the senses are not in harmony,' refers to those who are new to practice and whose will is not firm. They think of their hair, nails, teeth, etc., clinging to purity, giving rise to desires, increasing anger and ignorance, not restraining their passions, their sense doors are unstable, indulging themselves, and ultimately losing the understanding of the path. This is like adding butter to a raging fire. Knowing this principle, is it a sign of extinguishing the fire? To extinguish the fires of lust, anger, and ignorance, so that they never arise again, one should cultivate thoughts of disgust for impurity. Therefore, it is said, 'Observing purity yet indulging oneself, the senses are not in harmony.' 'Being insatiable with food, these are the actions of ordinary people,' refers to those practitioners who beg without restraint, and after obtaining, they hide it away, being stingy and unwilling to give it up. If they die, they will suffer the consequences of ordinary people. Therefore, it is said, 'Being insatiable with food, these are the actions of ordinary people.' 'Only increasing desires, like a leaky house,' refers to practitioners who are deluded, do not cultivate good roots, their desires are rampant, and they cannot correct themselves.
更，當復經歷生死之難，猶若蓋屋覆治不牢，天雨則漏澆濽衣服凈者使污，人情如是，意不堅固漏淫怒癡，是故說曰，轉增于欲意，如屋壞穿漏。
當觀不凈行， 諸根無缺漏， 于食知止足， 有信執精進， 不恣于欲意， 如風吹泰山。
當觀不凈行，諸根不缺漏者，行人御意不暇食息，觀察此身漏出不凈一一分別，料簡身中三十六物穢污不凈，從頭至足無一可貪，收攝諸根不使漏失，是故說曰，當觀不凈行，諸根無缺漏也。于食知止足，有信執精進者，行人執意得無漏信，多食瞪𥌋不容入定；信心勇熾堪行精進，超群獨邁尋受其證。是故說曰，于食知止足，有信執精進也。不恣于欲意，如風吹泰山者，行人用意眾想不亂，欲為禍根主生災患，見身神慌不受慧明，死則對至燒身之痛，料別此理悉為苦患；制意不興色聲香味細滑之法，外御六塵內攝六情，內外清凈不漏欲意，猶若泰山安峙堅固，不為飄風之所吹動，心如金剛不可沮壞，是故說曰，不恣于欲意，如風吹泰山也。
空閑甚可樂， 然人不樂彼， 無慾常居之， 非欲之所處。
空閑甚可樂者，所以聖人論此語者，欲使行人速獲其法，閑靜之中意得專一，思惟挍計不移時節，意念嚮應如人呼聲，是故說曰，空閑甚可樂也。然人不樂彼者
【現代漢語翻譯】 現代漢語譯本：
而且，還要再次經歷生死的苦難，就像蓋房子修繕不牢固，天下雨就會漏水，淋濕乾淨的衣服使之污穢。人的情感也是這樣，意志不堅定就會泄漏淫慾、憤怒和愚癡。所以說，『慾望會不斷增長，就像破損漏水的房屋一樣。』 應當觀察不凈的修行，使諸根沒有缺失和泄漏；對於飲食知道適可而止；有信心並堅持精進；不放縱慾望，就像風吹不動泰山一樣。 『應當觀察不凈的修行，使諸根沒有缺失和泄漏』，是指修行人控制自己的意念，沒有時間去貪圖飲食和休息，觀察這個身體泄漏出的不凈之物，一一分別，仔細分析身體中的三十六種污穢不凈之物，從頭到腳沒有一樣值得貪戀。收攝諸根，不使其泄漏散失。所以說，『應當觀察不凈的修行，使諸根沒有缺失和泄漏。』 『對於飲食知道適可而止，有信心並堅持精進』，是指修行人堅定地獲得無漏的信心，如果吃得太多，就會昏沉，難以入定；信心勇猛熾盛，能夠精進修行，超越眾人，獨自前進，尋求證悟。所以說，『對於飲食知道適可而止，有信心並堅持精進。』 『不放縱慾望，就像風吹不動泰山一樣』，是指修行人用意念控制，使各種想法不混亂，因為慾望是禍患的根源，會產生災難，使身體神志慌亂，不能接受智慧的啟示，死後則要面對燒身之痛。明白這個道理，就知道一切都是苦難。控制意念，不生起對色、聲、香、味、細滑之法的貪戀，對外抵禦六塵，對內收攝六情，內外清凈，不泄漏慾望，就像泰山一樣安穩堅固，不會被風吹動。心像金剛一樣不可摧毀。所以說，『不放縱慾望，就像風吹不動泰山一樣。』 『空閑寂靜非常快樂，然而人們卻不喜歡它，沒有慾望的人常常居住在那裡，而不是有慾望的人所能居住的地方。』 『空閑寂靜非常快樂』，聖人說這句話的原因，是想讓修行人快速獲得佛法，在閑靜之中意念能夠專一，思考計算，不浪費時間，意念的感應就像人的呼喚一樣。所以說，『空閑寂靜非常快樂。』 『然而人們卻不喜歡它』，
【English Translation】 English version:
Moreover, one must again experience the suffering of birth and death, just like a house that is not built or repaired properly. When it rains, it will leak, soaking clean clothes and making them dirty. Human emotions are like this; if the will is not firm, it will leak lust, anger, and ignorance. Therefore, it is said, 'Desire will constantly increase, like a broken and leaking house.' One should observe the practice of impurity, so that the senses have no deficiencies or leaks; one should know moderation in food; have faith and persevere in diligence; not indulge in desires, like a mountain that cannot be moved by the wind. 'One should observe the practice of impurity, so that the senses have no deficiencies or leaks,' means that the practitioner controls their thoughts, having no time to crave food and rest, observing the impurities that leak from this body, distinguishing them one by one, carefully analyzing the thirty-six kinds of filthy and impure things in the body, from head to toe, there is nothing worth craving. Gather the senses, not letting them leak and scatter. Therefore, it is said, 'One should observe the practice of impurity, so that the senses have no deficiencies or leaks.' 'Knowing moderation in food, having faith and persevering in diligence,' means that the practitioner firmly obtains un-leaking faith. If one eats too much, one will become drowsy and unable to enter samadhi; with courageous and fervent faith, one can practice diligently, surpassing others, advancing alone, seeking enlightenment. Therefore, it is said, 'Knowing moderation in food, having faith and persevering in diligence.' 'Not indulging in desires, like a mountain that cannot be moved by the wind,' means that the practitioner controls their thoughts, so that various ideas are not confused, because desire is the root of misfortune, causing disasters, making the body and mind flustered, unable to receive the enlightenment of wisdom, and after death, one will face the pain of being burned. Understanding this principle, one knows that everything is suffering. Control the mind, not giving rise to craving for forms, sounds, smells, tastes, and fine textures, externally resisting the six dusts, internally gathering the six senses, being pure inside and out, not leaking desires, just like Mount Tai, which is stable and firm, not moved by the wind. The mind is like diamond, indestructible. Therefore, it is said, 'Not indulging in desires, like a mountain that cannot be moved by the wind.' 'Seclusion and tranquility are very pleasant, yet people do not like it; those without desires often dwell there, not those who have desires.' 'Seclusion and tranquility are very pleasant,' the reason why the sages say this is to enable practitioners to quickly obtain the Dharma. In tranquility, the mind can be focused, contemplating and calculating, not wasting time, the response of the mind is like a person's call. Therefore, it is said, 'Seclusion and tranquility are very pleasant.' 'Yet people do not like it,'
，如此之徒皆是凡夫，意著愛慾不能捨離，意著女色以為實用，一旦亡沒乃知非真，是故說曰，然人不樂彼也。無慾常居之者，所以言聖人者，無淫怒癡諸結縛著豁然除盡，凈如天金亦無微翳，若在人村周遊教化，到時持缽福度眾生，隨施多少咒愿施主，檀越施主值聞聲者，則聞道教貫徹心懷；設值辟支佛者，飛缽空虛作十八變，形雖在眾心存曠野，是故說曰，無慾常居之也。非欲之所處者，著欲之人心意有在，猶人墮罪閉在牢獄，官不決斷遂經年歲，望欲求出良難得矣。淫泆之人亦復如是，癡心所裹閉在欲獄，不遭無漏聖睿之藥，欲得免濟甚復難克也。是故說曰，非欲之所處也。
在村閑靜， 高岸平地， 應真所過， 莫不蒙祐。
真人所居必有善應，地主四王常來擁護，所居之方不被災患，福能抑惡眾害不生，由聖居中威神所致。是故說曰，在村閑靜，高岸平地，應真所過，莫不蒙祐也。
難移難可動， 如彼重雪山， 非賢則不現， 猶夜射冥室。
賢聖之人心不可移動，意欲所規必克不難，猶若眾山競出好藥，隨意取之分別毒害，是故智者說眾德具足，是故說曰，難移難可動，如彼重雪山也。非賢則不現，猶夜射冥室者，不以善知識，不親近善知識，聞惡不出其本，聞善不嘆其德，猶若冥
【現代漢語翻譯】 現代漢語譯本 像這樣的人都是凡夫俗子，心中執著于愛慾，不能捨棄，貪戀女色，認為可以享用。一旦死亡，才知道這一切都不是真實的。所以說，『人們並不喜歡他們』。那些沒有慾望，常住于清凈境界的人，之所以被稱為聖人，是因為他們已經徹底除盡了淫慾、嗔怒、愚癡等各種束縛，清凈得像純金一樣，沒有絲毫的瑕疵。如果他們在村莊里遊走教化，到了吃飯的時候就拿著缽去乞食，為眾生布施福報，無論施捨多少，都會為施主祈福。施主如果聽到他們的聲音，就會領悟到佛法的教誨，銘記於心。如果遇到辟支佛（獨覺的聖者），他們會飛起缽盂，在空中變化出十八種神通，雖然身處人群之中，心卻安住在空曠的境界。所以說，『沒有慾望，常住于清凈境界』。那些被慾望所控制的人，心意有所執著，就像人犯了罪被關在監獄裡，官府不判決，就只能一年又一年地待在裡面，想要出去實在太難了。沉溺於淫慾的人也是這樣，被愚癡的心所束縛，關在慾望的牢獄裡，如果不能遇到無漏的聖賢智慧之藥，想要解脫出來是非常困難的。所以說，『不是慾望所能停留的地方』。 在村莊里安閑清凈，在高高的山崖或平坦的地面上，應真（阿羅漢）所經過的地方，沒有不蒙受恩澤的。 真人（聖人）所居住的地方必定有吉祥的感應，地神和四天王常常來擁護，他們所居住的地方不會遭受災難，福德能夠壓制邪惡，各種災害都不會發生，這是由於聖人居住在那裡，威神之力所導致的。所以說，『在村莊里安閑清凈，在高高的山崖或平坦的地面上，應真所經過的地方，沒有不蒙受恩澤的』。 聖賢的心志難以動搖，就像那巍峨的雪山一樣，難以移動。如果不是賢聖之人，就無法顯現出這種境界，就像在黑夜裡射箭一樣，無法命中目標。 賢聖之人的心志是不可動搖的，他們想要達成的目標必定能夠實現，就像眾山之中生長著各種良藥，可以隨意取用，並能分辨出毒藥和良藥。所以智者說，他們具備各種德行。所以說，『難以動搖，就像那巍峨的雪山一樣』。『如果不是賢聖之人，就無法顯現出這種境界，就像在黑夜裡射箭一樣』，如果不是善知識，不親近善知識，聽到惡事不能指出它的根源，聽到善事不能讚歎它的美德，就像在黑暗的
【English Translation】 English version Such individuals are all ordinary people, their minds attached to desires, unable to relinquish them. They are infatuated with female beauty, considering it a means for gratification. Only upon death do they realize its falsity. Therefore, it is said, 'People do not delight in them.' Those who are without desire and constantly abide in purity are called sages because they have completely eradicated the bonds of lust, anger, and delusion. They are as pure as refined gold, without the slightest blemish. If they wander through villages teaching, they carry their bowls to beg for food, bestowing blessings upon all beings. Regardless of the amount given, they bless the donors. If donors hear their voices, they will understand the teachings of the Dharma and hold them in their hearts. If they encounter a Pratyekabuddha (a solitary enlightened one), they will cause their bowls to fly and perform eighteen transformations in the air. Though their bodies are among the crowd, their minds dwell in the vast expanse of emptiness. Therefore, it is said, 'They are without desire and constantly abide in purity.' Those who are controlled by desire have their minds attached to things, like a prisoner confined in jail. If the authorities do not make a judgment, they remain there year after year, making it very difficult to escape. Those who indulge in lust are the same, bound by their deluded minds in the prison of desire. If they do not encounter the medicine of the undefiled wisdom of the sages, it is extremely difficult for them to be liberated. Therefore, it is said, 'It is not a place where desire can dwell.' In villages, they are peaceful and serene. On high cliffs or level ground, wherever the Arhats (worthy ones) pass, all receive blessings. Where the true ones (sages) reside, there are always auspicious signs. The earth deities and the Four Heavenly Kings constantly come to protect them. The places where they dwell are free from calamities. Their blessings can suppress evil, and all harm does not arise. This is due to the power of the sages residing there. Therefore, it is said, 'In villages, they are peaceful and serene. On high cliffs or level ground, wherever the Arhats pass, all receive blessings.' The minds of the virtuous and holy are difficult to move, like the towering snow mountains, which are immovable. If one is not virtuous and holy, this state cannot be manifested, like shooting an arrow in the dark, it cannot hit the target. The minds of the virtuous and holy are unshakeable. Whatever they intend to achieve, they will surely accomplish. It is like the mountains where various medicinal herbs grow, which can be taken at will, and one can distinguish between poison and medicine. Therefore, the wise say that they are endowed with all virtues. Therefore, it is said, 'Difficult to move, like the towering snow mountains.' 'If one is not virtuous and holy, this state cannot be manifested, like shooting an arrow in the dark.' If one is not a good teacher, does not associate with good teachers, hears evil but does not point out its root, hears good but does not praise its virtue, it is like being in the dark.
室之中闇射其矢，是故說曰，非賢則不現，猶夜射冥室也。
賢者有千數， 智睿在叢林， 義理極深邃， 智者所分別。
賢者有千數，智睿在叢林者，所謂賢者有所分別，聞一句義暢演無數辯才之法，思惟分別皆由觀練，是故說曰，賢者有千數，睿智在叢林也。義理極深邃，智者所分別者，分別諸法不失次第，義理深邃究暢其法，知所從生知所從滅，分別義理一一不失，是故說曰，義理極深邃，智者所分別。
多有眾生類， 非射而不值， 今觀此義理， 無戒人所恥。
多有眾生類，非射而不值者，所謂值者，所修非法之人是也，是故說曰，多有眾生類，非射而不值也。今觀此義理，無戒人所恥者，利根捷疾，觀是常非常有凈無凈，戒德具者嘆說其凈，犯戒之人聞彼教訓，謂為誹謗不說真誠；自不稱名姓號之本，亦不自卑嘆譽彼者，猶若善射之人，分別善者而效其矢。所以然者？欲使惡者改修其行，修善者敦崇正法。是故說曰，今觀此義理，無戒人所恥也。
觀有知恐怖， 變易知有無， 是故不樂有， 當念遠離有。
觀有知恐怖，變易知有無者，有者恐怖不可恃怙，如實而不去離，是故說曰，觀有知恐怖，變易知有無也。是故不樂有，當念遠離有者，夫人不樂眾苦之本，亦不思惟
【現代漢語翻譯】 現代漢語譯本：在黑暗的房間里射箭，所以說，不是賢能的人就看不見，就像在夜晚射擊黑暗的房間一樣。 賢能的人有成千上萬，智慧明銳的人聚集在叢林中，義理極其深邃，是智者所能分辨的。 賢能的人有成千上萬，智慧明銳的人聚集在叢林中，這是說賢能的人能夠分辨，聽到一句義理就能流暢地闡述無數辯才之法，思考分辨都通過觀察練習而來，所以說，賢能的人有成千上萬，睿智的人聚集在叢林中。義理極其深邃，是智者所能分辨的，是指分辨諸法不失次第，義理深邃能徹底通曉其法，知道從哪裡產生，知道從哪裡滅亡，分辨義理一一不失，所以說，義理極其深邃，是智者所能分辨的。 有很多眾生，射箭卻不能命中目標，現在觀察這個義理，沒有戒律的人會感到羞恥。 有很多眾生，射箭卻不能命中目標，這是說命中目標，是指那些修行非法的人，所以說，有很多眾生，射箭卻不能命中目標。現在觀察這個義理，沒有戒律的人會感到羞恥，是指那些根性敏銳、行動迅速的人，觀察到有是常還是非常，有凈還是無凈，持戒的人讚嘆說其清凈，犯戒的人聽到這些教訓，認為是在誹謗而不是說真誠的話；自己不稱說自己的名號，也不自卑，讚美那些持戒的人，就像善於射箭的人，分辨好壞而效仿其箭。之所以這樣，是爲了讓惡人改正自己的行為，讓修善的人崇尚正法。所以說，現在觀察這個義理，沒有戒律的人會感到羞恥。 觀察到有會感到恐懼，變化無常知道有和無，所以不樂於有，應當想著遠離有。 觀察到有會感到恐懼，變化無常知道有和無，有是令人恐懼的，不可依賴，如實地存在卻不離開，所以說，觀察到有會感到恐懼，變化無常知道有和無。所以不樂於有，應當想著遠離有，是指人們不樂於眾苦的根源，也不思考
【English Translation】 English version: Shooting an arrow in a dark room, therefore it is said, if one is not virtuous, one cannot see, just like shooting in a dark room at night. The virtuous are in the thousands, the wise and insightful gather in the forest, the principles of righteousness are extremely profound, and are discerned by the wise. The virtuous are in the thousands, the wise and insightful gather in the forest, this means that the virtuous are able to discern, upon hearing a single principle, they can fluently expound countless methods of eloquence, their thinking and discernment all come from observation and practice, therefore it is said, the virtuous are in the thousands, the wise gather in the forest. The principles of righteousness are extremely profound, and are discerned by the wise, this refers to discerning all dharmas without losing order, the principles of righteousness are profound and thoroughly understand their methods, knowing where they arise from and where they cease, discerning the principles of righteousness one by one without losing any, therefore it is said, the principles of righteousness are extremely profound, and are discerned by the wise. There are many sentient beings, who shoot but do not hit the mark, now observing this principle, those without precepts will feel ashamed. There are many sentient beings, who shoot but do not hit the mark, this means hitting the mark, referring to those who practice unlawful ways, therefore it is said, there are many sentient beings, who shoot but do not hit the mark. Now observing this principle, those without precepts will feel ashamed, this refers to those with sharp roots and quick actions, observing whether existence is permanent or impermanent, whether there is purity or impurity, those who uphold precepts praise its purity, those who break precepts upon hearing these teachings, consider it slander rather than speaking truthfully; they do not state their own name or title, nor do they humble themselves, praising those who uphold precepts, just like a skilled archer, discerning the good and imitating their arrows. The reason for this is to make the wicked change their behavior, and to make those who cultivate goodness uphold the righteous dharma. Therefore it is said, now observing this principle, those without precepts will feel ashamed. Observing existence brings fear, change and impermanence reveal existence and non-existence, therefore one does not delight in existence, one should think of distancing oneself from existence. Observing existence brings fear, change and impermanence reveal existence and non-existence, existence is fearful and unreliable, it exists in reality but one does not leave it, therefore it is said, observing existence brings fear, change and impermanence reveal existence and non-existence. Therefore one does not delight in existence, one should think of distancing oneself from existence, this means that people do not delight in the root of all suffering, nor do they contemplate
本業所造，是故說曰，是故不樂有，當念遠離有也。
無信無反覆， 穿墻而盜竊， 斷彼希望意， 是名為勇士。
無信無反覆者，如有諸佛弟子，無有篤信之意。何以故？彼人不信佛不信法不信比丘僧，亦復不信苦習盡道，盡者為滅盡泥洹是，彼人不信亦不恭奉，是故說曰，無信無反覆也。穿墻而盜竊者，彼執行人，穿壞有漏三界之墻，于中貿易望其福慶，是故說曰，穿墻而盜竊也。斷彼悕望意，是名為勇士者，斷其利養之想無有悕望，人中之士無有過者，是故說曰，斷彼悕望意，是名為勇士也。
除其父母緣， 王家及二種， 遍滅其境土， 無垢為梵志。
除其父母緣者，如來所以說是者，現其愛心永盡無餘更不復生，是故說曰，除其父母緣也。王家及二種者，所以論王現其憍慢，二種者：一者戒律，二者邪見，除此憍慢更不復興，是故說曰，王家及二種也。遍滅其境土，無垢為梵志者，如來所以說此者，欲現己慢永盡無餘修其凈行，是故說曰，遍滅其境土，無垢為梵志也。
若人無所依， 知彼所貴食， 空及無相愿， 思惟以為行。
若人無所依者，修行之人無眾結使，亦不藏貯，是故說曰，若人無所依也。知彼所貴食者，世人依食以存其命，知其摶食所出本末，更樂食者興意
【現代漢語翻譯】 現代漢語譯本 由自身行為所造就，所以說，因此不應貪戀有，應當想著遠離有。
不守信不反悔，像穿墻盜竊一樣，斷絕那些希望的念頭，這樣的人才稱得上是勇士。
不守信不反悔的人，就像佛的弟子，沒有堅定的信仰。為什麼呢？因為他們不相信佛，不相信法，不相信比丘僧（佛教僧團），也不相信苦、集、滅、道（四聖諦），滅就是涅槃（佛教的最高境界），他們不相信也不恭敬奉行，所以說，不守信不反悔。像穿墻盜竊的人，是指那些修行的人，他們穿破有漏的三界之墻（欲界、色界、無色界），在其中交易，希望得到福報，所以說，像穿墻盜竊。斷絕那些希望的念頭，這樣的人才稱得上是勇士，是指斷絕了對利益供養的貪求，沒有希望，是人中之士，沒有比他更優秀的，所以說，斷絕那些希望的念頭，這樣的人才稱得上是勇士。
除去與父母的因緣，王族以及兩種執著，徹底滅除其境界，這樣無垢的人才是婆羅門（古印度祭司階層，此處指修行者）。
除去與父母的因緣，如來說這個，是爲了顯示愛心永遠斷絕，不再產生，所以說，除去與父母的因緣。王族以及兩種執著，說王族是爲了顯示他們的驕慢，兩種執著：一是戒律，二是邪見，除去這些驕慢，不再興起，所以說，王族以及兩種執著。徹底滅除其境界，這樣無垢的人才是婆羅門，如來說這個，是爲了顯示自己的驕慢永遠斷絕，修持清凈的行為，所以說，徹底滅除其境界，這樣無垢的人才是婆羅門。
如果一個人無所依傍，知道那些珍貴的食物，空、無相、無愿，思考這些並付諸行動。
如果一個人無所依傍，是指修行之人沒有眾多的煩惱束縛，也不積蓄財物，所以說，如果一個人無所依傍。知道那些珍貴的食物，世人依靠食物來維持生命，知道摶食（指食物）的本末，更喜歡食物，就會產生貪念。
【English Translation】 English version It is created by one's own actions, therefore it is said, therefore one should not delight in existence, one should think of being far away from existence.
Without faith and without repentance, like breaking through walls to steal, cutting off those thoughts of hope, such a person is called a warrior.
Those without faith and without repentance, are like the disciples of the Buddha, who do not have a firm belief. Why is that? Because they do not believe in the Buddha, do not believe in the Dharma, do not believe in the Bhikkhu Sangha (Buddhist monastic community), and also do not believe in suffering, its origin, its cessation, and the path (the Four Noble Truths). Cessation is Nirvana (the highest state in Buddhism), they do not believe and do not respectfully practice, therefore it is said, without faith and without repentance. Those who break through walls to steal, refer to those who practice, they break through the walls of the three realms of existence (desire realm, form realm, formless realm), and trade within them, hoping to gain blessings, therefore it is said, like breaking through walls to steal. Cutting off those thoughts of hope, such a person is called a warrior, refers to cutting off the desire for profit and offerings, having no hope, they are the best among people, there is no one more excellent than them, therefore it is said, cutting off those thoughts of hope, such a person is called a warrior.
Removing the ties with parents, the royal family and two kinds of attachments, completely destroying their realm, such a spotless person is a Brahmin (ancient Indian priestly class, here referring to a practitioner).
Removing the ties with parents, the Tathagata (Buddha) says this, in order to show that love is forever cut off, and will not arise again, therefore it is said, removing the ties with parents. The royal family and two kinds of attachments, mentioning the royal family is to show their arrogance, the two kinds of attachments: one is precepts, and the other is wrong views, removing these arrogance, they will not arise again, therefore it is said, the royal family and two kinds of attachments. Completely destroying their realm, such a spotless person is a Brahmin, the Tathagata says this, in order to show that one's own arrogance is forever cut off, and one practices pure conduct, therefore it is said, completely destroying their realm, such a spotless person is a Brahmin.
If a person is without reliance, knows those precious foods, emptiness, signlessness, wishlessness, contemplates these and puts them into practice.
If a person is without reliance, refers to a practitioner who does not have many afflictions binding them, and does not accumulate wealth, therefore it is said, if a person is without reliance. Knowing those precious foods, people rely on food to sustain their lives, knowing the origin and end of solid food (referring to food), and liking food more, will give rise to greed.
想著如彼生牛之皮，意想食者如彼火聚，識想食者猶如劍戟，如彼摶食之人觀食本末，或自手執或在缽中，思惟翻覆食所從生？為從何滅？觀諸惡露不可貪樂，是故說曰，知彼所貴食也。空及無相愿，思惟以為行者，如彼眾生入三解脫門，思惟念道不去心首，是故說曰，空及無相愿，思惟以為行也。
鳥飛虛空， 而無足跡， 如彼行人， 說言無趣。
鳥飛虛空，而無足跡者，虛空飛鳥悉名鳳凰，虛空之中不見足跡，周旋往來都無處所，是故說曰，鳥飛虛空，而無足跡也。如彼行人，說言無趣者，彼修行人觀此義理，都不知東西南北所趣之方，是故說曰，如彼行人，說言無趣也。
諸能斷有本， 不依于未然， 空及無相行， 思惟以為行。
諸有行人斷有根本，所論有者，欲有色有無色有，永盡無餘更不復興，是故說曰，諸能斷有本也。不依于未然者，不知未變之事興衰之變，是故說曰，不依于未然也。空及無相行，思惟以為行者，著三解脫滅盡之門，以自娛樂不能捨離，是故說曰，空及無相行，思惟以為行也。
希有眾生， 不順其徑， 有度不度， 為死甚難。
希有眾生，不順其徑者，希有眾生生於中國者，復有眾生遇賢聖者亦復少耳，是故說曰，希有眾生，不順其徑也。有度不
【現代漢語翻譯】 現代漢語譯本 觀想食物如同生牛皮，意圖食用者如同火堆，感知食物如同刀劍，如同吃團狀食物的人觀察食物的來源和去處，無論是自己拿著還是在缽中，思考食物從何而來？又將如何消失？觀察食物的污穢不應貪戀，因此說，要了解食物的真正價值。以空、無相、無愿為修行，如同眾生進入三解脫門，思考正道不離心頭，因此說，以空、無相、無愿為修行。 鳥兒飛過天空，不留足跡，如同修行之人，說他們沒有去處。 鳥兒飛過天空，不留足跡，天空飛鳥都可稱為鳳凰，在天空中看不見足跡，來回盤旋沒有固定的地方，因此說，鳥兒飛過天空，不留足跡。如同修行之人，說他們沒有去處，修行之人觀察這個道理，不知道東西南北所去的方向，因此說，如同修行之人，說他們沒有去處。 那些能夠斷除有之根本的人，不依賴於未來，以空、無相為修行，並以此為修行。 那些修行之人斷除有之根本，所說的有，指的是欲有（kama-bhava），色有（rupa-bhava），無色有（arupa-bhava），永遠斷絕不再生起，因此說，那些能夠斷除有之根本。不依賴於未來，指的是不知道未來變化的事情和興衰，因此說，不依賴於未來。以空、無相為修行，並以此為修行，指的是執著於三解脫門（trini vimoksha-mukha）的滅盡，以此為樂不能捨離，因此說，以空、無相為修行，並以此為修行。 稀有的眾生，不順從正道，有得度與不得度，對於死亡來說非常困難。 稀有的眾生，不順從正道，指的是稀有的眾生出生在中國，又有眾生遇到賢聖之人也很少，因此說，稀有的眾生，不順從正道。有得度與不得度，
【English Translation】 English version Contemplating food as if it were the hide of a raw cow, the intention to eat as a fire, the perception of food as swords and spears, like one who eats a lump of food observing its origin and destination, whether held in one's hand or in a bowl, pondering from where does food arise? And how will it cease? Observing the impurities of food, one should not be greedy for it, therefore it is said, know the true value of food. Practicing with emptiness, signlessness, and wishlessness, like beings entering the three doors of liberation (trini vimoksha-mukha), contemplating the right path without leaving the mind, therefore it is said, practicing with emptiness, signlessness, and wishlessness. Birds fly in the sky, leaving no footprints, like those who practice, it is said they have no destination. Birds fly in the sky, leaving no footprints, all birds flying in the sky can be called phoenixes, in the sky no footprints are seen, circling around without a fixed place, therefore it is said, birds fly in the sky, leaving no footprints. Like those who practice, it is said they have no destination, those who practice observe this principle, not knowing the direction of east, west, south, and north, therefore it is said, like those who practice, it is said they have no destination. Those who can cut off the root of existence, do not rely on the future, practice with emptiness and signlessness, and take this as practice. Those who practice cut off the root of existence, what is meant by existence refers to the desire realm (kama-bhava), the form realm (rupa-bhava), and the formless realm (arupa-bhava), forever ceasing without arising again, therefore it is said, those who can cut off the root of existence. Not relying on the future, refers to not knowing the changes and rise and fall of future events, therefore it is said, not relying on the future. Practicing with emptiness and signlessness, and taking this as practice, refers to being attached to the cessation of the three doors of liberation (trini vimoksha-mukha), taking this as pleasure and not being able to let go, therefore it is said, practicing with emptiness and signlessness, and taking this as practice. Rare beings, do not follow the right path, some are able to be liberated and some are not, for death it is very difficult. Rare beings, do not follow the right path, refers to rare beings born in China, and it is also rare for beings to encounter the wise and holy, therefore it is said, rare beings, do not follow the right path. Some are able to be liberated and some are not,
度者，多有眾生求度世者亦復少耳，不知生死根栽有無是非，斯由鄙濁不達性行，是故說曰，有度不度也。為死甚難者，人之貪生但見目前，不知趣死眾苦之患，亦不思惟度世之業，是故說曰，為死甚難也。
諸有平等說， 法法共相觀， 盡斷諸結使， 無復有熱惱。
諸有平等說，法法共相觀者，夫人處世觀察是非，法法成就無有高下，是故說曰，諸有平等說，法法共相觀也。盡斷諸結使，無復有熱惱者，如彼行人思惟挍計，斷諸結使去諸想著，無復熱惱之患，是故說曰，盡斷諸結使，無復有熱惱。
行路無復憂， 終日得解脫， 一切結使盡， 無復有眾惱。
行路無復憂，終日得解脫者，履行之人修德自然，畢眾苦惱不興塵垢，是故說曰，行路無復憂，終日得解脫也。一切結使盡，無復有眾惱者，如彼行人執意牢固，結使永盡無餘，是故說曰，一切結使盡，無復有眾惱也。
無造無有造， 造者受煩熱， 非造非無造， 前憂后亦然。
無造無有造，造者受煩熱者，人前為罪深知非法，向人布現求改懺悔不自隱藏，若更生受形不受苦惱，是故說曰，無造無有造，造者受煩熱也。非造非無造，前憂后亦然者，人前為過尋時改悔，壽終之日神不錯亂，善神衛護不至惡道，是故說曰，非造
【現代漢語翻譯】 現代漢語譯本：
能夠度脫的人，雖然有很多眾生尋求度脫世間，但真正能夠做到的人卻很少。他們不明白生死的根源在於何處，也不清楚是非對錯，這是因為他們心胸狹隘、不明事理，不瞭解自身的本性和行為。因此說，有度脫和不能度脫的分別。
對於死亡感到非常困難，是因為人們貪戀生命，只看到眼前的事物，不明白趨向死亡會帶來種種痛苦，也不思考如何才能度脫世間。因此說，對於死亡感到非常困難。
所有（佛法）都平等宣說，各種法門互相觀照，徹底斷除各種煩惱的束縛，不再有熱惱。
所有（佛法）都平等宣說，各種法門互相觀照，是指人們在世間觀察是非，各種法門都能夠成就，沒有高下之分。因此說，所有（佛法）都平等宣說，各種法門互相觀照。徹底斷除各種煩惱的束縛，不再有熱惱，是指修行人通過思考和計算，斷除各種煩惱的束縛，去除各種執著，不再有熱惱的痛苦。因此說，徹底斷除各種煩惱的束縛，不再有熱惱。
修行道路上不再有憂愁，終日都能得到解脫，一切煩惱的束縛都已斷盡，不再有各種煩惱。
修行道路上不再有憂愁，終日都能得到解脫，是指修行之人修養德行自然而然，徹底擺脫各種痛苦煩惱，不再沾染塵垢。因此說，修行道路上不再有憂愁，終日都能得到解脫。一切煩惱的束縛都已斷盡，不再有各種煩惱，是指修行之人意志堅定，煩惱的束縛永遠斷盡，沒有剩餘。因此說，一切煩惱的束縛都已斷盡，不再有各種煩惱。
沒有造作也沒有不造作，造作的人會遭受煩惱的熱惱，不是造作也不是不造作，之前的憂愁之後也會如此。
沒有造作也沒有不造作，造作的人會遭受煩惱的熱惱，是指人之前犯下罪過，深知自己所做的不合法度，向人公開承認並請求改正懺悔，不自己隱藏，如果再次受生，就不會遭受痛苦煩惱。因此說，沒有造作也沒有不造作，造作的人會遭受煩惱的熱惱。不是造作也不是不造作，之前的憂愁之後也會如此，是指人之前犯下過錯，及時改正懺悔，在壽命終結之時神識不會錯亂，會有善神護衛，不會墮入惡道。因此說，不是造作
【English Translation】 English version:
Those who can achieve liberation are few, even though many beings seek to be liberated from the world. They do not understand the root of birth and death, nor do they discern right from wrong. This is because they are narrow-minded, ignorant, and do not understand their own nature and actions. Therefore, it is said that there is liberation and non-liberation.
Finding death very difficult is because people are attached to life, only seeing what is before their eyes. They do not understand that approaching death brings various sufferings, nor do they contemplate how to be liberated from the world. Therefore, it is said that finding death very difficult.
All (Dharma) are spoken equally, all teachings are observed together, all fetters of afflictions are completely severed, and there is no more heat of suffering.
All (Dharma) are spoken equally, all teachings are observed together, means that people in the world observe right and wrong, and all teachings can be accomplished without any high or low distinction. Therefore, it is said that all (Dharma) are spoken equally, and all teachings are observed together. Completely severing all fetters of afflictions, and no more heat of suffering, means that practitioners, through contemplation and calculation, sever all fetters of afflictions, remove all attachments, and no longer have the suffering of heat. Therefore, it is said that all fetters of afflictions are completely severed, and there is no more heat of suffering.
On the path of practice, there is no more worry, and one can attain liberation all day long. All fetters of afflictions are exhausted, and there are no more various afflictions.
On the path of practice, there is no more worry, and one can attain liberation all day long, means that those who practice cultivate virtue naturally, completely get rid of all suffering and afflictions, and no longer get stained by dust. Therefore, it is said that on the path of practice, there is no more worry, and one can attain liberation all day long. All fetters of afflictions are exhausted, and there are no more various afflictions, means that practitioners have a firm will, and the fetters of afflictions are forever exhausted without remainder. Therefore, it is said that all fetters of afflictions are exhausted, and there are no more various afflictions.
There is no creation and no non-creation, those who create will suffer the heat of affliction, neither creation nor non-creation, the previous worries will be the same later.
There is no creation and no non-creation, those who create will suffer the heat of affliction, means that people who have committed sins before, knowing that what they have done is illegal, openly admit to others and ask for correction and repentance, not hiding themselves. If they are reborn again, they will not suffer the pain of affliction. Therefore, it is said that there is no creation and no non-creation, those who create will suffer the heat of affliction. Neither creation nor non-creation, the previous worries will be the same later, means that people who have made mistakes before, correct and repent in time, their consciousness will not be confused at the end of their lives, and they will be protected by good spirits and will not fall into evil paths. Therefore, it is said that neither creation
非無造，前憂后亦然也。
造者為善妙， 以作不懷憂， 造而樂而造， 生天受歡樂。
造者為善妙，以作不懷憂者，人修善行眾德具足，眾人所敬莫不宗奉，壽終之後生善處天上，是故說曰，造者為善妙，以作不懷憂，造而樂而造，生天受歡樂也。
亦復不知論， 賢聖不差別， 若復知論議， 所說無垢跡。
亦復不知論，賢聖不差別者，如彼行人不解議論不別句義，若在大眾不知威儀禮節，賢愚不別，是故說曰，亦復不知論，賢聖不差別也。若復知論議，所說無垢跡者，無垢之論去諸想著，內懷歡喜稱慶無量，所聞法味充飽一切，不趣惡道餓鬼畜生地獄之惱，是故說曰，若復知論議，所說無垢跡也。
說應法議說， 當豎仙人幢， 法幢為仙人， 仙人為法幢。
說應法議說，昌熾法味與人演布，文句具足展轉相教。仙人者，諸佛世尊也，說名身句身，一一分別無有錯謬，欲使正法久存於世。是故說曰，說應法議說，當豎仙人幢，法幢為仙人，仙人為法幢也。
或有寂然罵， 或有在眾罵， 或有未聲罵， 世無有不罵。
或有寂然罵者，心內熾然咒咀不息，欲使彼人遭水火盜賊，內心思惟不彰露在外，是故說曰，或有寂然罵也。或有在眾罵，高聲大喚不避尊卑，是故說曰
【現代漢語翻譯】 現代漢語譯本 並非無因造作，之前的憂慮和之後的憂慮也是如此。
造作者行善是美好的，因為行善不會懷有憂慮，行善而樂於行善，死後昇天享受歡樂。
造作者行善是美好的，因為行善不會懷有憂慮，這樣的人修行善行，具備各種美德，眾人尊敬，無不敬奉，壽命終結後會往生善處天上，所以說，『造作者行善是美好的，因為行善不會懷有憂慮，行善而樂於行善，死後昇天享受歡樂』。
也並不懂得辯論，不能區分賢者和凡夫。 如果懂得辯論，所說的話就沒有瑕疵。
也並不懂得辯論，不能區分賢者和凡夫，就像那些修行人，不理解議論，不能分辨語句的含義，如果在大眾中，不知道威儀禮節，不能區分賢愚，所以說，『也並不懂得辯論，不能區分賢者和凡夫』。如果懂得辯論，所說的話就沒有瑕疵，沒有瑕疵的言論，去除各種執著，內心充滿歡喜，稱慶無量，所聽聞的佛法滋味，能使一切都得到飽足，不會墮入惡道，不會遭受餓鬼、畜生、地獄的苦惱，所以說，『如果懂得辯論，所說的話就沒有瑕疵』。
應該宣說符合佛法的議論，應當豎立仙人（諸佛世尊）的法幢。 法幢是仙人，仙人是法幢。
應該宣說符合佛法的議論，使佛法興盛，將佛法的滋味傳播給人們，文句完整，輾轉相教。仙人，指的是諸佛世尊，宣說名身句身，一一分別，沒有錯謬，想要使正法長久存於世。所以說，『應該宣說符合佛法的議論，應當豎立仙人（諸佛世尊）的法幢，法幢是仙人，仙人是法幢』。
有的人默默地咒罵，有的人在眾人面前咒罵，有的人還沒發出聲音就咒罵，世上沒有不被咒罵的。
有的人默默地咒罵，內心熾熱地詛咒不停，想要使那個人遭遇水火盜賊，內心思量，不顯露在外，所以說，『有的人默默地咒罵』。有的人在眾人面前咒罵，高聲大喊，不避尊卑，所以說，
【English Translation】 English version It is not without cause, the previous worries and the subsequent ones are also like that.
The doer of good is wonderful, because doing good does not harbor worries, doing good and being happy to do good, after death, ascends to heaven to enjoy happiness.
The doer of good is wonderful, because doing good does not harbor worries, such a person cultivates good deeds, possesses all kinds of virtues, is respected by all, and is revered by all. After the end of life, they will be reborn in a good place in heaven. Therefore, it is said, 'The doer of good is wonderful, because doing good does not harbor worries, doing good and being happy to do good, after death, ascends to heaven to enjoy happiness.'
Also, they do not understand debate, and cannot distinguish between the wise and the ordinary. If they understand debate, what is said will be without blemish.
Also, they do not understand debate, and cannot distinguish between the wise and the ordinary. Like those practitioners, they do not understand the arguments, and cannot distinguish the meaning of sentences. If they are in the assembly, they do not know the proper conduct and etiquette, and cannot distinguish between the wise and the foolish. Therefore, it is said, 'Also, they do not understand debate, and cannot distinguish between the wise and the ordinary.' If they understand debate, what is said will be without blemish. The words without blemish remove all attachments, the heart is filled with joy, and the praise is immeasurable. The taste of the Dharma that is heard can satisfy everything, and they will not fall into evil paths, and will not suffer the torment of hungry ghosts, animals, and hell. Therefore, it is said, 'If they understand debate, what is said will be without blemish.'
One should proclaim the discourse that accords with the Dharma, and should erect the banner of the sage (Buddhas). The Dharma banner is the sage, and the sage is the Dharma banner.
One should proclaim the discourse that accords with the Dharma, so that the Dharma may flourish, and spread the taste of the Dharma to people. The sentences are complete, and they teach each other in turn. The sage refers to the Buddhas, proclaiming the name-body and sentence-body, distinguishing each one without error, wanting to make the true Dharma last long in the world. Therefore, it is said, 'One should proclaim the discourse that accords with the Dharma, and should erect the banner of the sage (Buddhas). The Dharma banner is the sage, and the sage is the Dharma banner.'
Some curse silently, some curse in front of the crowd, some curse before they even make a sound, there is no one in the world who is not cursed.
Some curse silently, their hearts burning with curses without ceasing, wanting to make that person encounter water, fire, and thieves, thinking in their hearts, not revealing it outwardly. Therefore, it is said, 'Some curse silently.' Some curse in front of the crowd, shouting loudly, not avoiding the honorable and the lowly. Therefore, it is said,
，或有在眾罵也。或有未聲罵，權在眾中，亦不高聲對面相罵，是故說曰，或有未聲罵，世無有不罵。
一毀一譽， 但利其名， 非有非無， 亦不可知。
一毀一譽但利其名，諸善功德育養其身，設得供養不以為歡，若彼毀辱不以為戚，過去已滅善心不絕，當來未至未有生兆，現在不住當復漂轉，是故說曰，一毀一譽，但利其名，非有非無，亦不可知也。
睿人所譽， 若好若丑， 智人無缺， 睿定解脫， 如紫磨金， 內外凈徹。
睿人所譽，若好若丑，覺見廣見敷演一義而不可及，皆蒙得度濟神離苦，猶如如來行則履虛離地四寸，地上印文炳然自現，其中蟲䗍有形之類蒙光得度，七日安隱永無眾苦無能傷害；猶如紫磨純金，內外清凈無有瑕滓，是故說曰，睿人所譽，若好若丑，智人無缺，睿定解脫，如紫磨金，內外清徹也。
猶若安明山， 不為風所動， 睿人亦如是， 不為譭譽動。
如彼安明山峙立安固，終不為風所動，如來處世去世八法，不為譭譽所動。有一梵志多聞廣見無事不苞，聞佛出世不為譭譽所動，持心如地不記好醜，往至佛所，以百種罵毀呰如來，后復以百種語讚譽如來，如來心意鏗然不動，是故說曰，猶若安明山，不為風所動，睿人亦如是，不為譭譽動也
【現代漢語翻譯】 現代漢語譯本 或者有人在眾人中謾罵。或者有人沒有發出聲音的謾罵，只是在眾人之中，也不高聲當面謾罵，所以說，或者有人沒有發出聲音的謾罵，世上沒有不被謾罵的。
一句譭謗，一句讚譽，只是爲了自己的名聲，既不是真實存在，也不是完全沒有，也是不可知的。
一句譭謗，一句讚譽，只是爲了自己的名聲，各種善功德滋養自身，即使得到供養也不感到歡喜，如果受到譭謗侮辱也不感到悲傷，過去的善心已經消滅但不會斷絕，未來還沒有到來也沒有產生的跡象，現在也不會停留，還會繼續漂泊流轉，所以說，一句譭謗，一句讚譽，只是爲了自己的名聲，既不是真實存在，也不是完全沒有，也是不可知的。
有智慧的人所讚譽，無論是好是壞，有智慧的人都不會有缺失，有智慧的人心定而解脫，就像紫磨金（一種純凈的黃金），內外都清凈透徹。
有智慧的人所讚譽，無論是好是壞，覺悟的人能看到廣闊的見解，闡述一個道理就無人能及，都能得到救度，脫離痛苦，就像如來行走時腳離地四寸，地上印文清晰顯現，其中的蟲蟻等有形之物都蒙受佛光得到救度，七日安穩，永遠沒有痛苦，不會受到傷害；就像紫磨純金，內外清凈沒有瑕疵，所以說，有智慧的人所讚譽，無論是好是壞，有智慧的人都不會有缺失，有智慧的人心定而解脫，就像紫磨金，內外都清凈透徹。
就像安明山（一座穩固的山）一樣，不會被風所動搖，有智慧的人也是這樣，不會被譭謗和讚譽所動搖。
就像安明山一樣屹立穩固，終究不會被風所動搖，如來在世時，經歷世間的八種法，不會被譭謗和讚譽所動搖。有一個婆羅門（梵志）博學多聞，無所不知，聽說佛陀出世，不會被譭謗和讚譽所動搖，持心如大地，不記好壞，來到佛陀面前，用一百種謾罵來譭謗如來，之後又用一百種語言來讚美如來，如來的心意依然堅定不動搖，所以說，就像安明山一樣，不會被風所動搖，有智慧的人也是這樣，不會被譭謗和讚譽所動搖。
【English Translation】 English version Or there are those who scold in the crowd. Or there are those who scold without uttering a sound, being among the crowd, not loudly scolding face to face, therefore it is said, or there are those who scold without uttering a sound, there is no one in the world who is not scolded.
One defamation, one praise, only for the sake of one's own reputation, neither truly existing nor completely non-existent, and also unknowable.
One defamation, one praise, only for the sake of one's own reputation, all good merits nurture the body, even if receiving offerings, one does not feel joy, if suffering defamation and insult, one does not feel sorrow, the past good intention has ceased but will not be cut off, the future has not yet arrived and there is no sign of arising, the present will not stay and will continue to drift and turn, therefore it is said, one defamation, one praise, only for the sake of one's own reputation, neither truly existing nor completely non-existent, and also unknowable.
What the wise praise, whether good or bad, the wise will not have any deficiency, the wise are steadfast and liberated, like purple-gold (a kind of pure gold), both inside and outside are pure and clear.
What the wise praise, whether good or bad, the enlightened can see broad views, expounding one principle is unmatched, all can be saved, escaping suffering, just like when the Tathagata walks, his feet are four inches off the ground, the imprints on the ground are clearly visible, the insects and other creatures with form all receive the Buddha's light and are saved, for seven days they are safe, forever without suffering, and cannot be harmed; just like pure purple-gold, both inside and outside are pure without flaws, therefore it is said, what the wise praise, whether good or bad, the wise will not have any deficiency, the wise are steadfast and liberated, like purple-gold, both inside and outside are pure and clear.
Just like Mount Anming (a stable mountain), it will not be moved by the wind, the wise are also like this, they will not be moved by defamation and praise.
Just like Mount Anming stands firm and stable, it will never be moved by the wind, when the Tathagata was in the world, he experienced the eight worldly dharmas, and was not moved by defamation and praise. There was a Brahmin (Brahmin) who was learned and knowledgeable, knowing everything, hearing that the Buddha had appeared in the world, he was not moved by defamation and praise, holding his mind like the earth, not remembering good or bad, he came to the Buddha, using a hundred kinds of scolding to defame the Tathagata, and then using a hundred kinds of words to praise the Tathagata, the Tathagata's mind remained firm and unmoved, therefore it is said, just like Mount Anming, it will not be moved by the wind, the wise are also like this, they will not be moved by defamation and praise.
。
如樹無有根， 無枝況有葉， 健者以解縛， 誰能毀其德？
如樹無有根，無枝況有葉者，無明根本眾患之源，愛生枝葉以興邪見，是故說曰，如樹無有根，無枝況有葉也。健者以解縛，誰能毀其德者，所謂健者謂佛世尊，脫諸縛著更不受胞胎之形，亦復不從今世至後世，是故說曰，健者以解縛，誰能毀其德也。
無垢無有住， 身塹種苦子， 最勝無有愛， 天世人不知。
無垢無有住者，去諸結使永盡無餘，有結則有住，無結則無住，亦無身塹亦無苦子，是故說曰，無垢無有住，身塹種苦子也。最勝無有愛，天世人不知，如來坐禪寂然入定，三昧正受滅形自隱，諸天聖人慾得知如來者，此事不然。是故說曰，最勝無有愛，天世人不知也。
猶如網叢林， 無愛況有餘， 佛有無量行， 無跡誰跡將？
猶如網叢林者，佛告比丘：「今當與汝說愛根本枝葉滋蔓，善思念之。廣說如契經，流轉生死分著五道。」是故說曰，猶若網叢林，無愛況有餘者。如來成道永無有愛，永斷五道不處三界不受四生，是故說曰，無愛況有餘也。佛有無量行，無跡誰跡將者，所謂佛者，教寤一切諸法，無事不知無事不達，修四意止、四意斷、四神足、根力覺道，廣佈演說無有窮極，高而無上無能量度，深
【現代漢語翻譯】 現代漢語譯本 如同樹木沒有根，哪裡會有枝條，更何況是葉子呢？
強者能夠解脫束縛，誰又能毀壞他的德行呢？ 如同樹木沒有根，哪裡會有枝條，更何況是葉子呢，這指的是無明（avidya）是所有痛苦的根源，愛（trsna）生出枝葉，從而產生邪見。所以說，如同樹木沒有根，哪裡會有枝條，更何況是葉子呢。
強者能夠解脫束縛，誰又能毀壞他的德行呢，這裡所說的強者指的是佛世尊（Buddha），他脫離了一切束縛，不再受胞胎之形，也不再從今世到後世。所以說，強者能夠解脫束縛，誰又能毀壞他的德行呢。 沒有污垢，也沒有執著，身體如同深淵，種下痛苦的種子。
最殊勝者沒有愛慾，天界和世間的人都無法知曉。 沒有污垢，也沒有執著，指的是去除了一切煩惱，永遠清凈無餘。有煩惱就有執著，沒有煩惱就沒有執著，也沒有身體的深淵，也沒有痛苦的種子。所以說，沒有污垢，也沒有執著，身體如同深淵，種下痛苦的種子。
最殊勝者沒有愛慾，天界和世間的人都無法知曉，如來（Tathagata）禪坐入定，進入三昧正受，滅形自隱，諸天聖人想要了解如來，這是不可能的。所以說，最殊勝者沒有愛慾，天界和世間的人都無法知曉。 如同密集的叢林，沒有愛慾，哪裡還會有剩餘的呢？
佛陀有無量的修行，沒有軌跡，誰又能追蹤呢？ 如同密集的叢林，佛陀告訴比丘們：『我現在要告訴你們愛慾的根本、枝葉和蔓延，要好好思考。』詳細內容如契經所說，在生死中流轉，分別執著於五道。所以說，如同密集的叢林，沒有愛慾，哪裡還會有剩餘的呢。
如來成道后永遠沒有愛慾，永遠斷絕五道，不處三界，不受四生。所以說，沒有愛慾，哪裡還會有剩餘的呢。
佛陀有無量的修行，沒有軌跡，誰又能追蹤呢，這裡所說的佛陀，教導覺悟一切諸法，無所不知，無所不達，修習四念住（cattāro satipaṭṭhānā）、四正勤（cattāro sammappadhānā）、四神足（cattāro iddhipādā）、五根（pañca indriyāni）、五力（pañca balāni）、七覺支（satta bojjhaṅgā）、八正道（ariya aṭṭhaṅgika magga），廣泛宣說，沒有窮盡，高而無上，無法衡量，深不可測。
【English Translation】 English version Like a tree without roots, where would there be branches, let alone leaves?
A strong one, having untied the bonds, who can destroy his virtue? Like a tree without roots, where would there be branches, let alone leaves, this refers to ignorance (avidya) as the root of all suffering, and craving (trsna) gives rise to branches and leaves, thus creating wrong views. Therefore, it is said, like a tree without roots, where would there be branches, let alone leaves.
A strong one, having untied the bonds, who can destroy his virtue, the strong one here refers to the Buddha, who has freed himself from all bonds, no longer takes the form of a fetus, and no longer goes from this life to the next. Therefore, it is said, a strong one, having untied the bonds, who can destroy his virtue? Without defilement, without attachment, the body is like an abyss, sowing the seeds of suffering.
The most excellent one has no desire, the heavens and the people of the world do not know. Without defilement, without attachment, refers to the removal of all afflictions, forever pure and without remainder. With afflictions, there is attachment; without afflictions, there is no attachment, nor is there a bodily abyss, nor are there seeds of suffering. Therefore, it is said, without defilement, without attachment, the body is like an abyss, sowing the seeds of suffering.
The most excellent one has no desire, the heavens and the people of the world do not know, the Tathagata sits in meditation, enters samadhi, extinguishes his form and conceals himself. The gods and sages who wish to know the Tathagata cannot. Therefore, it is said, the most excellent one has no desire, the heavens and the people of the world do not know. Like a dense jungle, without desire, where would there be anything left?
The Buddha has immeasurable practices, without a trace, who can track him? Like a dense jungle, the Buddha told the monks: 'I will now tell you about the root, branches, and spread of desire, think about it carefully.' The details are as described in the sutras, flowing in samsara, clinging to the five paths. Therefore, it is said, like a dense jungle, without desire, where would there be anything left?
The Tathagata, having attained enlightenment, has no desire, has forever cut off the five paths, does not dwell in the three realms, and does not undergo the four births. Therefore, it is said, without desire, where would there be anything left?
The Buddha has immeasurable practices, without a trace, who can track him, the Buddha here refers to the one who teaches the awakening of all dharmas, knowing all, understanding all, practicing the four foundations of mindfulness (cattāro satipaṭṭhānā), the four right exertions (cattāro sammappadhānā), the four bases of power (cattāro iddhipādā), the five faculties (pañca indriyāni), the five powers (pañca balāni), the seven factors of enlightenment (satta bojjhaṅgā), and the noble eightfold path (ariya aṭṭhaṅgika magga), widely proclaiming without end, high and unsurpassed, immeasurable, and unfathomable.
邃無下深不可測，有結則有跡無結則無跡；夫人有足，便得遊行東西南北，四維上下，結有跡者，將入三界游馳五道不離生死，結無跡者，則不至三界八難之處。是故說曰，佛有無量行，無跡誰跡將也。
若有不欲生， 以生不受有，
若有不欲生，以生不受有者，捨身受形經歷生死億千萬身，生死無量不可稱計，今得成道，畢故身更不受形受諸苦惱，是故說曰，若有不欲生，以生不受有，佛有無量行，無跡誰跡將也。
若欲滅其想， 內外無諸因， 亦無過色想， 四應不受生。
若欲滅其想，內外無諸因者，所謂想者，欲想色想無色想，行人永滅亦不使生，亦復不造三界結使，內外清凈不造塵垢，是故說曰，若欲滅其想，內外無諸因也。亦無過色想，四應不受生者，如彼行人觀過去色過去造色，未來色未來造色，現在色現在造色，一一分別四無有色；如彼轉輪聖王統四天下，身有大人之相眾好具足，行人觀彼如己無異，不以色好而興好想，不以色丑而興惡想，不見我是彼非彼、是我非我，亦復不見是非是是非非，都無好醜之想，永斷四應不與從事，是故說曰，亦無過色想，四應不受生也。
舍前舍后， 舍間越有， 一切盡舍， 不受生老。
舍前舍后，舍間越有，所謂前者，舍過去陰持
【現代漢語翻譯】 現代漢語譯本：深邃之處沒有下限，深不可測。有結縛就有痕跡，沒有結縛就沒有痕跡；人有腳，便能到達東西南北，四維上下。有結縛有痕跡的人，將進入三界，在五道中奔波，無法脫離生死；沒有結縛沒有痕跡的人，就不會到達三界八難之處。所以說，佛有無量的修行，沒有痕跡，誰能追蹤他的去向呢？ 如果有人不想再生，因為生而不會執著于有。 如果有人不想再生，因為生而不會執著于有，那麼他捨棄身體，接受形體，經歷生死億千萬次，生死無量無法計算。如今得道，結束了舊的身體，不再接受形體，不再承受各種苦惱。所以說，如果有人不想再生，因為生而不會執著于有，佛有無量的修行，沒有痕跡，誰能追蹤他的去向呢？ 如果想要滅除妄想，內外都沒有諸因，也沒有過分的色想，四種應受之生都不會再有。 如果想要滅除妄想，內外都沒有諸因，所謂的妄想，就是慾望的妄想、色相的妄想、無色相的妄想。修行人永遠滅除這些妄想，也不讓它們再生起，也不再造作三界的結使，內外清凈，不造作塵垢。所以說，如果想要滅除妄想，內外都沒有諸因。也沒有過分的色想，四種應受之生都不會再有，就像修行人觀察過去的色，過去造作的色，未來的色，未來造作的色，現在的色，現在造作的色，一一分別，四種都沒有色；就像轉輪聖王統治四天下，身體有大人之相，各種美好具足，修行人觀察他，如同自己沒有差別，不因為他的色好而生起好的想法，不因為他的色丑而生起壞的想法，不見我是彼非彼，是我非我，也不見是非是是非非，完全沒有好醜的想法，永遠斷絕四種應受之生，不再與之交往。所以說，也沒有過分的色想，四種應受之生都不會再有。 捨棄前念，捨棄后念，捨棄中間，超越有，一切都捨棄，就不會再受生老之苦。 捨棄前念，捨棄后念，捨棄中間，超越有，所謂前念，就是捨棄過去的陰持
【English Translation】 English version: The profound is without bottom, unfathomable. If there is a knot, there is a trace; if there is no knot, there is no trace. If a person has feet, they can reach east, west, south, north, the four cardinal directions, and up and down. Those with knots and traces will enter the three realms, wander in the five paths, and cannot escape birth and death. Those without knots and traces will not reach the places of the three realms and eight difficulties. Therefore, it is said, the Buddha has immeasurable practices, without traces, who can trace his path? If one does not desire to be born, because being born does not cling to existence. If one does not desire to be born, because being born does not cling to existence, then they abandon the body, accept form, and experience birth and death countless times, birth and death being immeasurable and uncountable. Now having attained the Way, they end the old body, no longer accept form, and no longer endure various sufferings. Therefore, it is said, if one does not desire to be born, because being born does not cling to existence, the Buddha has immeasurable practices, without traces, who can trace his path? If one desires to extinguish thoughts, there are no causes within or without, nor excessive attachment to form, and the four kinds of births to be received will no longer occur. If one desires to extinguish thoughts, there are no causes within or without, the so-called thoughts are the thoughts of desire, the thoughts of form, and the thoughts of formlessness. The practitioner forever extinguishes these thoughts, does not allow them to arise again, and no longer creates the fetters of the three realms. They are pure within and without, and do not create defilements. Therefore, it is said, if one desires to extinguish thoughts, there are no causes within or without. Nor is there excessive attachment to form, and the four kinds of births to be received will no longer occur. Just as a practitioner observes past form, past created form, future form, future created form, present form, present created form, distinguishing each, and none of the four have form; just as a wheel-turning sage king rules the four continents, his body has the marks of a great man, and all perfections are complete, the practitioner observes him as no different from oneself, not giving rise to good thoughts because of his beautiful form, nor giving rise to bad thoughts because of his ugly form, not seeing 'I am this, he is not that,' 'I am me, he is not me,' nor seeing 'is is not is, is not is is not,' having no thoughts of good or bad at all, forever cutting off the four kinds of births to be received, and no longer engaging with them. Therefore, it is said, nor is there excessive attachment to form, and the four kinds of births to be received will no longer occur. Abandoning the former thought, abandoning the latter thought, abandoning the middle, transcending existence, abandoning everything, one will no longer suffer birth and old age. Abandoning the former thought, abandoning the latter thought, abandoning the middle, transcending existence, the so-called former thought is abandoning the past skandha holding
入結使縛著；舍後者，舍未來陰持入結使縛著；舍間越有者，舍現在陰持入結使縛著；舍一切者，于現身中得虛無道，王三千典十方，由意自從所作已辦，更不復受胎如實知之。是故說曰，舍前舍后，舍間越有，一切盡舍，不受生老也。
◎出曜經卷第二十六
出曜經卷第二十七
◎樂品第三十一
勝則怨滅， 負則自鄙， 息則快樂， 無勝負心。
勝則怨滅，負則自鄙者，如彼怨家晝夜伺察彼人，于彼有大怨嫌，從世至世不捨罪怨，如是經歷數百千身，報怨乃息負者自鄙，是故說曰，勝則怨滅，負者自鄙也。息則快樂，無勝負心，一切結使永盡無餘，更不復起想著之念，亦復無勝負之心，我勝彼不如、彼勝我不如，都無彼此之心，是故說曰，息則快樂，無勝負心也。
若人嬈亂彼， 自求安樂世， 遂成其怨憎， 終不脫苦患。
若人嬈亂彼，自求安樂世者，世多有人執迷惑意，怨仇心深觸嬈于，人自望快樂宗族蒙慶，如種苦栽冀望甘果，唐喪功夫無益於時。是故說曰，若人嬈亂彼，自求安樂世也。遂成其怨憎，終不脫苦患者，卒鬥殺人猶尚可恕，懷毒陰謀乃不可親，如斯之類必趣惡道，所以然者，由其執愚不捨故也。是故說曰，遂成其怨憎，終不脫苦患也。
善樂於愛慾， 以
【現代漢語翻譯】 現代漢語譯本 執著於過去，是執著於過去世的蘊（陰，五蘊，構成人身心的五種要素）而產生的結使（煩惱的束縛）；捨棄未來，是捨棄未來世的蘊而產生的結使；捨棄中間的存在，是捨棄現在世的蘊而產生的結使；捨棄一切，是在現世中證得虛無之道，統領三千世界和十方，隨心所欲，所作已辦，不再受輪迴之苦，如實知曉。所以說，捨棄過去，捨棄未來，捨棄中間的存在，捨棄一切，就不再受生老之苦。
現代漢語譯本
◎樂品第三十一
勝利則怨恨消滅，失敗則自我鄙視，止息則快樂，沒有勝負之心。
勝利則怨恨消滅，失敗則自我鄙視，就像那些仇家日夜伺機觀察對方，對對方懷有極大的怨恨，從一世到另一世都不放棄罪惡的怨恨，這樣經歷數百千世，報復的怨恨才會停止。失敗的人自我鄙視，所以說，勝利則怨恨消滅，失敗則自我鄙視。止息則快樂，沒有勝負之心，一切煩惱的束縛永遠消盡無餘，不再生起執著的念頭，也沒有勝負之心，我勝過他不如，他勝過我不如，都沒有彼此的分別心，所以說，止息則快樂，沒有勝負之心。
如果有人擾亂他人，自己尋求安樂，最終會結下怨恨，終究無法擺脫痛苦。
如果有人擾亂他人，自己尋求安樂，世上很多人執迷不悟，怨恨心深，觸犯擾亂他人，自己希望快樂，宗族蒙受慶幸，就像種下苦樹卻希望得到甘甜的果實，白白浪費功夫，對當下毫無益處。所以說，如果有人擾亂他人，自己尋求安樂。最終會結下怨恨，終究無法擺脫痛苦，突然殺人尚且可以原諒，懷有陰險的毒計則不可親近，像這樣的人必定會墮入惡道，之所以這樣，是因為他們執迷不悟，不肯捨棄。所以說，最終會結下怨恨，終究無法擺脫痛苦。
喜歡愛慾，以
【English Translation】 English version Attachment to the past is attachment to the aggregates (skandha, the five aggregates that constitute a person's body and mind) of the past life, leading to fetters (klesha, the bonds of affliction); abandoning the future is abandoning the aggregates of the future life, leading to fetters; abandoning the intermediate existence is abandoning the aggregates of the present life, leading to fetters; abandoning everything is attaining the path of emptiness in this present life, ruling over the three thousand worlds and the ten directions, acting freely according to one's will, having accomplished what needs to be done, no longer subject to the suffering of reincarnation, knowing the truth as it is. Therefore, it is said, abandoning the past, abandoning the future, abandoning the intermediate existence, abandoning everything, one will no longer suffer from birth and old age.
English version
◎Chapter 31: Joy
Victory breeds resentment, defeat breeds self-contempt, cessation brings joy, without a mind of victory or defeat.
Victory breeds resentment, defeat breeds self-contempt, like those enemies who watch their opponents day and night, harboring great resentment, not abandoning their sinful hatred from one life to another, going through hundreds and thousands of lives before the resentment of revenge ceases. The defeated despise themselves, therefore it is said, victory breeds resentment, defeat breeds self-contempt. Cessation brings joy, without a mind of victory or defeat, all the fetters of affliction are forever exhausted without remainder, no longer giving rise to thoughts of attachment, and without a mind of victory or defeat, 'I am superior to him' or 'he is superior to me', there is no sense of self or other, therefore it is said, cessation brings joy, without a mind of victory or defeat.
If one disturbs others, seeking their own peace and happiness, they will ultimately incur resentment and will never escape suffering.
If one disturbs others, seeking their own peace and happiness, many in the world are deluded, with deep resentment, offending and disturbing others, hoping for their own happiness and their family's prosperity, like planting a bitter tree hoping for sweet fruit, wasting effort in vain, with no benefit in the present. Therefore, it is said, if one disturbs others, seeking their own peace and happiness. They will ultimately incur resentment and will never escape suffering, suddenly killing someone can still be forgiven, but harboring insidious plots is unforgivable, such people will surely fall into evil paths, the reason being that they are stubbornly deluded and unwilling to let go. Therefore, it is said, they will ultimately incur resentment and will never escape suffering.
Delighting in desire, with
杖加群生， 于中自求安， 後世不得樂。
善樂於愛慾者，一切眾生皆貪樂樂不樂苦惱，見苦則群心不願樂，己自行殺教人殺生，己自淫泆教人淫泆，己自妄言綺語復教人妄言綺語，己自不與取復教他人竊盜他物，是故說曰，善樂於愛慾也。以杖加群生者，所行非法濫抂百姓，意之所存以傷為本，是故說曰，以杖加群生也。于中自求安，後世不得樂，人作惡行皆自為己，捨身受形遭諸苦惱，經歷生死沉漂五道，所生之處罪苦自隨，是故說曰，于中自求安，後世不得樂也。
人慾得歡樂， 杖不加群生， 于中自求樂， 後世亦得樂。
人慾得歡樂，杖不加群生者，一切眾生皆貪於樂不樂於苦，見彼苦者興慈愍心，四等平均視彼如赤子，初不起怨捶打眾生，處世皆求安身。「設我今日觸嬈彼者，後世之中受對無數。」是故說曰，人慾得歡樂，杖不加群生，于中自求樂，後世亦得樂也。
樂法樂學行， 慎莫行惡法， 能善行法者， 今世後世樂。
夫人在世務行於法，選擇善法去其惡者，周旋往來追善知識採取善教，所至到處興有法事，是故說曰，樂法樂學行，慎莫行惡法，能善行法者，今世後世樂也。
護法行法者， 行法獲善報， 此應法律教， 行法不趣惡。
護法行法者，行法
【現代漢語翻譯】 現代漢語譯本 以棍棒加害眾生，從中為自己尋求安樂，來世將得不到快樂。 那些喜愛貪戀愛慾的人，一切眾生都貪圖快樂而不喜歡痛苦，看到痛苦就都不願意快樂。自己親自殺生，又教唆他人殺生；自己親自邪淫，又教唆他人邪淫；自己親自妄語、花言巧語，又教唆他人妄語、花言巧語；自己親自偷盜，又教唆他人偷盜。所以說，這是喜愛貪戀愛慾。用棍棒加害眾生，是指所作所為不合法度，濫用權力欺壓百姓，心中所想的都是傷害他人。所以說，這是用棍棒加害眾生。從中為自己尋求安樂，來世將得不到快樂，是因為人作惡行都是爲了自己，捨棄此身受來世之形，遭受各種苦惱，經歷生死沉淪於五道之中，所生之處罪苦都跟隨自己。所以說，這是從中為自己尋求安樂，來世將得不到快樂。 如果人想要得到快樂，就不應該用棍棒加害眾生，從中為自己尋求快樂，來世也能得到快樂。 如果人想要得到快樂，就不應該用棍棒加害眾生，一切眾生都貪圖快樂而不喜歡痛苦，看到他人受苦就生起慈悲憐憫之心，以四種平等心對待他們如同對待自己的孩子，最初就不應該有怨恨而毆打眾生，處世都應該尋求安身立命。『如果我今天觸犯擾亂他們，來世之中將遭受無數的報應。』所以說，人想要得到快樂，就不應該用棍棒加害眾生，從中為自己尋求快樂，來世也能得到快樂。 喜愛佛法，樂於學習修行，謹慎不要行惡法，能夠善於奉行佛法的人，今生來世都能得到快樂。 人在世間應當努力奉行佛法，選擇善法去除惡法，周旋往來親近善知識，接受善的教誨，所到之處都興辦法事。所以說，喜愛佛法，樂於學習修行，謹慎不要行惡法，能夠善於奉行佛法的人，今生來世都能得到快樂。 守護佛法，奉行佛法的人，奉行佛法就能獲得善報，這符合佛法的教導，奉行佛法就不會走向惡道。 守護佛法，奉行佛法的人，奉行佛法
【English Translation】 English version By harming living beings with a stick, seeking peace for oneself, one will not attain happiness in the next life. Those who delight in and crave sensual desires, all living beings crave pleasure and dislike suffering. Seeing suffering, they are unwilling to be happy. They themselves kill, and they incite others to kill; they themselves engage in sexual misconduct, and they incite others to engage in sexual misconduct; they themselves lie and use deceitful language, and they incite others to lie and use deceitful language; they themselves steal, and they incite others to steal. Therefore, it is said that they delight in and crave sensual desires. Harming living beings with a stick refers to acting unlawfully, abusing power to oppress the people, and harboring thoughts of harming others. Therefore, it is said that they harm living beings with a stick. Seeking peace for oneself in this way, one will not attain happiness in the next life, because people commit evil deeds for their own sake, abandoning this body to receive another form in the next life, enduring various sufferings, and experiencing the cycle of birth and death in the five realms. Wherever they are born, the suffering of their sins will follow them. Therefore, it is said that seeking peace for oneself in this way, one will not attain happiness in the next life. If one desires happiness, one should not harm living beings with a stick. By seeking happiness for oneself in this way, one will also attain happiness in the next life. If one desires happiness, one should not harm living beings with a stick. All living beings crave pleasure and dislike suffering. Seeing others suffer, one should develop compassion and treat them with four kinds of impartiality, like one's own children. One should not initially harbor resentment and strike living beings. In this world, one should seek to establish oneself peacefully. 'If I disturb them today, I will suffer countless retributions in the next life.' Therefore, it is said that if one desires happiness, one should not harm living beings with a stick. By seeking happiness for oneself in this way, one will also attain happiness in the next life. Delighting in the Dharma, being happy to learn and practice, one should be careful not to practice evil. Those who are able to practice the Dharma well will attain happiness in this life and the next. People in this world should strive to practice the Dharma, choosing good practices and abandoning evil ones. They should associate with good teachers, receive good teachings, and wherever they go, they should engage in Dharma activities. Therefore, it is said that delighting in the Dharma, being happy to learn and practice, one should be careful not to practice evil. Those who are able to practice the Dharma well will attain happiness in this life and the next. Those who protect the Dharma and practice the Dharma will receive good rewards for practicing the Dharma. This is in accordance with the teachings of the Dharma, and practicing the Dharma will not lead to evil. Those who protect the Dharma and practice the Dharma, practicing the Dharma
獲善報者，能自擁護法不使漏失，后獲其福，是故說曰，護法行法者，行法獲善報也。此應法律教，行法不趣惡者，彼執行人以法自護，所生之中不遇惡災，從小至大悉受其對，天受福盡下生人間復重受福，是故說曰，此應法律教，行法不趣惡也。
護法行法者， 如蓋覆其形，
彼修行人擁護深法微妙之教，去諸陰蓋，如猛赫熱而獲好蓋得蒙濟度，是故說曰，護法行法者，如蓋覆其形，此應法律教，行法不趣惡也。
惡行入地獄， 所至墮惡道， 非法自陷溺， 如手把蛇蚖。
惡行入地獄，所至墮惡道者，人為惡行，非父母兄弟宗親所為，皆由己身為罪所致，作罪自受其殃無能代者；外道異學所見不同，外道所見己身作罪他人受報。是故說曰，惡行入地獄，所至墮惡道也。非法自陷溺，如手把蛇蚖者，猶如彼人手把蛇蚖，或以咒術而取者，或以藥草而取者，或被師教而手玩弄惡蛇，咒罷之後為蛇所嚙，死入地獄餓鬼畜生，經歷生死無有休已。是故說曰，非法自陷溺，如手把蛇蚖也。
不以法非法， 二事俱同報， 非法入地獄， 正法生於天。
不以法非法，二事俱同報，此眾生類造善惡行，不自覺知殃福之報，為善者不知善之有報，為惡者不知惡之有報。如彼有人得雜毒之食，得而享之
【現代漢語翻譯】 現代漢語譯本 能夠獲得善報的人，能夠自己守護佛法而不使其遺失，之後獲得福報，所以說，守護佛法並依此修行的人，修行佛法就能獲得善報。這符合佛法的教導，修行佛法而不走向邪惡的人，他們以佛法來保護自己，所經歷的生命中不會遭遇災禍，從小到大都會得到相應的回報。天人享盡福報後下生人間，又會再次獲得福報，所以說，這符合佛法的教導，修行佛法而不走向邪惡。 守護佛法並依此修行的人，就像用傘蓋遮蔽身體一樣。 那些修行的人守護著深奧微妙的佛法教義，去除各種煩惱的遮蔽，就像在酷熱中獲得涼爽的傘蓋而得到救度一樣，所以說，守護佛法並依此修行的人，就像用傘蓋遮蔽身體一樣，這符合佛法的教導，修行佛法而不走向邪惡。 作惡的人會墮入地獄，所到之處都會墮入惡道。 不符合佛法的行為會使自己陷入困境，就像用手去抓毒蛇一樣。 作惡的人會墮入地獄，所到之處都會墮入惡道，這是因為人所作的惡行，不是父母兄弟親人所為，都是自己造作的罪業所導致的，作惡的人自己承受災禍，沒有人能夠代替。外道和異端的學說觀點不同，外道認為自己作惡，他人受報。所以說，作惡的人會墮入地獄，所到之處都會墮入惡道。不符合佛法的行為會使自己陷入困境，就像用手去抓毒蛇一樣，就像那個人用手去抓毒蛇，或者用咒語去抓，或者用草藥去抓，或者被老師教導去玩弄毒蛇，咒語失效后被蛇咬傷，死後墮入地獄、餓鬼、畜生道，經歷生死輪迴沒有止境。所以說，不符合佛法的行為會使自己陷入困境，就像用手去抓毒蛇一樣。 不以佛法或不符合佛法的行為，兩種行為都會得到相應的報應。 不符合佛法的行為會墮入地獄，符合佛法的行為會升入天界。 不以佛法或不符合佛法的行為，兩種行為都會得到相應的報應，這是因為眾生造作善惡行為，卻不自覺知道善惡報應，行善的人不知道行善會有善報，作惡的人不知道作惡會有惡報。就像有人得到摻雜毒藥的食物，得到后就享用它。
【English Translation】 English version Those who obtain good rewards can protect the Dharma themselves and not let it be lost, and later obtain blessings. Therefore, it is said that those who protect the Dharma and practice it, will obtain good rewards. This is in accordance with the teachings of the Dharma. Those who practice the Dharma and do not turn to evil, protect themselves with the Dharma, and will not encounter disasters in their lives. From small to large, they will receive corresponding rewards. After the heavenly beings have exhausted their blessings, they will be reborn in the human world and receive blessings again. Therefore, it is said that this is in accordance with the teachings of the Dharma, and that those who practice the Dharma do not turn to evil. Those who protect the Dharma and practice it are like a canopy covering their form. Those who practice protect the profound and subtle teachings of the Dharma, removing all the coverings of afflictions, just like obtaining a good canopy in the scorching heat and being saved. Therefore, it is said that those who protect the Dharma and practice it are like a canopy covering their form. This is in accordance with the teachings of the Dharma, and that those who practice the Dharma do not turn to evil. Those who do evil will fall into hell, and wherever they go, they will fall into evil paths. Actions that are not in accordance with the Dharma will cause one to fall into trouble, just like grabbing a venomous snake with one's hand. Those who do evil will fall into hell, and wherever they go, they will fall into evil paths. This is because the evil actions that people do are not done by their parents, siblings, or relatives, but are all caused by their own sins. Those who commit sins will suffer the consequences themselves, and no one can take their place. The views of external paths and heterodox teachings are different. External paths believe that if one commits a sin, others will receive the retribution. Therefore, it is said that those who do evil will fall into hell, and wherever they go, they will fall into evil paths. Actions that are not in accordance with the Dharma will cause one to fall into trouble, just like grabbing a venomous snake with one's hand. It is like a person grabbing a venomous snake with their hand, either using a spell, or using herbs, or being taught by a teacher to play with a venomous snake. After the spell is broken, they are bitten by the snake and die, falling into hell, the realm of hungry ghosts, and the animal realm, experiencing the cycle of birth and death without end. Therefore, it is said that actions that are not in accordance with the Dharma will cause one to fall into trouble, just like grabbing a venomous snake with one's hand. Whether one acts in accordance with the Dharma or not, both actions will receive corresponding retribution. Actions that are not in accordance with the Dharma will lead to hell, while actions in accordance with the Dharma will lead to heaven. Whether one acts in accordance with the Dharma or not, both actions will receive corresponding retribution. This is because sentient beings create good and evil actions, but they are not aware of the retribution of good and evil. Those who do good do not know that doing good will have good rewards, and those who do evil do not know that doing evil will have evil rewards. It is like someone obtaining food mixed with poison, and after obtaining it, they enjoy it.
，不知食中有毒，毒氣流熾不便其身。行惡之人亦復如是，當時甘口后受其殃，遂喪其命不至善處。有目之士觀食知之，斯是清凈其中無毒，便取食之後無苦患。是故說曰，不以法非法，二事俱同報，非法入地獄，正法生於天也。
施與戰同處， 此德智不譽， 施時亦戰時， 此事二俱等。
昔舍衛城內有一長者，名曰最勝，更有長者名曰難降，二人慳貪國中第一，饒財多寶七珍具足，像馬車乘僕從奴婢，穀食田業不可稱計。二人門戶各有七重，敕守門者，無令乞兒入我門戶中庭之中，鐵籠覆上恐有飛鳥啄拾穀食，屋舍四壁鑄鐵垣墻，恐鼠穿鑿嚙壞器物也。是時，五大聲聞各以次第詣彼教化，從地踴出教以法施，長者二人聞之各不受化。后佛自往，坐臥虛空放大光明，佛與長者說微妙法，長者雖聞心猶不達，內自思惟：「佛來至舍，不可虛爾使還精舍，宜入藏里取一白㲲佈施如來。」即起入藏選一惡者反更得好，舍而更取倍得好者，心意共諍不能自決。當於其日，阿須倫與忉利天共鬥，或天得勝、阿須倫不如，或阿須倫得勝、諸天不如。爾時世尊以天眼觀見長者心，或時慳心得勝、施心不如，或時施心得勝、慳心不如。爾時世尊便說斯偈：
「施與戰同處， 此德智不譽， 施時亦戰時， 此事二俱
【現代漢語翻譯】 現代漢語譯本：如同有人不知道食物中有毒，毒氣發作時身體就會不適。作惡之人也是這樣，當時覺得甘甜，之後卻要承受災禍，最終喪命而不能到達善處。有見識的人觀察食物就能知道，這是清凈的，其中沒有毒，吃了之後就不會有痛苦。所以說，不以合法或非法來區分，這兩件事都會有報應，非法會墮入地獄，正法會升入天界。
佈施和戰鬥同時發生，這種行為在有德智的人看來是不值得讚揚的。佈施的時候就像戰鬥的時候，這兩件事是相同的。
過去在舍衛城裡，有一位長者名叫最勝（意為最殊勝），還有一位長者名叫難降（意為難以降伏），這兩人是國內最慳吝的人。他們擁有大量的財富和珍寶，七寶具足，有大象、馬匹、車乘、僕人、奴婢，以及數不清的穀物、田地和產業。他們家的大門各有七重，並命令守門人，不許讓乞丐進入他們的家門和庭院。他們用鐵籠罩住庭院，以防飛鳥啄食穀物，房屋的四壁也用鐵墻鑄成，以防老鼠穿鑿啃咬器物。當時，五位大聲聞（佛陀的弟子）依次前去教化他們，從地裡涌出，用佛法教導他們佈施，但這兩位長者都不接受教化。後來，佛陀親自前往，坐在虛空中，放出大光明。佛陀為長者們宣說微妙的佛法，但長者們雖然聽了，心中仍然不明白。他們心裡想：『佛陀來到舍宅，不能讓他空手而回精舍，應該進入倉庫取一塊白氈佈施給如來。』於是他們起身進入倉庫，選了一塊不好的，反而又得到一塊更好的，捨棄了又取，得到的更好，心中爭執不定，不能自己決定。就在那天，阿須倫（非天）和忉利天（欲界六天之一）正在交戰，有時天界得勝，阿須倫失敗，有時阿須倫得勝，天界失敗。這時，世尊用天眼觀察到長者的內心，有時慳吝心佔上風，佈施心不如，有時佈施心佔上風，慳吝心不如。這時，世尊就說了這首偈語：
『佈施和戰鬥同時發生，這種行為在有德智的人看來是不值得讚揚的。佈施的時候就像戰鬥的時候，這兩件事是相同的。』
【English Translation】 English version: It is like someone who does not know that there is poison in food; when the poison takes effect, their body becomes unwell. Those who do evil are also like this; they find it sweet at the time, but later they must suffer calamity, ultimately losing their lives and not reaching a good place. Those with discernment can observe food and know that it is pure and without poison; after eating it, they will not suffer. Therefore, it is said that whether it is lawful or unlawful, both actions will have consequences; unlawful actions lead to hell, while righteous actions lead to heaven.
Giving and fighting occur in the same place; this is not praised by the virtuous and wise. The time of giving is also the time of fighting; these two matters are the same.
In the past, in the city of Shravasti, there was an elder named Srestha (meaning 'most excellent'), and another elder named Durdharsha (meaning 'difficult to subdue'). These two were the most miserly people in the country. They possessed great wealth and treasures, complete with the seven precious things, elephants, horses, carriages, servants, slaves, and countless grains, fields, and properties. Their gates each had seven layers, and they ordered the gatekeepers not to allow beggars to enter their homes or courtyards. They covered the courtyards with iron cages to prevent birds from pecking at the grains, and the walls of their houses were cast with iron to prevent rats from gnawing and damaging their belongings. At that time, five great Sravakas (disciples of the Buddha) went to teach them in turn, emerging from the ground and teaching them about giving through Dharma. However, both elders refused to be taught. Later, the Buddha himself went, sitting in the void and emitting great light. The Buddha spoke the subtle Dharma to the elders, but although they heard it, they still did not understand it in their hearts. They thought to themselves, 'The Buddha has come to our house; we cannot let him return to the monastery empty-handed. We should go into the storehouse and take a white felt to give to the Tathagata.' So they got up and went into the storehouse, choosing a bad one, but then they got a better one. They discarded it and took another, which was even better. Their minds were in conflict, and they could not decide. On that day, the Asuras (demigods) and the Trayastrimsha gods (one of the six heavens of the desire realm) were fighting. Sometimes the gods won, and the Asuras lost; sometimes the Asuras won, and the gods lost. At that time, the World Honored One, with his divine eye, saw the elders' hearts. Sometimes the miserly mind prevailed, and the giving mind was inferior; sometimes the giving mind prevailed, and the miserly mind was inferior. At that time, the World Honored One spoke this verse:
'Giving and fighting occur in the same place; this is not praised by the virtuous and wise. The time of giving is also the time of fighting; these two matters are the same.'
等。」
長者遙聞內懷慚愧：「如來所說正謂我身。」即出好㲲持用為施，難降長者出五百兩金持用惠施，心開意解各見道跡也。
人遭百千變， 等除憍慢怨， 時施清凈心， 健夫最為勝。
人遭百千變，等除憍慢怨者，學人在家戀著財業，眾事憒亂心不一定，人慾修道當離家業，除去憍慢不興想著，乃得惠施不望其報，謙恭卑下修德之本，輕人貴己殃禍之災，是以教人閑靜之處，然後乃得修于道真。是故說曰，人遭百千變，等除憍慢怨也。時施清凈心，健夫最為勝者，施有五時獲五功德，除去憍慢自大之心，意常清凈不懷穢濁，是故說曰，時施清凈心，健夫最為勝也。
忍少得勝多， 戒勝懈怠多， 有信惠施者， 後身受善報。
忍少得勝多，戒勝懈怠多者，多有眾生信心極少，瞋恚隆熾，持戒忍辱亦復少少耳，以能行忍則勝怨仇，持戒之人勝懈怠者，猶如阿那律一有施德與辟支佛，九十劫中未曾趣惡道，後生釋種家，佛並父弟，出家學道成其道果。是故說曰，忍少得勝多，戒勝懈怠多，有信惠施者，後身受善報也。
快哉大福報， 所愿皆全成， 速得第一滅， 漸入無為際。
快哉大福報，所愿皆全成者，人之修福皆由前身立行所致，值良福田種子雖少獲報無量，若復前身觸
【現代漢語翻譯】 現代漢語譯本 長者遠遠聽到這些話，內心感到慚愧，心想：『如來所說的正是指我。』於是拿出上好的細布施捨。難降長者也拿出五百兩金子佈施。他們都心開意解，各自見到了修道的軌跡。
人遭遇各種變故，應當去除驕慢和怨恨，在適當的時候以清凈心佈施，這樣的人才是最殊勝的。
『人遭遇各種變故，應當去除驕慢和怨恨』，這是說修行人在家時，貪戀財物和事業，各種事情擾亂心緒，心不能安定。人如果想修道，就應當離開家庭和事業，去除驕慢，不生妄想，才能做到佈施而不求回報。謙虛恭敬是修養德行的根本，輕視別人、抬高自己是招致災禍的原因。因此教導人們在清靜的地方修行，才能真正修道。所以說，『人遭遇各種變故，應當去除驕慢和怨恨』。 『在適當的時候以清凈心佈施，這樣的人才是最殊勝的』，這是說佈施有五個時機，能獲得五種功德。去除驕慢自大的心，心常清凈，不懷污穢，所以說，『在適當的時候以清凈心佈施，這樣的人才是最殊勝的』。
能忍受少許就能獲得更多勝利，持戒勝過懈怠，有信心佈施的人，來世會得到善報。
『能忍受少許就能獲得更多勝利，持戒勝過懈怠』，這是說很多眾生信心極少，嗔恨心很強，持戒和忍辱也很少。如果能行忍辱，就能戰勝怨恨；持戒的人勝過懈怠的人。就像阿那律（Anaruda）曾經以施捨的功德供養辟支佛（Pratyekabuddha），在九十劫中沒有墮入惡道，後來投生到釋迦族，與佛陀和他的兄弟一起出家學道，最終成就道果。所以說，『能忍受少許就能獲得更多勝利，持戒勝過懈怠，有信心佈施的人，來世會得到善報』。
真是快樂啊，大福報，所愿都能完全實現，迅速證得第一滅，逐漸進入無為的境界。
『真是快樂啊，大福報，所愿都能完全實現』，這是說人修福都是由前世的善行所致，遇到良田福地，即使播種很少也能獲得無量的回報。如果前世觸犯了
【English Translation】 English version The elder, hearing these words from afar, felt ashamed in his heart, thinking, 'What the Tathagata has said is precisely about me.' He immediately took out fine cloth to give as alms. The elder Nandajanga also took out five hundred taels of gold to give as alms. They both had their minds opened and understood, and each saw the traces of the path.
When people encounter a hundred thousand changes, they should remove arrogance and resentment. When giving with a pure heart at the right time, such a person is the most excellent.
'When people encounter a hundred thousand changes, they should remove arrogance and resentment' means that practitioners who are at home are attached to wealth and business, and various matters disturb their minds, making them unstable. If people want to cultivate the path, they should leave their homes and businesses, remove arrogance, and not give rise to delusions, so that they can give without expecting anything in return. Humility and respect are the foundation of cultivating virtue. Looking down on others and valuing oneself is the cause of disaster. Therefore, people are taught to practice in quiet places, so that they can truly cultivate the path. Hence it is said, 'When people encounter a hundred thousand changes, they should remove arrogance and resentment.' 'Giving with a pure heart at the right time, such a person is the most excellent' means that there are five opportune times for giving, which can bring five merits. Removing the heart of arrogance and self-importance, the mind is always pure and does not harbor defilements. Therefore, it is said, 'Giving with a pure heart at the right time, such a person is the most excellent.'
Enduring a little brings much victory, keeping precepts is better than laziness, and those who give with faith will receive good rewards in their next life.
'Enduring a little brings much victory, keeping precepts is better than laziness' means that many beings have very little faith and strong anger, and they also have very little adherence to precepts and patience. If one can practice patience, one can overcome enemies; those who keep precepts are better than those who are lazy. Just like Anaruda, who once made offerings to a Pratyekabuddha with the merit of giving, he did not fall into evil paths for ninety kalpas, and was later born into the Shakya clan, where he left home with the Buddha and his brothers to study the path, and eventually achieved the fruit of the path. Therefore, it is said, 'Enduring a little brings much victory, keeping precepts is better than laziness, and those who give with faith will receive good rewards in their next life.'
How joyful is the great reward, all wishes are completely fulfilled, quickly attaining the first cessation, and gradually entering the realm of non-action.
'How joyful is the great reward, all wishes are completely fulfilled' means that people's cultivation of blessings is due to their good deeds in previous lives. When encountering a field of merit, even if little is sown, one can receive immeasurable rewards. If in a previous life one violated
嬈賢聖，施心不純無平等意，設受人形形狀醜陋為人所輕，作惡受惡作福受福，是故說曰，快哉大福報，所愿皆全成也。速得第一滅，漸入無為際者，眾結除盡諸德普具，凈如光明內外清徹，意欲所求第一義者尋時即獲，欲得永入虛無之處，尋時即得無有疑滯；正使外邪弊魔之徒，欲來毀壞為福之人，尋時自壞，無奈之何。猶昔魔王將十八億眾，百頭一身，形像可畏，虎狼師子毒蛇惡蚖來恐如來，如來福力使魔斷壞。魔王退後，爾時世尊便說斯偈：
「快哉大福報， 所愿皆全成， 速得第一滅， 漸入無為際。」 若彼求方便， 賢聖智慧施， 盡其苦原本， 當知獲大幸。
若彼求方便，賢聖智慧施者，學人慾習賢聖法者，勇猛精進意不分散，然後乃應賢聖之法，是故說曰，若彼求方便，賢聖智慧施也。盡其苦原本，當知獲大幸者，所謂苦者五盛陰是，能滅此者乃應道教，是故說曰，盡其苦原本，當知獲大幸也。
愛法善眠寤， 心意潔清凈， 賢聖所說法， 智者所娛樂。
學人習行達了深法，曉了分別義句所趣，心意澹然無餘異想，入定一意，不為眾邪之所傾動，賢聖所言教，玩而習之不能捨離，智者所習非愚所論，是故說曰，愛法善眠寤，心意潔清凈，賢聖所說法，智者所娛樂也。
【現代漢語翻譯】 現代漢語譯本：如果有人對賢聖之人佈施，但心不純凈，沒有平等心，那麼他可能會轉世為人，但相貌醜陋，被人輕視。行惡會遭受惡報，行善會得到善報。因此經中說：『真是快樂啊，這偉大的福報，所有願望都能完全實現。』能迅速證得第一滅（涅槃），逐漸進入無為的境界，這是因為眾結（煩惱）都已斷盡，各種功德普遍具足，清凈如光明，內外透徹。如果心意想要追求第一義諦，立刻就能獲得；如果想要永遠進入虛無之處（涅槃），立刻就能達到，沒有任何疑惑和滯礙。即使外道的邪惡之徒，想要來破壞行善之人，也會立刻自行崩潰，無可奈何。就像過去魔王率領十八億眷屬，百頭一身，形象可怕，還有虎狼獅子毒蛇惡蚖來恐嚇如來（佛陀），但如來的福德之力使魔王崩潰。魔王退卻後，那時世尊便說了這首偈： 『真是快樂啊，這偉大的福報，所有願望都能完全實現，迅速證得第一滅，逐漸進入無為的境界。』如果有人尋求方便法門，以賢聖的智慧佈施，就能徹底消除痛苦的根源，應當知道他獲得了巨大的幸福。 如果有人尋求方便法門，以賢聖的智慧佈施，意思是說，學佛之人想要學習賢聖之法，就應當勇猛精進，心意不散亂，這樣才能相應于賢聖之法。所以經中說：『如果有人尋求方便法門，以賢聖的智慧佈施。』『徹底消除痛苦的根源，應當知道他獲得了巨大的幸福』，這裡所說的痛苦，指的是五盛陰（色、受、想、行、識五種聚合的煩惱）。能夠滅除這些痛苦的人，才算是真正相應于佛陀的教導。所以經中說：『徹底消除痛苦的根源，應當知道他獲得了巨大的幸福。』 喜愛佛法的人，能夠安穩地入睡和醒來，心意清凈潔白。賢聖所說的佛法，是智者所喜悅的。 學佛之人如果能夠深入理解佛法，明白佛法中每一句話的含義，心意就會淡泊寧靜，沒有其他雜念，進入禪定，一心不亂，不會被各種邪說所動搖。賢聖所說的教誨，他們會樂於學習，不會捨棄。智者所學習的，不是愚人所能理解的。所以經中說：『喜愛佛法的人，能夠安穩地入睡和醒來，心意清凈潔白。賢聖所說的佛法，是智者所喜悅的。』
【English Translation】 English version: If someone makes offerings to the virtuous and noble, but their heart is not pure and lacks impartiality, they may be reborn in human form but with an ugly appearance and be looked down upon by others. Doing evil will result in evil consequences, and doing good will result in good consequences. Therefore, it is said in the scriptures: 'How joyful is this great blessing, all wishes can be completely fulfilled.' One can quickly attain the first extinction (Nirvana), gradually entering the realm of non-action, because all fetters (afflictions) have been severed, all virtues are universally complete, and one is as pure as light, clear inside and out. If one's mind desires to seek the ultimate truth, one will immediately obtain it; if one desires to enter the realm of nothingness (Nirvana) forever, one will immediately reach it, without any doubt or hindrance. Even if the evil followers of external paths try to destroy those who do good, they will immediately collapse on their own, unable to do anything. Just like in the past, the demon king led eighteen billion followers, with a hundred heads and one body, a terrifying image, and with tigers, wolves, lions, poisonous snakes, and evil dragons to frighten the Tathagata (Buddha), but the power of the Tathagata's merit caused the demon king to collapse. After the demon king retreated, the World Honored One then spoke this verse: 'How joyful is this great blessing, all wishes can be completely fulfilled, quickly attaining the first extinction, gradually entering the realm of non-action.' If someone seeks expedient means and makes offerings with the wisdom of the virtuous and noble, they can completely eliminate the root of suffering, and it should be known that they have obtained great happiness. If someone seeks expedient means and makes offerings with the wisdom of the virtuous and noble, it means that a Buddhist practitioner who wants to learn the Dharma of the virtuous and noble should be courageous and diligent, and their mind should not be distracted. Only then can they be in accordance with the Dharma of the virtuous and noble. Therefore, it is said in the scriptures: 'If someone seeks expedient means and makes offerings with the wisdom of the virtuous and noble.' 'Completely eliminating the root of suffering, it should be known that they have obtained great happiness,' the suffering mentioned here refers to the five aggregates (form, feeling, perception, mental formations, and consciousness). Those who can eliminate these sufferings are truly in accordance with the Buddha's teachings. Therefore, it is said in the scriptures: 'Completely eliminating the root of suffering, it should be known that they have obtained great happiness.' Those who love the Dharma can sleep and wake up peacefully, and their minds are pure and clean. The Dharma spoken by the virtuous and noble is what the wise rejoice in. If a Buddhist practitioner can deeply understand the Dharma, understand the meaning of each sentence in the Dharma, their mind will be calm and peaceful, without other distracting thoughts, entering into meditation, with a single-minded focus, and will not be swayed by various heresies. They will be happy to learn the teachings of the virtuous and noble and will not abandon them. What the wise learn is not what the foolish can understand. Therefore, it is said in the scriptures: 'Those who love the Dharma can sleep and wake up peacefully, and their minds are pure and clean. The Dharma spoken by the virtuous and noble is what the wise rejoice in.'
若人心樂禪， 亦復樂不起， 亦樂四意止， 並及七覺意， 及彼四神足， 賢聖八品道。
若人心樂禪，亦復樂不起者，彼修行人所以樂禪者，欲于無餘泥洹界而取滅度，不起不滅，是故說曰，若人心樂禪，亦復樂不起也。亦樂四意止，並及七覺意者，止結不起謂之意止，有所覺寤故謂覺意，是故說曰，亦樂四意止，並及七覺意也。及彼四神足，賢聖八品道者，夫神足法亦斷結使，于現法中快樂無為，賢聖八品道于現法中亦斷結使，快樂善利，是故說曰，及彼四神足，賢聖八品道也。
善樂於揣食， 善樂攝法服， 善樂於經行， 樂處於山藪。
善樂於揣食，善樂攝法服者，如彼行人以獲斷一切之智，分別食想意不染著起于食想，食若好若丑意無是非，法服齊整不違先聖所制服飾，是故說曰，善樂於揣食，善樂攝法服也。善樂於經行，樂處於山藪，如佛契經所說，夫經行之人獲五功德。云何為五？一者堪任遠行，二者多力，三者所可食啖自然消化，四者無病，五者經行之人速得禪定。習道之人得真如四諦微妙之法，聞法意寤，即入深山無人之處禪定習道，即于無餘泥洹界而般泥洹。是故說曰，善樂於經行，善樂於山藪也。
以逮安樂處， 現法而無為， 以越諸恐懼， 超世諸染著。
【現代漢語翻譯】 現代漢語譯本 如果一個人的心喜愛禪定，也喜愛不生起（涅槃）， 也喜愛四念處，以及七覺支， 以及那四神足，賢聖八正道。 如果一個人的心喜愛禪定，也喜愛不生起，那麼，修行人之所以喜愛禪定，是想要在無餘涅槃界中獲得滅度，不生不滅，所以說，如果一個人的心喜愛禪定，也喜愛不生起。也喜愛四念處，以及七覺支，止息煩惱不生起稱爲念處，有所覺悟稱為覺支，所以說，也喜愛四念處，以及七覺支。以及那四神足，賢聖八正道，神足法也能斷除煩惱，在現世中獲得快樂無為，賢聖八正道在現世中也能斷除煩惱，獲得快樂和利益，所以說，以及那四神足，賢聖八正道。 善於喜愛乞食，善於喜愛攝取法衣， 善於喜愛經行，喜愛居住在山林中。 善於喜愛乞食，善於喜愛攝取法衣，就像修行人已經獲得斷除一切煩惱的智慧，分別食物的念頭，不執著于食物的念頭，食物無論是好是壞，心中都沒有是非之分，法衣整齊不違背先聖所制定的服飾，所以說，善於喜愛乞食，善於喜愛攝取法衣。善於喜愛經行，喜愛居住在山林中，如佛陀在契經中所說，經行的人可以獲得五種功德。哪五種呢？一是能夠遠行，二是體力充沛，三是所吃的食物自然消化，四是沒有疾病，五是經行的人能夠快速獲得禪定。修習佛道的人獲得真如四諦微妙之法，聽聞佛法後有所覺悟，就進入深山無人之處禪定修習佛道，在無餘涅槃界中入般涅槃。所以說，善於喜愛經行，喜愛居住在山林中。 以此到達安樂之處，在現世中獲得無為， 以此超越各種恐懼，超脫世間的各種執著。
【English Translation】 English version If a person's mind delights in meditation (禪, Chan), it also delights in non-arising (不起, buqi, referring to Nirvana), It also delights in the four foundations of mindfulness (四意止, siyizhi), along with the seven factors of enlightenment (七覺意, qijueyi), And those four supernatural powers (四神足, sishenzu), and the noble eightfold path (賢聖八品道, xiansheng bapin dao). If a person's mind delights in meditation and also delights in non-arising, then the reason why the practitioner delights in meditation is to attain extinction in the realm of Nirvana without remainder (無餘泥洹界, wuyu ni huan jie), which is neither arising nor ceasing. Therefore, it is said, 'If a person's mind delights in meditation, it also delights in non-arising.' Also delights in the four foundations of mindfulness, along with the seven factors of enlightenment, stopping the arising of defilements is called mindfulness, having awakening is called enlightenment, therefore it is said, 'Also delights in the four foundations of mindfulness, along with the seven factors of enlightenment.' And those four supernatural powers, the noble eightfold path, the supernatural powers can also cut off defilements, obtaining happiness and non-action in the present life, the noble eightfold path can also cut off defilements in the present life, obtaining happiness and benefit, therefore it is said, 'And those four supernatural powers, the noble eightfold path.' Skilled in delighting in alms food (揣食, chuai shi), skilled in delighting in taking up the Dharma robes (法服, fa fu), Skilled in delighting in walking meditation (經行, jingxing), delighting in dwelling in the mountains and forests (山藪, shansou). Skilled in delighting in alms food, skilled in delighting in taking up the Dharma robes, like the practitioner who has already obtained the wisdom of cutting off all defilements, distinguishing the thought of food, not being attached to the thought of food, whether the food is good or bad, there is no right or wrong in the mind, the Dharma robes are neat and do not violate the clothing system established by the ancient sages, therefore it is said, 'Skilled in delighting in alms food, skilled in delighting in taking up the Dharma robes.' Skilled in delighting in walking meditation, delighting in dwelling in the mountains and forests, as the Buddha said in the sutras, a person who practices walking meditation can obtain five merits. What are the five? First, being able to travel far, second, having abundant strength, third, the food eaten is naturally digested, fourth, being free from illness, fifth, a person who practices walking meditation can quickly obtain meditation. A person who practices the Buddha's path obtains the subtle Dharma of Suchness and the Four Noble Truths, after hearing the Dharma, they have awakening, then they enter the deep mountains and uninhabited places to practice meditation, and enter Parinirvana in the realm of Nirvana without remainder. Therefore it is said, 'Skilled in delighting in walking meditation, delighting in dwelling in the mountains and forests.' By this, reaching the place of peace and happiness, obtaining non-action in the present life, By this, transcending all fears, transcending all attachments of the world.
以逮安樂處，現法而無為者，如彼修行之人，于有餘泥洹界真法自娛樂，漸漸乃至滅盡泥洹界，是故說曰，以逮安樂處，現法而無為也。以越諸恐懼，超世諸染著者，以見道跡越諸苦難，超世諸染著行過三界，為眾祐福田，是故說曰，以越諸恐懼，超世諸染著也。
善樂於念待， 善觀于諸法， 善哉世無害， 育養眾生類。 世無慾愛樂， 越諸染著意， 能滅己憍慢， 此名第一樂。
如來降神來適王家，觀世非常萬物如幻，舍世王位深山學道積年苦行，坐樹王下成等正覺，七日七夜觀樹不眴。如來爾時即從坐起，詣文鱗龍王所，至彼宮殿而說斯偈。龍聞此偈心開意解，眼目得開睹如來形，愴然揮淚自鄙宿釁。是故說曰：
世無愛慾樂， 越諸染著意，
耆老持戒樂， 有信成就樂， 分別義趣樂， 不造眾惡樂。
耆老持戒樂者，夫學道之人年雖耆艾，不辭勞苦中有退心，雖復年盛目睹世榮而復懈怠，道之在心不問老少，唯在剛烈乃至於道耳，信心以存何往不克。是故說曰，耆老持戒樂也。有信成就樂者，人有信心四事難動，正使化作佛形現諸光相，欲來詭調者，不能使心移轉，是故說曰，有信成就樂者也。分別義趣樂者，人之辯才皆由宿行，億千萬劫乃獲其辯，雖出言教分別諸
【現代漢語翻譯】 現代漢語譯本 到達安樂之處，在現世證得無為境界的人，就像那些修行之人，在有餘涅槃界（指還有殘餘煩惱的涅槃境界）中以真理自娛，逐漸乃至滅盡涅槃界（指完全滅盡煩惱的涅槃境界），所以說，『到達安樂之處，在現世證得無為』。超越一切恐懼，超脫世間一切染著的人，因為見到道跡而超越一切苦難，超脫世間一切染著，修行超越三界，成為眾生的福田，所以說，『超越一切恐懼，超脫世間一切染著』。 善於安住于正念，善於觀察諸法，善哉，對世間無害，養育眾生。世間沒有愛慾之樂，超越一切染著之意，能滅除自己的驕慢，這稱為第一樂。 如來降生來到王家，觀察世間無常，萬物如幻，捨棄世間王位，在深山學道，多年苦行，坐在菩提樹下成就正等正覺，七天七夜觀樹不眨眼。如來當時即從座位起身，前往文鱗龍王（Naga king with patterned scales）所在之處，到達他的宮殿並說了這首偈。龍聽到這首偈，心開意解，眼睛得以睜開，看到如來的形貌，悲傷地流淚，自責過去的罪過。所以說： 世間沒有愛慾之樂，超越一切染著之意。 年老持戒是樂，有信心成就也是樂，分別義理是樂，不造作眾惡也是樂。 年老持戒是樂，那些學道之人，雖然年老，也不辭勞苦，心中沒有退縮，雖然年少，看到世間榮華富貴也不會懈怠，道在心中，不問老少，只在于剛強堅毅，才能達到道。信心存在，沒有什麼不能克服的。所以說，『年老持戒是樂』。有信心成就也是樂，人有信心，四事難以動搖，即使化作佛的形象，顯現各種光相，想要來欺騙迷惑，也不能使他的心轉移。所以說，『有信心成就也是樂』。分別義理是樂，人的辯才都是由宿世的修行而來，經過億萬劫才能獲得辯才，即使說出教義，分別各種
【English Translation】 English version Those who have attained the place of peace, who realize non-action in the present life, are like those practitioners who find joy in the true Dharma within the realm of the remaining Nirvana (Nirvana with residual afflictions), gradually progressing until the realm of extinguished Nirvana (Nirvana with all afflictions extinguished). Therefore, it is said, 'Having attained the place of peace, realizing non-action in the present life.' Those who have overcome all fears, who have transcended all worldly attachments, because they have seen the path, they overcome all suffering, transcend all worldly attachments, practice beyond the three realms, and become a field of merit for all beings. Therefore, it is said, 'Having overcome all fears, transcending all worldly attachments.' Good at dwelling in mindfulness, good at observing all dharmas, good, harmless to the world, nurturing all living beings. There is no pleasure in worldly desires, transcending all attachments, able to extinguish one's own arrogance, this is called the first joy. The Tathagata descended and came to the royal family, observing the impermanence of the world, all things like illusions, abandoning the worldly throne, studying the Way in the deep mountains, practicing asceticism for many years, sitting under the Bodhi tree, attaining perfect enlightenment, observing the tree for seven days and seven nights without blinking. The Tathagata then arose from his seat and went to where the Naga king with patterned scales was, arriving at his palace and speaking this verse. The dragon, hearing this verse, had his mind opened and understood, his eyes were opened, and he saw the form of the Tathagata, weeping with sorrow, regretting his past misdeeds. Therefore, it is said: There is no pleasure in worldly desires, transcending all attachments. Joy in old age upholding precepts, joy in having faith and accomplishment, joy in discerning the meaning, joy in not creating evil. Joy in old age upholding precepts, those who study the Way, although old, do not refuse hardship, and do not have a retreating mind. Although young, seeing worldly glory and wealth, they do not become lazy. The Way is in the heart, regardless of age, only in being strong and resolute can one reach the Way. With faith, there is nothing that cannot be overcome. Therefore, it is said, 'Joy in old age upholding precepts.' Joy in having faith and accomplishment, those who have faith, four things are difficult to move, even if they transform into the form of a Buddha, manifesting various lights, wanting to deceive and confuse, they cannot make their minds waver. Therefore, it is said, 'Joy in having faith and accomplishment.' Joy in discerning the meaning, people's eloquence comes from past practices, after billions of kalpas can they obtain eloquence, even if they speak the teachings, distinguishing various
義，一一所趣不失次緒，從一句義演至百千，終不吐出粗獷之言，是故說曰，分別義趣樂也。不造眾惡樂者，夫人無惡則生天上人中受福，是故說曰，不造眾惡樂也。
世有父母樂， 眾聚和亦樂， 世有沙門樂， 靜志樂亦然。
世有父母樂，眾聚和亦樂者，如佛契經所說，父母恩重不可得記，若使孝子欲報其恩，右肩負父左肩負母，從生至長周行天地經百千劫，亦不能報父母一日之恩。何以故？皆由父母長養五陰敷張六情使睹光明，推燥居濕隨時扶侍。是以孝子雖欲報恩，百千分未獲其一。是故說曰，世有父母樂，眾聚和亦樂也。世有沙門樂，靜志樂亦然者，出家學道斷諸恩愛離棄家業，恒行三業不失其操，復為百千群生所見愛念，隨時供養供給所須，出家梵志勤身苦體求斷縛著，所行清凈不造惡本，是故說曰，世有沙門樂，靜志樂亦然也。
諸佛興出樂， 說法堪受樂， 眾僧和亦樂， 和則常有安。
諸佛興出樂者，如來出現甚不可遇，猶若優曇缽花數千萬劫時時乃出。爾時群生見優缽花，各各歡喜自相謂言：「如來降世將在不久，瑞應以現豈有虛乎？古昔經籍自有成文，若有此花出現世者，如來出世亦復不久。」諸天世人共相慶賀，皆設供養之具，遲睹如來光相形容。是故說曰，諸佛興出
【現代漢語翻譯】 現代漢語譯本：
義理方面，每一項所指向的都不會失去次序，從一句義理可以演說到成百上千，最終也不會說出粗俗粗獷的話語，所以說，分別義理的趣味是快樂的。不做各種惡事是快樂的，人如果沒有惡行，就會在天上或人間享受福報，所以說，不做各種惡事是快樂的。
世間有父母的快樂，眾人和睦相處也是快樂的，世間有沙門的快樂，心志平靜的快樂也是如此。
世間有父母的快樂，眾人和睦相處也是快樂的，正如佛陀的契經所說，父母的恩情深重無法計算，如果孝順的子女想要報答父母的恩情，右肩扛著父親，左肩扛著母親，從出生到長大，周遊天地經歷成百上千劫，也不能報答父母一天的恩情。為什麼呢？都是因為父母養育了五陰，舒張了六情，使我們得以見到光明，推開乾燥的地方讓我們居住，把潮濕的地方留給自己，隨時扶持照顧我們。因此，孝順的子女即使想要報答恩情，也無法報答百分之一。所以說，世間有父母的快樂，眾人和睦相處也是快樂的。世間有沙門（出家修道者）的快樂，心志平靜的快樂也是如此，出家學道，斷絕各種恩愛，拋棄家業，恒常修行身口意三業，不失去操守，又被成百上千的眾生所愛戴敬念，隨時供養供給所需，出家修梵行的人勤奮身體，刻苦修行，尋求斷除束縛和執著，所行清凈，不造作惡的根本，所以說，世間有沙門的快樂，心志平靜的快樂也是如此。
諸佛出現於世是快樂的，說法能夠被接受是快樂的，眾僧和合也是快樂的，和合就能常常有安寧。
諸佛出現於世是快樂的，如來（佛陀）出現是非常難得遇到的，就像優曇缽花（一種稀有的花）一樣，數千萬劫才偶爾出現一次。那時，眾生見到優曇缽花，各自歡喜，互相告訴說：『如來降世將會在不久，瑞應已經顯現，難道會有虛假嗎？』古代的經籍自有記載，如果有這種花出現在世間，如來出世也就不遠了。諸天和世人共同慶賀，都準備供養的物品，等待瞻仰如來的光相和容貌。所以說，諸佛出現於世是快樂的。 English version:
In terms of meaning, each point does not lose its order, from one meaning it can be elaborated to hundreds and thousands, and ultimately no coarse or vulgar words are spoken. Therefore, it is said that the joy of distinguishing meanings is a pleasure. Not creating various evils is a pleasure; if a person has no evil deeds, they will receive blessings in heaven or among humans. Therefore, it is said that not creating various evils is a pleasure.
There is the joy of parents in the world, the harmony of the assembly is also a joy, there is the joy of the Shramanas (monastics), and the joy of a peaceful mind is also so.
The joy of parents in the world, the harmony of the assembly is also a joy, as the Buddha's sutras say, the kindness of parents is so profound that it cannot be calculated. If a filial child wants to repay their parents' kindness, carrying their father on their right shoulder and their mother on their left, from birth to adulthood, traveling the world for hundreds and thousands of kalpas (eons), they still cannot repay the kindness of their parents for even one day. Why is this? It is all because the parents nurtured the five skandhas (aggregates), expanded the six senses, allowing us to see the light, pushing away the dry places for us to live, leaving the damp places for themselves, and supporting and caring for us at all times. Therefore, even if a filial child wants to repay their kindness, they cannot repay even one percent of it. Therefore, it is said that the joy of parents in the world, the harmony of the assembly is also a joy. The joy of the Shramanas (monastics) in the world, the joy of a peaceful mind is also so. Those who leave home to study the Way, sever all love and affection, abandon their family business, constantly practice the three karmas of body, speech, and mind, without losing their conduct, and are loved and respected by hundreds and thousands of beings, who provide for their needs at all times. Those who have left home to practice the Brahma-faring diligently work their bodies, practice austerities, seeking to break free from bondage and attachment, their conduct is pure, and they do not create the root of evil. Therefore, it is said that the joy of the Shramanas in the world, the joy of a peaceful mind is also so.
The arising of the Buddhas is a joy, the Dharma being preached and received is a joy, the harmony of the Sangha (monastic community) is also a joy, and harmony always brings peace.
The arising of the Buddhas is a joy. The appearance of the Tathagata (Buddha) is very rare, like the Udumbara flower (a rare flower), which appears only once in tens of millions of kalpas. At that time, when beings see the Udumbara flower, they are all joyful and tell each other, 'The Tathagata will descend to the world soon, the auspicious sign has already appeared, how can it be false?' Ancient scriptures have records that if this flower appears in the world, the Tathagata's appearance will not be far off. The gods and humans celebrate together, preparing offerings, waiting to behold the light and form of the Tathagata. Therefore, it is said that the arising of the Buddhas is a joy.
【English Translation】 In terms of meaning, each point does not lose its order, from one meaning it can be elaborated to hundreds and thousands, and ultimately no coarse or vulgar words are spoken. Therefore, it is said that the joy of distinguishing meanings is a pleasure. Not creating various evils is a pleasure; if a person has no evil deeds, they will receive blessings in heaven or among humans. Therefore, it is said that not creating various evils is a pleasure. There is the joy of parents in the world, the harmony of the assembly is also a joy, there is the joy of the Shramanas (monastics), and the joy of a peaceful mind is also so. The joy of parents in the world, the harmony of the assembly is also a joy, as the Buddha's sutras say, the kindness of parents is so profound that it cannot be calculated. If a filial child wants to repay their parents' kindness, carrying their father on their right shoulder and their mother on their left, from birth to adulthood, traveling the world for hundreds and thousands of kalpas (eons), they still cannot repay the kindness of their parents for even one day. Why is this? It is all because the parents nurtured the five skandhas (aggregates), expanded the six senses, allowing us to see the light, pushing away the dry places for us to live, leaving the damp places for themselves, and supporting and caring for us at all times. Therefore, even if a filial child wants to repay their kindness, they cannot repay even one percent of it. Therefore, it is said that the joy of parents in the world, the harmony of the assembly is also a joy. The joy of the Shramanas (monastics) in the world, the joy of a peaceful mind is also so. Those who leave home to study the Way, sever all love and affection, abandon their family business, constantly practice the three karmas of body, speech, and mind, without losing their conduct, and are loved and respected by hundreds and thousands of beings, who provide for their needs at all times. Those who have left home to practice the Brahma-faring diligently work their bodies, practice austerities, seeking to break free from bondage and attachment, their conduct is pure, and they do not create the root of evil. Therefore, it is said that the joy of the Shramanas in the world, the joy of a peaceful mind is also so. The arising of the Buddhas is a joy, the Dharma being preached and received is a joy, the harmony of the Sangha (monastic community) is also a joy, and harmony always brings peace. The arising of the Buddhas is a joy. The appearance of the Tathagata (Buddha) is very rare, like the Udumbara flower (a rare flower), which appears only once in tens of millions of kalpas. At that time, when beings see the Udumbara flower, they are all joyful and tell each other, 'The Tathagata will descend to the world soon, the auspicious sign has already appeared, how can it be false?' Ancient scriptures have records that if this flower appears in the world, the Tathagata's appearance will not be far off. The gods and humans celebrate together, preparing offerings, waiting to behold the light and form of the Tathagata. Therefore, it is said that the arising of the Buddhas is a joy.
樂也。說法堪受樂者，佛初得道眾相具足，七七四十九日寂然入定，不與眾生敷演法味，后為梵天所請，便與四部之眾，比丘比丘尼優婆塞優婆夷，諸天龍神、揵沓和、阿須倫、旃陀羅、摩休勒、人與非人，暢演善法，群生蒙恩靡不濟度。是故說曰，說法堪受樂也。眾僧和亦樂，和則常有安者，眾者其事非一，或四或八或生無數，如來眾者為最第一；如來眾中，有四雙八輩十二賢士，諸有眾生之徒競來供養，脩敬聖眾者獲福無量；如斯福田出生道果，為良為美為無旱霜，隨意所愿靡不克獲，聖眾所貴唯和為上，是故說曰，眾僧和亦樂，和則常有安也。
持戒完具樂， 多聞廣知樂， 睹見真人樂， 解脫行跡樂。
持戒完具樂者，其有眾生遇持戒者承事供養，隨時瞻視后獲其報，安處無為快樂自由，是故說曰，持戒完具樂也。多聞廣知樂者，復有眾生遭遇多聞之人承受其教，一一不失名身句身味身，義理通達尋究暢義，聞便即寤不復重受，是故說曰，多聞廣知樂也。睹見真人樂，解脫行跡樂者，設有眾生宿殖德本，遭遇賢聖值彼羅漢，得滅盡定及空寂定。其有眾生施真人者現身獲報，錢財集聚所愿從意無愿不果，于諸結使永無所染。是故說曰，睹見真人樂，解脫行跡樂也。
駃水清涼樂， 法財自集快，
【現代漢語翻譯】 現代漢語譯本：
樂啊。說法值得令人快樂，佛陀初次得道時，各種相好具足，在四十九天里寂靜入定，沒有向眾生宣講佛法。後來，受到梵天（Brahmā，印度教的創造神）的請求，才開始為四部弟子，即比丘（bhikkhu，佛教的男性出家僧人）、比丘尼（bhikkhunī，佛教的女性出家僧人）、優婆塞（upāsaka，在家男居士）、優婆夷（upāsikā，在家女居士），以及諸天、龍神、乾闥婆（gandharva，天上的樂神）、阿修羅（asura，好戰的神）、旃陀羅（caṇḍāla，賤民）、摩休勒（mahoraga，大蟒神）、人和非人等，廣泛宣講善法，使眾生蒙受恩澤，沒有不被救度的。所以說，說法值得令人快樂。
僧眾和合也令人快樂，和合則常有安寧。僧眾的事業不止一種，或四人，或八人，或生出無數。如來的僧眾最為殊勝。如來的僧眾中，有四雙八輩十二賢士。所有眾生都競相前來供養，脩敬聖眾的人會獲得無量的福報。這樣的福田能生出道果，既美好又沒有旱霜，能隨意實現所愿，沒有不能得到的。聖眾所看重的唯有和合為上，所以說，僧眾和合也令人快樂，和合則常有安寧。
持戒圓滿令人快樂，多聞廣知令人快樂，見到真人令人快樂，解脫的行跡令人快樂。
持戒圓滿令人快樂，是指那些遇到持戒的人，承事供養，隨時瞻仰，之後會獲得回報，安處於無為的快樂和自由。所以說，持戒圓滿令人快樂。多聞廣知令人快樂，是指那些遇到多聞之人，接受他的教誨，不遺漏每一個名身、句身、味身，義理通達，尋究暢達，一聽聞就能覺悟，不再重複受苦。所以說，多聞廣知令人快樂。見到真人令人快樂，解脫的行跡令人快樂，是指那些宿世積累了德本的眾生，遇到賢聖，值遇羅漢（arhat，已證得阿羅漢果位的修行者），獲得滅盡定和空寂定。那些佈施給真人的人，現世就能獲得回報，錢財聚集，所愿皆能實現，沒有願望不能滿足，對於各種煩惱永遠不會被污染。所以說，見到真人令人快樂，解脫的行跡令人快樂。
奔流的清涼之水令人快樂，法財自然聚集令人快樂。 English version:
Joyful indeed. The teaching of the Dharma is worthy of joy. When the Buddha first attained enlightenment, he was endowed with all the auspicious marks. For forty-nine days, he remained in silent meditation, not expounding the Dharma to sentient beings. Later, at the request of Brahmā, he began to preach the good Dharma to the fourfold assembly—bhikkhus (Buddhist monks), bhikkhunīs (Buddhist nuns), upāsakas (male lay followers), and upāsikās (female lay followers)—as well as to devas (gods), nāgas (dragons), gandharvas (celestial musicians), asuras (demigods), caṇḍālas (outcasts), mahoragas (great serpents), humans, and non-humans. He widely expounded the good Dharma, and all beings received his grace and were saved. Therefore, it is said that the teaching of the Dharma is worthy of joy.
The harmony of the Sangha (Buddhist monastic community) is also joyful. Harmony brings peace. The affairs of the Sangha are not singular; they may involve four, eight, or countless individuals. The Sangha of the Tathāgata (Buddha) is the most supreme. Within the Sangha of the Tathāgata, there are four pairs and eight types of twelve noble ones. All sentient beings come to make offerings, and those who honor the Sangha gain immeasurable merit. Such a field of merit gives rise to the fruit of the path, which is good, beautiful, and free from drought and frost. Whatever one desires is obtained, and nothing is unattainable. The Sangha values harmony above all else. Therefore, it is said that the harmony of the Sangha is also joyful, and harmony always brings peace.
Joyful is the perfection of precepts, joyful is vast learning and knowledge, joyful is seeing a true person, joyful is the path of liberation.
Joyful is the perfection of precepts, referring to those who encounter a person who upholds the precepts, serve and make offerings, and constantly look up to them. They will later receive the reward, dwelling in the joy and freedom of non-action. Therefore, it is said that the perfection of precepts is joyful. Joyful is vast learning and knowledge, referring to those who encounter a person of vast learning, receive their teachings, and do not miss a single name-body, sentence-body, or taste-body. They understand the meaning, explore it thoroughly, and upon hearing it, they awaken and do not suffer again. Therefore, it is said that vast learning and knowledge are joyful. Joyful is seeing a true person, and joyful is the path of liberation, referring to those sentient beings who have accumulated merit in past lives, encounter the noble ones, and meet an arhat (a perfected being), attaining the cessation of perception and feeling and the emptiness of samadhi. Those who give to a true person receive rewards in this life, wealth accumulates, and all wishes are fulfilled. There is no wish that is not granted, and they are never defiled by any afflictions. Therefore, it is said that seeing a true person is joyful, and the path of liberation is joyful.
Joyful is the cool, flowing water, joyful is the natural accumulation of Dharma wealth.
【English Translation】 Joyful indeed. The teaching of the Dharma is worthy of joy. When the Buddha first attained enlightenment, he was endowed with all the auspicious marks. For forty-nine days, he remained in silent meditation, not expounding the Dharma to sentient beings. Later, at the request of Brahmā, he began to preach the good Dharma to the fourfold assembly—bhikkhus (Buddhist monks), bhikkhunīs (Buddhist nuns), upāsakas (male lay followers), and upāsikās (female lay followers)—as well as to devas (gods), nāgas (dragons), gandharvas (celestial musicians), asuras (demigods), caṇḍālas (outcasts), mahoragas (great serpents), humans, and non-humans. He widely expounded the good Dharma, and all beings received his grace and were saved. Therefore, it is said that the teaching of the Dharma is worthy of joy. The harmony of the Sangha (Buddhist monastic community) is also joyful. Harmony brings peace. The affairs of the Sangha are not singular; they may involve four, eight, or countless individuals. The Sangha of the Tathāgata (Buddha) is the most supreme. Within the Sangha of the Tathāgata, there are four pairs and eight types of twelve noble ones. All sentient beings come to make offerings, and those who honor the Sangha gain immeasurable merit. Such a field of merit gives rise to the fruit of the path, which is good, beautiful, and free from drought and frost. Whatever one desires is obtained, and nothing is unattainable. The Sangha values harmony above all else. Therefore, it is said that the harmony of the Sangha is also joyful, and harmony always brings peace. Joyful is the perfection of precepts, joyful is vast learning and knowledge, joyful is seeing a true person, joyful is the path of liberation. Joyful is the perfection of precepts, referring to those who encounter a person who upholds the precepts, serve and make offerings, and constantly look up to them. They will later receive the reward, dwelling in the joy and freedom of non-action. Therefore, it is said that the perfection of precepts is joyful. Joyful is vast learning and knowledge, referring to those who encounter a person of vast learning, receive their teachings, and do not miss a single name-body, sentence-body, or taste-body. They understand the meaning, explore it thoroughly, and upon hearing it, they awaken and do not suffer again. Therefore, it is said that vast learning and knowledge are joyful. Joyful is seeing a true person, and joyful is the path of liberation, referring to those sentient beings who have accumulated merit in past lives, encounter the noble ones, and meet an arhat (a perfected being), attaining the cessation of perception and feeling and the emptiness of samadhi. Those who give to a true person receive rewards in this life, wealth accumulates, and all wishes are fulfilled. There is no wish that is not granted, and they are never defiled by any afflictions. Therefore, it is said that seeing a true person is joyful, and the path of liberation is joyful. Joyful is the cool, flowing water, joyful is the natural accumulation of Dharma wealth.
得智明慧快， 滅慢無邪快。
駛水清涼樂者，猶若駛河澄靜清涼，聲響微細不傷害物甘甜極美，學者所貪多所成就，是故說曰，駛水清涼樂也。法財自集快者，所謂法財者，以法合集不抂物理，不為縣官盜賊水火災變所見侵欺。何以故？皆由正法獲其財利，不抂人物故使其然。是故說曰，法財自集快也。得智明慧快者，如彼學人得世間第一智，盡能分別一切眾法，普放光明有所接寤，是故說曰，得智明慧快也。滅慢無邪快者，人懷憍慢必𣣋蔑人，從永劫以來懷善德不究竟皆由興怒，是故說曰，滅慢無邪快也。
得睹諸賢樂， 同會亦復樂， 不與愚從事， 畢故永以樂。
得睹諸賢樂，同會亦復樂者，賢聖之人道果以具眾德悉備，曩所修學積行乃致，其有恭敬承事賢者，后受其樂財業無數，家人和穆宗族日熾，是故說曰，得睹諸賢樂，同會亦復樂也。不與愚從事，畢故永以樂者，善人修德慕求良伴，見惡知識終以遠離，所以然者，惡人所稟終無善行，墮人在冥不睹大明，是故說曰，不與愚從事，畢故永以樂也。
如與愚從事， 經歷無數日， 與愚同居難， 如與怨憎會， 與智同處易， 如共親親會。
如與愚從事，經歷無數日者，若彼行人與愚從事，晝夜墮落墜在生死，億佛過去不蒙
【現代漢語翻譯】 現代漢語譯本 獲得智慧明理的快速，消除傲慢邪見的快速。 像清涼的水流一樣快樂，就像河流澄澈平靜清涼，聲音細微不傷害萬物，甘甜無比，是學者所追求並能成就的，所以說，像清涼的水流一樣快樂。合法財富自然積累的快速，所謂的合法財富，是通過正當途徑積累，不欺騙他人，不被官府盜賊水火災害侵犯。為什麼呢？因為都是通過正當途徑獲得的財富，不欺騙他人，所以才能這樣。所以說，合法財富自然積累的快速。獲得智慧明理的快速，就像修行人獲得世間第一的智慧，能夠分辨一切事物，普放光明，有所覺悟，所以說，獲得智慧明理的快速。消除傲慢邪見的快速，人如果懷有傲慢之心，必定會輕視他人，從久遠以來，積累的善德不能圓滿，都是因為憤怒，所以說，消除傲慢邪見的快速。 見到賢者快樂，與賢者相聚也快樂，不與愚人共事，最終永遠快樂。 見到賢者快樂，與賢者相聚也快樂，賢聖之人，道果已經具備，各種德行都圓滿，是過去修行積累的結果，如果恭敬侍奉賢者，將來會獲得無數的快樂和財富，家庭和睦，宗族興旺，所以說，見到賢者快樂，與賢者相聚也快樂。不與愚人共事，最終永遠快樂，善人修養德行，尋求良伴，見到惡知識最終會遠離，之所以這樣，是因為惡人所稟賦的終究沒有善行，墮落在黑暗中看不到光明，所以說，不與愚人共事，最終永遠快樂。 如果與愚人共事，經歷無數時日，與愚人同住很難，就像與怨恨的人相遇，與智者同處容易，就像與親人相聚。 如果與愚人共事，經歷無數時日，如果修行人與愚人共事，日夜墮落，沉淪在生死輪迴中，即使億萬佛陀過去，也不能蒙受教化。
【English Translation】 English version Quickly gaining wisdom and understanding, quickly eliminating arrogance and wrong views. Like the joy of flowing cool water, just as a river is clear, calm, and cool, its sound is subtle and does not harm anything, it is extremely sweet, sought after by scholars and achievable, therefore it is said, like the joy of flowing cool water. The quickness of naturally accumulating lawful wealth, so-called lawful wealth is accumulated through proper means, not deceiving others, not being violated by government officials, thieves, fire, or disasters. Why is this? Because all wealth is obtained through proper means, not deceiving others, therefore it is so. Therefore it is said, the quickness of naturally accumulating lawful wealth. The quickness of gaining wisdom and understanding, like a practitioner gaining the highest wisdom in the world, able to distinguish all things, emitting light, and awakening, therefore it is said, the quickness of gaining wisdom and understanding. The quickness of eliminating arrogance and wrong views, if a person harbors arrogance, they will surely despise others, from time immemorial, the accumulated good deeds cannot be perfected, all because of anger, therefore it is said, the quickness of eliminating arrogance and wrong views. Joy in seeing the wise, joy in gathering with the wise, not engaging with the foolish, ultimately and eternally joyful. Joy in seeing the wise, joy in gathering with the wise, the wise and holy ones, the fruit of the path is already complete, all virtues are perfected, it is the result of past practice and accumulation, if one respectfully serves the wise, in the future they will receive countless joys and wealth, the family will be harmonious, and the clan will prosper, therefore it is said, joy in seeing the wise, joy in gathering with the wise. Not engaging with the foolish, ultimately and eternally joyful, good people cultivate virtue, seek good companions, and will eventually stay away from evil knowledge, the reason for this is that the nature of evil people ultimately has no good deeds, they fall into darkness and cannot see the light, therefore it is said, not engaging with the foolish, ultimately and eternally joyful. If one engages with the foolish, they will experience countless days, it is difficult to live with the foolish, like meeting with those who are hated, it is easy to be with the wise, like gathering with relatives. If one engages with the foolish, they will experience countless days, if a practitioner engages with the foolish, they will fall day and night, sinking into the cycle of birth and death, even if billions of Buddhas have passed, they will not receive enlightenment.
濟度，是故說曰，如與愚從事，經歷無數日也。與愚同居難，如與怨憎會者，怨憎會苦難，皆由無明故，不逐良師不與善知識從事，是故說曰，與愚同居難，如與怨憎會也。與智同處易，如共親親會者，智人所學必當上及相見同歡，先笑后語和顏悅色，內外清泰無有諍訟，是故說曰，與智同處易，如共親親會也。
人尊甚難遇， 終不虛託生， 設當託生處， 彼家必蒙慶。
人尊甚難遇，終不虛託生者，億千萬劫不可遭遇，所謂人尊者，諸佛世尊是，所謂生之處，其種清凈父母真正，其家饒財多寶七珍具足，金銀珍寶、車𤦲馬瑙、真珠虎珀、象馬車乘無所渴乏，所生國土上下和穆共相順從。是故說曰，人尊甚難遇，終不虛託生也。設當託生處，彼家必蒙慶者，眷屬成就處在中國不在邪僻，是故說曰，設當託生處，彼家必蒙慶也。
一切得善眠， 梵志取滅度， 不為欲所染， 盡脫于諸處。 盡斷不祥結， 降伏內煩熱， 永息得睡眠， 心識悉清徹。
昔佛成道未久，初度五人，次後五人、江村十三人、賢士眾中三十七人，通佛六十一人。爾時世尊告諸弟子：「汝等各各四面教化，度閻浮利地人。吾欲獨往詣江水側。」度三迦葉師徒千人，次度舍利弗、目揵連，次度洴沙王，在羅閱城迦蘭陀
【現代漢語翻譯】 現代漢語譯本： 救度眾生，所以說，和愚人相處，就像經歷無數時日一樣。和愚人同住很難，就像和怨恨的人相遇一樣，怨恨相遇的痛苦難以忍受，都是因為無明（avidyā，指對真理的無知）的緣故，不追隨良師，不與善知識相處。所以說，和愚人同住很難，就像和怨恨的人相遇一樣。和智者相處容易，就像和親人相聚一樣，智者所學必定能向上提升，相見時一同歡喜，先微笑后說話，和顏悅色，內外清凈安泰，沒有爭訟。所以說，和智者相處容易，就像和親人相聚一樣。
人尊（指佛陀）非常難遇到，最終不會虛度此生，如果能夠投生到這樣的地方，那個家庭必定會蒙受福慶。
人尊非常難遇到，最終不會虛度此生，是指億萬劫都難以遇到，所謂人尊，就是諸佛世尊。所謂投生之處，其種姓清凈，父母真正，其家富饒，多有寶物，七珍（七種珍寶）具足，金銀珍寶、車𤦲（一種玉飾）瑪瑙、珍珠琥珀、象馬車乘，無所缺乏，所生的國土上下和睦，互相順從。所以說，人尊非常難遇到，最終不會虛度此生。如果能夠投生到這樣的地方，那個家庭必定會蒙受福慶，是指眷屬成就，所處之地在中國而不是邪僻之地。所以說，如果能夠投生到這樣的地方，那個家庭必定會蒙受福慶。
一切都能安穩入睡，梵志（brahmana，指婆羅門修行者）證得滅度（nirvāṇa，指涅槃），不被慾望所污染，完全脫離一切束縛。完全斷除不祥的結縛，降伏內心的煩熱，永遠止息，獲得安眠，心識完全清澈。
過去佛陀成道不久，最初度化了五人，之後又度化了五人、江村十三人、賢士眾中三十七人，總共度化了六十一人。當時世尊告訴弟子們：『你們各自向四面八方去教化，度化閻浮利（Jambudvīpa，指我們所居住的這個世界）的人。我想要獨自前往江水邊。』度化了三迦葉（Kāśyapa，指三兄弟）師徒千人，之後度化了舍利弗（Śāriputra）和目犍連（Maudgalyāyana），之後度化了洴沙王（Bimbisāra），住在羅閱城（Rājagṛha）迦蘭陀（Karaṇḍa）
【English Translation】 English version: To save beings, it is said, dealing with a fool is like experiencing countless days. Living with a fool is difficult, like encountering those you hate. The suffering of encountering hatred is unbearable, all due to ignorance (avidyā), not following good teachers, and not associating with wise companions. Therefore, it is said, living with a fool is difficult, like encountering those you hate. Living with the wise is easy, like being with close relatives. What the wise learn will surely elevate them, and when they meet, they will rejoice together, smiling first and then speaking with gentle expressions. Inside and out, they are peaceful and without disputes. Therefore, it is said, living with the wise is easy, like being with close relatives.
It is very difficult to encounter a noble person (referring to the Buddha), and one will not waste this life. If one is born in such a place, that family will surely receive blessings.
It is very difficult to encounter a noble person, and one will not waste this life, meaning it is difficult to encounter even in billions of kalpas (aeons). The so-called noble person is the World Honored One, the Buddha. The place of birth is where the lineage is pure, the parents are righteous, the family is wealthy, with many treasures, and the seven treasures (sapta ratna) are complete. Gold, silver, precious jewels, carnelian, pearls, amber, elephants, horses, and carriages are abundant. The country where one is born is harmonious, with people respecting each other. Therefore, it is said, it is very difficult to encounter a noble person, and one will not waste this life. If one is born in such a place, that family will surely receive blessings, meaning the family is accomplished, and the place is in China, not in a heretical place. Therefore, it is said, if one is born in such a place, that family will surely receive blessings.
All can sleep peacefully, the brahmana (brahmana, referring to a Brahmin practitioner) attains nirvana (nirvāṇa), not defiled by desires, completely free from all bonds. Completely cutting off the inauspicious knots, subduing inner heat, forever ceasing, obtaining peaceful sleep, and the consciousness is completely clear.
In the past, not long after the Buddha attained enlightenment, he first converted five people, then another five, thirteen in the river village, and thirty-seven among the wise, totaling sixty-one people. At that time, the World Honored One told his disciples: 'You should each go to the four directions to teach and convert the people of Jambudvīpa (Jambudvīpa, referring to the world we live in). I wish to go alone to the riverside.' He converted the thousand disciples of the three Kāśyapas (Kāśyapa, referring to the three brothers), then converted Śāriputra (Śāriputra) and Maudgalyāyana (Maudgalyāyana), and then converted King Bimbisāra (Bimbisāra), residing in Karaṇḍa (Karaṇḍa) in Rājagṛha (Rājagṛha).
竹園所。爾時阿那邠低長者，有少俗緣來至羅閱城中，造大長者欲得寄住，正值彼家男女僕從各各作役，或破薪然火，或吹生熟食，或有佈置坐具氍毹𣰅㲪。是時，長者躬敷高座懸繒幡蓋香汁灑地。是時，阿那邠低長者問彼長者：「貴家今日辦具待賓之調亦非小節，為欲請國王過舍？為是貴家男欲娶婦？女欲嫁乎？愿聞其意。」其主報曰：「我今所辦餚饌之具，亦非天及世人所能測度，亦非國王群臣百僚，男不娶婦女不出門。我所以辦具甘饌飲食者，清旦請佛及比丘僧在家供養。」阿那邠低聞佛名號及比丘僧，衣毛悚豎悲而且喜，尋往佛所頭面禮足在一面坐，斯須退坐前白佛言：「伏惟天尊興居輕利游步康強，聞僑在此得善眠乎？」爾時世尊與阿那邠低而說斯偈，是故說曰：
「一切得善眠， 梵志取滅度， 永息得睡眠， 心識悉清徹。」 慎莫著於樂， 當就護來行， 當念舍於世， 觀于快樂事。
慎莫著於樂，當就護來行者，夫人學道不苦不成，要當須苦然後乃成，舍世俗禪及俗解脫，修無漏禪無漏解脫，是故說曰，慎莫著於樂，當就護來行。當念舍於世，觀于快樂事者，人遇小樂當更求索增其樂本，是故說曰，當念舍於世，觀于快樂事也。
如世俗歡樂， 及彼天上樂， 此名為愛盡，
【現代漢語翻譯】 現代漢語譯本：在竹林精舍。當時，給孤獨長者（Anathapindika，一位著名的佛教護法）因為一些俗事來到王舍城，想在大長者家借住。正好看到那家男女僕人各自忙碌，有的劈柴燒火，有的吹火做飯，有的佈置坐具和地毯。當時，長者親自鋪設高座，懸掛幡蓋，用香水灑地。這時，給孤獨長者問那位長者：『您家今天準備的宴席如此隆重，不是小事，是打算請國王來府上嗎？還是您家有男娶妻，女出嫁？希望您能告訴我。』那家主人回答說：『我今天準備的這些菜餚，不是天人和世人所能猜測的，也不是爲了國王、大臣和百官，也不是爲了男娶妻女出嫁。我準備這些美味佳餚，是爲了清晨請佛陀和比丘僧到家中供養。』給孤獨長者聽到佛陀的名號和比丘僧，頓時汗毛豎立，既悲傷又歡喜，立刻前往佛陀所在之處，頂禮佛足，在一旁坐下。過了一會兒，他退坐到佛前，對佛說：『世尊，我希望您起居安好，行走康健，聽說您在這裡，能睡得安穩嗎？』這時，世尊對給孤獨長者說了這首偈語，所以說： 『一切都能安睡， 梵志（Brahmin，指修行者）證得涅槃， 永遠安息得睡眠， 心識完全清澈。』 不要執著于享樂， 應當追求守護正法， 應當想著捨棄世俗， 觀察快樂的真相。 『不要執著于享樂，應當追求守護正法』，意思是說，修行人如果不經歷苦行就不能成就，必須經歷苦行才能成就，捨棄世俗的禪定和世俗的解脫，修習無漏的禪定和無漏的解脫，所以說，『不要執著于享樂，應當追求守護正法』。『應當想著捨棄世俗，觀察快樂的真相』，意思是說，人們遇到小小的快樂，就會更加追求，增加快樂的根本，所以說，『應當想著捨棄世俗，觀察快樂的真相』。 如同世俗的歡樂， 以及天上的快樂， 這都稱為愛慾的終結，
【English Translation】 English version: At the Bamboo Grove. At that time, the elder Anathapindika (a famous Buddhist patron), had some secular affairs that brought him to Rajagriha. He wanted to stay at the house of a great elder. He saw that the men and women servants of that house were each busy with their tasks, some chopping wood to make fire, some blowing on the fire to cook, and some arranging seats and carpets. At that time, the elder himself was setting up a high seat, hanging banners and canopies, and sprinkling the ground with fragrant water. Then, Anathapindika asked the elder, 『Your household is preparing such a grand feast today, it must be for something important. Is it to invite the king to your house? Or is it that your son is getting married, or your daughter is being given away in marriage? I wish to know the reason.』 The host replied, 『The dishes I am preparing today are beyond the comprehension of gods and humans, and it is not for the king, ministers, or officials, nor is it for a son getting married or a daughter leaving home. The reason I am preparing these delicious foods is to invite the Buddha and the Bhikkhu Sangha (monk community) to my home for offerings in the morning.』 When Anathapindika heard the name of the Buddha and the Bhikkhu Sangha, his hair stood on end, and he felt both sorrow and joy. He immediately went to where the Buddha was, bowed at his feet, and sat to one side. After a while, he moved forward and said to the Buddha, 『Venerable One, I hope you are well, walking in good health. I heard you are here, are you sleeping well?』 At that time, the World Honored One spoke this verse to Anathapindika, therefore it is said: 『All can sleep well, the Brahmin (a spiritual seeker) attains Nirvana, Forever at rest, they sleep, their consciousness is completely clear.』 Do not cling to pleasure, you should seek to protect the Dharma, You should think of abandoning the world, and observe the truth of happiness. 『Do not cling to pleasure, you should seek to protect the Dharma,』 means that a practitioner cannot achieve enlightenment without enduring hardship. One must endure hardship to achieve it, abandoning worldly meditation and worldly liberation, and cultivating undefiled meditation and undefiled liberation. Therefore, it is said, 『Do not cling to pleasure, you should seek to protect the Dharma.』 『You should think of abandoning the world, and observe the truth of happiness,』 means that when people encounter small pleasures, they seek more, increasing the root of pleasure. Therefore, it is said, 『You should think of abandoning the world, and observe the truth of happiness.』 Like worldly pleasures, and the pleasures of the heavens, These are all called the end of desire,
十六未獲一。
如世俗歡樂，及彼天上樂者，世俗樂者欲界之樂，及彼天樂者色界之樂，眾生之類長夜之中，迷惑五趣不知稟真，貪著世俗禪福之報，流轉五趣週而復始，謂為得道永滅不起，是故說曰，如世俗歡樂，及彼天上樂也。此名為愛盡，十六不獲一者，其有行人先斷愛根永去枝葉，執意懷懼防惡未然，后得無漏之樂游心自然，於十六分中未得其一。是故說曰，此名為愛盡，十六不獲一也。
能捨于重擔， 更不造重擔， 重擔世之苦， 能捨最快樂。
能捨于重擔，更不造重擔等者，如人負重擔經過險難處，所負既不要世俗不急貨，亦非金銀珍寶、車𤦲馬瑙、真珠琥珀，乃是世俗不要之貨，傍人諫語：「觀君所負，非是真寶，何不捨之，更求真者？」其人即舍，更求真者。觀此眾生亦復如是，負五陰身游處欲界，宛轉生死不能得出。聖人告曰：「汝今所負五陰之形，穢漏臭處荷負是為？宜可速舍更求輕者。」爾時眾生即設方便，舍欲界形受色界身。已受色界之形，聖人復往就彼教化，使令捨身就無漏智五分法性。是故說曰，能捨于重擔，更不造重擔，重擔世之苦，能捨最快樂也。
盡斷諸愛慾， 及滅一切行， 並滅五陰本， 更不受三有。
如彼行人以無漏慧觀，滅欲愛色愛無色愛，
【現代漢語翻譯】 現代漢語譯本：十六分中連一分都未獲得。 如同世俗的歡樂，以及天上的快樂，世俗的快樂是欲界的快樂，而天上的快樂是色界和無色界的快樂。眾生在漫長的黑夜中，迷惑於五道輪迴，不瞭解真理的本質，貪戀世俗禪定的福報，在五道中流轉，週而復始，還以為自己已經得道，永遠不會再輪迴。所以說，如同世俗的歡樂，以及天上的快樂。這被稱為愛慾的終結，十六分中連一分都未獲得，是指修行人先斷除愛慾的根本，永遠去除枝葉，執著于恐懼，防範惡念的產生，之後獲得無漏的快樂，心境自然。在十六分中，連一分都沒有得到。所以說，這被稱為愛慾的終結，十六分中連一分都未獲得。 能捨棄重擔，就不再製造重擔，重擔是世間的痛苦，能捨棄是最快樂的。 能捨棄重擔，就不再製造重擔等，如同一個人揹負重擔經過險難的地方，他所揹負的既不是世俗急需的貨物，也不是金銀珠寶、車渠瑪瑙、珍珠琥珀，而是世俗不需要的貨物。旁邊的人勸告說：『看你所揹負的，不是真正的寶物，為什麼不捨棄它，再去追求真正的寶物呢？』那個人就捨棄了，再去追求真正的寶物。觀察這些眾生也是如此，揹負著五陰之身，在欲界中游蕩，在生死中輾轉，不能解脫。聖人告訴他們：『你們現在所揹負的五陰之形，是污穢漏泄的臭處，揹負它有什麼用呢？應該趕快捨棄它，再去追求輕盈的。』這時眾生就設法方便，捨棄欲界的形體，接受色界的身體。已經接受色界的形體后，聖人又去那裡教化他們，使他們捨棄色界的身體，去追求無漏的智慧和五分法性。所以說，能捨棄重擔，就不再製造重擔，重擔是世間的痛苦，能捨棄是最快樂的。 徹底斷除各種愛慾，以及滅除一切行為，並滅除五陰的根本，就不再受三有（欲有、色有、無色有）。 如同修行人以無漏的智慧觀察，滅除欲愛、色愛、無色愛。
【English Translation】 English version: Not even one part out of sixteen is attained. Like worldly pleasures, and those of the heavens, worldly pleasures are the pleasures of the desire realm, and heavenly pleasures are the pleasures of the form and formless realms. Beings, in the long night, are deluded by the five paths of reincarnation, not understanding the essence of truth, clinging to the blessings of worldly meditation, revolving in the five paths, again and again, thinking they have attained the Way and will never reincarnate again. Therefore, it is said, like worldly pleasures, and those of the heavens. This is called the end of desire, not even one part out of sixteen is attained, referring to the practitioner who first cuts off the root of desire, forever removing the branches and leaves, clinging to fear, preventing the arising of evil thoughts, and then obtaining the unconditioned joy, with a natural state of mind. In the sixteen parts, not even one part is obtained. Therefore, it is said, this is called the end of desire, not even one part out of sixteen is attained. Able to relinquish the heavy burden, no longer creating heavy burdens, the heavy burden is the suffering of the world, able to relinquish it is the greatest joy. Able to relinquish the heavy burden, no longer creating heavy burdens, etc., is like a person carrying a heavy burden through a dangerous place. What he carries is neither worldly urgent goods, nor gold, silver, jewels, carnelian, agate, pearls, or amber, but worldly unwanted goods. A person nearby advises: 'Looking at what you are carrying, it is not a true treasure, why not give it up and seek the true one?' That person then gives it up and seeks the true one. Observe that these beings are also like this, carrying the five aggregates, wandering in the desire realm, revolving in birth and death, unable to escape. The sage tells them: 'The form of the five aggregates you are now carrying is a filthy, leaking, and smelly place, what is the use of carrying it? You should quickly give it up and seek the lighter one.' At this time, beings then devise a means, give up the form of the desire realm, and receive the body of the form realm. After receiving the form of the form realm, the sage goes there again to teach them, causing them to give up the body of the form realm, and seek the unconditioned wisdom and the five aspects of Dharma nature. Therefore, it is said, able to relinquish the heavy burden, no longer creating heavy burdens, the heavy burden is the suffering of the world, able to relinquish it is the greatest joy. Completely cutting off all desires, and extinguishing all actions, and extinguishing the root of the five aggregates, no longer receiving the three existences (desire existence, form existence, formless existence). Like a practitioner observing with unconditioned wisdom, extinguishing desire love, form love, and formless love.
身行口行意行，除身三口四意三永盡無餘，解知五陰興起本末，更不復著三有之行。是故說曰，盡斷諸愛慾，及滅一切行，並滅五陰本，更不受三有也。
義興則有樂， 朋友食福樂， 彼滅寂然樂， 展轉普及人， 苦為樂為本。
義興則有樂，朋友食福樂等者，猶若商賈之人勞形苦體，冒涉危險采致重寶，安隱還家宗族慶賀，男女大小靡不歡喜，朋友同伴悉皆蒙恩；若使開意惠施普及一切，無復眾苦以樂為本，宗族娛樂不能捨離。是故說曰，義興則有樂，朋友食福樂，彼滅寂然樂，展轉普及人，苦為樂為本也。
猶彼火爐， 赫焰熾然， 漸漸還滅， 不知所湊。
如是等見人， 免於愛慾泥， 去亦無處所， 以獲無動樂。
猶彼火爐，赫焰熾然者，猶若彼匠火燒鐵丸，極自熾然甚難可近，是以聖人觀眾生類淫怒癡火，而自燒炙不自覺知。是故說曰，猶彼火爐，赫焰熾然也。漸漸還滅，不知所湊者，如彼熱鐵丸漸漸至冷，不知熱之所湊，亦復不知冷之所在，是故說曰，漸漸還滅，不知所湊也。如是等見人，免於愛慾泥者，彼修行人得等解脫無復掛礙，免於愛慾之深泥，便得離於生死之岸，是故說曰，如是等見人，免於愛慾泥也。去亦無處所，以獲無動樂者，如是之類神與冥合識與空體，
【現代漢語翻譯】 現代漢語譯本 身、口、意三種行為，去除身體的三種、口頭的四種、意念的三種，永遠徹底地消除，沒有剩餘。理解並知道五蘊（色、受、想、行、識）生起的根本和末端，不再執著於三有（欲有、色有、無色有）的行為。因此說，徹底斷除各種愛慾，滅盡一切行為，並滅除五蘊的根本，不再承受三有的輪迴。
當正義興起時，就會有快樂；朋友分享福報也會快樂；當這些都寂滅時，就會有寂靜的快樂，這種快樂會逐漸普及到所有人，苦是快樂的根本。
當正義興起時，就會有快樂，朋友分享福報也會快樂，這就像商人辛勤勞作，冒著危險去採集珍寶，平安回家后，宗族慶賀，男女老少都非常高興，朋友同伴也都蒙受恩惠；如果能開闊心胸，將恩惠施予一切眾生，不再有眾多的痛苦，以快樂為根本，宗族間的娛樂也無法捨棄。因此說，當正義興起時，就會有快樂，朋友分享福報也會快樂，當這些都寂滅時，就會有寂靜的快樂，這種快樂會逐漸普及到所有人，苦是快樂的根本。
就像那火爐，火焰熊熊燃燒，漸漸地熄滅，不知道它歸於何處。
像這樣的人，能夠免於愛慾的泥潭，離去時也沒有固定的去處，從而獲得不動的快樂。
就像那火爐，火焰熊熊燃燒，就像工匠用火燒紅鐵丸，非常熾熱難以靠近，聖人看到眾生被淫慾、嗔怒、愚癡的火焰所焚燒，自己卻不自覺知。因此說，就像那火爐，火焰熊熊燃燒。漸漸地熄滅，不知道它歸於何處，就像那燒紅的鐵丸漸漸冷卻，不知道熱量歸於何處，也不知道冷在何處。因此說，漸漸地熄滅，不知道它歸於何處。像這樣的人，能夠免於愛慾的泥潭，那些修行人獲得解脫，不再有任何掛礙，免於愛慾的深泥，便能脫離生死的彼岸。因此說，像這樣的人，能夠免於愛慾的泥潭。離去時也沒有固定的去處，從而獲得不動的快樂，像這樣的人，精神與冥合，意識與空性合一。
【English Translation】 English version Actions of body, speech, and mind, eliminating the three of the body, the four of speech, and the three of mind, forever and completely without remainder. Understanding and knowing the origin and end of the five skandhas (form, feeling, perception, mental formations, consciousness), no longer clinging to the actions of the three realms of existence (desire realm, form realm, formless realm). Therefore, it is said, completely cut off all desires and lusts, extinguish all actions, and extinguish the root of the five skandhas, no longer undergoing the cycle of the three realms of existence.
When righteousness arises, there is joy; friends sharing blessings also have joy; when these cease, there is the joy of tranquility, which gradually spreads to all people; suffering is the root of joy.
When righteousness arises, there is joy, and friends sharing blessings also have joy, it is like a merchant who works hard, braving dangers to collect treasures, and when he returns home safely, his family celebrates, and everyone, young and old, is very happy, and his friends and companions all receive benefits; if one can open one's heart and bestow benefits on all beings, there will be no more suffering, and joy will be the foundation, and family entertainment cannot be abandoned. Therefore, it is said, when righteousness arises, there is joy, and friends sharing blessings also have joy, when these cease, there is the joy of tranquility, which gradually spreads to all people; suffering is the root of joy.
Like that furnace, the flames burn fiercely, gradually extinguishing, not knowing where it goes.
Such people are freed from the mire of desire, and when they depart, they have no fixed place to go, thus attaining the joy of non-movement.
Like that furnace, the flames burn fiercely, like a craftsman heating an iron ball, it is extremely hot and difficult to approach. The sage sees that sentient beings are burned by the flames of lust, anger, and ignorance, yet they are not aware of it. Therefore, it is said, like that furnace, the flames burn fiercely. Gradually extinguishing, not knowing where it goes, like that hot iron ball gradually cooling, not knowing where the heat goes, nor where the cold is. Therefore, it is said, gradually extinguishing, not knowing where it goes. Such people are freed from the mire of desire, those practitioners attain liberation, no longer having any attachments, freed from the deep mire of desire, and thus they can leave the shore of birth and death. Therefore, it is said, such people are freed from the mire of desire. When they depart, they have no fixed place to go, thus attaining the joy of non-movement, such people, their spirit merges with the unseen, and their consciousness merges with emptiness.
亦復不知東西南北四維上下，來亦不知所從來，去亦不知所從去，猶如熱鐵丸漸漸欲冷，不知熱之所湊，亦復不知冷之所在，是故說曰，去亦無處所，以獲無動樂也。
中間無有恚， 有變易不停， 除憂無有愁， 寂然觀世有。
中間無有恚者，所謂恚者，染污人心不至於道，唯有無垢之人，乃能免此恚怒之心，是故說曰，中間無有恚也。有變易不停者，世多有行，行有輕重舉操不同，或有冥契運至不造結使，或有知而故犯以興塵勞。是以聖人布誡後生，欲令執行之人改既往之失、絕將來之禍，貪學之人玩之寶之，未墜於心便能進適賢聖之室，然後方知聖法之可崇，穢法之叵近。是故說曰，有變易不停也。除憂無有愁者，如彼修行人，永拔愁憂之本，與樂根共相應，寂然觀世變，如彼幻野馬也。是故說曰，除憂無有愁，寂然觀世有也。
有樂無有惱， 正法而多聞， 設見有所損， 人人貪於色。
有樂無有惱，正法而多聞者，如彼入定人，晝夜禪寂不離定意，空無相愿以為遊觀，當時雖復身遭苦行，神寂無為無所傷損，如彼行人無瞋怒心，慈愍群萌與己無異，是故說曰，有樂無有惱，正法而多聞也。設見有所損，人人貪於色者，如彼學者觀彼根原，淫怒癡病眾禍之首，皆起欲怒心意，共相染污以
【現代漢語翻譯】 現代漢語譯本：
也不知道東西南北四維上下，來的時候不知道從哪裡來，去的時候也不知道往哪裡去，就像燒紅的鐵丸漸漸要冷卻，不知道熱是從哪裡聚集的，也不知道冷是在哪裡，所以說，去也沒有固定的地方，以此獲得無動之樂。
心中沒有嗔恚，有變化不停留，消除憂愁沒有悲傷，寂靜地觀察世間存在。
心中沒有嗔恚，所說的嗔恚，是染污人心使人不能達到正道，只有沒有污垢的人，才能免除這種嗔怒之心，所以說，心中沒有嗔恚。有變化不停留，世間有很多行為，行為有輕重，舉止操守不同，有的人暗中契合天運，不造作煩惱，有的人明知故犯，以興起塵勞。因此聖人告誡後人，想要讓修行的人改正過去的錯誤，斷絕將來的禍患，好學的人珍視它，不忘於心，就能進入賢聖的境界，然後才知道聖法的可貴，污穢的法不可接近。所以說，有變化不停留。消除憂愁沒有悲傷，就像那些修行的人，永遠拔除憂愁的根本，與快樂的根源相應，寂靜地觀察世間的變化，就像幻化的野馬一樣。所以說，消除憂愁沒有悲傷，寂靜地觀察世間存在。
有快樂沒有煩惱，聽聞正法而且廣博，即使看到有所損失，人們仍然貪戀美色。
有快樂沒有煩惱，聽聞正法而且廣博，就像那些入定的人，日夜禪定不離定意，以空、無相、無愿作為遊觀，當時即使身體遭受苦行，精神寂靜無為，沒有受到任何損傷，就像那些修行的人沒有嗔怒之心，慈悲憐憫眾生與自己沒有差別，所以說，有快樂沒有煩惱，聽聞正法而且廣博。即使看到有所損失，人們仍然貪戀美色，就像那些學者觀察事物的根源，淫慾、嗔怒、愚癡是各種禍患的根源，都從慾望和憤怒的心意產生，互相污染以
【English Translation】 English version:
Also, one does not know the east, west, south, north, the four intermediate directions, above, or below. When coming, one does not know from where one comes; when going, one does not know where one goes. It is like a hot iron ball gradually cooling, not knowing where the heat gathers, nor where the cold is. Therefore, it is said, 'Going has no fixed place,' thus attaining the joy of non-movement.
In the middle, there is no anger; there is change without ceasing; removing sorrow, there is no grief; serenely observing the existence of the world.
'In the middle, there is no anger,' what is meant by anger is that it contaminates the human mind, preventing one from reaching the path. Only those without defilement can avoid this anger. Therefore, it is said, 'In the middle, there is no anger.' 'There is change without ceasing,' in the world, there are many actions, actions have varying degrees of weight, and conduct differs. Some secretly align with the flow of fate, not creating afflictions; others knowingly commit offenses, stirring up worldly troubles. Therefore, the sages issue warnings to future generations, desiring that those who practice correct their past mistakes and cut off future calamities. Those who are eager to learn cherish it, keeping it in mind, and can enter the realm of the wise and holy. Then, they will know the value of the holy Dharma and the unapproachability of defiled Dharma. Therefore, it is said, 'There is change without ceasing.' 'Removing sorrow, there is no grief,' like those practitioners who permanently uproot the source of sorrow, aligning with the root of joy, serenely observing the changes of the world, like a mirage of wild horses. Therefore, it is said, 'Removing sorrow, there is no grief; serenely observing the existence of the world.'
There is joy without affliction; one hears the true Dharma extensively; even if one sees some loss, people still crave sensual pleasures.
'There is joy without affliction; one hears the true Dharma extensively,' like those who enter samadhi, meditating day and night without leaving the state of concentration, using emptiness, signlessness, and wishlessness as their contemplation. At that time, even if the body undergoes ascetic practices, the spirit is serene and non-active, without any harm. Like those practitioners who have no anger, compassionately regarding all beings as no different from themselves. Therefore, it is said, 'There is joy without affliction; one hears the true Dharma extensively.' 'Even if one sees some loss, people still crave sensual pleasures,' like those scholars who observe the root of things, lust, anger, and ignorance are the source of all calamities, all arising from desires and angry intentions, mutually contaminating with
成大患，便不能脫生老病死愁憂苦惱眾患之原。是故說曰，設見有所損，人人貪於色。
無結世善壽， 大法知結原， 人當明結瑕， 人人心縛著， 亦縛於色本。
無結之人淫怒癡盡，不復樂俗眾結之本，怨仇恚心亦復不興，明人所鑒能斷斯病，既自去病復治他人使無有病，亦復不念著于眾色，利衰譭譽其心不動，是故說曰，無結世善壽，大法知結原，人當明結瑕，人人貪縛著，亦縛於色本。
一切受辱苦， 一切任己樂， 勝負自然興， 竟不有所獲。
一切受辱苦，一切任己樂者，人遭困厄意不得舒，瞻人顏色恒恐失意，自恣之人隨意所欲，如念即至如響應聲，是故說曰，一切受辱苦，一切任己樂也。勝負自然興，竟不有所獲者，如人處世貴賤無常，或為轉輪聖王，后便為粟散諸王，一尊一卑或高或下，唯有賢聖之道無有尊卑高下，是故說曰，勝負自然興，竟不有所獲也。
諸欲得樂壽， 能忍彼輕報， 忍者忍於人， 不忍處諸有。
取要言之略說其義，無害而生害，無惱而生惱，無恚而生恚，無怨而生怨，如上無異。
諸欲得樂壽， 于惑而無惑， 惑者惑於人， 我斯無有惑。 諸欲得樂壽， 終己無結著， 當食于念食， 如彼光音天， 恒以念為食， 意身
【現代漢語翻譯】 現代漢語譯本 成為大患，便不能脫離生、老、病、死、憂愁、痛苦等眾患的根源。所以說，即使看到有所損失，人們仍然貪戀於色欲。
沒有束縛的人不會追求世俗的善和長壽，偉大的佛法知道束縛的根源，人們應當明白束縛的過失，人們的心都被束縛所纏繞，也被色慾的根本所束縛。
沒有束縛的人，淫慾、憤怒、愚癡都已斷盡，不再貪戀世俗的各種束縛的根源，怨恨、仇視之心也不會再生起，明智的人能夠覺察並斷除這些病患，既能自己去除病患，又能醫治他人使他們沒有病患，也不再執著于各種色慾，對於利益、衰敗、譭謗、讚譽，內心都不會動搖。所以說，沒有束縛的人不會追求世俗的善和長壽，偉大的佛法知道束縛的根源，人們應當明白束縛的過失，人們的心都被貪慾所纏繞，也被色慾的根本所束縛。
一切都承受屈辱和痛苦，一切都任由自己享樂，勝負自然產生，最終卻一無所得。
一切都承受屈辱和痛苦，一切都任由自己享樂，是指人們遭遇困境時，心意不得舒展，看人臉色，總是擔心會不合人意；而放縱的人，隨心所欲，如念頭一動，就立刻實現，如同聲音的迴響。所以說，一切都承受屈辱和痛苦，一切都任由自己享樂。勝負自然產生，最終卻一無所得，是指人們處世，富貴貧賤無常，有時是轉輪聖王（擁有統治世界的理想君主），後來卻成為粟散諸王（小國的君主），一會兒尊貴，一會兒卑賤，一會兒高，一會兒下，只有賢聖之道沒有尊卑高下。所以說，勝負自然產生，最終卻一無所得。
那些想要獲得快樂和長壽的人，能夠忍受那些輕微的報應，能忍耐的人能夠忍受他人，不能忍耐的人則會處在各種有（存在）之中。
簡要地說，略述其義，無害而生害，無惱而生惱，無恚而生恚，無怨而生怨，以上所說都是一樣的道理。
那些想要獲得快樂和長壽的人，對於迷惑而沒有迷惑，迷惑的人會被他人所迷惑，我這裡沒有迷惑。 那些想要獲得快樂和長壽的人，最終不會有任何執著，應當以念為食，如同光音天（色界天之一）的眾生，總是以念為食，意念和身體都清凈。
【English Translation】 English version Becoming a great affliction, one cannot escape the root of all sufferings such as birth, old age, sickness, death, sorrow, and distress. Therefore, it is said that even if they see some loss, people still crave sensual desires.
Those without fetters do not seek worldly goodness and longevity. The great Dharma knows the origin of fetters. People should understand the flaws of fetters. People's minds are bound by fetters, and they are also bound by the root of sensual desires.
Those without fetters have exhausted lust, anger, and ignorance. They no longer crave the root of worldly fetters. Resentment and hatred will not arise again. Wise people can perceive and cut off these afflictions. They can not only remove their own afflictions but also heal others, so that they have no afflictions. They also do not cling to various sensual desires. Their minds are not moved by gain, loss, defamation, or praise. Therefore, it is said that those without fetters do not seek worldly goodness and longevity. The great Dharma knows the origin of fetters. People should understand the flaws of fetters. People's minds are bound by greed, and they are also bound by the root of sensual desires.
All endure humiliation and suffering, all indulge in their own pleasures, victory and defeat arise naturally, but ultimately nothing is gained.
All endure humiliation and suffering, all indulge in their own pleasures, refers to people who, when encountering difficulties, cannot relax their minds, and always worry about displeasing others by watching their expressions. Those who are indulgent, do whatever they want, and their desires are fulfilled as soon as they arise, like an echo to a sound. Therefore, it is said that all endure humiliation and suffering, all indulge in their own pleasures. Victory and defeat arise naturally, but ultimately nothing is gained, refers to people in the world, whose wealth and status are impermanent. Sometimes they are Chakravartin kings (ideal rulers who possess the world), and later they become petty kings. Sometimes they are honored, sometimes they are lowly, sometimes they are high, and sometimes they are low. Only the path of the wise and holy has no honor, lowliness, highness, or lowness. Therefore, it is said that victory and defeat arise naturally, but ultimately nothing is gained.
Those who desire to obtain happiness and longevity can endure those minor retributions. Those who can endure can endure others, and those who cannot endure will dwell in various existences.
To put it briefly, to summarize the meaning, harm arises from no harm, annoyance arises from no annoyance, anger arises from no anger, and resentment arises from no resentment. The above are all the same principles.
Those who desire to obtain happiness and longevity are not deluded by delusion. Those who are deluded are deluded by others. I have no delusion here. Those who desire to obtain happiness and longevity will ultimately have no attachments. They should eat with mindfulness, like the beings of the Abhasvara Heaven (one of the heavens in the Form Realm), who always eat with mindfulness, and their minds and bodies are pure.
無所猗。 村野見苦樂， 彼此無所燒， 雖值更樂跡， 無跡焉有更？
村野見苦樂，彼此無所燒者，人之修道或在城傍依村而住，或在曠野無人之處，或時遇苦眾人痛心，時復遭樂不以為歡，不興更樂起十二種病。彼者彼六塵，此者此六情。是故說曰，村野見苦樂，彼此無所燒也。雖值更樂跡，無跡焉有更者，人之處世心恒放逸，先更后樂遂增罪根，或時生彼地獄更樂，無更則無跡，亦復無有地獄更樂，是故說曰，雖值更樂跡，無跡焉有更也。
所在有賢人， 不著欲垢穢， 正使遭苦樂， 不興于害心。
所在有賢人，不著欲穢垢者，聖人處世多自隱遁，不著欲想不興欲垢，所謂賢人，阿那含、阿羅漢是。故說曰，所在有賢人，不著欲穢垢也。正使遭苦樂，不興于害意者，雖遭苦樂不興想著，是故說曰，正使遭苦樂，不興于害意也。
出曜經卷第二十八
心意品第三十二
輕難護持， 為欲所居， 降心為善， 以降便安。
輕難護持者，所以如來世尊出現於世，正欲降伏人心去穢惡行，如彼修行之人，恒自思惟興心設論，所謂心者，招致眾禍使人入地獄餓鬼畜生之道，是故說曰，輕難護持也。為欲所居者，彼修行人觀病所興皆有因緣，究欲之原斯在心意，猶若盜賊依險劫盜
【現代漢語翻譯】 現代漢語譯本 無所依戀。 在村野中見到苦樂，彼此之間不應被其所困擾， 即使遇到更快樂的境遇，沒有過去的痕跡，又怎會有新的變化呢？
在村野中見到苦樂，彼此之間不應被其所困擾，指的是修行之人，他們或在城邊村落居住，或在曠野無人之處修行。有時遇到苦難，眾人感到痛心；有時遇到快樂，也不因此而歡喜，不生起追求更多快樂的十二種煩惱。『彼』指的是六塵（色、聲、香、味、觸、法），『此』指的是六情（眼、耳、鼻、舌、身、意）。因此說，在村野中見到苦樂，彼此之間不應被其所困擾。即使遇到更快樂的境遇，沒有過去的痕跡，又怎會有新的變化呢？指的是世人常常放縱自己的心，先追求快樂，之後又追求更多的快樂，從而增加罪惡的根源。有時會生起在地獄中尋求快樂的想法，但如果沒有之前的行為，就不會有地獄的果報。因此說，即使遇到更快樂的境遇，沒有過去的痕跡，又怎會有新的變化呢？
無論身處何處，都有賢人，他們不執著于慾望的污垢， 即使遭遇苦樂，也不會生起傷害他人的心。
無論身處何處，都有賢人，他們不執著于慾望的污垢，指的是聖人常常隱居，不執著于慾望，不生起慾望的污垢。這裡所說的賢人，指的是阿那含（Anagamin，不還果）和阿羅漢（Arhat，無學果）。因此說，無論身處何處，都有賢人，他們不執著于慾望的污垢。即使遭遇苦樂，也不會生起傷害他人的心，指的是即使遭遇苦樂，也不會執著于這些感受。因此說，即使遭遇苦樂，也不會生起傷害他人的心。
《出曜經》卷第二十八
心意品第三十二
心意難以守護，容易被慾望所控制， 降伏內心，才能行善，降伏內心，才能安穩。
心意難以守護，指的是如來世尊出現在世間，正是爲了降伏人心中的污穢惡行。就像修行之人，常常思考並討論，所謂的心，會招致各種禍患，使人墮入地獄、餓鬼、畜生道。因此說，心意難以守護。容易被慾望所控制，指的是修行之人觀察到各種疾病的產生都有其因緣，追究慾望的根源在於心意，就像盜賊依靠險要的地形進行搶劫一樣。
【English Translation】 English version Without attachment. Seeing suffering and joy in villages and fields, one should not be burned by them, Even if encountering more joyful circumstances, without traces of the past, how can there be change?
Seeing suffering and joy in villages and fields, one should not be burned by them, refers to practitioners who live either near villages or in remote wilderness. Sometimes they encounter suffering, and people feel pain; sometimes they encounter joy, but they do not rejoice, nor do they give rise to the twelve afflictions of seeking more joy. 'Those' refer to the six sense objects (form, sound, smell, taste, touch, and dharma), and 'these' refer to the six senses (eye, ear, nose, tongue, body, and mind). Therefore, it is said that seeing suffering and joy in villages and fields, one should not be burned by them. Even if encountering more joyful circumstances, without traces of the past, how can there be change? refers to people who often indulge their minds, first seeking pleasure, then seeking more pleasure, thus increasing the roots of sin. Sometimes, they may have the idea of seeking pleasure in hell, but if there were no previous actions, there would be no karmic retribution of hell. Therefore, it is said that even if encountering more joyful circumstances, without traces of the past, how can there be change?
Wherever there are wise people, they are not attached to the defilements of desire, Even if encountering suffering and joy, they do not give rise to harmful intentions.
Wherever there are wise people, they are not attached to the defilements of desire, refers to sages who often live in seclusion, not attached to desires, and do not give rise to the defilements of desire. The wise people mentioned here refer to Anagamins (non-returners) and Arhats (worthy ones). Therefore, it is said that wherever there are wise people, they are not attached to the defilements of desire. Even if encountering suffering and joy, they do not give rise to harmful intentions, refers to not being attached to these feelings even when encountering suffering and joy. Therefore, it is said that even if encountering suffering and joy, they do not give rise to harmful intentions.
Chapter 28 of the Sutra of the Collection of the Udānas
Chapter 32: The Mind
The mind is difficult to guard, easily controlled by desires, Subduing the mind leads to good deeds, subduing the mind leads to peace.
The mind is difficult to guard, refers to the fact that the Tathagata, the World Honored One, appears in the world precisely to subdue the defilements and evil actions in people's minds. Like practitioners who often contemplate and discuss, the so-called mind brings about various misfortunes, causing people to fall into the paths of hell, hungry ghosts, and animals. Therefore, it is said that the mind is difficult to guard. Easily controlled by desires, refers to practitioners observing that the arising of various illnesses has its causes, and that the root of desire lies in the mind, just as thieves rely on dangerous terrain to rob.
，設無險者無由生患。欲亦如是心為窠窟，展轉流馳以成災患，是故說曰，為欲所居也。降心為善，以降便安者，人能降心不記彼壽，所至到處為人所敬，壽終之後漏盡意解得滅盡泥洹，是故說曰，降心為善，以降便安也。
如魚在旱地， 以離於深淵， 心識極惶懅， 魔眾而奔馳。
如魚在旱地，以離於深淵者，猶如彼魚以失於淵宛轉于地，心意煩惱不得自在，是故說曰，如魚在旱地，以離於深淵也。心識極惶懅，魔眾而奔馳者，猶彼岸上魚跳踉不得自在，心亦如是，馳趣諸結使不能自止，便為眾邪所得便。是故說曰，心識極惶懅，魔眾而奔馳。
心走非一處， 猶如日光明， 智者所能制， 如鉤止惡象。
心走非一處，猶如日光明者，如彼日光初出之時，悉照四方靡不通達，心亦如是，奔趣色聲香味細滑之法，不能自制使不流馳，如彼惡象兇暴難御，以得鋼鉤然後乃制，是故說曰，心走非一處，猶如日光明，智者所能制，如鉤止惡象也。
我今論此心， 無牢不可見， 我今欲訓誨， 慎莫生瑕隙。
我今論此心，無牢不可見者，彼修行之人專其一意繫心在前，以若干方便誨責其心：「由汝心本，無數劫中經歷生死，捨身受身不可稱記，或在三塗八難之處，或在天上人中往來；我今
【現代漢語翻譯】 現代漢語譯本：假設沒有危險，就不會產生禍患。慾望也是如此，心是慾望的巢穴，輾轉流逝最終釀成災禍，所以說，心被慾望所佔據。降伏內心，行善，內心降伏便會安寧。人如果能降伏內心，不計較他人的壽命，所到之處都會受到尊敬。壽命終結后，煩惱盡除，心意解脫，證得涅槃寂滅，所以說，降伏內心行善，內心降伏便會安寧。 如同魚在旱地上，離開了深淵，內心極度恐懼，被魔眾驅使奔跑。 如同魚在旱地上，離開了深淵，就像那魚失去了深淵，在地上掙扎，內心煩惱不得自在，所以說，如同魚在旱地上，離開了深淵。內心極度恐懼，被魔眾驅使奔跑，就像岸上的魚跳躍掙扎不得自在，心也是如此，奔向各種煩惱，不能自止，便被各種邪惡所趁。所以說，內心極度恐懼，被魔眾驅使奔跑。 心奔走不定，就像日光一樣，有智慧的人能夠控制它，就像用鉤子制服惡象。 心奔走不定，就像日光一樣，就像日光初升時，照耀四方無所不達，心也是如此，奔向各種色、聲、香、味、觸的誘惑，不能自我控制，任其流逝。就像那兇暴難以駕馭的惡象，只有用鋼鉤才能制服，所以說，心奔走不定，就像日光一樣，有智慧的人能夠控制它，就像用鉤子制服惡象。 我現在要論述這顆心，它無形無牢不可見，我現在要訓誡它，告誡它不要產生瑕疵。 我現在要論述這顆心，它無形無牢不可見，修行之人專心一意，將心繫于眼前，用各種方法訓誡自己的心：『你的心啊，無數劫以來經歷生死，捨棄身體又接受身體，數都數不清，有時在三惡道（三塗）八難之處，有時在天上人間往來；我現在』
【English Translation】 English version: If there were no danger, no calamity would arise. Desire is also like this; the mind is the nest of desires, which, through constant flow, eventually lead to disaster. Therefore, it is said that one is 'dwelt in by desire.' Subduing the mind to do good, and with this subduing comes peace. If a person can subdue their mind and not dwell on the lifespan of others, they will be respected wherever they go. After their life ends, their defilements will be exhausted, their mind will be liberated, and they will attain the extinction of Nirvana. Therefore, it is said that 'subduing the mind to do good, and with this subduing comes peace.' Like a fish on dry land, having left the deep pool, the mind is extremely agitated, driven by the hordes of Mara (魔, the demon). Like a fish on dry land, having left the deep pool, just as that fish, having lost its pool, writhes on the ground, its mind is troubled and not at ease. Therefore, it is said, 'Like a fish on dry land, having left the deep pool.' The mind is extremely agitated, driven by the hordes of Mara, just as a fish on the shore jumps and struggles without freedom, so too is the mind, rushing towards various fetters and unable to stop itself, thus being taken advantage of by various evils. Therefore, it is said, 'The mind is extremely agitated, driven by the hordes of Mara.' The mind wanders in many places, like the light of the sun. The wise can control it, like a hook controlling a wild elephant. The mind wanders in many places, like the light of the sun. Just as the sunlight, when it first rises, illuminates all directions without obstruction, so too is the mind, rushing towards the allure of sights, sounds, smells, tastes, and tactile sensations, unable to control itself and letting itself flow. Just like a wild elephant, fierce and difficult to tame, can only be controlled with a steel hook, therefore it is said, 'The mind wanders in many places, like the light of the sun. The wise can control it, like a hook controlling a wild elephant.' I will now discuss this mind, which is formless, without a stronghold, and invisible. I now wish to instruct it, warning it not to create flaws. I will now discuss this mind, which is formless, without a stronghold, and invisible. A practitioner, focusing their mind intently, keeps their mind in front of them, using various methods to instruct their mind: 'Oh, my mind, for countless eons, you have experienced birth and death, abandoning bodies and receiving bodies, an uncountable number of times. Sometimes you were in the three evil realms (三塗, three lower realms) and the eight difficulties (八難, eight unfavorable conditions), sometimes you were in the heavens or among humans; now I'
為人遭佛聖法，宜可捨本染著之想。」以無數方便誨責心已，復更告心：「汝今輕脆不可恃怙，於此見身當盡愛結。」是故說曰，我今論此心，無牢不可見，我今欲訓誨，慎莫生瑕隙也。
汝心莫遊行， 恣意而游逸， 我今還攝汝， 如御暴逸象。
汝心莫遊行，恣意而放逸者，心之為物猶豫不定，著色聲香味細滑法，猶如猿猴貪著果蓏，舍一取一意不專定，心亦如是橫生萬端，造作眾患不能捨離，是故說曰，汝心莫遊行，恣意而放逸也。我今還攝汝，如御暴逸象者，我當以不凈觀攝此心意使不流馳，如御暴象不使放逸，是故說曰，我今還攝汝，如御放逸象。
生死無有量， 往來無端緒， 求于屋舍者， 數數受胞胎。
生死無有量，往來無端緒者，人處生死經歷劫數不可稱記，或在地獄畜生餓鬼，其中受苦甚難可計，是故說曰，生死無有量，往來無端緒也。求于屋舍者，數數受胞胎者，不滅行跡往來不息，繫於肥白貪著形色數數受胎，是故說曰，求于屋舍者，數數受胞胎也。
以觀此屋， 更不造舍， 梁棧已壞， 臺閣摧折。
以觀此屋者，危脆不牢要當壞敗為磨滅法，正使安明巨海盡當融爛。更不造舍者，所以然者？以知根原病之所由，更不受形造五陰室，是故說曰，以觀此屋，
【現代漢語翻譯】 現代漢語譯本： 『作為一個人，當遇到佛陀的教誨時，應該捨棄原本的執著和污染的想法。』用無數方便法門教導和責備內心之後，又進一步告誡內心：『你現在輕浮脆弱，不可依賴，要在此生斷除對愛慾的執著。』因此說，我現在談論這個心，它沒有牢固的實體，不可見，我現在想要訓誡它，要謹慎，不要產生過失。你的心不要放縱，恣意遊蕩，我現在要收攝你，就像駕馭狂暴的大象一樣。 你的心不要放縱，恣意放逸，心這種東西猶豫不定，執著於色、聲、香、味、細滑、法，就像猿猴貪戀果實，捨棄一個又取另一個，心意不專一，心也是這樣橫生各種念頭，造作各種禍患而不能捨離。因此說，你的心不要放縱，恣意放逸。我現在要收攝你，就像駕馭狂暴的大象一樣，我應當用不凈觀來收攝這個心意，使它不流散，就像駕馭狂暴的大象不讓它放縱。因此說，我現在要收攝你，就像駕馭放逸的大象。 生死沒有盡頭，往來沒有頭緒，追求房屋的人，會一次又一次地受胎。生死沒有盡頭，往來沒有頭緒，人在生死中經歷的劫數不可計數，或者在地獄、畜生、餓鬼道中，其中所受的痛苦難以計算。因此說，生死沒有盡頭，往來沒有頭緒。追求房屋的人，會一次又一次地受胎，不滅的行跡往來不息，被肥白之物所束縛，貪著形色，一次又一次地受胎。因此說，追求房屋的人，會一次又一次地受胎。 通過觀察這個身體，就不再建造房屋，樑柱已經損壞，臺閣已經倒塌。通過觀察這個身體，它脆弱不牢固，終將壞滅，成為磨滅之法，即使是安穩明亮的巨海，最終也會融化。不再建造房屋，原因是什麼呢？因為知道根本的病因，不再受形體，不再造作五陰之室。因此說，通過觀察這個身體，
【English Translation】 English version: 'As a person, when encountering the Buddha's teachings, one should abandon the original attachments and defiled thoughts.' After teaching and rebuking the mind with countless expedient methods, it further admonishes the mind: 'You are now frivolous and fragile, unreliable, and you must break the attachment to desire in this life.' Therefore, it is said, I am now discussing this mind, it has no solid substance, it is invisible, I now want to instruct it, be cautious, do not create faults. Your mind should not be unrestrained, wandering at will, I will now restrain you, like controlling a violent elephant. Your mind should not be unrestrained, indulging in dissipation, the mind is a thing that hesitates and is indecisive, attached to form, sound, smell, taste, touch, and mental objects, like a monkey greedy for fruit, abandoning one and taking another, the mind is not focused, the mind is also like this, giving rise to all kinds of thoughts, creating all kinds of troubles that cannot be abandoned. Therefore, it is said, your mind should not be unrestrained, indulging in dissipation. I will now restrain you, like controlling a violent elephant, I should use the contemplation of impurity to restrain this mind, so that it does not wander, like controlling a violent elephant and not letting it indulge. Therefore, it is said, I will now restrain you, like controlling a dissipated elephant. Birth and death have no end, coming and going have no beginning, those who seek a house will be reborn again and again. Birth and death have no end, coming and going have no beginning, the kalpas that people experience in birth and death are countless, or in hell, as animals, or as hungry ghosts, the suffering they endure is difficult to calculate. Therefore, it is said, birth and death have no end, coming and going have no beginning. Those who seek a house will be reborn again and again, the unextinguished traces of actions come and go without ceasing, bound by the fat and white, attached to form and color, reborn again and again. Therefore, it is said, those who seek a house will be reborn again and again. By observing this body, one no longer builds a house, the beams and pillars are already broken, the pavilions have collapsed. By observing this body, it is fragile and unstable, it will eventually decay and become a law of annihilation, even the stable and bright great sea will eventually melt. Why no longer build a house? Because one knows the root cause of the illness, one no longer receives a form, no longer creates the room of the five aggregates. Therefore, it is said, by observing this body,
更不造舍也。梁棧已壞，臺閣摧折者，所以論此者，乃論結使之原本；身壞四大散，萬物不久合，此乃論成道之人，舍形神逝澹然虛空，支節形體各歸其本，地還歸地、水還歸水、火還歸火、風還歸風，神逝無為不復懼畏更來受形，是故說曰，梁棧已壞，臺閣摧折也。
心已離行， 中間已滅， 心為輕躁， 難持難護。
心已離行者，所謂行者眾結之首，所以群萌沉湮生死者，皆由造行致斯災變，聖人降世精勤自修，斷諸行本使不復生，是故說曰，心已離行也。中間已滅者，三世之法永盡無餘，是故說曰，中間已滅也。心為輕躁者，如佛契經所說：「我今說心之本輕躁速疾，一日一夜有九百九十九億念，唸唸異想造行不同。」是故說曰，心為輕躁也。難持難護者，發心之頃造善惡行，念善之心尋響即至間無滯礙，念惡之心如響應聲，欲令守護者未之有也。猶若惡獸之類，虎狼蛇蚖蝮蝎之屬，欲使將護其意，使不行惡者，亦未前聞。是故說曰，難持難護。
智者能自正， 猶匠搦箭直， 有恚則知恚， 有恚知有恚。
智者能自正，猶匠搦箭直者，夫人習行先正其形，恒知苦空非身無我之法，六思念行以自誡身使不邪曲，猶若巧匠善能治箭端直無節，堪任禦敵亦無所難，是故說曰，智者能自正，猶匠
【現代漢語翻譯】 現代漢語譯本：
不再建造房屋。樑柱已經毀壞，樓臺亭閣已經倒塌，之所以討論這些，是爲了討論煩惱的根源；身體壞滅，四大分散，萬物不會長久結合，這是在討論得道之人，捨棄形體，精神逝去，淡然虛空，肢體各自歸於本源，地歸於地，水歸於水，火歸於火，風歸於風，精神逝去，無所作為，不再恐懼再次受生，所以說，樑柱已經毀壞，樓臺亭閣已經倒塌。
心已脫離行為，中間已經滅盡，心輕浮躁動，難以把持和守護。
『心已脫離行為』，所說的『行為』是各種煩惱的根源，眾生沉溺於生死輪迴，都是由於造作行為導致這些災難變化，聖人降生於世，精勤自我修行，斷除各種行為的根本，使其不再產生，所以說，『心已脫離行為』。『中間已經滅盡』，是指過去、現在、未來三世的法則永遠消盡，沒有剩餘，所以說，『中間已經滅盡』。『心輕浮躁動』，如佛陀在契經中所說：『我現在說心的本性輕浮躁動，速度極快，一日一夜有九百九十九億個念頭，每個念頭都有不同的想法，造作不同的行為。』所以說，『心輕浮躁動』。『難以把持和守護』，發心之時，造作善惡行為，念善的心念，如同回聲一樣迅速到來，沒有阻礙，念惡的心念，也如同回聲一樣，想要守護它，是不可能的。就像兇猛的野獸，虎狼蛇蝎之類，想要控制它們的心意，使它們不行惡，也是前所未聞的。所以說，『難以把持和守護』。
智者能夠自我端正，就像工匠矯正箭矢一樣，有嗔恨就知有嗔恨，有嗔恨就知有嗔恨。
『智者能夠自我端正，就像工匠矯正箭矢一樣』，人學習修行，首先要端正自己的行為，經常知道苦、空、非身、無我的法則，用六種思念來告誡自己，使自己不走邪路，就像巧匠善於矯正箭矢，使其端直沒有瑕疵，能夠用來抵禦敵人，沒有什麼困難，所以說，『智者能夠自我端正，就像工匠』 現代漢語譯本：
搦箭直。
【English Translation】 English version:
No more building of houses. The beams and supports are already broken, and the pavilions and towers are collapsing. The reason for discussing this is to discuss the root of afflictions. When the body breaks down, the four great elements scatter, and all things do not remain united for long. This is discussing the person who has attained enlightenment, who abandons the physical form, whose spirit departs, becoming serene and empty. The limbs each return to their origin, earth returns to earth, water returns to water, fire returns to fire, and wind returns to wind. The spirit departs, without action, no longer fearing to be reborn. Therefore, it is said, 'The beams and supports are already broken, and the pavilions and towers are collapsing.'
The mind has departed from action, the middle has been extinguished, the mind is light and restless, difficult to hold and protect.
'The mind has departed from action,' what is meant by 'action' is the root of all afflictions. Beings are submerged in the cycle of birth and death because of the actions they create. The sage descends into the world, diligently cultivates himself, cuts off the root of all actions so that they no longer arise. Therefore, it is said, 'The mind has departed from action.' 'The middle has been extinguished' refers to the laws of the three times (past, present, and future) being completely exhausted, with nothing remaining. Therefore, it is said, 'The middle has been extinguished.' 'The mind is light and restless,' as the Buddha said in the sutras: 'I now say that the nature of the mind is light, restless, and swift. In one day and night, there are nine hundred and ninety-nine billion thoughts, each thought having different ideas and creating different actions.' Therefore, it is said, 'The mind is light and restless.' 'Difficult to hold and protect,' when the mind arises, it creates good and evil actions. The thought of good comes as quickly as an echo, without hindrance. The thought of evil also comes like an echo. To try to guard it is impossible. It is like fierce beasts, tigers, wolves, snakes, scorpions, etc. To try to control their minds and prevent them from doing evil is unheard of. Therefore, it is said, 'Difficult to hold and protect.'
The wise can correct themselves, just as a craftsman straightens an arrow. If there is anger, know there is anger; if there is anger, know there is anger.
'The wise can correct themselves, just as a craftsman straightens an arrow.' When a person learns to practice, they must first correct their behavior, constantly knowing the laws of suffering, emptiness, non-self, and no-ego. They use the six thoughts to admonish themselves, so that they do not go astray, just as a skilled craftsman is good at straightening arrows, making them straight and without flaws, able to be used to resist enemies, without any difficulty. Therefore, it is said, 'The wise can correct themselves, just as a craftsman' English version:
straightens an arrow.
搦箭直也。有恚則知恚，有恚知有恚者，怨怨自茲為怨，息怨者自古未有，要當息怨滅怨，然後乃知無怨，是故說曰，有恚則知恚，有恚知有恚也。
是意自造， 非父母為， 除邪就定， 為福勿回。
意造眾行為身招患，為惡斯惡斯由心造，亦非父母兄弟宗族僕從奴婢之所為也；明審此者，乃知從邪生此塵勞，復不守護使心不亂，是故說曰，是意自造，非父母為，除邪就定，為福勿回也。
蓋屋不密， 天雨則漏， 人不惟行， 漏淫怒癡。
猶若世人造作宮殿屋舍亦不至密，天雨之日無處不漏，人不正其行，便漏色聲香味細滑法，亦不思惟不凈之觀，漏出三毒暴溢之水，是故說曰，蓋屋不密，天雨則漏，人不惟行，漏淫怒癡也。盡應為偈略說其要，愚癡亦爾、瞋恚亦爾、慳嫉亦爾、憍慢亦爾、愛結亦爾。
蓋屋緻密， 天雨不漏， 人自惟行， 無淫怒癡。
猶如至密之人，造作宮殿屋舍緻密，天雨不漏，人自惟行，去淫怒癡不漏諸患盡。應為偈略說其要，愚癡亦爾、瞋恚亦爾、慳嫉亦爾、憍慢亦爾、愛結亦爾。
心為法本， 心尊心使， 中心念惡， 即言即行， 罪苦自追， 車轢于轍。
爾時世尊告諸比丘：「自今以後先說勸食偈，然後乃食。」舍衛城裡有二乞兒
【現代漢語翻譯】 現代漢語譯本 『搦箭直也』（搦箭：比喻嗔恚，直：直接）。當心中有嗔恚時，要知道自己有嗔恚；知道自己有嗔恚，那麼怨恨就會由此產生。以怨報怨，自古以來沒有停止過。一定要平息怨恨，消滅怨恨，然後才能知道沒有怨恨。所以說，當心中有嗔恚時，要知道自己有嗔恚，知道自己有嗔恚。 這些意念是自己造作的，不是父母造成的。要去除邪念，專注于禪定，行善不要退縮。 意念造作種種行為，為自身招來禍患。作惡是因為內心造作，也不是父母兄弟宗族僕從奴婢所為。明白這個道理的人，就知道從邪念產生這些煩惱，如果不守護自己的心，使它不散亂，所以說，這些意念是自己造作的，不是父母造成的。要去除邪念，專注于禪定，行善不要退縮。 如果房屋不嚴密，下雨就會漏水。人如果不謹慎自己的行為，就會泄漏淫慾、憤怒和愚癡。 就像世人建造宮殿房屋，如果不嚴密，下雨天就會到處漏水。人如果不端正自己的行為，就會泄漏色、聲、香、味、觸、法，也不思考不凈的觀想，泄漏出貪、嗔、癡三種毒害的洪水。所以說，如果房屋不嚴密，下雨就會漏水。人如果不謹慎自己的行為，就會泄漏淫慾、憤怒和愚癡。應該用偈語簡略地說出要點，愚癡也是這樣，嗔恚也是這樣，慳吝嫉妒也是這樣，驕慢也是這樣，愛慾的束縛也是這樣。 如果房屋建造得嚴密，下雨就不會漏水。人如果謹慎自己的行為，就不會有淫慾、憤怒和愚癡。 就像建造宮殿房屋非常嚴密的人，下雨不會漏水。人如果謹慎自己的行為，去除淫慾、憤怒和愚癡，就不會泄漏各種禍患。應該用偈語簡略地說出要點，愚癡也是這樣，嗔恚也是這樣，慳吝嫉妒也是這樣，驕慢也是這樣，愛慾的束縛也是這樣。 心是萬法的根本，心是尊貴的，心是主使。心中如果產生惡念，立刻就會說出來，立刻就會做出來，罪惡和痛苦就會追隨自己，就像車輪碾過車轍一樣。 那時，世尊告訴眾比丘：『從今以後，先說勸食偈，然後再吃飯。』舍衛城裡有兩個乞丐。
【English Translation】 English version 'Nocking an arrow straight' (Nocking an arrow: a metaphor for anger, straight: directly). When there is anger in the heart, one should know that one has anger; knowing that one has anger, then resentment will arise from this. Responding to resentment with resentment has never stopped since ancient times. One must quell resentment, eliminate resentment, and then one will know there is no resentment. Therefore, it is said, when there is anger in the heart, one should know that one has anger, and know that one has anger. These thoughts are self-created, not created by parents. One should remove evil thoughts, focus on meditation, and not retreat from doing good. Thoughts create all kinds of actions, bringing trouble to oneself. Doing evil is caused by the mind, and it is not done by parents, siblings, relatives, servants, or slaves. Those who understand this principle know that these afflictions arise from evil thoughts. If one does not guard one's mind and prevent it from being scattered, therefore it is said, these thoughts are self-created, not created by parents. One should remove evil thoughts, focus on meditation, and not retreat from doing good. If a house is not sealed, rain will leak in. If a person is not careful in their actions, they will leak lust, anger, and ignorance. Just like people who build palaces and houses, if they are not sealed, rain will leak everywhere on rainy days. If a person does not correct their actions, they will leak sight, sound, smell, taste, touch, and dharma, and they will not contemplate the impure, leaking out the flood of the three poisons of greed, anger, and ignorance. Therefore, it is said, if a house is not sealed, rain will leak in. If a person is not careful in their actions, they will leak lust, anger, and ignorance. One should briefly state the key points in verses, and it is the same for ignorance, the same for anger, the same for stinginess and jealousy, the same for arrogance, and the same for the bondage of desire. If a house is built tightly, rain will not leak in. If a person is careful in their actions, they will not have lust, anger, and ignorance. Just like a person who builds a palace or house very tightly, rain will not leak in. If a person is careful in their actions, removing lust, anger, and ignorance, they will not leak all kinds of troubles. One should briefly state the key points in verses, and it is the same for ignorance, the same for anger, the same for stinginess and jealousy, the same for arrogance, and the same for the bondage of desire. The mind is the root of all dharmas, the mind is noble, and the mind is the master. If an evil thought arises in the mind, it will immediately be spoken and immediately be acted upon. Sin and suffering will follow oneself, just like a wheel rolling over a rut. At that time, the World Honored One told the monks: 'From now on, first recite the verse of encouragement to eat, and then eat.' There were two beggars in Shravasti.
，至眾僧中乞食，正值聖眾未說勸食之偈，其中有一乞兒，嫉妒心盛便發噁心：「設我后得自在為國王者，當以車輪轢斷爾許道人頭。」說偈之後，乞兒乞食得貲無央數，出在路側飽滿睡眠，數百群車路由其中，轢斷其頭，死入地獄受苦無量。
心為法本， 心尊心使， 中心念善， 即言即行， 福慶自隨， 如影隨形。
彼第二乞兒內心自念：「設我后得富貴為王者，盡當供養爾許聖眾使不渴乏。」時彼乞兒乞充本意，尋出臥在樹下睡眠，神識澹靜無有亂想。爾時彼國喪失國主，更無復嗣繼王者種，群臣百僚雲集共論：「今國無主復無繼嗣，將恐人民散在不久，亡國破家，由是而興君等，各各欲何方謀，令國全在民無異趣？」中有智臣明達第一，告諸人民：「我等失主且無繼嗣，宜可遣使巡行國界，若有威相福祿足者，使紹王位。」即遣按行，見一樹下有人眠睡，日光以轉樹影不移，蔭覆人身如蓋在上，使者見之即往觀視：「人中奇異何復是過。此人正應紹繼王位。」即喚使覺扶輿輦載，前後圍繞將詣王宮，人稱萬歲國界清泰。爾時世尊觀此二義已，即說斯偈：
「心為法本， 心尊心使， 中心念惡， 即言即行， 福慶自隨， 如影隨形。」 念無適止， 不絕無邊， 福能遏惡
【現代漢語翻譯】 現代漢語譯本：他們到僧眾中乞食，正值聖眾還未誦說勸食的偈語。其中有一個乞丐，因為強烈的嫉妒心而生起惡念：『如果我將來能夠自由自在地成為國王，一定要用戰車碾斷這些道人的頭。』說完偈語后，這個乞丐乞討到了無數的財物，便在路邊吃飽睡著了。這時，數百輛車從路上經過，碾斷了他的頭，死後墮入地獄，遭受無量的痛苦。 心是萬法的根本，心是尊貴的，心是主使。心中如果念善，就會立刻付諸言行，福報和喜慶自然會跟隨，就像影子跟隨形體一樣。 第二個乞丐內心想：『如果我將來能夠富貴成為國王，一定要盡力供養這些聖眾，讓他們不再感到飢渴。』當時，這個乞丐乞討到了足夠的東西，便出來躺在樹下睡覺，神識清凈，沒有雜亂的念頭。這時，那個國家失去了國王，又沒有後代可以繼承王位。大臣們聚集在一起商議：『現在國家沒有君主，又沒有繼承人，恐怕人民很快就會離散，國家也會滅亡。因此，各位應該想辦法，讓國家能夠保全，人民不會有異心。』其中有一位智慧最高的大臣，告訴大家：『我們失去了君主，又沒有繼承人，應該派遣使者巡視全國，如果發現有威嚴相貌、福祿足夠的人，就讓他繼承王位。』於是，他們派遣使者去巡視，看到一棵樹下有人在睡覺，陽光移動了，樹影卻沒有移動，像傘蓋一樣遮蔽著他的身體。使者看到后，就前去觀察：『這個人真是人中奇才，再也沒有比他更合適的了。這個人正應該繼承王位。』於是，他們叫醒了他，扶他上車，前後簇擁著他前往王宮，人民都稱他萬歲，國家也變得安定太平。這時，世尊觀察了這兩個事例后，就說了這首偈語： 『心是萬法的根本，心是尊貴的，心是主使。心中如果念惡，就會立刻付諸言行，災禍和痛苦自然會跟隨，就像影子跟隨形體一樣。』 念頭沒有停止的時候，無邊無際，福報能夠阻止惡念。
【English Translation】 English version: They went to beg for food among the monks, just as the holy assembly had not yet recited the verses encouraging alms. Among them, there was a beggar who, due to intense jealousy, harbored an evil thought: 'If I were to become a king in the future, I would use chariots to crush the heads of these ascetics.' After saying the verse, the beggar received countless riches from begging, and then he ate his fill and fell asleep by the roadside. At that moment, hundreds of chariots passed by, crushing his head. He died and fell into hell, suffering immeasurable pain. The mind is the root of all dharmas, the mind is honored, the mind is the master. If the mind thinks of good, it will immediately be put into words and actions, and blessings and joy will naturally follow, just like a shadow follows a form. The second beggar thought to himself: 'If I were to become a wealthy king in the future, I would do my best to provide for these holy beings, so that they would no longer feel thirsty or hungry.' At that time, this beggar received enough from begging, and then he went out and lay down to sleep under a tree. His consciousness was calm and clear, without any chaotic thoughts. At this time, that country lost its king, and there were no descendants to inherit the throne. The ministers gathered together to discuss: 'Now that the country has no ruler and no heir, I am afraid that the people will soon disperse, and the country will perish. Therefore, you should all think of ways to ensure that the country is preserved and that the people do not have different intentions.' Among them, there was a minister of the highest wisdom who told everyone: 'We have lost our ruler and have no heir. We should send messengers to patrol the country. If we find someone with a majestic appearance and sufficient blessings, we should let him inherit the throne.' So, they sent messengers to patrol, and they saw someone sleeping under a tree. The sunlight had moved, but the shadow of the tree had not moved, covering his body like an umbrella. When the messengers saw this, they went to observe: 'This person is truly a rare talent among men, and there is no one more suitable than him. This person should inherit the throne.' So, they woke him up, helped him into a carriage, and surrounded him as they went to the palace. The people all hailed him as 'Long Live,' and the country became peaceful and prosperous. At this time, the World Honored One, having observed these two examples, spoke this verse: 'The mind is the root of all dharmas, the mind is honored, the mind is the master. If the mind thinks of evil, it will immediately be put into words and actions, and disasters and suffering will naturally follow, just like a shadow follows a form.' Thoughts never cease, they are boundless and limitless, and blessings can stop evil thoughts.
， 覺者為賢。
念無適止，不絕無邊者，夫修行人縱意游逸不能專一，正使聞法不貫心懷；所謂不絕無邊者，戒盜身邪也。是故說曰，念無適止，不絕無邊也。福能遏惡，覺者為賢者，夫積善之人，永去淫怒癡憍慢之心，如斯之人履道則易，從是福慶漸至道場。是故說曰，福能遏惡，覺者為賢也。
不以不凈意， 亦及瞋怒人， 欲得知法者， 三耶三佛說， 諸有除貢高， 心意極清凈， 能捨傷害懷， 乃得聞正法。
諸佛世尊，恒以天眼觀三世事，知將來世愚惑眾生，自憍蔑人不事三寶，吾身去世遺法存在，族姓子汝傳吾經誡演布後人，眾生聞者靡不蒙濟。有一比丘在波羅梨大國雞頭園中，為數千萬眾前後圍繞，升于高座敷演法教，其聞法者，靡不蒙濟，隨行所趣各充其愿。外國舊典內法之宜，入寺聽法及禮佛者皆當脫帽。時，有國王頭素少發加復有瘡，又且腳著履屣，自恃豪尊以㲲裹頭入內聽經。王曰：「比丘與我說法。」比丘告曰：「如來有教，其有眾生腳著履屣者不與說法。」王聞懷恚即脫履屣，語比丘曰：「卿速說法稱悅我情，違我本意者當梟汝首。」比丘告王：「又復如來禁戒所忌，不得與覆頭者說法。」王聞斯語倍復瞋恚奮赫天威，語比丘曰：「卿欲辱我今故前卻，我今正爾露頭
【現代漢語翻譯】 現代漢語譯本 覺悟的人是賢明的。 念頭沒有固定的停留，不絕無邊，這是說修行人放縱自己的意念，不能專一，即使聽聞佛法也不能銘記於心；所謂不絕無邊，指的是戒除偷盜、邪淫等行為。所以說，念頭沒有固定的停留，不絕無邊。福德能夠遏制惡行，覺悟的人是賢明的，積累善行的人，永遠去除淫慾、嗔怒、愚癡、驕慢之心，這樣的人修行就容易，從此福慶逐漸到達道場。所以說，福德能夠遏制惡行，覺悟的人是賢明的。 不以不清凈的心意，也不對嗔怒的人，想要了解佛法的人，三耶三佛（意為正等覺者）這樣說，那些去除貢高我慢，心意極其清凈，能夠捨棄傷害他人的念頭的人，才能聽聞正法。 諸佛世尊，總是用天眼觀察三世的事情，知道未來世愚昧迷惑的眾生，會驕傲自大，輕視他人，不敬奉三寶，我身去世后，遺留的佛法仍然存在，你們這些族姓子弟要傳揚我的經誡，傳播給後人，眾生聽聞后沒有不得到救濟的。有一個比丘在波羅梨大國雞頭園中，被數千萬的聽眾前後圍繞，登上高座宣講佛法，聽聞佛法的人，沒有不得到救濟的，隨著各自的修行，都滿足了自己的願望。按照外國舊有的典籍和佛法的規定，進入寺廟聽法和禮佛的人都應當脫帽。當時，有一個國王頭頂稀疏，還有瘡，而且腳上穿著鞋子，仗著自己的豪貴尊榮，用毛毯裹著頭進入寺廟聽經。國王說：『比丘，你給我說法。』比丘告訴他說：『如來有教導，腳上穿著鞋子的人，不給他說法。』國王聽了很生氣，就脫下鞋子，對那個比丘說：『你快點說法來取悅我，違揹我意願的，我就要砍下你的頭。』比丘告訴國王說：『如來還有禁戒，不能給裹著頭的人說法。』國王聽了這話更加生氣，怒氣衝天，對那個比丘說：『你想要羞辱我，現在故意退縮，我現在就露出頭』
【English Translation】 English version The enlightened one is virtuous. Thoughts have no fixed abode, they are boundless and unceasing. This refers to the practitioner who indulges their thoughts, unable to concentrate. Even if they hear the Dharma, they cannot keep it in their hearts. The so-called boundless and unceasing refers to abstaining from theft and sexual misconduct. Therefore, it is said, thoughts have no fixed abode, they are boundless and unceasing. Merit can restrain evil, and the enlightened one is virtuous. Those who accumulate good deeds forever remove lust, anger, ignorance, and arrogance. Such people find it easy to practice the path, and from this, blessings gradually reach the place of enlightenment. Therefore, it is said, merit can restrain evil, and the enlightened one is virtuous. Not with an impure mind, nor towards those who are angry, those who wish to understand the Dharma, thus say the Samyaksambuddhas (meaning Perfectly Enlightened Ones). Those who eliminate arrogance and pride, whose minds are extremely pure, and who can abandon the thought of harming others, only they can hear the true Dharma. The Buddhas, the World Honored Ones, always use their heavenly eyes to observe the affairs of the three worlds. They know that in the future, foolish and deluded beings will be arrogant, despise others, and not respect the Three Jewels. After my passing, the Dharma I leave behind will still exist. You, the sons and daughters of noble families, should transmit my teachings and spread them to future generations. Those who hear them will all be saved. There was a Bhikkhu in the Chicken Garden of the great kingdom of Pololi, surrounded by tens of millions of listeners. He ascended a high seat and expounded the Dharma. Those who heard the Dharma were all saved, and according to their practice, they all fulfilled their wishes. According to the old foreign scriptures and the rules of the Dharma, those who enter the temple to listen to the Dharma and worship the Buddha should remove their hats. At that time, there was a king whose hair was sparse and who had sores on his head. Moreover, he was wearing shoes. Relying on his wealth and status, he entered the temple with his head wrapped in a blanket to listen to the scriptures. The king said, 'Bhikkhu, preach the Dharma to me.' The Bhikkhu told him, 'The Tathagata has taught that those who wear shoes on their feet should not be preached to.' The king was angry upon hearing this, and took off his shoes. He said to the Bhikkhu, 'Quickly preach the Dharma to please me. If you disobey my will, I will cut off your head.' The Bhikkhu told the king, 'The Tathagata also has a prohibition against preaching to those who cover their heads.' The king was even more enraged upon hearing this, and with a furious heavenly might, he said to the Bhikkhu, 'You want to humiliate me, and now you are deliberately retreating. I will now reveal my head.'
聽卿說法，若不解吾疑結者，當取汝身份為三分。」爾時比丘，尋向彼王而說斯偈：
「不以不凈意， 亦及瞋怒人， 能捨傷害懷， 乃得聞正法。」
王聞斯偈慚顏愧影，即起于坐五體投地自歸懺悔，求滅身口意過，長跪叉手白比丘言：「不審此偈為是如來神口所說，為是尊人知我心意然後說乎？」比丘告王：「此偈乃是如來神口所說，此來久矣，非適今也。」王自思惟：「善哉大聖三達之智靡所不通，乃知將來有我之徒有恚害心，今重自悔更不造新。」爾時比丘漸與說甚深之法，即于坐上諸塵垢盡得法眼凈，見法得法無所畏難。
心無住息， 亦不知法， 迷於世事， 無有正智。
心無住息，亦不知法者，心如馳流難可制還，水出泉源晝夜下流，欲使還入泉源者斯難獲也，如此之人不知正法，亦復不知可就知就可舍知舍；譬如有人聾聽五音，盲執于燭，是故說曰，心無住息，亦不知法也。迷於世事，無有正智者，如彼行人貪樂於世，信邪倒見，或事諸神水火日月，祭祀先祖父母兄弟，意中望得正法功德，如人空中欲安宮宅者，甚為難也。如經文說：「殺生祀生，交受害也。」是故說曰，迷於世事，無有正智也。
三十六駃流， 並及心意漏， 數數有邪見， 依于欲想結。
三十六
【現代漢語翻譯】 現代漢語譯本：『聽你說法，如果不能解除我的疑惑，我就要將你身體分成三份。』當時，那位比丘立刻面向國王，說了這首偈頌： 『不以不凈的心意，以及懷有嗔怒的人，能夠捨棄傷害的念頭，才能聽聞真正的佛法。』 國王聽了這首偈頌，感到慚愧羞愧，立刻從座位上起身，五體投地，向比丘懺悔，請求消除身口意的過錯。他長跪合掌，對那位比丘說：『請問這首偈頌是如來（Tathagata）神口所說，還是尊者您知道我的心意后才說的呢？』比丘告訴國王：『這首偈頌是如來神口所說，流傳已久，並非今日才有的。』國王心想：『太好了，大聖（Mahasattva）的三達智（trividya）無所不知，竟然知道將來我的徒眾會有嗔恨傷害之心，現在我再次懺悔，以後不再犯新錯。』當時，比丘逐漸為國王講述甚深的佛法，國王當即在座位上，所有塵垢都已消除，獲得了法眼凈（dharma-cakṣus-viśuddhi），見法得法，心中無所畏懼。 心無止息，也不瞭解佛法，迷惑於世俗之事，沒有正確的智慧。 『心無止息，也不瞭解佛法』，是指心像奔流的河水一樣難以控制，水從泉源流出，日夜不停，想要讓它流回泉源是很難的。這樣的人不瞭解真正的佛法，也不知道應該接受什麼，應該捨棄什麼；就像有人耳聾卻要聽五音，眼盲卻要拿著蠟燭一樣。所以說，『心無止息，也不瞭解佛法』。『迷惑於世俗之事，沒有正確的智慧』，是指那些貪戀世俗的人，相信邪見，或者侍奉諸神、水火日月，祭祀先祖父母兄弟，心中希望得到正法的功德，就像在空中想要建造宮殿一樣，非常困難。正如經文所說：『殺生祭祀，互相傷害。』所以說，『迷惑於世俗之事，沒有正確的智慧』。 三十六種奔流，以及心意的煩惱，常常有邪見，依附於慾望的束縛。 三十六
【English Translation】 English version: 'Hearing your teachings, if you cannot resolve my doubts, I will divide your body into three parts.' At that time, the Bhikṣu (monk) immediately faced the king and spoke this verse: 'Not with an impure mind, nor with a person full of anger, can one relinquish the thought of harm, only then can one hear the true Dharma (Buddhist teachings).' Upon hearing this verse, the king felt ashamed and remorseful. He immediately rose from his seat, prostrated himself with his five limbs touching the ground, and confessed to the Bhikṣu, seeking to eliminate the wrongdoings of his body, speech, and mind. He knelt with his palms together and said to the Bhikṣu, 'I wonder if this verse was spoken by the divine mouth of the Tathagata (Buddha), or did the venerable one know my thoughts and then speak it?' The Bhikṣu told the king, 'This verse was spoken by the divine mouth of the Tathagata, it has been passed down for a long time, not just today.' The king thought to himself, 'Excellent, the Mahasattva's (great being) trividya (three knowledges) is all-encompassing, he even knows that in the future my followers will have hateful and harmful thoughts. Now I repent again and will not commit new mistakes.' At that time, the Bhikṣu gradually explained the profound Dharma to the king. Immediately, while still seated, all his defilements were eliminated, and he attained the dharma-cakṣus-viśuddhi (pure eye of Dharma), seeing the Dharma and attaining the Dharma without any fear. The mind has no rest, nor does it understand the Dharma, it is deluded by worldly affairs, and has no right wisdom. 'The mind has no rest, nor does it understand the Dharma' means that the mind is like a rushing river, difficult to control. Water flows from a spring, day and night, and it is difficult to make it flow back to the spring. Such a person does not understand the true Dharma, nor does he know what to accept and what to abandon; it is like someone who is deaf trying to listen to the five tones, or someone who is blind holding a candle. Therefore, it is said, 'The mind has no rest, nor does it understand the Dharma.' 'Deluded by worldly affairs, and has no right wisdom' refers to those who are greedy for worldly pleasures, believe in wrong views, or serve gods, water, fire, the sun, and the moon, and worship their ancestors, parents, and siblings, hoping to gain the merits of the true Dharma, like trying to build a palace in the sky, which is very difficult. As the scripture says, 'Killing to sacrifice is to mutually harm.' Therefore, it is said, 'Deluded by worldly affairs, and has no right wisdom.' Thirty-six torrents, along with the outflows of the mind, often have wrong views, relying on the bonds of desire. Thirty-six
駃流者，三十六邪，身邪有三，三界各有一；邊見有三，欲界一色界一無色界一；邪見有十二，欲界四色界四無色界四；見盜有十二，欲界四色界四無色界四；戒盜有六，欲界二色界二無色界二，取而合者合三十六，使世人迷惑不睹正見，是以智人防慮未然。是故說曰，三十六駛流，並及心意漏。三十六邪由心而生，流溢萬端遂成邪見，是故說曰，並及心意漏也。數數漏邪見，依于欲想結者，此邪見者乃論計常見斷滅見，此二邪見不與相應，計常見不與斷滅見相應，斷滅見不與計常見相應，二人所見各各不同，緣是邪見牽致地獄餓鬼畜生，復起三想，貪恚想無明想，是故說曰，數數漏邪見，依于欲想結也。
舍意放其根， 人隨意迴轉， 為少滅名稱， 如鳥舍空林。
舍意放其根，人隨意迴轉者，世多有人好喜五音，若眼見色起于眼識遂成眼根，若耳聞聲起于耳識遂成耳根，若鼻嗅香起于鼻識遂成鼻根，若口知味起于口識遂成口根，若身知細滑起于身識遂成身根，若意知法起于意法遂成意根，是故說曰，舍意放其根，人隨意迴轉也。為少滅名稱，如鳥舍空林者，人之為過不顧後慮，積日為善失在斯須，為諸檀越施主所見譏論：「我等本呼戒具清凈，何圖今日乃見瑕隙？」皆共薄賤不復興敬。猶如群鳥恒宿茂
林，貪五果香華氣味，華果適盡各舍而逝，犯戒之人其喻如此，福盡罪至自當除散。是故說曰，為少滅名稱，如鳥舍空林。
在靜自修學， 慎勿逐欲跡， 莫吞熱鐵丸， 㘁哭受其報。
在靜自修學，慎勿逐欲跡者，常當端執意心之行，不為欲意所見鉤連，欲者令人迷惑不別尊卑，是故說曰，在靜自修學，慎勿逐欲跡也。莫吞熱鐵丸，㘁哭受其報者，如火所燒痛徹骨髓，死入地獄酸楚萬端，抱熱銅柱吞熱鐵丸，㘁哭受報靡知所訴，是故說曰，莫吞熱鐵丸，㘁哭受其報也。
應起而不起， 恃力不精勤， 自陷人形卑， 懈怠不解慧。
應起而不起者，形謂起者佛伴善知識，然不造善功德，生雖遇時無益人行，天雨七寶遍滿世界，愚者意惑不收其寶，恒受人形無有遠慮，雖名為人無益於時。此亦如是，遭遇佛世暢演深法，愚人執惑不肯承受，是故說曰，應起而不起也。恃力不精勤者，如有行人氣力強壯堪任受化，然復懈怠不大精勤，是故說曰，恃力不精勤也。自陷人形卑，懈怠不解慧者，自陷於生死不顧後世殃，雖遭佛世遭善知識與賢聖相遇，不肯受慧分別義趣，是故說曰，自陷人形卑，懈怠不解慧也。
亂觀及正觀， 皆由意所生， 能覺知心觀， 愚心數數亂。
亂觀及正觀，皆由意所
【現代漢語翻譯】 現代漢語譯本：就像那些貪戀五種果實的香氣和味道的人，當花果耗盡時，他們各自離去。犯戒的人就像這樣，福報耗盡，罪惡降臨，自然會消散。所以說，爲了少許的快樂而失去名聲，就像鳥兒捨棄空林一樣。 在寂靜中自我修習，要謹慎，不要追逐慾望的軌跡，不要吞下滾燙的鐵丸，否則會哭泣著承受報應。 在寂靜中自我修習，要謹慎，不要追逐慾望的軌跡，指的是要常常端正自己的心念行為，不被慾望所迷惑牽連。慾望會使人迷惑，無法分辨尊卑。所以說，在寂靜中自我修習，要謹慎，不要追逐慾望的軌跡。不要吞下滾燙的鐵丸，哭泣著承受報應，就像被火燒灼一樣，痛苦徹骨，死後墮入地獄，遭受各種酸楚的折磨，抱著滾燙的銅柱，吞下滾燙的鐵丸，哭泣著承受報應，卻無處訴說。所以說，不要吞下滾燙的鐵丸，哭泣著承受報應。 應該奮起卻不奮起，仗恃力量而不精進，自己陷入卑微的人形，懈怠而不理解智慧。 應該奮起卻不奮起，指的是『起』是指佛陀的同伴和善知識（kalyāṇa-mitra），然而卻不造作善功德，即使生逢其時也對人無益。就像天降七寶遍滿世界，愚笨的人卻迷惑不收，總是保持人形而沒有長遠的考慮，雖然名為人，卻對世間毫無益處。這也像這樣，遭遇佛陀在世，宣講深奧的佛法，愚笨的人執迷不悟，不肯接受。所以說，應該奮起卻不奮起。仗恃力量而不精進，指的是有些人氣力強壯，本可以接受教化，卻又懈怠而不精進。所以說，仗恃力量而不精進。自己陷入卑微的人形，懈怠而不理解智慧，指的是自己陷入生死輪迴，不顧後世的災殃，即使遭遇佛陀在世，遇到善知識和賢聖，也不肯接受智慧，分辨義理。所以說，自己陷入卑微的人形，懈怠而不理解智慧。 混亂的觀察和正確的觀察，都由意念所生。能夠覺知心念的觀察，愚癡的心卻常常混亂。 混亂的觀察和正確的觀察，都由意念所生。
【English Translation】 English version: Like those who are greedy for the fragrance and taste of the five fruits, when the flowers and fruits are exhausted, they each depart. Those who break the precepts are like this; when their blessings are exhausted and their sins arrive, they will naturally dissipate. Therefore, it is said, 'For a little pleasure, one loses their reputation, like a bird abandoning an empty forest.' In stillness, cultivate yourself; be cautious, do not pursue the traces of desire; do not swallow hot iron balls, or you will weep and receive the consequences. In stillness, cultivate yourself; be cautious, do not pursue the traces of desire, means to always correct the actions of your mind, not to be confused and entangled by desires. Desires confuse people, making them unable to distinguish between the noble and the lowly. Therefore, it is said, 'In stillness, cultivate yourself; be cautious, do not pursue the traces of desire.' Do not swallow hot iron balls, weeping and receiving the consequences, is like being burned by fire, the pain piercing to the bone. After death, one falls into hell, suffering all kinds of bitter torments, embracing hot copper pillars, swallowing hot iron balls, weeping and receiving the consequences, with no place to appeal. Therefore, it is said, 'Do not swallow hot iron balls, weeping and receiving the consequences.' One should rise but does not rise; relying on strength without diligence; one falls into a lowly human form, lazy and not understanding wisdom. One should rise but does not rise, refers to 'rising' meaning the Buddha's companions and good teachers (kalyāṇa-mitra), yet one does not create good merits. Even if one is born at the right time, it is of no benefit to others. It is like when the seven treasures rain down and fill the world, the foolish are confused and do not collect them, always maintaining a human form without long-term consideration. Although they are called humans, they are of no benefit to the world. It is also like this: encountering the Buddha in the world, expounding profound Dharma, the foolish are stubborn and unwilling to accept it. Therefore, it is said, 'One should rise but does not rise.' Relying on strength without diligence, refers to those who are strong and capable of receiving teachings, yet are lazy and not diligent. Therefore, it is said, 'Relying on strength without diligence.' One falls into a lowly human form, lazy and not understanding wisdom, refers to falling into the cycle of birth and death, disregarding the disasters of the next life. Even if one encounters the Buddha in the world, meets good teachers and sages, one is unwilling to accept wisdom and discern the meaning of the teachings. Therefore, it is said, 'One falls into a lowly human form, lazy and not understanding wisdom.' Confused observation and correct observation both arise from the mind. Being able to perceive the observation of the mind, the foolish mind is often confused. Confused observation and correct observation both arise from the mind.
生者，所謂亂觀者，欲觀恚觀無明觀，行人離此諸觀習於正觀，正觀定意超越殊勝眾定中尊，自非聖人漏盡無著得此觀定，是故說曰，亂觀及正觀，皆由意所生也。能覺知心觀，愚心數數亂者，進學之人當習出要之觀，空無想無愿觀，洗除心垢舍世八事，修清凈心解諸相好，一一虛寂，所說教誡殊勝難及，四諦如爾晝夜修習。愚人執惑數數意亂，猶甘美漿愚謂辛苦，豈須聖人擘口與之，執意迷誤難革如斯。是故說曰，能覺知心觀，愚心數數亂也。
智者如是觀， 念者專為行， 咄嗟意無著， 唯佛能滅此。
智者如是觀，念者專為行者，所謂智者演說微吐，或暢疑遣難豫明人情，處在大眾獨步無侶，數問群黨誰有疑惑，吾當以大慧之火，焚燒汝等猶豫之聚，隨時觀察意不錯亂，學人所修以此為業，是故說曰，智者如是觀，念者專為行也。咄嗟意無著，唯佛能滅此者，彼修行人得定三昧，盡舍世俗有漏之行，亦復舍於世俗善本解脫定意。此者是誰？唯佛世尊能捨之耳。是故說曰，咄嗟意無著，唯佛能滅此。
觀身如空瓶， 安心如立城， 以睿與魔戰， 守勝勿復失。
觀身如空瓶者，猶如朽故之瓶內外不牢，雖可受盛亦不久停；此四大身亦復如是，恒苦敗壞不得久停。如彼朽弊，亦盛於好亦盛於醜
【現代漢語翻譯】 現代漢語譯本 關於『生者』，也就是那些心意散亂的人，他們執著于嗔恚的觀察、無明的觀察。修行人應當捨棄這些散亂的觀察，修習正確的觀察。正確的觀察能使心意安定，超越所有殊勝的禪定，成為禪定中最尊貴的。如果不是已經斷盡煩惱、沒有執著的聖人，是無法獲得這種觀察和禪定的。所以說，散亂的觀察和正確的觀察，都是由心意產生的。如果能覺知到自己的心念，發現愚癡的心念常常散亂，那麼精進修學的人應當修習出離煩惱的觀察，也就是空觀、無想觀、無愿觀，洗滌心中的污垢，捨棄世間的八種牽絆，修習清凈的心，理解一切相都是虛幻寂靜的。佛陀所說的教誨殊勝無比，難以企及，四聖諦的道理應當日夜修習。愚癡的人執著于迷惑，心意常常散亂，就像把甘甜的漿液誤以為是苦澀的，難道還需要聖人掰開他們的嘴餵他們嗎？他們的執迷不悟難以改變。所以說，能覺知到自己的心念，發現愚癡的心念常常散亂。 智者應當這樣觀察，有正念的人應當專注于修行。一旦心意不再執著，只有佛陀才能滅除這種執著。 智者應當這樣觀察，有正念的人應當專注于修行，也就是說，智者會闡述微妙的道理，或者消除疑惑，解決難題，預先明瞭人情世故，處在眾人之中，獨一無二，常常詢問大家是否有疑惑，我將用大智慧的火焰，焚燒你們猶豫不決的聚集。隨時觀察自己的心意，不要錯亂，這是修行人應當修習的功課。所以說，智者應當這樣觀察，有正念的人應當專注于修行。『一旦心意不再執著，只有佛陀才能滅除這種執著』，指的是那些修行人獲得禪定三昧，完全捨棄世俗有漏的行為，也捨棄世俗的善根，解脫于禪定。這個人是誰呢？只有佛陀世尊才能做到。所以說，『一旦心意不再執著，只有佛陀才能滅除這種執著』。 觀察身體如同空瓶，安住心意如同堅固的城池，用智慧與魔軍戰鬥，守護勝利，不要再次失去。 『觀察身體如同空瓶』，就像一個朽壞的瓶子，內外都不牢固，雖然可以用來盛東西，但不能長久保持。這個由四大組成的身體也是如此，常常敗壞，不能長久停留。就像那個朽壞的瓶子，既可以盛放美好的東西，也可以盛放醜陋的東西。
【English Translation】 English version Regarding 『those who live,』 that is, those whose minds are scattered, they are attached to observing anger, observing ignorance. Practitioners should abandon these scattered observations and practice right observation. Right observation can stabilize the mind, surpass all excellent samadhi, and become the most honored among samadhi. If it is not a sage who has exhausted all afflictions and has no attachments, it is impossible to obtain this observation and samadhi. Therefore, it is said that scattered observation and right observation are both produced by the mind. If one can be aware of one's own thoughts and find that foolish thoughts are often scattered, then those who diligently study should practice the observation of liberation from afflictions, that is, the observation of emptiness, the observation of non-thought, and the observation of non-desire, wash away the defilements in the heart, abandon the eight worldly attachments, practice a pure mind, and understand that all forms are illusory and silent. The teachings spoken by the Buddha are supremely excellent and difficult to attain. The principles of the Four Noble Truths should be practiced day and night. Foolish people are attached to delusion, and their minds are often scattered, just like mistaking sweet juice for bitter. Do they need a sage to pry open their mouths and feed them? Their stubbornness is difficult to change. Therefore, it is said that one can be aware of one's own thoughts and find that foolish thoughts are often scattered. The wise should observe in this way, and those who have mindfulness should focus on practice. Once the mind is no longer attached, only the Buddha can extinguish this attachment. The wise should observe in this way, and those who have mindfulness should focus on practice, that is, the wise will explain subtle principles, or eliminate doubts, solve difficulties, and understand human affairs in advance. They stand among the crowd, unique and unparalleled, and often ask if anyone has doubts. I will use the fire of great wisdom to burn away your gatherings of hesitation. Observe your own mind at all times, do not be confused, this is the homework that practitioners should practice. Therefore, it is said that the wise should observe in this way, and those who have mindfulness should focus on practice. 『Once the mind is no longer attached, only the Buddha can extinguish this attachment』 refers to those practitioners who have attained samadhi, completely abandoning worldly defiled actions, and also abandoning worldly good roots, liberated from samadhi. Who is this person? Only the Buddha, the World Honored One, can do this. Therefore, it is said, 『Once the mind is no longer attached, only the Buddha can extinguish this attachment.』 Observe the body like an empty bottle, settle the mind like a strong city, use wisdom to fight against the demon army, guard the victory, and do not lose it again. 『Observe the body like an empty bottle,』 is like a rotten bottle, which is not strong inside or outside. Although it can be used to hold things, it cannot last long. This body composed of the four great elements is also like this, often decaying and cannot stay for long. Like that rotten bottle, it can hold both good things and bad things.
會歸磨滅；就彼灰聚；此危脆身亦復如是，亦受於好亦受於醜，所受善者諸善功德瓔珞其身，所受惡者舍于善行染污其心，命終之後浪在丘冢。是故說曰，觀身如空瓶也。安心如立城者，所以立城牢固深塹者，但厭患群賊盜竊民物；心亦如是，厭患諸結使所纏裹故。城則牢固賊不得便，心正不邪結不得便，是故說曰，安心如立城也。以睿與魔戰者，伎術以備六藝具足，則能與彼自在天子共戰，是故說曰，以睿與魔戰也，守勝勿復失者，以勝淫怒癡無復余想，恒系意在前無他異心，是故說曰，守勝勿復失。取要言之，觀世亦爾。
觀身如聚沫， 解知焰野馬，
猶若聚沫生生便滅不得久停，此四大身亦復如是，聚則為人散則為氣，本由父母得有四大，推其本末皆虛皆寂，推之不見其前，尋之不見其後；生生而滅、生生而生，滅滅而滅、滅滅而生，生不見生、滅不見滅，凡夫所習顛倒不寤，是故說曰，觀身如聚沫，解知焰野馬，以睿與魔戰，守勝勿復失。取要言之，觀世亦爾。
心念七覺意， 等意不差違， 當舍愚惑意， 樂於不起忍， 盡漏無有穢， 於世取滅度。
心念七覺意，等意不差違者，如彼修行之人，修習覺意之法，晝夜思惟不捨於懷，是故說曰，心念七覺意，等意不差違也。當舍愚惑意
【現代漢語翻譯】 現代漢語譯本：會歸於磨滅；就像那灰燼堆一樣；這脆弱的身體也是如此，既會承受好的，也會承受醜的。所承受的善，會用各種善功德來裝飾自身；所承受的惡，會捨棄善行而污染內心，生命終結之後，就只剩下墳墓。所以說，觀察身體就像空瓶一樣。安住內心就像建立城池一樣，之所以要建立牢固的城池和深壕，只是爲了防備那些盜竊人民財物的賊寇；內心也是如此，厭惡那些煩惱的束縛。城池牢固，賊寇就無法得逞；內心正直不邪，煩惱就無法得逞。所以說，安住內心就像建立城池一樣。用智慧與魔戰鬥，如果技藝完備，六藝都具備，就能與那自在天子（指魔王）戰鬥。所以說，用智慧與魔戰鬥。守住勝利不再失去，就是戰勝了淫慾、憤怒、愚癡，不再有其他想法，始終專注于目前，沒有其他雜念。所以說，守住勝利不再失去。總而言之，觀察世間也是如此。 觀察身體就像泡沫，要理解它像火焰和野馬一樣虛幻。就像泡沫產生后立即消滅，不能長久停留一樣，這由四大組成的身體也是如此，聚合時成為人，散開時成為氣息。它本由父母而有四大，推究其根本，都是虛幻寂靜的。向前追溯看不到它的開始，向後追溯看不到它的終結；生了又滅，滅了又生，滅了又滅，滅了又生，生看不到生，滅看不到滅。凡夫所習慣的都是顛倒的，不覺悟。所以說，觀察身體就像泡沫，要理解它像火焰和野馬一樣虛幻。用智慧與魔戰鬥，守住勝利不再失去。總而言之，觀察世間也是如此。 心中憶念七覺支（七種覺悟的因素），保持平等的心意不偏離，應當捨棄愚癡迷惑的心意，樂於接受不生氣的忍耐，斷盡煩惱沒有污穢，在世間證得涅槃。心中憶念七覺支，保持平等的心意不偏離，就像那些修行的人，修習覺悟的法門，日夜思惟不離於心。所以說，心中憶念七覺支，保持平等的心意不偏離。應當捨棄愚癡迷惑的心意。
【English Translation】 English version: Will return to decay; like that pile of ashes; this fragile body is also like that, it will receive both good and bad. The good it receives adorns the body with various good merits; the bad it receives abandons good deeds and defiles the mind, and after life ends, it is just a mound in a grave. Therefore, it is said, 'Observe the body as an empty bottle.' Settling the mind is like building a city, the reason for building a strong city and deep moat is to guard against those thieves who steal the people's property; the mind is also like that, it detests the entanglements of afflictions. If the city is strong, the thieves cannot succeed; if the mind is upright and not evil, afflictions cannot succeed. Therefore, it is said, 'Settle the mind like building a city.' To fight the demons with wisdom, if one's skills are complete and the six arts are fully possessed, then one can fight with that sovereign of the heavens (referring to the demon king). Therefore, it is said, 'Fight the demons with wisdom.' To guard the victory and not lose it again, is to conquer lust, anger, and ignorance, and have no other thoughts, always focusing on the present, without other distractions. Therefore, it is said, 'Guard the victory and do not lose it again.' In short, observing the world is also like this. Observe the body like foam, understand it to be as illusory as flames and mirages. Just as foam arises and immediately disappears, unable to stay for long, this body composed of the four elements is also like that, when gathered it becomes a person, when scattered it becomes breath. It originally comes from parents and has the four elements, examining its root, it is all illusory and silent. Tracing back, one cannot see its beginning, tracing forward, one cannot see its end; it arises and then ceases, ceases and then arises, ceases and then ceases, ceases and then arises, arising does not see arising, ceasing does not see ceasing. The habits of ordinary people are all inverted and not awakened. Therefore, it is said, 'Observe the body like foam, understand it to be as illusory as flames and mirages.' Fight the demons with wisdom, guard the victory and do not lose it again. In short, observing the world is also like this. The mind should remember the seven factors of enlightenment (seven factors of awakening), maintain an equal mind without deviation, one should abandon the mind of ignorance and delusion, be happy to accept patience without anger, exhaust the outflows and have no defilements, and attain Nirvana in the world. The mind should remember the seven factors of enlightenment, maintain an equal mind without deviation, just like those who practice, cultivate the methods of enlightenment, contemplate day and night without abandoning it from their minds. Therefore, it is said, 'The mind should remember the seven factors of enlightenment, maintain an equal mind without deviation.' One should abandon the mind of ignorance and delusion.
，樂於不起忍者，若有眾生不起慈心向一切眾生，則不至道有所成就；要當舍愚惑之意不著色想，乃應道真樂舍不起法忍，無生滅意乃入道室，是故說曰，心念七覺意，等意不差違也。盡漏無有穢，於世取滅度者，彼修行人盡有漏成無漏，心得解脫睿得解脫，于現法中而得自在，如斯之人入無為境取般泥洹，永寂永滅更不復生，是故說曰，盡漏無有穢，於世取滅度也。
當自護其意， 若牦牛護尾， 有施於一切， 終不離其樂。
當自護其意，若牦牛護尾者，心為行道造作無端，常當攝意使不有失，猶彼牦牛晝夜護尾恐有斷絕，寧喪命根失其妻息，不使尾毛墜落於地；比丘學道亦復如是，寧喪身命不犯于戒。是故說曰，當自護其意，若牦牛護尾也。有施於一切，終不離其樂者，要當興意愍慈一切，視怨家如赤子，阿須倫、迦留羅、旃陀羅、摩休勒、人若非人不能得其便，自然受福快樂無極。是故說曰，有施於一切，終不離其樂。
一龍出衆龍， 龍中六牙者， 心心自平等， 獨樂於曠野。
昔拘深比丘好喜斗訟未曾歡樂，不樂山野閑靜之處。爾時世尊數往呵諫，不受如來言教，如來數與說法，不肯承受，便舍而去。去彼不遠見有一象，獨在空山閑靜無為，像自念言：「我在大眾中時，為眾象所撓
【現代漢語翻譯】 現代漢語譯本：樂於不起嗔恨的人，如果眾生不能對一切眾生生起慈悲心，就不能在道業上有所成就；應當捨棄愚昧迷惑的想法，不執著於色相，才能真正做到安忍，捨棄不生不滅的念頭，才能進入道室。所以說，心念七覺支，等同的意念不會有偏差。漏盡無垢，在世間證得涅槃的人，那些修行人漏盡成無漏，心得到解脫，智慧得到解脫，在現世中獲得自在，這樣的人進入無為的境界，證得般涅槃，永遠寂滅不再輪迴，所以說，漏盡無垢，在世間證得涅槃。 應當守護自己的心意，就像牦牛守護自己的尾巴一樣，對一切眾生施予慈悲，最終不會離開快樂。 應當守護自己的心意，就像牦牛守護自己的尾巴一樣，心在修行過程中會產生各種念頭，應當常常攝持心意，不讓它迷失，就像牦牛日夜守護自己的尾巴，害怕它斷掉，寧願失去生命，失去妻兒，也不讓尾毛掉在地上；比丘學道也是如此，寧願失去生命也不違犯戒律。所以說，應當守護自己的心意，就像牦牛守護自己的尾巴一樣。對一切眾生施予慈悲，最終不會離開快樂，應當發起慈悲心憐憫一切眾生，視怨家如赤子，阿須倫（Asura，意為非天）、迦留羅（Garuda，意為金翅鳥）、旃陀羅（Candala，意為賤民）、摩休勒（Mahoraga，意為大蟒蛇）、人或非人，都不能加害於他，自然會受到福報，快樂無邊。所以說，對一切眾生施予慈悲，最終不會離開快樂。 一龍從眾龍中脫穎而出，龍中長有六牙的，心心平等，獨自在曠野中快樂。 過去拘深比丘喜歡爭鬥訴訟，從未感到快樂，不喜歡山野清靜的地方。當時世尊多次前去呵斥勸諫，他不接受如來的教誨，如來多次為他說法，他也不肯接受，就離開了。離開那裡不遠，看到有一頭象，獨自在空山中閑靜無為，像自己想：『我在大眾中時，被眾象所擾亂』
【English Translation】 English version: Those who are happy not to be angry, if sentient beings do not generate a compassionate heart towards all sentient beings, they will not achieve anything in their practice of the Way; one should abandon foolish and deluded thoughts, not be attached to forms, and then truly practice forbearance, abandoning the thought of non-birth and non-death, and then enter the chamber of the Way. Therefore, it is said that the mind contemplates the seven factors of enlightenment, and the equal intention will not deviate. Those who are free from outflows and without defilement, and attain Nirvana in the world, those practitioners who have exhausted their outflows and become free from outflows, their minds attain liberation, their wisdom attains liberation, and they are free in the present life. Such people enter the realm of non-action, attain Parinirvana, and are forever extinguished and no longer reborn. Therefore, it is said that those who are free from outflows and without defilement, attain Nirvana in the world. One should guard one's own mind, just like a yak protects its tail, and by giving to all beings, one will ultimately not be separated from happiness. One should guard one's own mind, just like a yak protects its tail. The mind generates various thoughts during practice, and one should always restrain the mind, not letting it get lost, just like a yak protects its tail day and night, fearing it will be broken. It would rather lose its life, lose its wife and children, than let a hair of its tail fall to the ground; a Bhikkhu learning the Way is also like this, he would rather lose his life than violate the precepts. Therefore, it is said, one should guard one's own mind, just like a yak protects its tail. By giving to all beings, one will ultimately not be separated from happiness. One should generate a compassionate heart to pity all beings, viewing enemies as one's own children. Asuras (non-gods), Garudas (golden-winged birds), Candala (outcastes), Mahoragas (great serpents), humans or non-humans, cannot harm him, and he will naturally receive blessings and boundless happiness. Therefore, it is said, by giving to all beings, one will ultimately not be separated from happiness. A dragon emerges from among the dragons, a dragon with six tusks, with a mind that is equal to itself, enjoys solitude in the wilderness. In the past, the Bhikkhu Kujin liked to fight and litigate, and had never felt happy, and did not like the quiet places in the mountains and fields. At that time, the World Honored One went to rebuke and advise him many times, but he did not accept the Tathagata's teachings. The Tathagata preached the Dharma to him many times, but he refused to accept it, and then left. Not far from there, he saw an elephant, alone in the empty mountains, quiet and inactive. The elephant thought to itself: 'When I was in the crowd, I was disturbed by the other elephants.'
，逐群食草則得弊惡草食，飲水得濁，今日在此不為眾象所撓，何乃快哉？」爾時世尊便說斯偈：
「一龍出衆龍， 龍中六牙者， 心心自平等， 獨樂於曠野。」
如來說此偈已，便舍而去。
不以無害心， 盡為一切人， 慈心為眾生， 彼無有怨恨。
不以無害心，盡為一切人者，盡當除棄怨憎恨心，慈愍一切眾生之類，是故說曰，不以無害心，盡為一切人也。慈心為眾生，彼無有怨恨者，視己如彼身而無有異，若聞好語醜語不經心懷，無有怨恨無復害意，向一切眾生戰戰兢兢終不捨離，是故說曰，慈心為眾生，彼無有怨恨也。
慈心愍一人， 便獲諸善本， 盡當爲一切， 賢聖稱福上。
慈心愍一人者，如佛契經所說，若有人施一切眾生，加以慈心施一人者，其福何者為多？比丘報曰：「行慈之人愍念眾生者，其福甚多。」是故說曰，慈心愍一人，便獲諸善本也。盡當爲一切，賢聖稱福上者，惠施一人其福難量，況施一切眾生之類乎？其福無限無量不可稱計，巨億萬倍不可以譬喻為比，是故說曰，盡當爲一切，賢聖稱福上也。
普慈於一切， 愍念眾生類， 修行于慈心， 后受無極樂。
普慈於一切，愍念眾生類者，人之行慈發意平等，眾生之類多於地種，能普慈心
【現代漢語翻譯】 現代漢語譯本：『如果象群一起吃草，就會吃到劣質的草；如果一起喝水，就會喝到渾濁的水。今天我在這裡沒有被眾象打擾，真是快樂啊！』這時，世尊便說了這首偈語： 『一龍超越眾龍，龍中六牙者（指菩薩），內心平等對待一切，獨自在曠野中享受快樂。』 如來說完這首偈語，便離開了。 不以無害之心對待一切人，以慈悲心對待眾生，這樣就不會有怨恨。 『不以無害之心對待一切人』，就是要徹底去除怨恨之心，慈悲憐憫一切眾生。所以說，『不以無害之心對待一切人』。『以慈悲心對待眾生，這樣就不會有怨恨』，就是把別人看作自己一樣，沒有分別。如果聽到好話或壞話，都不放在心上，沒有怨恨，也沒有傷害的念頭，對一切眾生都小心謹慎，始終不離慈悲之心。所以說，『以慈悲心對待眾生，這樣就不會有怨恨』。 慈悲憐憫一個人，就能獲得諸多的善根；如果能為一切眾生著想，賢聖都會稱讚這是最大的福報。 『慈悲憐憫一個人，就能獲得諸多的善根』，正如佛陀在契經中所說，如果有人佈施一切眾生，再加上慈悲心佈施給一個人，哪種福報更大？比丘回答說：『對眾生行慈悲的人，其福報非常大。』所以說，『慈悲憐憫一個人，就能獲得諸多的善根』。『如果能為一切眾生著想，賢聖都會稱讚這是最大的福報』，佈施給一個人，其福報就難以衡量，更何況是佈施給一切眾生呢？其福報是無限無量，無法計算，是億萬倍的，無法用比喻來形容。所以說，『如果能為一切眾生著想，賢聖都會稱讚這是最大的福報』。 普遍慈愛一切眾生，憐憫眾生，修行慈悲心，將來會獲得無上的快樂。 『普遍慈愛一切眾生，憐憫眾生』，人的慈悲心意是平等的，眾生的種類比地上的種子還多，能夠普遍慈愛
【English Translation】 English version: 'If the herd eats grass together, they will get poor quality grass; if they drink water together, they will get muddy water. Today I am here without being disturbed by the elephants, how joyful!' At that time, the World Honored One spoke this verse: 'One dragon surpasses all dragons, the six-tusked one among dragons (referring to a Bodhisattva), whose mind is equal towards all, enjoys solitude in the wilderness.' After the Tathagata spoke this verse, he departed. Not harming all people, with a compassionate heart towards all beings, there will be no resentment. 'Not harming all people' means to completely eliminate the heart of resentment, and to have compassion for all beings. Therefore, it is said, 'Not harming all people.' 'With a compassionate heart towards all beings, there will be no resentment' means to see others as oneself, without any distinction. If one hears good or bad words, one does not take them to heart, there is no resentment, nor any intention to harm. Towards all beings, one is cautious and never abandons compassion. Therefore, it is said, 'With a compassionate heart towards all beings, there will be no resentment.' Having compassion for one person, one obtains many good roots; if one can think of all beings, the wise and holy ones will praise it as the greatest blessing. 'Having compassion for one person, one obtains many good roots,' as the Buddha said in the sutras, if someone gives to all beings, and also gives with compassion to one person, which blessing is greater? The Bhikkhu replied: 'The person who practices compassion towards all beings, their blessing is very great.' Therefore, it is said, 'Having compassion for one person, one obtains many good roots.' 'If one can think of all beings, the wise and holy ones will praise it as the greatest blessing,' giving to one person, the blessing is immeasurable, how much more so when giving to all beings? The blessing is infinite and immeasurable, countless, billions of times greater, and cannot be compared with any analogy. Therefore, it is said, 'If one can think of all beings, the wise and holy ones will praise it as the greatest blessing.' Universally loving all beings, having compassion for all beings, practicing compassion, one will receive ultimate happiness in the future. 'Universally loving all beings, having compassion for all beings,' the intention of a person's compassion is equal, the kinds of beings are more than the seeds on the ground, being able to universally love
愍一切眾生者，后受人身受樂無厭；若生天上受福自然，視東望西玉女營從不可稱計；若生人中，豪族富貴生四姓家，七寶具足無有減少，父母真正不處卑賤。是故說曰，普慈於一切，愍念眾生類，修行于慈心，后受無極樂也。
若以踴躍意， 歡喜不懈怠， 修于諸善法， 獲致安隱處。
若以踴躍意，歡喜不懈怠者，彼修行人息淫怒癡，執意剛強不捨本願，所獲功德盡施於無上正真道等正覺，不待此福求轉輪聖王粟散諸王，亦復不求帝釋梵天，亦不求作魔若魔王，彼盡求作滅盡泥洹、無為無作無生滅法，是故說曰，若以踴躍意，歡喜不懈怠，修于諸善法，獲致安隱處。
息則致歡喜， 身口意相應， 以得等解脫， 比丘息意快， 一切諸結盡， 無復有塵勞。
息則致歡喜，身口意相應者，人意以息眾病都廢，不復造于身口意行，若佈施持戒攝意受齋，皆求無為之道，正使出家修習福業，舍世辯聰習四辯才，以得八解脫法，比丘習法不離賢聖，是故說曰。息則致歡喜，身口意相應也。所謂結者結縛人心，結結相纏，如蛾自裹，纏縛人心不見大明，除彼塵勞乃自照見，是故說曰。一切諸結盡。無復有塵勞也。
正使五樂音， 不能悅人意， 不如一正心， 向于平等法。
正使五樂音
【現代漢語翻譯】 現代漢語譯本 對於憐憫一切眾生的人來說，他們將來轉世為人時，將享受無盡的快樂；如果轉生到天上，自然會享受福報，無數的玉女侍奉左右，難以計數；如果轉生到人間，會出生在豪門望族，富貴之家，出身於四姓（婆羅門、剎帝利、吠舍、首陀羅）中的任何一姓，七寶具足，不會有任何缺失，父母出身高貴，不會處於卑賤的地位。因此說，普遍慈愛一切眾生，憐憫眾生，修行慈悲之心，將來會獲得無上的快樂。 如果以踴躍的心情，歡喜而不懈怠，修行各種善法，就能獲得安穩的處所。 如果以踴躍的心情，歡喜而不懈怠，那麼修行之人就會止息淫慾、嗔怒和愚癡，意志堅定，不放棄自己的本願，所獲得的功德全部迴向于無上正真道、等正覺，不求以此福報轉生為轉輪聖王、粟散諸王，也不求成為帝釋、梵天，甚至不求成為魔或魔王，他們只求證得滅盡涅槃、無為無作無生滅的境界。因此說，如果以踴躍的心情，歡喜而不懈怠，修行各種善法，就能獲得安穩的處所。 止息煩惱就能獲得歡喜，身口意三業相應，從而獲得等同的解脫，比丘止息意念，內心快樂，一切煩惱的束縛都已斷盡，不再有塵世的勞苦。 止息煩惱就能獲得歡喜，身口意三業相應，是指人的意念止息，各種疾病都消失，不再造作身口意三業的行為。無論是佈施、持戒、攝心、齋戒，都是爲了追求無為之道。即使出家修行福業，捨棄世俗的辯論才能，修習四辯才，從而獲得八解脫法。比丘修習佛法，不離賢聖之道。因此說，止息煩惱就能獲得歡喜，身口意三業相應。所謂的『結』，是指束縛人心的煩惱，煩惱相互纏繞，如同飛蛾自縛，纏縛人心，使人看不見光明。只有去除塵世的勞苦，才能自我照見。因此說，一切煩惱的束縛都已斷盡，不再有塵世的勞苦。 即使是五種美妙的音樂，也不能使人感到愉悅，不如一心向往平等之法。 即使是五種美妙的音樂
【English Translation】 English version Those who are compassionate to all living beings will, in their next human life, enjoy endless happiness; if they are born in the heavens, they will naturally enjoy blessings, with countless jade maidens attending them, beyond measure; if they are born among humans, they will be born into noble and wealthy families, belonging to any of the four castes (Brahmin, Kshatriya, Vaishya, Shudra), possessing all seven treasures without any lack, and their parents will be of noble birth, not in a lowly position. Therefore, it is said, universally love all living beings, have compassion for all beings, cultivate a compassionate heart, and in the future, you will receive boundless joy. If one cultivates all good dharmas with a joyful and diligent mind, one will attain a peaceful abode. If one cultivates with a joyful and diligent mind, then the practitioner will cease lust, anger, and ignorance, with a firm will, not abandoning their original vows, and all the merits they gain will be dedicated to the unsurpassed, true path, the perfect enlightenment, not seeking to be reborn as a Wheel-Turning King or minor kings, nor seeking to become Indra or Brahma, nor even seeking to become a demon or a demon king. They only seek to attain the extinction of Nirvana, the state of non-action, non-creation, and non-birth and death. Therefore, it is said, if one cultivates all good dharmas with a joyful and diligent mind, one will attain a peaceful abode. Cessation brings joy, with body, speech, and mind in harmony, thereby attaining equal liberation. A bhikkhu who has ceased his thoughts is happy, all the bonds of affliction are broken, and there is no more worldly toil. Cessation brings joy, with body, speech, and mind in harmony, means that when a person's thoughts cease, all diseases disappear, and they no longer create actions of body, speech, and mind. Whether it is giving, keeping precepts, focusing the mind, or observing fasts, all are for the pursuit of the path of non-action. Even if one leaves home to cultivate meritorious deeds, abandoning worldly eloquence and cultivating the four kinds of eloquence, one will attain the eight liberations. A bhikkhu who practices the Dharma does not depart from the path of the wise and noble. Therefore, it is said, cessation brings joy, with body, speech, and mind in harmony. The so-called 'bonds' are the afflictions that bind the human heart, with afflictions intertwined, like a moth self-bound, binding the human heart, preventing one from seeing the great light. Only by removing worldly toil can one see oneself. Therefore, it is said, all the bonds of affliction are broken, and there is no more worldly toil. Even the five kinds of delightful music cannot please the mind as much as a single-minded devotion to the Dharma of equality. Even the five kinds of delightful music
，不能悅人意者，彼修行人志在禪定，分別五陰成敗所趣，正使諸天作倡伎樂，欲使此人心意動轉，此事不然。何以故？由心正見無顛倒故。是故說曰，正使五樂音，不能悅人意，不如一正心，向于平等法也。
最勝得善眠， 亦不計有我， 諸有心樂禪， 不樂於欲意。
最勝得善眠，亦不計有我者，如修行人不計吾我染著榮職，寧取冷石宛轉土中，不以縛著之心臥于高床幃帳之內。是故說曰，最勝得善眠，亦不計有我也。諸有心樂禪，不樂於欲意者，入定之人心不移變，當入定時寂無音響，千車同響、萬雷同震，不能令入定之人離於正受。所以然者？由其心意得普慈故。是故說曰，諸有心樂禪，不樂於欲意。
最勝踴躍意， 亦不見有我，
最勝踴躍意者，見無我之人，分別內外所出四大，一一解了虛而不真，是故說曰，最勝踴躍意，亦不見有我，諸有心樂禪，不樂於欲意也。
諸結永以盡， 如山不可動， 于染無所染， 于恚不起恚。
諸結永以盡，如山不可動者，如彼行人諸結永盡，內外清凈無有瑕穢，意猶金剛不可沮壞，亦如泰山不可移動。何以故？由其執心甚牢固也，處欲不污在禍不懼，形神俱虛無可戀著。是故說曰，諸結永以盡，如山不可動，于染無所染，于恚不起恚也。
【現代漢語翻譯】 現代漢語譯本：如果不能使人感到愉悅，那麼修行人的志向在於禪定，分辨五蘊（色、受、想、行、識）的成敗所趨，即使諸天演奏音樂，想要使這個人的心意動搖，這是不可能的。為什麼呢？因為他的心有正見，沒有顛倒。所以說，即使是五種美妙的音樂，也不能使人感到愉悅，不如一顆正直的心，嚮往平等之法。最殊勝的修行人能夠安穩入睡，也不執著于『我』的存在。那些心中喜愛禪定的人，不會貪戀慾望。最殊勝的修行人能夠安穩入睡，也不執著于『我』的存在，就像修行人不執著于自我的染著和榮耀的職位，寧願躺在冰冷的石頭上或泥土中，也不以被束縛的心躺在高床和帷帳之內。所以說，最殊勝的修行人能夠安穩入睡，也不執著于『我』的存在。那些心中喜愛禪定的人，不會貪戀慾望，入定的人心不會改變，當入定時寂靜無聲，即使千輛車同時發出響聲、萬道雷霆同時震動，也不能使入定的人離開正受（正確的禪定狀態）。為什麼呢？因為他的心意獲得了普遍的慈悲。所以說，那些心中喜愛禪定的人，不會貪戀慾望。最殊勝的修行人內心充滿喜悅，也不執著于『我』的存在。最殊勝的修行人內心充滿喜悅，是指那些見到無我的人，分辨內外所產生的四大（地、水、火、風），一一瞭解它們是虛幻而不真實的。所以說，最殊勝的修行人內心充滿喜悅，也不執著于『我』的存在，那些心中喜愛禪定的人，不會貪戀慾望。所有的煩惱都永遠斷盡，像山一樣不可動搖，對於污染沒有染著，對於嗔恚不會生起嗔恚。所有的煩惱都永遠斷盡，像山一樣不可動搖，就像修行人所有的煩惱都永遠斷盡，內外清凈沒有瑕疵，心意像金剛一樣不可摧毀，也像泰山一樣不可移動。為什麼呢？因為他的執著心非常牢固，身處慾望之中不會被污染，面臨災禍也不會恐懼，形體和精神都虛空，沒有什麼可以留戀的。所以說，所有的煩惱都永遠斷盡，像山一樣不可動搖，對於污染沒有染著，對於嗔恚不會生起嗔恚。
【English Translation】 English version: If it cannot please people, then the practitioner's aspiration lies in meditation, distinguishing the success or failure of the five skandhas (form, feeling, perception, mental formations, consciousness) and their tendencies. Even if the gods were to perform music, trying to make this person's mind waver, it would be impossible. Why? Because his mind has right view and is not inverted. Therefore, it is said that even the five kinds of delightful music cannot please people; it is not as good as a righteous mind that aspires to the Dharma of equality. The most excellent practitioner can sleep soundly and does not cling to the existence of 'I'. Those who delight in meditation in their hearts do not crave desires. The most excellent practitioner can sleep soundly and does not cling to the existence of 'I', just as a practitioner does not cling to the defilements of self and glorious positions, preferring to lie on cold stones or in the dirt rather than lying on a high bed with curtains with a bound mind. Therefore, it is said that the most excellent practitioner can sleep soundly and does not cling to the existence of 'I'. Those who delight in meditation in their hearts do not crave desires. The mind of a person in meditation does not change. When entering meditation, it is silent and without sound. Even if a thousand chariots sound together or ten thousand thunders roar at once, it cannot make the person in meditation leave the right samadhi (correct state of meditation). Why? Because his mind has attained universal compassion. Therefore, it is said that those who delight in meditation in their hearts do not crave desires. The most excellent practitioner's mind is filled with joy and does not cling to the existence of 'I'. The most excellent practitioner's mind is filled with joy refers to those who see no-self, distinguishing the four great elements (earth, water, fire, wind) that arise from within and without, understanding that each is illusory and not real. Therefore, it is said that the most excellent practitioner's mind is filled with joy and does not cling to the existence of 'I', and those who delight in meditation in their hearts do not crave desires. All fetters are forever exhausted, like a mountain that cannot be moved, not being defiled by defilement, and not arising anger from anger. All fetters are forever exhausted, like a mountain that cannot be moved, just as a practitioner's fetters are forever exhausted, being pure inside and out without blemish, his mind is like diamond, indestructible, and like Mount Tai, immovable. Why? Because his clinging mind is very firm, being in desire without being defiled, facing disaster without fear, his form and spirit are empty, and there is nothing to be attached to. Therefore, it is said that all fetters are forever exhausted, like a mountain that cannot be moved, not being defiled by defilement, and not arising anger from anger.
諸有如此心， 焉知苦軌跡？ 無害無所染， 具足於戒律， 于食自知足， 及諸床臥具， 修意求方便， 是謂諸佛教。
諸有如此心，焉知苦軌跡者，如彼行人練精其心去諸穢著，意存斷結日進不怠，爾時焉知有苦軌跡？是故說曰，諸有如此心，焉知苦軌跡？無害無所染，具足於戒律者，亦不自害復不害人，戒律所說不失次緒，既自修德復以此德轉教人民，是故說曰，無害無所染，具足於戒律。于食知止足，及諸床臥具者，如彼行人量食而進亦不貪餮，趣支其命行道而已，所以取膏而膏車者，欲使過載有所致也；如人瘡痍以膏傅之，所以傅者，欲使新者不增、故者除愈。是故說曰，于食知止足，及諸床臥具也。修意求方便，是謂諸佛教者，修行之人採取要義，行中所急者增上心是，是故說曰，修意求方便，是謂諸佛教也。
行人觀心相， 分別念待意， 以得入禪定， 便獲喜安樂。
行人觀心相者，如彼行人知心根源，適生即滅不使滋長，知念待之進退分別善惡，永劫以來所修行事，是故說曰，行人觀心相，分別念待意也。以得入禪定，便獲喜安樂者，入定之人，何以故說入定之人？定有三義禪最為首，猶如國王統領四方，正可富於世財無有道財；禪定之人當富道財無有世財，所謂道財
【現代漢語翻譯】 現代漢語譯本 擁有這樣心境的人，怎麼會知道痛苦的軌跡呢？ 不傷害他人，不被世俗污染，完全遵守戒律， 對於食物知足，以及床鋪臥具也知足， 修習意念尋求方便法門，這就是諸佛的教誨。
擁有這樣心境的人，怎麼會知道痛苦的軌跡呢？就像修行人精煉自己的心，去除各種污穢執著，一心斷除煩惱，日日精進不懈怠，這時怎麼會知道有痛苦的軌跡呢？所以說，『擁有這樣心境的人，怎麼會知道痛苦的軌跡呢？』不傷害他人，不被世俗污染，完全遵守戒律，就是說既不傷害自己也不傷害他人，戒律所說的次序不亂，既自己修養德行，又用這種德行教化人民，所以說，『不傷害他人，不被世俗污染，完全遵守戒律。』對於食物知足，以及床鋪臥具也知足，就像修行人衡量食物而進食，不貪圖美食，只是爲了維持生命修行佛道，就像用油膏塗抹車軸，是爲了讓過載的車能到達目的地；又像人有瘡痍用油膏塗抹，塗抹的原因是讓新的瘡不增加，舊的瘡能痊癒。所以說，『對於食物知足，以及床鋪臥具也知足。』修習意念尋求方便法門，這就是諸佛的教誨，修行之人採取重要的意義，修行中最緊要的是增上心，所以說，『修習意念尋求方便法門，這就是諸佛的教誨。』
修行人觀察心的狀態，分別念頭的生起和停留， 由此進入禪定，便獲得喜悅和安樂。
修行人觀察心的狀態，就像修行人知道心的根源，剛一生起就讓它滅去，不讓它滋長，知道念頭停留的進退，分別善惡，這是從久遠以來所修行的事，所以說，『修行人觀察心的狀態，分別念頭的生起和停留。』由此進入禪定，便獲得喜悅和安樂，進入禪定的人，為什麼說進入禪定的人呢？禪定有三種含義，禪是其中最重要的，就像國王統治四方，可以富有世俗的財富卻沒有道義的財富；禪定的人應當富有道義的財富而沒有世俗的財富，所謂的道義的財富
【English Translation】 English version Those who have such a mind, how would they know the traces of suffering? Harmless and unblemished, fully abiding by the precepts, Content with food, and also with beds and bedding, Cultivating the mind and seeking expedient means, this is the teaching of all Buddhas.
Those who have such a mind, how would they know the traces of suffering? It's like a practitioner refining their mind, removing all defilements and attachments, focusing on cutting off afflictions, and advancing diligently day by day. At this time, how would they know the traces of suffering? Therefore, it is said, 'Those who have such a mind, how would they know the traces of suffering?' Harmless and unblemished, fully abiding by the precepts, means neither harming oneself nor harming others. The order of the precepts is not disrupted. One cultivates virtue and uses this virtue to teach the people. Therefore, it is said, 'Harmless and unblemished, fully abiding by the precepts.' Content with food, and also with beds and bedding, is like a practitioner measuring their food intake, not being greedy for delicacies, but only maintaining life to practice the Buddha's path. It's like applying oil to the axle of a cart, so that the heavily loaded cart can reach its destination; or like applying ointment to a wound, so that new wounds do not increase and old wounds can heal. Therefore, it is said, 'Content with food, and also with beds and bedding.' Cultivating the mind and seeking expedient means, this is the teaching of all Buddhas. A practitioner adopts the essential meaning, and the most urgent thing in practice is the enhanced mind. Therefore, it is said, 'Cultivating the mind and seeking expedient means, this is the teaching of all Buddhas.'
A practitioner observes the state of the mind, distinguishing the arising and abiding of thoughts, By this, entering into samadhi, one obtains joy and peace.
A practitioner observes the state of the mind, like a practitioner knowing the root of the mind, letting it cease as soon as it arises, not letting it grow, knowing the advance and retreat of thoughts, distinguishing good and evil. This is what has been practiced since time immemorial. Therefore, it is said, 'A practitioner observes the state of the mind, distinguishing the arising and abiding of thoughts.' By this, entering into samadhi, one obtains joy and peace. Why is it said that one who enters samadhi? Samadhi has three meanings, and dhyana (禪) is the most important. It's like a king ruling the four directions, who may be rich in worldly wealth but not in the wealth of the path; a person in dhyana should be rich in the wealth of the path but not in worldly wealth, the so-called wealth of the path
者，三十七品禪定三昧諸善之本。樂有二義：或有凈樂，或有不凈樂。不凈樂者，飲食衣被服飾之具，香華脂粉繒彩幡蓋，斯謂不凈樂也。有凈樂者，入禪正受澹然無為無他異想，是謂有凈之樂也。是故說曰，以得入禪定，便獲喜安樂也。
護意自莊嚴， 嫉彼而營己， 遭憂不患苦， 智者審諦住。
護意自莊嚴，嫉彼而營己者，彼修行者，恒護結使縛著色聲香味細滑之法，不使眾想雜錯其間，復以三十七品七覺意花而自莊嚴，是故說曰，護意自莊嚴，嫉彼而營己也。遭憂不患苦，智者審諦住者，彼修行人以得入無畏之處，智者神審諦而不移動，是故說曰，遭憂不患苦，智者審諦住也。
人不守護心， 為邪見所害， 兼懷調戲意， 斯等就死徑。
人不守護心，為邪見所害者，行人不守護色聲香味細滑法，其有眾生修習邪徑，便當趣于地獄餓鬼畜生之道；不習邪見者生天上人中，處在中國不在邊地八不閑處。是故說曰，人不守護心，為邪見所害也。兼懷調戲意，斯等就死徑者，行人所以迷於道者，皆由陰蓋所覆，不得窺看智慧光明，加復調戲五蓋所覆重云所翳，欲得見慧明者此則不然，命終之後必趣死徑。是故說曰，兼懷調戲意，斯等就死徑也。
是故當護心， 等修清凈行， 正見恒在前
【現代漢語翻譯】 現代漢語譯本：
這些是三十七道品（三十七種幫助修行達到開悟的方法）禪定三昧（專注的禪定狀態）等一切善行的根本。快樂有兩種含義：一種是清凈的快樂，一種是不清凈的快樂。不清凈的快樂是指飲食、衣服、裝飾品、香、花、脂粉、絲綢、彩旗、傘蓋等物質享受，這些被稱為不清凈的快樂。清凈的快樂是指進入禪定正受（禪定中的正確體驗），內心平靜無為，沒有其他雜念，這被稱為清凈的快樂。因此說，通過進入禪定，就能獲得喜悅和安樂。
『守護自己的意念，自我莊嚴，嫉妒他人而經營自己，遭遇憂愁不感到痛苦，智者審慎地安住。』
『守護自己的意念，自我莊嚴，嫉妒他人而經營自己』，是指修行者常常守護自己的感官，不被色、聲、香、味、觸等感官享受所束縛，不讓各種雜念干擾內心，並且用三十七道品和七覺支（七種覺悟的因素）來莊嚴自己。因此說，『守護自己的意念，自我莊嚴，嫉妒他人而經營自己』。
『遭遇憂愁不感到痛苦，智者審慎地安住』，是指修行人已經進入無畏的境界，智者內心堅定不移，不會被外界動搖。因此說，『遭遇憂愁不感到痛苦，智者審慎地安住』。
『人不守護自己的心，就會被邪見所害，還懷有調戲之心，這樣的人就會走向死亡之路。』
『人不守護自己的心，就會被邪見所害』，是指修行人不守護自己的感官，不守護色、聲、香、味、觸等感官享受，那些修習邪道的人，就會墮入地獄、餓鬼、畜生道；不修習邪見的人，會生在天上或人間，並且會出生在中心地區而不是邊遠地區，不會處於八種沒有閑暇修行的狀態。因此說，『人不守護自己的心，就會被邪見所害』。
『還懷有調戲之心，這樣的人就會走向死亡之路』，是指修行人之所以迷失正道，都是因為被五陰（色、受、想、行、識）所覆蓋，無法看到智慧的光明，再加上被五蓋（貪慾、嗔恚、睡眠、掉悔、疑）所覆蓋，就像被重重雲霧遮蔽一樣，想要見到智慧的光明是不可能的，命終之後必定走向死亡之路。因此說，『還懷有調戲之心，這樣的人就會走向死亡之路』。
因此，應當守護自己的心，平等地修習清凈的行為，正見應當始終在前面。 English version:
These are the roots of all good deeds, such as the thirty-seven factors of enlightenment (thirty-seven practices that help one achieve enlightenment), meditative concentration (samadhi), and so on. There are two meanings of joy: one is pure joy, and the other is impure joy. Impure joy refers to material pleasures such as food, clothing, ornaments, fragrances, flowers, cosmetics, silks, banners, and canopies. These are called impure joys. Pure joy refers to entering meditative absorption (samadhi), experiencing a state of tranquility and non-action, without any other distracting thoughts. This is called pure joy. Therefore, it is said that by entering meditative concentration, one obtains joy and peace.
'Protecting one's own mind, adorning oneself, being envious of others while managing oneself, encountering sorrow without suffering, the wise abide with discernment.'
'Protecting one's own mind, adorning oneself, being envious of others while managing oneself' refers to the practitioner constantly guarding their senses, not being bound by sensory pleasures such as form, sound, smell, taste, and touch, not allowing various distracting thoughts to interfere with their mind, and adorning themselves with the thirty-seven factors of enlightenment and the seven factors of awakening (seven factors of enlightenment). Therefore, it is said, 'Protecting one's own mind, adorning oneself, being envious of others while managing oneself.'
'Encountering sorrow without suffering, the wise abide with discernment' refers to the practitioner who has entered a state of fearlessness, the wise person's mind is firm and unwavering, not being disturbed by external influences. Therefore, it is said, 'Encountering sorrow without suffering, the wise abide with discernment.'
'If people do not guard their minds, they will be harmed by wrong views, and also harbor a playful mind; such people will go down the path of death.'
'If people do not guard their minds, they will be harmed by wrong views' refers to practitioners not guarding their senses, not guarding sensory pleasures such as form, sound, smell, taste, and touch. Those who practice wrong paths will fall into the realms of hell, hungry ghosts, and animals; those who do not practice wrong views will be born in the heavens or among humans, and will be born in central regions rather than remote areas, not being in the eight states where there is no leisure for practice. Therefore, it is said, 'If people do not guard their minds, they will be harmed by wrong views.'
'And also harbor a playful mind; such people will go down the path of death' refers to the reason why practitioners get lost on the path is because they are covered by the five aggregates (form, feeling, perception, mental formations, and consciousness), unable to see the light of wisdom, and also covered by the five hindrances (sensual desire, ill-will, sloth and torpor, restlessness and worry, and doubt), like being obscured by heavy clouds. It is impossible to see the light of wisdom, and after death, they will surely go down the path of death. Therefore, it is said, 'And also harbor a playful mind; such people will go down the path of death.'
Therefore, one should guard one's mind, practice pure conduct equally, and always keep right view in front.
【English Translation】 These are the roots of all good deeds, such as the thirty-seven factors of enlightenment (thirty-seven practices that help one achieve enlightenment), meditative concentration (samadhi), and so on. There are two meanings of joy: one is pure joy, and the other is impure joy. Impure joy refers to material pleasures such as food, clothing, ornaments, fragrances, flowers, cosmetics, silks, banners, and canopies. These are called impure joys. Pure joy refers to entering meditative absorption (samadhi), experiencing a state of tranquility and non-action, without any other distracting thoughts. This is called pure joy. Therefore, it is said that by entering meditative concentration, one obtains joy and peace. 'Protecting one's own mind, adorning oneself, being envious of others while managing oneself, encountering sorrow without suffering, the wise abide with discernment.' 'Protecting one's own mind, adorning oneself, being envious of others while managing oneself' refers to the practitioner constantly guarding their senses, not being bound by sensory pleasures such as form, sound, smell, taste, and touch, not allowing various distracting thoughts to interfere with their mind, and adorning themselves with the thirty-seven factors of enlightenment and the seven factors of awakening (seven factors of enlightenment). Therefore, it is said, 'Protecting one's own mind, adorning oneself, being envious of others while managing oneself.' 'Encountering sorrow without suffering, the wise abide with discernment' refers to the practitioner who has entered a state of fearlessness, the wise person's mind is firm and unwavering, not being disturbed by external influences. Therefore, it is said, 'Encountering sorrow without suffering, the wise abide with discernment.' 'If people do not guard their minds, they will be harmed by wrong views, and also harbor a playful mind; such people will go down the path of death.' 'If people do not guard their minds, they will be harmed by wrong views' refers to practitioners not guarding their senses, not guarding sensory pleasures such as form, sound, smell, taste, and touch. Those who practice wrong paths will fall into the realms of hell, hungry ghosts, and animals; those who do not practice wrong views will be born in the heavens or among humans, and will be born in central regions rather than remote areas, not being in the eight states where there is no leisure for practice. Therefore, it is said, 'If people do not guard their minds, they will be harmed by wrong views.' 'And also harbor a playful mind; such people will go down the path of death' refers to the reason why practitioners get lost on the path is because they are covered by the five aggregates (form, feeling, perception, mental formations, and consciousness), unable to see the light of wisdom, and also covered by the five hindrances (sensual desire, ill-will, sloth and torpor, restlessness and worry, and doubt), like being obscured by heavy clouds. It is impossible to see the light of wisdom, and after death, they will surely go down the path of death. Therefore, it is said, 'And also harbor a playful mind; such people will go down the path of death.' Therefore, one should guard one's mind, practice pure conduct equally, and always keep right view in front.
， 分別起滅法。
是故當護心，等修清凈行者，彼修行人恒常擁護心意，行威儀法舍于非法，可行知行可坐知坐，進止行來不失其儀。是故說曰，是故當護心，等修清凈行也。正見恒在前，分別起滅法者，人之修德深自知己，如家有財主自能別，行道之人亦復如是，涉八直之正路御四駛之穢濁，執智慧之庭燎，照三毒冥室，分別起滅之所由，歸之一定而無礙，于中取道有何難乎？是故說曰，正見恒在前，分別起滅法也。
比丘除睡眠， 盡苦更不造， 降心服於藥， 護心勿復調。
比丘除睡眠，盡苦更不造者，觀行比丘除去睡眠陰蓋之患，盡諸苦際更不造新，是故說曰，比丘除睡眠，盡苦更不造也。降心服於藥，護心勿復調者，常當擁護心，所愿必克則能及聖，修無漏行，斯由降心去穢所致也。行不放逸不嬈於人，復是行者深要之業。是故說曰，降心服於藥，護心勿復調也。
眾生心所誤， 盡受地獄苦， 降心則致樂， 護心勿復調。
眾生心所誤，盡受地獄苦者，迷誤為心所使，種地獄根栽，經歷無數億千萬劫，屠割剝裂受苦無量，是故說曰，眾生心所誤，盡受地獄苦，降心則致樂，護心勿復調也。
護心勿復調， 心為眾妙門， 護而不漏失， 便在泥洹門。
心正則道存，
【現代漢語翻譯】 現代漢語譯本 『分別起滅法』（觀察生起和滅去的法則）。 因此應當守護心，平等修習清凈的行為。那些修行人恒常守護自己的心意，行為舉止合乎威儀，捨棄不合法的行為。可行走時知道自己在行走，可坐下時知道自己在坐下，進退行止都不失儀態。所以說，『因此應當守護心，平等修習清凈的行為』。『正見恒在前，分別起滅法』，修習德行的人能夠深刻地瞭解自己，就像家裡的財主能夠分辨自己的財產一樣。修行的人也是如此，行走在八正道的正路上，駕馭著四種污濁的煩惱，執持智慧的火炬，照亮三毒（貪嗔癡）的黑暗房間，分辨生起和滅去的根源，歸於一定的目標而沒有障礙。在其中求取道有什麼困難呢？所以說，『正見恒在前，分別起滅法』。 『比丘除睡眠，盡苦更不造，降心服於藥，護心勿復調』。 『比丘除睡眠，盡苦更不造』，觀行的比丘除去睡眠的陰蓋之患，窮盡諸苦的邊際，不再造新的苦因。所以說，『比丘除睡眠，盡苦更不造』。『降心服於藥，護心勿復調』，應當常常守護自己的心，所希望的必定能夠實現，從而達到聖人的境界，修習無漏的修行，這都是由於降伏內心去除污穢所導致的。行為不放逸，不擾亂他人，這也是修行人非常重要的功課。所以說，『降心服於藥，護心勿復調』。 『眾生心所誤，盡受地獄苦，降心則致樂，護心勿復調』。 『眾生心所誤，盡受地獄苦』，眾生因為被心所迷惑，種下地獄的根源，經歷無數億千萬劫，被屠割剝裂，遭受無量的痛苦。所以說，『眾生心所誤，盡受地獄苦』。『降心則致樂，護心勿復調』。 『護心勿復調，心為眾妙門，護而不漏失，便在泥洹門』。 心如果正，道就存在。
【English Translation】 English version 'Separately observing the law of arising and ceasing' (observing the principles of arising and ceasing). Therefore, one should guard the mind and equally cultivate pure conduct. Those who practice constantly protect their minds, their behavior conforms to proper conduct, and they abandon unlawful actions. When walking, they know they are walking; when sitting, they know they are sitting; their movements and actions do not lose their decorum. Therefore, it is said, 'Therefore, one should guard the mind and equally cultivate pure conduct.' 'Right view is always in front, separately observing the law of arising and ceasing.' Those who cultivate virtue deeply understand themselves, just as a wealthy person in a household can distinguish their own property. Those who practice the path are also like this, walking on the right path of the Eightfold Path, controlling the four defilements, holding the torch of wisdom, illuminating the dark room of the three poisons (greed, hatred, and delusion), distinguishing the origins of arising and ceasing, and returning to a fixed goal without obstacles. What difficulty is there in seeking the path within this? Therefore, it is said, 'Right view is always in front, separately observing the law of arising and ceasing.' 'A Bhikkhu eliminates sleep, ends suffering and creates no more, subdues the mind and takes the medicine, guards the mind and does not let it wander.' 'A Bhikkhu eliminates sleep, ends suffering and creates no more,' a Bhikkhu who practices contemplation eliminates the affliction of the sleep cover, exhausts the boundaries of all suffering, and creates no new causes of suffering. Therefore, it is said, 'A Bhikkhu eliminates sleep, ends suffering and creates no more.' 'Subdues the mind and takes the medicine, guards the mind and does not let it wander,' one should always guard one's mind, and what is desired will surely be achieved, thus reaching the state of a sage, cultivating the practice of non-outflow, which is caused by subduing the mind and removing defilements. Acting without negligence and not disturbing others is also a very important task for practitioners. Therefore, it is said, 'Subdues the mind and takes the medicine, guards the mind and does not let it wander.' 'Beings are misled by the mind, and suffer the pains of hell, subduing the mind leads to joy, guard the mind and do not let it wander.' 'Beings are misled by the mind, and suffer the pains of hell,' beings are misled by the mind, planting the roots of hell, experiencing countless eons, being butchered and torn apart, suffering immeasurable pain. Therefore, it is said, 'Beings are misled by the mind, and suffer the pains of hell.' 'Subduing the mind leads to joy, guard the mind and do not let it wander.' 'Guard the mind and do not let it wander, the mind is the gate to all wonders, guard it without leakage, and one will be at the gate of Nirvana.' If the mind is upright, the path exists.
邪者有高下，眾生愚惑不別真偽，是以墜墮不至於道，惑者意迷謂道在空，乃不自覺心為道本虛無寂寞，法之極尊眾行究竟，永離三有不處三界，度眾苦惱畢壽不生。是故說曰，護心勿復調，心為眾妙門，護而不漏失，便在泥洹門也。
◎出曜經卷第二十八
出曜經卷第二十九
◎沙門品第三十三
比丘乞求， 以得無積， 天人所譽， 生凈無穢。
比丘乞求，以得無積者，乞食比丘恒作是念：「我今所求索者自足而已，不留遺余計為財貨，設有遺余尋施與人不留遺長。如佛律禁所說，父母年邁老病著床，及同學比丘久抱重患不堪行來，聽使乞索，不問多少供養老病。」是故說曰，比丘乞食，以得無積也。天人所譽，生凈無穢者，比丘執行少欲知足，到時乞求無所藏積，諸天衛護稱歎其德，名聞四遠靡不聞知。論此比丘生凈無穢，所以諸天稱歎其德者，持戒之人，死必生天增益諸天眾，減損阿須倫眾，是故說曰，天人所譽，生凈無穢也。
比丘為慈， 愛敬佛教， 深入止觀， 滅行乃安。
比丘執意行四等心，慈悲喜護愍念一切，愛敬三寶信心不斷，深入分別止觀所趣，在在乞求處處留化；所以除貪制意者，欲除世榮不貪利養，究盡生死滅諸惡行，度有至無乃謂永安。是故說曰，比丘
【現代漢語翻譯】 現代漢語譯本 邪見有高下之分，眾生愚昧迷惑不能分辨真假，因此墮落而不能達到正道。迷惑的人心意迷亂，認為道存在於空無之中，卻不自覺地心才是道的根本，虛無寂靜。佛法至高無上，是所有修行的最終歸宿，永遠脫離三有（欲有、色有、無色有），不處於三界（欲界、色界、無色界），度脫一切苦惱，最終不再輪迴。所以說，守護心念不要再調動它，心是所有奧妙的門徑，守護而不泄漏，便能進入涅槃之門。
現代漢語譯本
沙門品第三十三
比丘乞食，得到后不積蓄，為天人所讚譽，生性清凈沒有污穢。
比丘乞食，得到后不積蓄，是指乞食的比丘常常這樣想：『我今天所求取的食物足夠自己食用就可以了，不留下剩餘的，不打算積蓄作為財物。如果有多餘的，就馬上施捨給別人，不長期保留。』如同佛陀的戒律所說，父母年邁老病臥床，以及同修的比丘長期患重病不能行走，允許他們乞食，不論多少，用來供養老人和病人。所以說，比丘乞食，得到后不積蓄。為天人所讚譽，生性清凈沒有污穢，是指比丘奉行少欲知足，到時乞食，沒有積蓄，諸天神衛護，稱讚他的德行，名聲傳遍四方，沒有不知道的。論及這位比丘生性清凈沒有污穢，所以諸天稱讚他的德行，是因為持戒的人，死後必定昇天，增加諸天的人數，減少阿修羅的人數。所以說，為天人所讚譽，生性清凈沒有污穢。
比丘心懷慈悲，愛戴敬重佛陀的教誨，深入修習止觀，滅除行為才能安穩。
比丘執意修行四等心（慈、悲、喜、舍），慈愛、悲憫、喜悅、護念一切眾生，愛戴敬重三寶（佛、法、僧），信心不斷，深入分別止觀所趨向，在任何地方乞食，在任何地方教化；之所以要去除貪慾控制心意，是爲了去除世俗的榮華，不貪圖利益供養，徹底了結生死，滅除一切惡行，從有為達到無為，才叫做永遠安穩。所以說，比丘
【English Translation】 English version Evil views have varying degrees, and sentient beings, being foolish and deluded, cannot distinguish between truth and falsehood. Therefore, they fall and cannot reach the path. Those who are deluded are confused in their minds, thinking that the path lies in emptiness, not realizing that the mind is the root of the path, being inherently empty and still. The Dharma is supreme, the ultimate destination of all practices, forever detached from the three realms of existence (desire realm, form realm, formless realm), not dwelling in the three worlds (desire world, form world, formless world), liberating from all suffering, and ultimately not being reborn. Therefore, it is said, 'Guard your mind and do not stir it again. The mind is the gateway to all wonders. Guard it without leakage, and you will enter the gate of Nirvana.'
English version
Chapter 33: The Shramana
A Bhikkhu begs for alms, and having received, does not accumulate. He is praised by gods and humans, and is born pure without defilement.
A Bhikkhu begs for alms, and having received, does not accumulate, means that a Bhikkhu who begs for alms always thinks: 'What I seek today is only enough for my own sustenance, I will not leave any remainder, nor plan to accumulate it as wealth. If there is any remainder, I will immediately give it to others, not keeping it for long.' As the Buddha's precepts say, if parents are old, sick, and bedridden, or if fellow Bhikkhus have long-term serious illnesses and cannot walk, they are allowed to beg for alms, regardless of the amount, to support the elderly and the sick. Therefore, it is said, a Bhikkhu begs for alms, and having received, does not accumulate. He is praised by gods and humans, and is born pure without defilement, means that a Bhikkhu practices contentment with few desires, begs for alms when the time comes, and does not accumulate. The gods protect him, praise his virtues, and his fame spreads far and wide, with no one unaware of it. Regarding this Bhikkhu being born pure without defilement, and why the gods praise his virtues, it is because those who uphold the precepts are sure to be reborn in heaven after death, increasing the number of gods and decreasing the number of Asuras. Therefore, it is said, he is praised by gods and humans, and is born pure without defilement.
A Bhikkhu is compassionate, loves and respects the Buddha's teachings, deeply practices Samatha-vipassana (calm abiding and insight), and only by extinguishing actions can he find peace.
A Bhikkhu is determined to practice the four immeasurables (loving-kindness, compassion, joy, equanimity), loving, compassionate, joyful, and protective of all sentient beings, loving and respecting the Three Jewels (Buddha, Dharma, Sangha), with unwavering faith, deeply discerning the direction of Samatha-vipassana, begging for alms wherever he goes, and teaching wherever he stays. The reason for removing greed and controlling the mind is to remove worldly glory, not to covet benefits and offerings, to completely end birth and death, to extinguish all evil actions, and to reach the unconditioned from the conditioned, which is called eternal peace. Therefore, it is said, a Bhikkhu
為慈，愛敬佛教，深入止觀，滅行乃安也。
比丘盡諸愛， 舍愛去貢高， 無我去吾我， 此義孰不親。
比丘盡諸愛，舍愛去貢高者，彼苦行比丘滅諸想著，欲色色色無色色、欲愛色愛無色愛，三界憍慢眾邪顛倒泓然除盡，是故說曰，比丘盡諸愛，舍愛去貢高也。無我去吾我，此義孰不親者，苦行比丘不滯三界，解知內外悉無有主，計我之人撗來求福，雖得從愿后必墮落；在凡夫地不見吾我之人者，解知內外萬物虛寂，孰者吾我？吾我是誰？為人所繫及得罵詈，悉虛悉寂都無所有，為人所罵音聲來往，中間內外悉無所有。是故說曰，無我去吾我，此義孰不親也。
當知是法， 身之出要， 如象禦敵， 比丘習行。
當知是法，身之出要者，習行比丘得博採眾要，擇修善德以補不及，如人慾所至必由其徑，求道窠窟必有其路，出要路者四諦真如是。是故說曰，當知是法，身之出要也。如象禦敵，比丘習行者，如彼暴象飲以醲酒奔逸向敵，雖被刀射至死不退，要有所擒乃還本營。所以然者，畏上御者不畏外寇：習行比丘亦復如是，要從導師承受苦教，隱在心懷反覆思惟不失義跡。是故說曰，如象禦敵，比丘習行也。
人不壽劫， 內與心諍， 護身念諦， 比丘惟安。
夫修學之人得四神
【現代漢語翻譯】 現代漢語譯本：慈悲，愛戴和尊敬佛教，深入禪定和觀照，當修行止息時，便能獲得安寧。 比丘（佛教出家修行者）斷除一切愛慾，捨棄愛慾，去除貢高我慢，沒有我執和我的概念，這個道理誰不親近呢？ 比丘斷除一切愛慾，捨棄愛慾，去除貢高我慢，這樣的苦行比丘滅除一切執著，包括對欲界、色界、無色界的慾望，以及對這三界的驕慢和一切邪見顛倒，都徹底清除乾淨。所以說，比丘斷除一切愛慾，捨棄愛慾，去除貢高我慢。『沒有我執和我的概念，這個道理誰不親近呢？』，苦行比丘不執著於三界，明白內外一切都沒有主宰，那些執著于『我』的人，橫生妄想求福，即使如願，最終也會墮落。在凡夫的境界中，那些沒有『我』的概念的人，明白內外萬物都是虛幻寂靜的，哪裡有『我』呢？『我』是誰呢？即使被人束縛或遭受辱罵，也都是虛幻寂靜，什麼都沒有。被人辱罵，聲音來來往往，中間內外都沒有實體。所以說，『沒有我執和我的概念，這個道理誰不親近呢？』 應當明白這個法，是身體解脫的關鍵，就像大象衝鋒陷陣一樣，比丘應當勤奮修行。 『應當明白這個法，是身體解脫的關鍵』，勤奮修行的比丘應當廣泛學習各種要義，選擇修習善德來彌補不足，就像人要到達目的地必須走正確的道路一樣，求道的修行也必須有其路徑，而解脫的道路就是四諦真理。所以說，『應當明白這個法，是身體解脫的關鍵』。『就像大象衝鋒陷陣一樣，比丘應當勤奮修行』，就像那頭喝了烈酒的暴象，奔向敵人，即使被刀箭射中，至死也不退縮，一定要有所斬獲才返回營地。之所以這樣，是因為它畏懼馴象師，而不畏懼外敵。勤奮修行的比丘也是如此，一定要從導師那裡接受嚴格的教誨，銘記在心，反覆思索，不丟失其意義。所以說，『就像大象衝鋒陷陣一樣，比丘應當勤奮修行』。 人的壽命短暫，不要與內心爭鬥，守護身念，保持正念，比丘才能獲得安寧。 修學佛法的人，獲得四種神通
【English Translation】 English version: Compassion, loving and respecting Buddhism, deeply engaging in meditation and contemplation, when practice ceases, peace is attained. A Bhikkhu (Buddhist monastic) who has exhausted all desires, relinquished desires, and removed arrogance, has no attachment to self or the concept of 'mine', who does not draw close to this truth? A Bhikkhu who has exhausted all desires, relinquished desires, and removed arrogance, such an ascetic Bhikkhu extinguishes all attachments, including desires for the desire realm, the form realm, and the formless realm, as well as the pride and all wrong views and delusions of these three realms, all are completely eliminated. Therefore, it is said, a Bhikkhu has exhausted all desires, relinquished desires, and removed arrogance. 'Having no attachment to self or the concept of 'mine', who does not draw close to this truth?', an ascetic Bhikkhu does not cling to the three realms, understanding that there is no master within or without, those who cling to 'self' create false hopes for blessings, and even if they get what they wish for, they will eventually fall. In the realm of ordinary beings, those who have no concept of 'self' understand that all things within and without are illusory and silent, where is 'self'? Who is 'self'? Even if one is bound or suffers abuse, it is all illusory and silent, nothing exists. When one is abused, the sound comes and goes, there is no substance within or without. Therefore, it is said, 'Having no attachment to self or the concept of 'mine', who does not draw close to this truth?' One should understand this Dharma, it is the key to the body's liberation, like an elephant charging into battle, a Bhikkhu should diligently practice. 'One should understand this Dharma, it is the key to the body's liberation', a diligent Bhikkhu should widely learn various essentials, choose to cultivate virtues to make up for shortcomings, just as a person must take the correct path to reach their destination, the path of seeking the Way must also have its route, and the path to liberation is the Four Noble Truths. Therefore, it is said, 'One should understand this Dharma, it is the key to the body's liberation'. 'Like an elephant charging into battle, a Bhikkhu should diligently practice', like a drunken elephant charging towards the enemy, even if struck by arrows, it will not retreat until it has achieved its goal. The reason for this is that it fears the mahout, not the enemy. A diligent Bhikkhu is also like this, they must receive strict teachings from their teacher, remember them in their heart, repeatedly contemplate them, and not lose their meaning. Therefore, it is said, 'Like an elephant charging into battle, a Bhikkhu should diligently practice'. Human life is short, do not struggle with your mind, guard your body and mindfulness, maintain right mindfulness, and a Bhikkhu can attain peace. Those who study the Dharma attain four supernatural powers
足晝夜修習，意欲住壽一劫若過一劫，隨意所念則無有難，離諸縛著常與心諍，不使流馳斷諸悕望，去是非意與欲永別，亦復不見三界窠窟，然後乃應無虧損行，是故說曰，人不壽劫，內與心諍，護身念諦，比丘惟安。
念親同朋友， 正命無雜糅， 施知應所施， 亦令威儀具， 比丘備眾行， 乃能盡苦際。
行人成就皆由朋友，功成德滿稱過四遠，稟受之人日有其新，所行真正不著外部，所出惠施，施佛比丘僧與師及諸尊長。所以然者？斯等諸人皆有威儀，執諸禮節知苦之所由。是故說曰，念親同朋友，正命無雜糅，施知應所施，亦令威儀具，比丘備眾行，乃能盡苦際。
手足莫妄犯， 節言慎所行， 常內樂定意， 守行謂比丘。
世多有人兇暴為惡，手卷相加遂致傷害，內恣六情，著色聲香味細滑之法。如斯之人雖得為道，不應法行，進無修道之法，退失賢聖之儀，如擔死人種，無所復中直。此比丘等亦復如是，能自專意所行隨順，坐禪定意六時行道，不失本行，是故說曰，手足莫妄犯，節言慎所行，常內樂定意，守行謂比丘也。
樂法欲法， 思惟安法， 比丘依法， 正而不費。
學人修行分別諸法，見法得法深入觀法，若坐若臥眾神往來思惟安法，比丘依法乃得滅度，于
【現代漢語翻譯】 現代漢語譯本：
如果能日夜精進修行，想要住世一劫或超過一劫，都能隨心所愿，沒有困難。要遠離一切束縛，常常與自己的內心鬥爭，不讓心念放縱馳騁，斷絕一切貪求的慾望，與是非之念和各種慾望永遠告別，也不再執著於三界這個牢籠。這樣才能做到行為沒有虧損。所以說，人不應執著于壽命的長短，要向內與自己的心念鬥爭，守護身唸的真實，這樣的比丘才能安穩。
要像對待親人朋友一樣對待他人，生活方式要純正不雜亂。佈施時要懂得應該佈施給誰，也要使自己的威儀具足。比丘具備這些修行，才能最終脫離苦海。
修行人的成就都來自於善友，功德圓滿后名聲遠揚。接受教誨的人每天都有新的進步，所行所為純正而不執著于外在。所施捨的財物，應該佈施給佛、比丘、僧團、師父以及諸位尊長。為什麼呢？因為這些人都有威儀，遵守禮節，知道痛苦的根源。所以說，要像對待親人朋友一樣對待他人，生活方式要純正不雜亂。佈施時要懂得應該佈施給誰，也要使自己的威儀具足。比丘具備這些修行，才能最終脫離苦海。
手腳不要胡亂動，說話要節制，行為要謹慎。常常內心安住于禪定，守護自己的行為，這才是真正的比丘。
世上很多人兇暴邪惡，動輒拳腳相加，導致傷害。他們放縱六根，貪著於色、聲、香、味、觸等感官享受。這樣的人即使出家修行，也不符合佛法，修行沒有進步，反而失去了賢聖的儀態，就像揹著死人行走，毫無益處。這些比丘也應該如此，能夠專心致志，所作所為都符合佛法，坐禪時能安住于禪定，六時精進修行，不失去本來的修行。所以說，手腳不要胡亂動，說話要節制，行為要謹慎。常常內心安住于禪定，守護自己的行為，這才是真正的比丘。
喜愛佛法，渴望佛法，思考佛法，安住于佛法，比丘依循佛法，就能獲得正道，不會徒勞無功。
修行人要學習佛法，分別諸法，見到佛法，得到佛法，深入觀察佛法。無論是坐著還是躺著，都有諸神前來，思考佛法，安住于佛法。比丘依循佛法，才能最終獲得解脫，達到涅槃的境界。 English version:
If one diligently practices day and night, desiring to live for an eon or more, one can achieve it at will without difficulty. One must be free from all attachments, constantly struggle with one's own mind, not let thoughts run wild, cut off all desires, forever bid farewell to right and wrong and all cravings, and no longer cling to the cage of the three realms. Only then can one act without fault. Therefore, it is said that one should not be attached to the length of life, but should struggle inwardly with one's own mind, guarding the truth of mindfulness of the body. Only such a Bhikkhu (monk) can be at peace.
Treat others like family and friends, live a pure and unadulterated life. When giving, know who should receive, and also ensure that one's demeanor is complete. A Bhikkhu who possesses these practices can ultimately escape the sea of suffering.
The achievements of a practitioner all come from good friends. When merits are complete, one's reputation spreads far and wide. Those who receive teachings make new progress every day. Their actions are pure and not attached to the external. The wealth one gives should be given to the Buddha, Bhikkhus, the Sangha (monastic community), teachers, and all venerable elders. Why? Because these people have proper conduct, observe the precepts, and know the source of suffering. Therefore, it is said that one should treat others like family and friends, live a pure and unadulterated life. When giving, know who should receive, and also ensure that one's demeanor is complete. A Bhikkhu who possesses these practices can ultimately escape the sea of suffering.
Do not move your hands and feet recklessly, be restrained in speech, and be cautious in your actions. Always dwell in inner meditative concentration, guarding your conduct. This is what is meant by a true Bhikkhu.
Many in the world are violent and evil, resorting to physical harm. They indulge their six senses, clinging to the pleasures of sight, sound, smell, taste, and touch. Such people, even if they become monks, do not follow the Dharma (Buddhist teachings). They make no progress in practice and lose the demeanor of the wise and noble. They are like carrying a dead person, of no benefit. These Bhikkhus should also be like this, able to focus their minds, acting in accordance with the Dharma, dwelling in meditative concentration during sitting meditation, practicing diligently at all times, and not losing their original practice. Therefore, it is said that one should not move one's hands and feet recklessly, be restrained in speech, and be cautious in one's actions. Always dwell in inner meditative concentration, guarding one's conduct. This is what is meant by a true Bhikkhu.
Love the Dharma, desire the Dharma, contemplate the Dharma, and abide in the Dharma. A Bhikkhu who follows the Dharma will attain the right path and will not labor in vain.
A practitioner should study the Dharma, distinguish all dharmas, see the Dharma, attain the Dharma, and deeply observe the Dharma. Whether sitting or lying down, gods come and go, contemplating the Dharma and abiding in the Dharma. A Bhikkhu who follows the Dharma can ultimately attain liberation and reach Nirvana.
【English Translation】 If one practices diligently day and night, desiring to live for an eon or more, one can achieve it at will without difficulty. One must be free from all attachments, constantly struggle with one's own mind, not let thoughts run wild, cut off all desires, forever bid farewell to right and wrong and all cravings, and no longer cling to the cage of the three realms. Only then can one act without fault. Therefore, it is said that one should not be attached to the length of life, but should struggle inwardly with one's own mind, guarding the truth of mindfulness of the body. Only such a Bhikkhu (monk) can be at peace. Treat others like family and friends, live a pure and unadulterated life. When giving, know who should receive, and also ensure that one's demeanor is complete. A Bhikkhu who possesses these practices can ultimately escape the sea of suffering. The achievements of a practitioner all come from good friends. When merits are complete, one's reputation spreads far and wide. Those who receive teachings make new progress every day. Their actions are pure and not attached to the external. The wealth one gives should be given to the Buddha, Bhikkhus, the Sangha (monastic community), teachers, and all venerable elders. Why? Because these people have proper conduct, observe the precepts, and know the source of suffering. Therefore, it is said that one should treat others like family and friends, live a pure and unadulterated life. When giving, know who should receive, and also ensure that one's demeanor is complete. A Bhikkhu who possesses these practices can ultimately escape the sea of suffering. Do not move your hands and feet recklessly, be restrained in speech, and be cautious in your actions. Always dwell in inner meditative concentration, guarding your conduct. This is what is meant by a true Bhikkhu. Many in the world are violent and evil, resorting to physical harm. They indulge their six senses, clinging to the pleasures of sight, sound, smell, taste, and touch. Such people, even if they become monks, do not follow the Dharma (Buddhist teachings). They make no progress in practice and lose the demeanor of the wise and noble. They are like carrying a dead person, of no benefit. These Bhikkhus should also be like this, able to focus their minds, acting in accordance with the Dharma, dwelling in meditative concentration during sitting meditation, practicing diligently at all times, and not losing their original practice. Therefore, it is said that one should not move one's hands and feet recklessly, be restrained in speech, and be cautious in one's actions. Always dwell in inner meditative concentration, guarding one's conduct. This is what is meant by a true Bhikkhu. Love the Dharma, desire the Dharma, contemplate the Dharma, and abide in the Dharma. A Bhikkhu who follows the Dharma will attain the right path and will not labor in vain. A practitioner should study the Dharma, distinguish all dharmas, see the Dharma, attain the Dharma, and deeply observe the Dharma. Whether sitting or lying down, gods come and go, contemplating the Dharma and abiding in the Dharma. A Bhikkhu who follows the Dharma can ultimately attain liberation and reach Nirvana.
諸聖道益而無費，日有增益終無減損，亦使正法久存於世，是故說曰，樂法欲法，思惟安法，比丘依法，正而不費也。
當學入空， 比丘靜居， 樂非人處， 觀察等法。
執行之人觀此五陰，計為是常牢固不敗，不能捨離興于塵勞，然執行之人，分別五陰內外悉空，正使在於曠野之中樹下冢間，思惟法本求于道果，先當習空乃應道真。昔諸道人室內坐禪空行，須菩提在外求索開門，內人應曰：「汝是誰乎？」須菩提對曰：「世人假名須菩提者也。」人所樂者，彈琴鼓瑟作倡伎樂，此是人所樂，非人所樂者，禪定數息系意在一，非人所念。是故說曰，當學入空，比丘靜居，樂非人處，觀察等法也。
當制五陰， 服意如水， 清凈和悅， 為甘露味。
初學之人觀此五陰，皆當壞敗無一可貪，分別諸持悉不牢固，意均平等顏色和悅，清凈無瑕盡諸苦際，是故說曰，當制五陰，服意如水，清凈和悅，為甘露味。
如彼極峻山， 不為風所動， 比丘盡愚癡， 所在不傾動。
猶若安明山不為四種風所傾動，盡癡比丘亦復如是，不為色聲香味細滑之法所動，是故說曰，如彼極峻山，不為風所動，比丘盡愚癡，所在不傾動也。
一切名色， 非有莫惑， 不近不愛， 乃為比丘。
名色
【現代漢語翻譯】 現代漢語譯本：諸位聖賢的修行之道，既有益處又無需耗費，每日增長而終無減損，也能使正法長久存於世。因此說，喜愛佛法、渴望佛法、思考佛法、比丘依循佛法，是正道且無需耗費。
應當學習進入空性（sunyata），比丘應靜處獨居，樂於在無人之處，觀察諸法平等。
修行之人觀察這五陰（panca-skandha，色、受、想、行、識），認為它們是恒常、牢固、不可毀壞的，不能捨離，從而生起塵世的煩惱。然而，修行之人如果能分別五陰內外皆空，即使身處曠野、樹下、墳墓之間，思考法的根本，尋求道果，就應當先修習空性，才能真正悟道。過去有修行人在室內坐禪修習空性，須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）在外面求索開門，裡面的人應道：『你是誰？』須菩提回答說：『世人假名為須菩提。』世人所喜愛的，是彈琴鼓瑟、歌舞伎樂，這是世人所喜愛的；而非人所喜愛的，是禪定、數息、將心專注於一，這是非人所念的。因此說，應當學習進入空性，比丘應靜處獨居，樂於在無人之處，觀察諸法平等。
應當制伏五陰，調伏心意如同水一般，清凈和悅，以此為甘露之味。
初學之人觀察這五陰，都應當壞滅，沒有一樣可以貪戀，分別諸持都不牢固，心意平等，顏色和悅，清凈無瑕，最終能脫離一切苦難。因此說，應當制伏五陰，調伏心意如同水一般，清凈和悅，以此為甘露之味。
如同那極高的山峰，不會被風所動搖，比丘如果斷盡愚癡，無論身處何地都不會動搖。
猶如安明山不會被四種風所動搖，斷盡愚癡的比丘也是如此，不會被色、聲、香、味、觸這些細微的法所動搖。因此說，如同那極高的山峰，不會被風所動搖，比丘如果斷盡愚癡，無論身處何地都不會動搖。
一切名色（nama-rupa，精神和物質現象），並非真實存在，不要迷惑，不親近也不愛戀，這才算是比丘。
【English Translation】 English version: The path of practice for all sages is beneficial and without cost, it increases daily and never diminishes, and it also allows the true Dharma to exist in the world for a long time. Therefore, it is said that one who delights in the Dharma, desires the Dharma, contemplates the Dharma, and a Bhikkhu (Buddhist monk) who follows the Dharma, is on the right path and it is without cost.
One should learn to enter emptiness (sunyata), a Bhikkhu should dwell in solitude, delight in uninhabited places, and observe the equality of all dharmas.
A practitioner who observes these five skandhas (panca-skandha, form, feeling, perception, mental formations, and consciousness) considers them to be constant, solid, and indestructible, and cannot let go of them, thus giving rise to worldly afflictions. However, if a practitioner can discern that the five skandhas are empty both internally and externally, even if they are in the wilderness, under a tree, or among graves, contemplating the root of the Dharma and seeking the fruit of the path, they should first practice emptiness in order to truly realize the path. In the past, there were practitioners who sat in meditation rooms practicing emptiness. Subhuti (Subhuti, one of the Buddha's ten great disciples, known for being foremost in understanding emptiness) sought to open the door from outside. The person inside responded, 'Who are you?' Subhuti replied, 'I am known by the worldly name Subhuti.' What worldly people enjoy are playing the zither, drums, and performing music and dances; this is what worldly people enjoy. What non-worldly people enjoy is meditation, mindfulness of breathing, and focusing the mind on one point; this is what non-worldly people contemplate. Therefore, it is said that one should learn to enter emptiness, a Bhikkhu should dwell in solitude, delight in uninhabited places, and observe the equality of all dharmas.
One should subdue the five skandhas, tame the mind like water, be pure and harmonious, and take this as the taste of nectar.
A beginner who observes these five skandhas should see that they are all subject to decay, and there is nothing to be greedy for. They should discern that all attachments are not firm, their minds should be equal, their countenance harmonious, pure and without blemish, and ultimately they can escape all suffering. Therefore, it is said that one should subdue the five skandhas, tame the mind like water, be pure and harmonious, and take this as the taste of nectar.
Like a very high mountain that is not moved by the wind, a Bhikkhu who has exhausted ignorance will not be moved wherever they are.
Just as Mount Anming is not moved by the four winds, a Bhikkhu who has exhausted ignorance is also like this, not moved by the subtle dharmas of form, sound, smell, taste, and touch. Therefore, it is said that like a very high mountain that is not moved by the wind, a Bhikkhu who has exhausted ignorance will not be moved wherever they are.
All nama-rupa (nama-rupa, mental and material phenomena) are not real, do not be confused, do not be close to them, and do not love them, only then can one be considered a Bhikkhu.
六入，行者之所棄，我所非我所都無所有，不近於危險之法。法有種種，或有真實或有危險，所謂真正者諸度無極，所謂危險者世俗常則。比丘具足此者乃謂應真，是故說曰，一切名色，非有莫惑，不近不愛，乃為比丘。
比丘非別， 慢誕無戒， 舍貪思道， 乃應比丘。
息心非別， 放逸無信， 能滅眾苦， 為上沙門。
爾時世尊，到時持缽整頓衣服，逕向乞求婆羅墮者婆羅門所。爾時梵志遙見世尊，梵志自嘆說曰：「我亦乞士君亦乞士，二乞士中何者為勝？」爾時世尊便說此偈：
「比丘非別， 慢誕無戒， 舍貪思道，
「息心非別， 放逸無信， 能滅眾苦， 為上沙門。」
爾時梵志聞斯偈已，即以所有財貨施於世尊。爾時如來尋不受之，語梵志曰：「我今所說非歌頌所贊，何緣取汝所施之物？」梵志白佛：「不審今者以此所施為付何人？」世尊告曰：「汝今持此所施持著凈處，若著無草之地，若著清凈水中。」爾時梵志受如來教，即以所施寫著水中。是時，水中自然涌出，作若干種聲，漸漸于中出大光明。梵志見已踴躍歡喜不能自勝，如來即說真如四諦，尋于坐上諸塵垢盡得法眼凈。
比丘得慈定， 承受諸佛教， 極得滅盡跡， 無親慎莫睹。
比丘得慈
【現代漢語翻譯】 現代漢語譯本：六入（指眼、耳、鼻、舌、身、意六種感覺器官），是修行者應當捨棄的，它們並非『我』或『我所』，完全不屬於自己，不應執著于這些會帶來危險的法。法有多種，有些是真實的，有些是危險的。所謂真實的是指諸度無極（指菩薩修行的六度：佈施、持戒、忍辱、精進、禪定、智慧，達到無邊無際的境界），所謂危險的是指世俗的常理。比丘如果具備這些認識，才能被稱為真正的修行者。因此說，一切名色（指物質和精神現象），不要迷惑，不要執著，不要貪愛，這才是真正的比丘。 比丘不是指外表，而是指那些捨棄傲慢、放縱、不守戒律的人，那些捨棄貪慾、思考真理的人，才是真正的比丘。 息心（指內心平靜）不是指外表，而是指那些捨棄放逸、沒有信心的人，那些能夠滅除眾苦的人，才是至上的沙門（指修行者）。 那時，世尊到了吃飯的時候，拿著缽，整理好衣服，逕直走向乞求者婆羅墮者（婆羅門種姓的修行者）的住所。那時，婆羅門遠遠地看見世尊，自言自語道：『我也是乞討者，你也是乞討者，我們兩個乞討者中，誰更勝一籌呢？』那時，世尊便說了這首偈語： 『比丘不是指外表，而是指那些捨棄傲慢、放縱、不守戒律的人，那些捨棄貪慾、思考真理的人，才是真正的比丘。』 『息心不是指外表，而是指那些捨棄放逸、沒有信心的人，那些能夠滅除眾苦的人，才是至上的沙門。』 那時，婆羅門聽了這首偈語后，立即將自己所有的財物佈施給世尊。那時，如來（指佛陀）立即沒有接受，對婆羅門說：『我今天所說的不是歌頌所讚美的，為什麼要接受你所佈施的財物呢？』婆羅門問佛：『不知道現在應該把這些佈施給誰呢？』世尊告訴他：『你現在把這些佈施放在乾淨的地方，或者放在沒有草的地方，或者放在清凈的水中。』那時，婆羅門接受了如來的教誨，立即將佈施的財物投入水中。這時，水中自然涌出，發出各種各樣的聲音，漸漸地從中發出巨大的光明。婆羅門看見后，高興得不能自已。如來隨即宣說了真如四諦（指苦、集、滅、道四種真理），婆羅門當即在座位上，所有的塵垢都消除了，得到了法眼凈（指對佛法的正確理解）。 比丘如果得到慈定（指慈悲的禪定），接受諸佛的教誨，最終達到滅盡的境界，沒有親近的人，要謹慎不要被看到。 比丘如果得到慈定
【English Translation】 English version: The six entrances (referring to the six sense organs: eyes, ears, nose, tongue, body, and mind) are what practitioners should abandon. They are not 『I』 or 『mine,』 completely not belonging to oneself. One should not be attached to these dharmas that bring danger. There are various dharmas, some are real, and some are dangerous. The so-called real ones are the immeasurable perfections (referring to the six perfections of a Bodhisattva: generosity, morality, patience, diligence, meditation, and wisdom, reaching boundless realms), and the so-called dangerous ones are the common rules of the world. A Bhikkhu (Buddhist monk) who possesses these understandings can be called a true practitioner. Therefore, it is said that all names and forms (referring to material and mental phenomena), do not be confused, do not be attached, do not be greedy, this is the true Bhikkhu. A Bhikkhu is not defined by appearance, but by those who abandon arrogance, indulgence, and lack of discipline, those who abandon greed and contemplate the truth, these are the true Bhikkhus. Tranquility of mind is not defined by appearance, but by those who abandon negligence and lack of faith, those who can extinguish all suffering, these are the supreme Shramanas (referring to practitioners). At that time, the World Honored One, when it was time for eating, took his bowl, tidied his robes, and went directly to the dwelling of the beggar Bharadvaja (a Brahmin ascetic). At that time, the Brahmin saw the World Honored One from afar and said to himself, 『I am also a beggar, and you are also a beggar. Among us two beggars, who is superior?』 At that time, the World Honored One spoke this verse: 『A Bhikkhu is not defined by appearance, but by those who abandon arrogance, indulgence, and lack of discipline, those who abandon greed and contemplate the truth, these are the true Bhikkhus.』 『Tranquility of mind is not defined by appearance, but by those who abandon negligence and lack of faith, those who can extinguish all suffering, these are the supreme Shramanas.』 At that time, after hearing this verse, the Brahmin immediately gave all his possessions to the World Honored One. At that time, the Tathagata (referring to the Buddha) immediately did not accept them, and said to the Brahmin, 『What I speak today is not praised by songs, why should I accept the things you have given?』 The Brahmin asked the Buddha, 『I do not know to whom I should give these offerings now?』 The World Honored One told him, 『Now you should place these offerings in a clean place, either in a place without grass, or in clean water.』 At that time, the Brahmin accepted the Tathagata』s teaching and immediately threw the offerings into the water. At that time, the water naturally surged, making various sounds, and gradually a great light emerged from it. When the Brahmin saw this, he was overjoyed and could not contain himself. The Tathagata then expounded the Four Noble Truths (referring to the truths of suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering), and the Brahmin immediately, in his seat, had all his defilements removed and attained the pure Dharma eye (referring to the correct understanding of the Dharma). If a Bhikkhu attains loving-kindness meditation, accepts the teachings of all Buddhas, and ultimately reaches the state of extinction, without close relatives, one should be careful not to be seen. If a Bhikkhu attains loving-kindness
所在解脫，分別萬行無事不達。設復有人見眾生之類，步兵象兵馬兵車兵共相鬥訟，入慈之人愍彼不及，拔濟眾生至無為岸，猶如平稱平等無二。于如來所得四堅固之心不可傾動，猶如最勝長者及以比丘睹佛無厭足，正使化佛在其前者，亦不能使心有所傾動。行人得滅盡之跡無復眾惱，知可近知近可從知從，如是行軌跡，滅行則為本。略說其要，如是結使本為火之所燒，如是漸以次斷諸結使源，如是頗有梵志無乃至於泥洹。
心喜極歡悅， 加以愛念者， 比丘多熙怡， 盡空無根源。
彼修行之人，歡喜踴躍無有懈怠，聞喜不以為歡，聞惡不以為戚，比丘入定無有錯亂，恒自思念，從無數劫以來，修行眾德不失行本，究盡空源無邊無崖，是故說曰，心喜極歡悅，加以愛念者，比丘多熙怡，盡空無根源。
息身而息意， 攝口亦其善， 舍世謂比丘， 渡淵無有礙。
彼修行人執持威儀不失其則，護口四過無所違失，不使其心有所流馳，所說言教無有粗獷，先笑後言適可人情。舍世謂比丘，何者為比丘？所謂比丘者，離色聲香味細滑法，去淫怒癡，是故說曰，息身而息意，攝口亦其善，舍世謂比丘，渡淵無有礙也。
無禪不智， 無智不禪， 道從禪智， 得近泥洹。
夫人學問，先從誦四
【現代漢語翻譯】 現代漢語譯本 在解脫的境界中，通過各種修行方法，沒有什麼是不能達到的。假設有人看到眾生，包括步兵、象兵、馬兵、車兵互相爭鬥，有慈悲心的人會憐憫他們，救拔眾生到達無為的彼岸，就像用天平稱量一樣平等無二。對於如來所獲得的四種堅固之心，是不可動搖的，就像最尊貴的長者和比丘見到佛陀時不會感到厭倦一樣，即使化身佛陀出現在他們面前，也不能使他們的心有絲毫動搖。修行人達到滅盡的境界，不再有任何煩惱，知道可以接近的就接近，知道可以跟隨的就跟隨，像這樣修行，滅除行為的根本。簡略地說，就像結使（煩惱的束縛）被火燒一樣，這樣逐漸地斷除各種結使的根源，這樣，難道沒有婆羅門最終達到涅槃嗎？ 心中充滿喜悅，又加以愛念，比丘們都非常歡喜，最終達到空無根源的境界。 那些修行的人，歡喜踴躍，沒有懈怠，聽到喜事不會過分高興，聽到壞事也不會過分悲傷。比丘入定的時候不會有錯亂，常常自己思念，從無數劫以來，修行各種功德，不失去修行的根本，最終達到空無邊際的境界。所以說，心中充滿喜悅，又加以愛念，比丘們都非常歡喜，最終達到空無根源的境界。 停止身體的活動，也停止意念的活動，約束自己的口也是善行，捨棄世俗的稱為比丘，渡過深淵沒有任何障礙。 那些修行的人，保持威儀不失去法則，守護口不犯四種過失，不讓自己的心隨意流蕩，所說的話語沒有粗暴，先微笑后說話，使人感到舒適。捨棄世俗的稱為比丘，什麼是比丘呢？所謂比丘，就是遠離色、聲、香、味、觸、法，去除淫慾、憤怒、愚癡。所以說，停止身體的活動，也停止意念的活動，約束自己的口也是善行，捨棄世俗的稱為比丘，渡過深淵沒有任何障礙。 沒有禪定就沒有智慧，沒有智慧就沒有禪定，道是從禪定和智慧中產生的，這樣才能接近涅槃。 人們學習，首先要從背誦四諦開始。
【English Translation】 English version In the state of liberation, through various practices, there is nothing that cannot be achieved. Suppose someone sees beings, including infantry, elephant soldiers, cavalry, and chariots fighting each other, a compassionate person would pity them, rescuing beings to the shore of non-action, just like weighing with a balance, equal and without difference. The four steadfast minds obtained by the Tathagata are unshakeable, just like the most honorable elder and the Bhikkhus who do not feel tired of seeing the Buddha, even if a manifested Buddha appears before them, it cannot make their minds waver in the slightest. The practitioner reaches the state of extinction, no longer having any troubles, knowing what can be approached and approaching it, knowing what can be followed and following it, practicing like this, eliminating the root of actions. Briefly speaking, just like the fetters (the bonds of affliction) are burned by fire, gradually cutting off the source of various fetters, in this way, wouldn't there be Brahmins who eventually reach Nirvana? The heart is filled with joy, and with love, the Bhikkhus are very happy, ultimately reaching the state of emptiness without a source. Those who practice, rejoice and leap without laziness, not being overly happy when hearing good news, nor overly sad when hearing bad news. When the Bhikkhus enter Samadhi, there is no confusion, they often contemplate themselves, from countless kalpas, cultivating various merits, not losing the root of practice, ultimately reaching the boundless state of emptiness. Therefore, it is said, the heart is filled with joy, and with love, the Bhikkhus are very happy, ultimately reaching the state of emptiness without a source. Cease the activities of the body, also cease the activities of the mind, restraining one's mouth is also a good deed, abandoning the secular is called a Bhikkhu, crossing the abyss without any obstacles. Those who practice, maintain their demeanor without losing the rules, guard their mouths without committing the four faults, not letting their minds wander, the words spoken are not rough, first smiling then speaking, making people feel comfortable. Abandoning the secular is called a Bhikkhu, what is a Bhikkhu? The so-called Bhikkhu is one who is away from form, sound, smell, taste, touch, and dharma, removing lust, anger, and ignorance. Therefore, it is said, cease the activities of the body, also cease the activities of the mind, restraining one's mouth is also a good deed, abandoning the secular is called a Bhikkhu, crossing the abyss without any obstacles. Without meditation, there is no wisdom, without wisdom, there is no meditation, the path arises from meditation and wisdom, and in this way, one can approach Nirvana. People who learn, first start from reciting the Four Noble Truths.
阿含三藏具足，然後乃名稱為禪定，此是世俗之智。無智不禪者，無漏慧觀必有所至無有掛礙，設有二事具足者，便近於泥洹，是故說曰，無禪不智，無智不禪，道從禪智，得近泥洹。
禪無放逸， 莫為欲亂， 無吞洋銅， 自惱燋形。
如彼修行之人攝身口意，少欲知足不大慇勤，雖得衣被飲食床臥具病瘦醫藥，趣自支形不慕世榮，威儀禮節不失其度，床臥坐具恒知止足，莫受後世洋銅灌口，是故說曰，禪無放逸，莫為欲亂，無吞洋銅，自惱燋形。
能自護身口， 護意無有惡， 后獲禁戒法， 故號為比丘。
夫人習行，身不行惡、口不罵詈、意不妒嫉，具此三者乃為比丘。是故說曰，能自護身口，護意無有惡，后獲禁戒法，故號為比丘也。
諸有修善法， 七覺意為本， 此名為妙法， 故曰定比丘。
如彼行人善修其法，先得無漏盡苦之源，便得七覺意華，漸至無為得近泥洹。是故說曰，諸有修善法，七覺意為本，此名為妙法，故曰定比丘也。
如今現所說， 自知苦盡源， 此名為善本， 是無漏比丘。
于現法中而自觀了，求其巧便盡于苦際，所謂盡苦際者滅盡泥洹，是故諸根具足成就無漏行，所行如意無所違失。是故說曰，如今現所說，自知盡苦源，此名為善法，
【現代漢語翻譯】 現代漢語譯本 具備阿含三藏（Agama Pitaka，佛教經典）的知識，然後才被稱為禪定，這只是世俗的智慧。沒有智慧的禪定，無漏的智慧觀照必定會達到沒有障礙的境界。如果這兩者都具備，就接近涅槃（Nirvana，佛教的最高境界）。所以說，沒有禪定就沒有智慧，沒有智慧就沒有禪定，通過禪定和智慧，才能接近涅槃。 禪定不應放逸，不要被慾望擾亂，不要像吞食滾燙的銅汁一樣，自我折磨，使身形憔悴。 就像那些修行的人，約束自己的身、口、意，少欲知足，不貪求，即使得到衣服、飲食、床鋪、臥具、醫藥，也只是用來維持身體，不羨慕世俗的榮華。威儀禮節不失分寸，對於床鋪坐具，總是知道適可而止，不接受來世被灌滾燙銅汁的懲罰。所以說，禪定不應放逸，不要被慾望擾亂，不要像吞食滾燙的銅汁一樣，自我折磨，使身形憔悴。 能夠守護自己的身口，守護意念沒有邪惡，之後獲得戒律，所以被稱為比丘（Bhikkhu，佛教出家男眾）。 修行的人，身體不做惡事，口不說惡語，意念不嫉妒，具備這三點才能稱為比丘。所以說，能夠守護自己的身口，守護意念沒有邪惡，之後獲得戒律，所以被稱為比丘。 所有修習善法的人，以七覺支（Sapta Bodhyanga，佛教的七種覺悟因素）為根本，這被稱為微妙的法，所以稱為禪定比丘。 就像那些修行的人，善於修習佛法，先獲得無漏，達到苦的根源，然後獲得七覺支的覺悟之花，逐漸達到無為的境界，接近涅槃。所以說，所有修習善法的人，以七覺支為根本，這被稱為微妙的法，所以稱為禪定比丘。 如今所說的，自己知道苦的根源，這被稱為善的根本，是無漏的比丘。 在當下的法中，自己觀察瞭解，尋求巧妙的方法，達到苦的盡頭，所謂苦的盡頭就是滅盡涅槃。所以說，諸根具足，成就無漏的修行，所行如意，沒有違失。所以說，如今所說的，自己知道苦的根源，這被稱為善法，是無漏的比丘。
【English Translation】 English version Having the knowledge of the Agama Pitaka (Buddhist scriptures), then it is called meditation, this is just worldly wisdom. Meditation without wisdom, the wisdom of non-outflow will surely reach a state without obstacles. If both of these are possessed, one is close to Nirvana (the highest state in Buddhism). Therefore, it is said, without meditation there is no wisdom, without wisdom there is no meditation, through meditation and wisdom, one can approach Nirvana. Meditation should not be indulgent, do not be disturbed by desires, do not torment yourself and make your body emaciated like swallowing molten copper. Like those who practice, restrain their body, speech, and mind, have few desires and are content, not greedy, even if they receive clothing, food, bedding, and medicine, they only use them to maintain the body, not admiring worldly glory. The demeanor and etiquette are not out of proportion, and they always know when to stop with bedding and seating, not accepting the punishment of having molten copper poured into their mouths in the afterlife. Therefore, it is said, meditation should not be indulgent, do not be disturbed by desires, do not torment yourself and make your body emaciated like swallowing molten copper. Being able to guard one's body and speech, guarding the mind without evil, and then obtaining precepts, therefore, one is called a Bhikkhu (a Buddhist monk). A practitioner, whose body does not do evil, whose mouth does not speak evil words, and whose mind is not jealous, possessing these three points can be called a Bhikkhu. Therefore, it is said, being able to guard one's body and speech, guarding the mind without evil, and then obtaining precepts, therefore, one is called a Bhikkhu. All those who cultivate good dharma, take the Seven Factors of Enlightenment (Sapta Bodhyanga, the seven factors of enlightenment in Buddhism) as the foundation, this is called the subtle dharma, therefore, they are called meditating Bhikkhus. Like those who practice, are good at cultivating the Dharma, first obtain non-outflow, reach the source of suffering, and then obtain the flowers of enlightenment of the Seven Factors of Enlightenment, gradually reaching the state of non-action, approaching Nirvana. Therefore, it is said, all those who cultivate good dharma, take the Seven Factors of Enlightenment as the foundation, this is called the subtle dharma, therefore, they are called meditating Bhikkhus. What is said now, knowing the source of suffering oneself, this is called the root of goodness, and is a Bhikkhu of non-outflow. In the present dharma, observing and understanding oneself, seeking skillful methods, reaching the end of suffering, the so-called end of suffering is the extinction of Nirvana. Therefore, the faculties are complete, achieving the practice of non-outflow, what is practiced is as desired, without loss. Therefore, it is said, what is said now, knowing the source of suffering oneself, this is called good dharma, and is a Bhikkhu of non-outflow.
是無漏比丘也。
不以持戒力， 及以多聞義， 正使得定慧， 不著于文飾， 比丘有所持， 盡于無漏行。
夫人習行，不但精進忍辱一心智慧求于解脫，亦復不以多聞解慧知內外法至於無為，要得世俗定意，然後至於妙際，或在山野空閑之處，與善知識相遇，說其正徑不說邪路。比丘當知此行習無漏法，所以盡苦際者，皆是漏盡羅漢，須陀洹、斯陀含、阿那含猶尚涉諸苦惱。是故說曰，不以持戒力，及以多聞義，正使得定意，不著于文飾，比丘有所持，盡于無漏行也。
當觀正覺樂， 勿近於凡夫， 觀此現世事， 分別於五陰。
如彼學人觀正覺樂，以自娛樂不近於凡夫。所以然者？非彼境界所有。觀此世事者，知眾生之類生者滅者進退所趣，知苦所由，分別五陰成敗所趣，是故說曰，當觀正覺樂，勿近於凡夫，觀此現世事，分別於五陰。
為之為之， 必強自制， 舍家而解， 意猶復染。 行懈緩者， 勞意弗除， 非凈梵行， 焉致大寶？
執行之人興諸想著起結使本，或有分別計有今世後世之累，于苦而不自免，比丘莫著此，自謂清凈之行。諸有沙門婆羅門不知出要之法，我不說此人應得度也。所以然者？不離縛著之所致。比丘當知，非有而言有，此習邪見非真諦
【現代漢語翻譯】 現代漢語譯本 是無漏的比丘啊。
不憑藉持戒的力量，以及博聞的道理，即使獲得了禪定和智慧，也不執著于外在的文飾，比丘所堅持的，是致力於無漏的修行。
修行之人，不僅要精進、忍辱、一心一意地用智慧尋求解脫，也不要憑藉博聞和理解的智慧去了解內外之法，達到無為的境界。一定要獲得世俗的禪定，然後才能達到微妙的境界。或者在山野空閑之處，與善知識相遇，講述正道而不說邪路。比丘應當知道，這種修行無漏法，從而達到苦的盡頭的人，都是漏盡的阿羅漢（Arhat，已斷絕煩惱，達到涅槃的聖者），須陀洹（Srotapanna，入流者，初果聖人）、斯陀含（Sakrdagamin，一來者，二果聖人）、阿那含（Anagamin，不還者，三果聖人）仍然會經歷各種苦惱。所以說，不憑藉持戒的力量，以及博聞的道理，即使獲得了禪定，也不執著于外在的文飾，比丘所堅持的，是致力於無漏的修行。
應當觀察正覺的快樂，不要親近凡夫俗子，觀察這世間的事物，分別五蘊（Panca-skandha，構成個體存在的五種要素）。
就像那些學道之人觀察正覺的快樂，以此自娛而不親近凡夫俗子。為什麼呢？因為這不是他們的境界。觀察這世間的事物，瞭解眾生的生滅、進退所趨，瞭解苦的根源，分別五蘊的成敗所趨。所以說，應當觀察正覺的快樂，不要親近凡夫俗子，觀察這世間的事物，分別五蘊。
去做，去做，一定要勉強自己克制，捨棄家庭而求解脫，內心仍然被染污。修行懈怠的人，煩惱不會消除，不是清凈的梵行（Brahmacarya，清凈的修行生活），怎麼能獲得大寶（指涅槃）呢？
修行之人，生起各種執著，產生煩惱的根源，或者分別計較今世後世的牽累，不能從痛苦中解脫。比丘不要執著於此，自認為這是清凈的修行。那些沙門（Sramana，出家修行者）和婆羅門（Brahmana，祭司）不知道解脫的方法，我不說這些人應該得到解脫。為什麼呢？因為他們沒有脫離束縛和執著。比丘應當知道，把沒有說成有，這是邪見，不是真理。
【English Translation】 English version It is a bhikkhu (monk) without outflows.
Not by the power of keeping precepts, nor by the meaning of much learning, even if one obtains samadhi (meditative concentration) and wisdom, one does not cling to external adornments. What a bhikkhu holds onto is to strive for the practice without outflows.
A practitioner, not only should diligently, patiently, and wholeheartedly seek liberation with wisdom, but also should not rely on extensive learning and understanding to comprehend the inner and outer dharmas (teachings) to reach the state of non-action. One must attain worldly samadhi, and then reach the subtle state. Or in a secluded place in the mountains and fields, one encounters a wise teacher, who speaks of the right path and not the wrong path. A bhikkhu should know that those who practice the dharma without outflows, thereby reaching the end of suffering, are all Arhats (those who have extinguished all outflows and attained nirvana). Srotapannas (stream-enterers), Sakrdagamins (once-returners), and Anagamins (non-returners) still experience various sufferings. Therefore, it is said, not by the power of keeping precepts, nor by the meaning of much learning, even if one obtains samadhi, one does not cling to external adornments. What a bhikkhu holds onto is to strive for the practice without outflows.
One should observe the joy of enlightenment, not associate with ordinary people, observe the affairs of this world, and distinguish the five skandhas (aggregates that constitute individual existence).
Like those who are learning, they observe the joy of enlightenment, and entertain themselves with it, not associating with ordinary people. Why is that? Because it is not their realm. Observing the affairs of this world, one understands the birth and death of beings, their progress and regress, the origin of suffering, and distinguishes the success and failure of the five skandhas. Therefore, it is said, one should observe the joy of enlightenment, not associate with ordinary people, observe the affairs of this world, and distinguish the five skandhas.
To do it, to do it, one must force oneself to restrain, abandon the household to seek liberation, yet the mind is still defiled. Those who are lax in practice, their afflictions will not be removed, it is not pure Brahmacarya (holy life), how can one attain the great treasure (Nirvana)?
Those who practice, give rise to various attachments, creating the root of afflictions, or distinguishing and calculating the burdens of this life and the next, and cannot free themselves from suffering. A bhikkhu should not cling to this, thinking it is pure practice. Those Sramanas (ascetics) and Brahmanas (priests) who do not know the method of liberation, I do not say that these people should attain liberation. Why is that? Because they have not escaped from bondage and attachment. A bhikkhu should know that to say that what is not, is, is a wrong view, not the truth.
法。何以故？皆由五陰身本而興此病，以有此病復生惡行，由此諸病不得盡苦際。比丘當知究盡其源，解知無常為變易法。
夫學之人觀此法者，無堅無牢為無有要，解知無身則知生死，不以為死魔之所沮壞，以得勝彼更不造有，盡一切之有，此名苦際更無有上。
心得永休息， 比丘攝意行， 以盡老病死， 便脫魔縛著。
如彼行人永盡諸結，意所染著不復造行，色聲香味細滑之法不復在懷，自知罪畢更不受胎，永離魔界亦不與欲塵相應，是故說曰，心得永休息，比丘攝意行，以盡老病死，便脫魔縛著。
心以得永寂， 比丘攝意行， 以盡老病死， 更不復受有。
有者生死之累，所以沈漂周旋五道者，皆由意惑不盡其源故，是故說曰，心以得永寂，比丘攝意行，以盡老病死，更不復受有。行人執意多有所濟，常求方便以自濟渡。
以斷于愛根， 比丘攝意行，
愛之為病多所危害，欲界愛者其事有二：一者食愛，二者欲愛。色界無色界禪味愛。是故說曰，以斷于愛根。
無有結使心， 比丘攝意行，
所謂結使者，眾行之本漏諸穢濁，是故說曰，無有結使心，比丘攝意行，以盡老病死，更不復受有。
不以斷有根， 比丘攝意行，
以度生死，更不受有。
比丘攝意
【現代漢語翻譯】 現代漢語譯本：法。這是什麼原因呢？都是因為五陰（色、受、想、行、識，構成身心的五種要素）之身而產生這些疾病，因為有了這些疾病又會產生惡行，因此這些疾病無法達到徹底解脫的境地。比丘應當知道探究其根源，瞭解無常是變易的法則。 學習佛法的人觀察這個法則，知道它沒有堅固和牢靠，沒有實在的本質，瞭解沒有『身』的執著，就能瞭解生死，不會被死亡的魔力所摧毀，從而戰勝它，不再造作新的『有』（存在），斷盡一切『有』，這稱為苦的盡頭，再也沒有更高的境界。 心得到永遠的休息，比丘收攝心意而行，從而斷盡老、病、死，便能解脫魔的束縛。 如同那些修行人永遠斷盡各種煩惱，心中不再執著，不再造作行為，對於色、聲、香、味、觸這些細微的感受不再留戀，自己知道罪業已盡，不再受胎，永遠脫離魔的境界，也不再與慾望的塵埃相應，所以說，『心得到永遠的休息，比丘收攝心意而行，從而斷盡老、病、死，便能解脫魔的束縛。』 心已經得到永遠的寂靜，比丘收攝心意而行，從而斷盡老、病、死，不再承受新的『有』。 所謂的『有』是生死輪迴的累贅，之所以在五道（地獄、餓鬼、畜生、人、天）中沉淪漂泊，都是因為心意迷惑，沒有窮盡其根源的緣故，所以說，『心已經得到永遠的寂靜，比丘收攝心意而行，從而斷盡老、病、死，不再承受新的『有』。』修行人執著於心意，多有成就，常常尋求方便法門來自己解脫。 因為斷除了愛慾的根源，比丘收攝心意而行。 愛慾這種病害，危害極大，欲界的愛慾有兩種：一是食慾，二是性慾。沒有禪定之味的愛慾。所以說，『因為斷除了愛慾的根源。』 心中沒有煩惱的束縛，比丘收攝心意而行。 所謂的煩惱束縛，是各種行為的根本，會漏出各種污穢，所以說，『心中沒有煩惱的束縛，比丘收攝心意而行，從而斷盡老、病、死，不再承受新的『有』。』 不因為斷除了『有』的根源，比丘收攝心意而行。 從而度脫生死，不再承受新的『有』。 比丘收攝心意
【English Translation】 English version: Dharma. Why is this so? It is all because these illnesses arise from the body of the five skandhas (form, feeling, perception, mental formations, and consciousness, the five aggregates that constitute the mind and body), and because of these illnesses, evil deeds are generated again. Therefore, these illnesses cannot reach the end of suffering. Bhikkhus should know to investigate their source and understand that impermanence is the law of change. Those who study the Dharma, observing this law, know that it is not firm or solid, without a real essence. Understanding that there is no attachment to the 'self' allows one to understand birth and death, and one will not be destroyed by the power of death, thus overcoming it and no longer creating new 'becoming' (existence). Exhausting all 'becoming' is called the end of suffering, and there is no higher state. The mind attains eternal rest, bhikkhus, gather your minds and practice, thereby ending old age, sickness, and death, and you will be freed from the bonds of Mara (the demon). Like those practitioners who have forever ended all defilements, their minds no longer attached, no longer creating actions, they no longer cling to the subtle sensations of form, sound, smell, taste, and touch. They know that their sins are exhausted, and they will no longer be reborn, forever leaving the realm of Mara and no longer corresponding to the dust of desires. Therefore, it is said, 'The mind attains eternal rest, bhikkhus, gather your minds and practice, thereby ending old age, sickness, and death, and you will be freed from the bonds of Mara.' The mind has attained eternal stillness, bhikkhus, gather your minds and practice, thereby ending old age, sickness, and death, and you will no longer experience new 'becoming'. The so-called 'becoming' is the burden of the cycle of birth and death. The reason for sinking and drifting in the five paths (hell, hungry ghosts, animals, humans, and gods) is all because the mind is confused and has not exhausted its source. Therefore, it is said, 'The mind has attained eternal stillness, bhikkhus, gather your minds and practice, thereby ending old age, sickness, and death, and you will no longer experience new 'becoming'.' Practitioners who are attached to their minds often achieve much, and they constantly seek expedient methods to liberate themselves. Because the root of craving has been cut off, bhikkhus, gather your minds and practice. The disease of craving is extremely harmful. The cravings of the desire realm are of two kinds: one is the craving for food, and the other is the craving for sexual desire. There is no craving for the taste of meditative absorption. Therefore, it is said, 'Because the root of craving has been cut off.' There are no fetters in the mind, bhikkhus, gather your minds and practice. The so-called fetters are the root of all actions, leaking out all impurities. Therefore, it is said, 'There are no fetters in the mind, bhikkhus, gather your minds and practice, thereby ending old age, sickness, and death, and you will no longer experience new 'becoming'.' Not because the root of 'becoming' has been cut off, bhikkhus, gather your minds and practice. Thereby crossing over birth and death, and no longer experiencing new 'becoming'. Bhikkhus, gather your minds
行， 以盡老病死， 更不復受有， 以脫于魔界。
永離於魔界，更不處於欲界，以脫永脫更不受有。
以勝叢林刺， 及除罵詈者， 猶如憑泰山， 比丘不受苦。
以勝叢林刺者，此名為色聲香味細滑法，更復有者，何者為林刺？所謂林刺者，淫怒癡病最為根本，唯有諸佛世尊乃能除耳。設彼罵我，解知無形，內自思惟，身為苦器內外無主，分別此身何可貪樂？一病以發，四百四病同時俱作，此名身之內患。所謂外患者，荊棘叢林誹謗之名毀形污辱，或被撾打，如斯之類從外而至，或被蚖蛇毒害百足之蟲，此皆外事來逼其身。猶若泰山，不用幻咒奇術之法所可移動，是以比丘欲得離眾苦之本，唯有真如四諦。彼比丘不知苦樂，所謂不知苦樂者，苦至不以為酸楚，樂到不以歡娛。是故說曰，以勝叢林刺，及除罵詈者，猶如憑泰山，比丘不受苦。
不念今後世， 觀世如幻夢， 比丘勝彼此， 如蛇脫故皮。
猶若明行人，意知今世後世變易不停，是故說曰，不念今後世，觀世如幻夢，比丘勝彼此，如蛇脫故皮。
能斷愛根本， 盡竭欲深泉，
所以說此喻者，欲使行人知其深淺，料量正行皆順於法。爾時世尊訓以道德，恐后眾生不別愛本，是故演說知其出源。是故說曰，能斷愛根本
【現代漢語翻譯】 現代漢語譯本 通過修行，以徹底了結衰老、疾病和死亡，不再承受輪迴，從而脫離魔界。 永遠脫離魔界，不再處於慾望界，從而徹底解脫，不再受輪迴之苦。 能夠戰勝叢林般的煩惱，並能消除辱罵，就像依靠泰山一樣，比丘不會感到痛苦。 所謂戰勝叢林般的煩惱，指的是色、聲、香、味、觸、法這些細微的感受。還有什麼是叢林般的煩惱呢？所謂的叢林煩惱，指的是淫慾、嗔怒、愚癡這些根本的煩惱，只有諸佛世尊才能徹底消除。即使有人辱罵我，我也明白這只是虛幻的，內心自省，身體是痛苦的容器，內外都沒有主宰，仔細想想這身體有什麼值得貪戀的呢？一旦生病，四百零四種疾病同時發作，這是身體內部的禍患。所謂外部的禍患，指的是荊棘叢林般的誹謗、毀壞名譽、侮辱，或者遭受毆打，這些都是從外部而來的，或者被毒蛇、蜈蚣等毒蟲傷害，這些都是外在的事物逼迫身體。就像泰山一樣，不會被幻術或奇特的法術所移動，因此，比丘想要脫離一切痛苦的根源，只有通過真如四諦。這位比丘不執著于苦樂，所謂不執著于苦樂，指的是痛苦來臨不覺得酸楚，快樂來臨也不覺得歡喜。所以說，能夠戰勝叢林般的煩惱，並能消除辱罵，就像依靠泰山一樣，比丘不會感到痛苦。 不執著於今生和來世，視世間如幻夢，比丘超越了彼此的對立，就像蛇蛻去舊皮一樣。 就像明智的修行人，明白今生和來世都在不停地變化，所以說，不執著於今生和來世，視世間如幻夢，比丘超越了彼此的對立，就像蛇蛻去舊皮一樣。 能夠斷除愛慾的根本，徹底枯竭慾望的深泉。 之所以說這個比喻，是爲了讓修行人明白其深淺，衡量自己的修行是否符合正法。當時世尊用道德教誨，擔心後世眾生不明白愛慾的根本，所以才闡述說明其根源。所以說，能夠斷除愛慾的根本。
【English Translation】 English version Through practice, to completely end old age, sickness, and death, no longer to undergo rebirth, thus escaping the realm of Mara (the demon of illusion). To forever leave the realm of Mara, no longer to dwell in the realm of desire, thus achieving complete liberation, no longer subject to the suffering of rebirth. Able to overcome the thorns of the forest (of afflictions), and to eliminate abuse, like relying on Mount Tai, a Bhikkhu (Buddhist monk) does not suffer. What is meant by overcoming the thorns of the forest refers to the subtle sensations of form, sound, smell, taste, touch, and mental objects. What else are the thorns of the forest? The so-called thorns of the forest are the fundamental afflictions of lust, anger, and ignorance, which only the Buddhas, the World Honored Ones, can completely eliminate. Even if someone abuses me, I understand that it is just an illusion, and I reflect inwardly, the body is a vessel of suffering, without a master inside or out, carefully considering what is there to be attached to in this body? Once sickness arises, four hundred and four diseases occur simultaneously, this is the internal affliction of the body. The so-called external afflictions are the thorns of the forest, such as slander, damage to reputation, insults, or being beaten, these all come from the outside, or being harmed by poisonous snakes, centipedes, and other poisonous insects, these are all external things that oppress the body. Just like Mount Tai, which cannot be moved by illusions or strange magic, therefore, a Bhikkhu who wishes to escape the root of all suffering, can only do so through the Four Noble Truths. This Bhikkhu is not attached to suffering or pleasure, what is meant by not being attached to suffering or pleasure is that when suffering comes, one does not feel bitter, and when pleasure comes, one does not feel joy. Therefore, it is said, able to overcome the thorns of the forest, and to eliminate abuse, like relying on Mount Tai, a Bhikkhu does not suffer. Not attached to this life or the next, viewing the world as an illusion or a dream, a Bhikkhu transcends the duality of self and other, like a snake shedding its old skin. Just like a wise practitioner, understanding that this life and the next are constantly changing, therefore it is said, not attached to this life or the next, viewing the world as an illusion or a dream, a Bhikkhu transcends the duality of self and other, like a snake shedding its old skin. Able to cut off the root of desire, to completely dry up the deep spring of craving. The reason for this metaphor is to make practitioners understand its depth, and to measure whether their practice is in accordance with the Dharma. At that time, the World Honored One taught with morality, fearing that future beings would not understand the root of desire, therefore he explained its origin. Therefore, it is said, able to cut off the root of desire.
，盡竭欲深泉，比丘勝彼此，如蛇脫故皮。略說其要，欲怒癡憍慢亦復如是，著欲者說其欲，著瞋者說其瞋，著騃者說其騃。
能斷於五欲， 斷于欲根本，
猶如有人身被五系，愁憂苦惱無復情意，后得蒙赦得免危厄。是以如來為喻，欲使後生審知明白，是故說曰，能斷於五欲，斷于欲根本，比丘勝彼此，如蛇脫故皮。
能斷於五結， 拔于愛慾刺，
所謂五結者，貪慾結、瞋恚結、睡眠結、調戲結、疑結，覆蓋人心使不睹慧明，使人盲冥不睹光明，滅于智慧永斷諸趣，不得至於泥洹。是故說曰，能斷於五結，拔于愛慾刺，比丘勝彼此，如蛇脫故皮。拔于愛慾刺者，刺有三義：欲刺、恚刺、無明刺，盡斷無餘更不復生，無起滅法見斷五蓋。是故說曰，拔于愛慾刺也。
諸有無家業， 又斷不善根，
彼修行人執苦來久，修菩薩德終日不捨，舍家出學不貪世榮，是故說曰，諸有無家業，又斷不善根，比丘勝彼此，如蛇脫故皮。
諸不有熱惱， 又斷不善根，
所謂熱惱者，一者欲熱惱，二者瞋恚熱惱，三者愚癡熱惱，三熱惱中恚最為上，火所焚燒從欲界乃至初禪地；三毒熾火燒欲界至無色界，能滅此三毒界者，乃為第一無為之樂。是故說曰，諸不有熱惱，又斷不善根，比丘勝彼此，如蛇脫故
【現代漢語翻譯】 現代漢語譯本：
竭盡全力去探求慾望的深淵，比丘超越了彼此的界限，就像蛇蛻去舊皮一樣。簡要地說，慾望、憤怒、愚癡、傲慢也是如此。執著于慾望的人談論他們的慾望，執著于憤怒的人談論他們的憤怒，執著于愚癡的人談論他們的愚癡。
能夠斷除五種慾望，斷除慾望的根本，
就像一個人被五種束縛纏身，憂愁苦惱，毫無情意，後來得到赦免，得以脫離危難。因此，如來以此為比喻，希望後人仔細瞭解明白。所以說，能夠斷除五種慾望，斷除慾望的根本，比丘超越了彼此的界限，就像蛇蛻去舊皮一樣。
能夠斷除五種結縛，拔除愛慾的毒刺，
所謂的五種結縛是：貪慾結、瞋恚結、睡眠結、調戲結、疑結，它們覆蓋人心，使人看不見智慧的光明，使人盲目無知，看不見光明，滅絕智慧，永遠斷絕輪迴的道路，不能到達涅槃（Nirvana，佛教的最高境界）。所以說，能夠斷除五種結縛，拔除愛慾的毒刺，比丘超越了彼此的界限，就像蛇蛻去舊皮一樣。拔除愛慾的毒刺，毒刺有三種含義：欲刺、恚刺、無明刺，全部斷除，不再產生，沒有生滅的法則，見到並斷除五蓋。所以說，拔除愛慾的毒刺。
那些沒有家業的人，又斷除了不善的根源，
那些修行人長期執著于苦，修持菩薩的德行，終日不懈怠，捨棄家庭出家學習，不貪圖世俗的榮華。所以說，那些沒有家業的人，又斷除了不善的根源，比丘超越了彼此的界限，就像蛇蛻去舊皮一樣。
那些沒有熱惱的人，又斷除了不善的根源，
所謂的熱惱是：一是慾望的熱惱，二是瞋恚的熱惱，三是愚癡的熱惱。在三種熱惱中，瞋恚最為嚴重，像火一樣焚燒，從欲界一直到初禪的境界；三毒的熾火燃燒，從欲界到無色界，能夠滅除這三毒境界的人，才是第一無為的快樂。所以說，那些沒有熱惱的人，又斷除了不善的根源，比丘超越了彼此的界限，就像蛇蛻去舊皮一樣。 現代漢語譯本：
盡力探求慾望的深淵，比丘超越了彼此，如同蛇蛻去舊皮。簡而言之，慾望、憤怒、愚癡、傲慢也是如此。執著于慾望的人談論慾望，執著于憤怒的人談論憤怒，執著于愚癡的人談論愚癡。
能斷除五欲，斷除慾望的根本，
如同有人被五種束縛纏身，憂愁苦惱，毫無情意，後來得到赦免，得以脫離危難。因此，如來以此為喻，希望後人仔細瞭解明白。所以說，能斷除五欲，斷除慾望的根本，比丘超越了彼此，如同蛇蛻去舊皮。
能斷除五結，拔除愛慾的毒刺，
所謂的五結是：貪慾結、瞋恚結、睡眠結、調戲結、疑結，它們覆蓋人心，使人看不見智慧的光明，使人盲目無知，看不見光明，滅絕智慧，永遠斷絕輪迴的道路，不能到達涅槃（Nirvana，佛教的最高境界）。所以說，能斷除五結，拔除愛慾的毒刺，比丘超越了彼此，如同蛇蛻去舊皮。拔除愛慾的毒刺，毒刺有三種含義：欲刺、恚刺、無明刺，全部斷除，不再產生，沒有生滅的法則，見到並斷除五蓋。所以說，拔除愛慾的毒刺。
那些沒有家業的人，又斷除了不善的根源，
那些修行人長期執著于苦，修持菩薩的德行，終日不懈怠，捨棄家庭出家學習，不貪圖世俗的榮華。所以說，那些沒有家業的人，又斷除了不善的根源，比丘超越了彼此，如同蛇蛻去舊皮。
那些沒有熱惱的人，又斷除了不善的根源，
所謂的熱惱是：一是慾望的熱惱，二是瞋恚的熱惱，三是愚癡的熱惱。在三種熱惱中，瞋恚最為嚴重，像火一樣焚燒，從欲界一直到初禪的境界；三毒的熾火燃燒，從欲界到無色界，能夠滅除這三毒境界的人，才是第一無為的快樂。所以說，那些沒有熱惱的人，又斷除了不善的根源，比丘超越了彼此，如同蛇蛻去舊皮。
【English Translation】 English version:
Exhausting the depths of desire, a Bhikkhu (Buddhist monk) surpasses all others, like a snake shedding its old skin. Briefly speaking, desire, anger, ignorance, and arrogance are also like this. Those attached to desire speak of their desire, those attached to anger speak of their anger, and those attached to ignorance speak of their ignorance.
Able to sever the five desires, severing the root of desire,
It is like a person bound by five fetters, full of sorrow and distress, without any intention, who later receives pardon and escapes danger. Therefore, the Tathagata (Buddha) uses this as a metaphor, wishing future generations to understand clearly. Thus it is said, able to sever the five desires, severing the root of desire, a Bhikkhu surpasses all others, like a snake shedding its old skin.
Able to sever the five bonds, extracting the thorn of craving,
The so-called five bonds are: the bond of greed, the bond of anger, the bond of sleepiness, the bond of restlessness, and the bond of doubt. These cover the human heart, preventing one from seeing the light of wisdom, making one blind and ignorant, unable to see the light, extinguishing wisdom, forever cutting off the path of rebirth, and unable to reach Nirvana (the ultimate state of enlightenment). Therefore, it is said, able to sever the five bonds, extracting the thorn of craving, a Bhikkhu surpasses all others, like a snake shedding its old skin. Extracting the thorn of craving, the thorn has three meanings: the thorn of desire, the thorn of anger, and the thorn of ignorance. All are completely severed, no longer arising, without the law of arising and ceasing, seeing and severing the five hindrances. Therefore, it is said, extracting the thorn of craving.
Those who have no household affairs, also sever the roots of unwholesomeness,
Those practitioners who have long clung to suffering, cultivate the virtues of a Bodhisattva (one who seeks enlightenment), never ceasing, abandoning their homes to study, not coveting worldly glory. Therefore, it is said, those who have no household affairs, also sever the roots of unwholesomeness, a Bhikkhu surpasses all others, like a snake shedding its old skin.
Those who have no torments, also sever the roots of unwholesomeness,
The so-called torments are: first, the torment of desire; second, the torment of anger; and third, the torment of ignorance. Among the three torments, anger is the most severe, burning like fire, from the desire realm up to the first Dhyana (meditative state). The blazing fire of the three poisons burns from the desire realm to the formless realm. Those who can extinguish these three poisonous realms attain the first unconditioned joy. Therefore, it is said, those who have no torments, also sever the roots of unwholesomeness, a Bhikkhu surpasses all others, like a snake shedding its old skin. English version:
Striving to fathom the depths of desire, a Bhikkhu (Buddhist monk) transcends all others, like a snake shedding its old skin. In brief, desire, anger, ignorance, and arrogance are also like this. Those attached to desire speak of desire, those attached to anger speak of anger, and those attached to ignorance speak of ignorance.
Able to sever the five desires, severing the root of desire,
It is like a person bound by five fetters, full of sorrow and distress, without any intention, who later receives pardon and escapes danger. Therefore, the Tathagata (Buddha) uses this as a metaphor, wishing future generations to understand clearly. Thus it is said, able to sever the five desires, severing the root of desire, a Bhikkhu transcends all others, like a snake shedding its old skin.
Able to sever the five bonds, extracting the thorn of craving,
The so-called five bonds are: the bond of greed, the bond of anger, the bond of sleepiness, the bond of restlessness, and the bond of doubt. These cover the human heart, preventing one from seeing the light of wisdom, making one blind and ignorant, unable to see the light, extinguishing wisdom, forever cutting off the path of rebirth, and unable to reach Nirvana (the ultimate state of enlightenment). Therefore, it is said, able to sever the five bonds, extracting the thorn of craving, a Bhikkhu transcends all others, like a snake shedding its old skin. Extracting the thorn of craving, the thorn has three meanings: the thorn of desire, the thorn of anger, and the thorn of ignorance. All are completely severed, no longer arising, without the law of arising and ceasing, seeing and severing the five hindrances. Therefore, it is said, extracting the thorn of craving.
Those who have no household affairs, also sever the roots of unwholesomeness,
Those practitioners who have long clung to suffering, cultivate the virtues of a Bodhisattva (one who seeks enlightenment), never ceasing, abandoning their homes to study, not coveting worldly glory. Therefore, it is said, those who have no household affairs, also sever the roots of unwholesomeness, a Bhikkhu transcends all others, like a snake shedding its old skin.
Those who have no torments, also sever the roots of unwholesomeness,
The so-called torments are: first, the torment of desire; second, the torment of anger; and third, the torment of ignorance. Among the three torments, anger is the most severe, burning like fire, from the desire realm up to the first Dhyana (meditative state). The blazing fire of the three poisons burns from the desire realm to the formless realm. Those who can extinguish these three poisonous realms attain the first unconditioned joy. Therefore, it is said, those who have no torments, also sever the roots of unwholesomeness, a Bhikkhu transcends all others, like a snake shedding its old skin.
皮。
斷欲不遺余， 如拔不牢固，
人之著欲無不喪命。所以然者？皆由意斷心惑之所致。是以聖人先制淫慾。是故說曰，斷欲不遺余，如拔不牢固，比丘勝彼此，如蛇脫故皮。略說其要，貪慾瞋恚愚癡憍慢，亦復如是。
愛生而流溢， 猶蛇含毒藥，
人隨愛意不自禁制，漸從欲界乃至三有，流轉五趣不離四生。所以論比丘勝彼此者，彼者六塵此者六情，比丘能滅彼此者，如蛇脫故皮。
諸有斷想觀， 內不造其心，
觀有三觀：欲觀、恚觀、無明觀，能滅此者乃謂為道士。是故說曰，諸有斷想觀，內不造其心，比丘勝彼此，如蛇脫故皮。
持戒謂比丘， 有空乃行禪， 行者究其源， 無為最為樂。
比丘執行以威儀為本，戒以檢形服以法衣，所行法則不違先聖，有空定意然後名為禪，不捨假號。如彼行人受則信解分別其義，求于無為快樂之處，無有飢寒苦惱之患。是故說曰，持戒謂比丘，有空乃行禪，行者究其源，無為最為樂也。
比丘憂忍憂， 分別床臥具， 當念無放逸， 斷有愛無餘。
比丘修行，處樂不以為歡，遭難不以為苦，利衰譭譽無增減心，在閑靜處一意端坐心不流馳，斷諸結使念無想著，是故說曰，比丘憂忍憂，分別床臥具，當念無放逸，斷有愛無餘也
【現代漢語翻譯】 現代漢語譯本 皮（指代身體的表層）。 斷除慾望不留餘地，就像拔除不牢固的樁子一樣。 人執著于慾望，沒有不喪失性命的。為什麼會這樣呢？都是因為意志不堅定，內心迷惑所導致的。因此聖人首先要制止淫慾。所以說，斷除慾望不留餘地，就像拔除不牢固的樁子，比丘（佛教出家男眾）戰勝了彼此，就像蛇蛻去舊皮一樣。簡要地說，貪慾、嗔恚、愚癡、驕慢，也是如此。 愛慾產生並氾濫，就像蛇含有毒藥一樣。 人隨著愛慾的意念不能自我控制，逐漸從欲界（指眾生因有情慾而輪迴的世界）乃至三有（指欲有、色有、無色有），在五趣（指地獄、餓鬼、畜生、人、天）中流轉，不能脫離四生（指胎生、卵生、濕生、化生）。所以說比丘戰勝彼此，彼指的是六塵（色、聲、香、味、觸、法），此指的是六情（眼、耳、鼻、舌、身、意），比丘能夠滅除彼此，就像蛇蛻去舊皮一樣。 所有斷除妄想的觀想，內心不造作其心。 觀有三種：欲觀、恚觀、無明觀，能夠滅除這些的才稱為道士。所以說，所有斷除妄想的觀想，內心不造作其心，比丘戰勝了彼此，就像蛇蛻去舊皮一樣。 持戒稱為比丘，有空閑才能修行禪定。 修行的人探究其根源，無為是最快樂的。 比丘的修行以威儀為根本，戒律用來約束形體，服裝要符合法衣的規定，所行法則不違背先聖的教誨，有空閑時才能安定心意，然後才稱為禪定，不捨棄假名。就像修行人接受教誨，相信並理解其中的含義，尋求無為快樂的境界，沒有飢寒苦惱的憂患。所以說，持戒稱為比丘，有空閑才能修行禪定，修行的人探究其根源，無為是最快樂的。 比丘憂慮忍受憂慮，分別床鋪臥具。 應當念念不忘不放逸，斷除有愛不留餘地。 比丘修行，處於快樂時不認為歡喜，遭遇困難時不認為痛苦，對於利益、衰敗、譭謗、讚譽，內心沒有增減。在閑靜的地方一心端坐，心不散亂，斷除各種煩惱，唸唸不執著。所以說，比丘憂慮忍受憂慮，分別床鋪臥具，應當念念不忘不放逸，斷除有愛不留餘地。
【English Translation】 English version Skin (referring to the outer layer of the body). Cutting off desires without leaving any remainder is like pulling out a stake that is not firmly planted. People who cling to desires will inevitably lose their lives. Why is this so? It is all caused by a lack of firm will and a confused mind. Therefore, the sages first restrain lustful desires. Thus it is said, cutting off desires without leaving any remainder is like pulling out a stake that is not firmly planted. A Bhikkhu (Buddhist monk) who overcomes both, is like a snake shedding its old skin. Briefly speaking, greed, hatred, ignorance, and arrogance are also like this. Love and desire arise and overflow, like a snake containing poison. People, following the thoughts of love and desire, cannot control themselves, gradually moving from the desire realm (referring to the world where beings are in the cycle of rebirth due to sensual desires) to the three realms of existence (desire realm, form realm, formless realm), revolving in the five paths of existence (hell, hungry ghosts, animals, humans, and gods), unable to escape the four forms of birth (womb-born, egg-born, moisture-born, and transformation-born). Therefore, it is said that a Bhikkhu who overcomes both, 'that' refers to the six sense objects (form, sound, smell, taste, touch, and dharma), and 'this' refers to the six senses (eye, ear, nose, tongue, body, and mind). A Bhikkhu who can eliminate both is like a snake shedding its old skin. All contemplations that cut off false thoughts, the mind does not create within. There are three contemplations: contemplation of desire, contemplation of hatred, and contemplation of ignorance. One who can eliminate these is called a 'Taoist'. Therefore, it is said, all contemplations that cut off false thoughts, the mind does not create within. A Bhikkhu who overcomes both is like a snake shedding its old skin. Holding precepts is called a Bhikkhu, only when there is free time can one practice meditation. The practitioner investigates the source, and non-action is the greatest joy. A Bhikkhu's practice is based on proper conduct, precepts are used to restrain the body, clothing should conform to the rules of monastic robes, and the rules followed should not violate the teachings of the ancient sages. Only when there is free time can one settle the mind, and then it is called meditation, without abandoning the provisional name. Just like a practitioner who accepts teachings, believes and understands their meaning, seeking the realm of non-action and joy, without the worries of hunger, cold, and suffering. Therefore, it is said, holding precepts is called a Bhikkhu, only when there is free time can one practice meditation, the practitioner investigates the source, and non-action is the greatest joy. A Bhikkhu worries and endures worries, distinguishing the bed and bedding. One should always be mindful and not be negligent, cutting off attachment to existence without leaving any remainder. A Bhikkhu in practice, when in happiness does not consider it joy, when encountering difficulties does not consider it suffering, regarding gain, loss, defamation, and praise, the mind does not increase or decrease. In a quiet place, one sits upright with a focused mind, not letting the mind wander, cutting off all afflictions, and being mindful without attachment. Therefore, it is said, a Bhikkhu worries and endures worries, distinguishing the bed and bedding, one should always be mindful and not be negligent, cutting off attachment to existence without leaving any remainder.
。◎
◎出曜經梵志品第三十四
所謂梵志， 不但裸形， 居險臥棘， 名為梵志。
爾時有一比丘至世尊所，頭面禮足白世尊言：「唯然世尊！自今以後，聽諸弟子皆悉裸形不著衣服。」世尊告曰：「咄！愚所戾不應法律，此梵志之法，非是內藏所修行也。人懷慚愧，便有尊卑高下，知有父母兄弟，何為復說裸形行世？」爾時復有一異比丘詣佛所，頭面禮足白世尊言：「唯然世尊！自今以後，聽諸道人各留頭髮。」佛告比丘：「咄！愚所戾不應法律，此梵志之法，非是內藏所修行也。」復有異比丘詣世尊所，頭面禮足前白世尊言：「唯然世尊！聽諸道人皆白灰涂身。」復有異比丘白世尊言：「自今以後聽諸道人服氣不食。」復有比丘白世尊言：「自今以後聽諸道人裸形露地臥。」世尊告曰：「咄！愚所戾。」復有異比丘頭面禮足白世尊言：「唯然世尊！自今以後，聽諸道人在浴池沐浴清凈。」佛告比丘：「不以此法得至於道。」
棄身無猗， 不誦異言， 兩行以除， 是謂梵志。
昔佛在波羅奈國仙人鹿野苑中。爾時世尊度五比丘未經數日。爾時波羅奈國有一長者，名曰夜輸，種姓豪族饒財多寶，顏貌端正世之無雙。欻一日之中得非常觀，自觀家裡男女之屬，斯如死身無一可念，視己形體冢
【現代漢語翻譯】 現代漢語譯本 ◎《出曜經·梵志品》第三十四
所謂的梵志（Brahmin，婆羅門），不僅僅是裸露身體，居住在危險的地方，睡在荊棘之上，才被稱為梵志。
當時，有一位比丘來到世尊（Buddha，佛陀）處，頂禮佛足后稟告世尊說：『世尊，從今以後，請允許弟子們都裸露身體，不穿衣服。』世尊告誡說：『咄！愚癡之人，你所說的違背了佛法。這是梵志的修行方式，不是內心修行的法門。人有慚愧之心，便有尊卑高下之分，知道有父母兄弟，為何還要說裸形行走於世呢？』當時，又有一位比丘來到佛陀處，頂禮佛足后稟告世尊說：『世尊，從今以後，請允許修行人各自留著頭髮。』佛陀告誡比丘說：『咄！愚癡之人，你所說的違背了佛法。這是梵志的修行方式，不是內心修行的法門。』又有一位比丘來到世尊處，頂禮佛足后稟告世尊說：『世尊，請允許修行人都用白灰涂身。』又有一位比丘稟告世尊說：『從今以後，請允許修行人服氣而不吃飯。』又有一位比丘稟告世尊說：『從今以後，請允許修行人裸露身體睡在地上。』世尊告誡說：『咄！愚癡之人。』又有一位比丘頂禮佛足后稟告世尊說：『世尊，從今以後，請允許修行人在浴池中沐浴以求清凈。』佛陀告誡比丘說：『不是通過這些方法就能達到解脫之道。』
捨棄身體的執著，不誦讀外道的言論，摒除這兩種行為，這才叫做梵志。
過去，佛陀在波羅奈國（Varanasi）的仙人鹿野苑（Isipatana）中。當時，世尊度化了五位比丘沒過幾天。當時，波羅奈國有一位長者，名叫夜輸（Yasa），他出身豪門望族，家財萬貫，容貌端正世間無雙。忽然有一天，他得到了非常深刻的觀察，他觀察到家裡的男女眷屬，都如同死屍一般沒有什麼值得留戀的，再看自己的身體，也如同墳墓一般。
【English Translation】 English version ◎ The Udanavarga, Brahmin Chapter 34
A so-called Brahmin (Brahmin), is not merely one who is naked, dwells in dangerous places, or sleeps on thorns, that is called a Brahmin.
At that time, there was a Bhikkhu (monk) who came to the World Honored One (Buddha), bowed his head to the feet of the World Honored One and said: 'World Honored One, from now on, please allow all disciples to be naked and not wear clothes.' The World Honored One admonished: 'Tut! Foolish one, what you say is against the Dharma. This is the practice of the Brahmins, not the practice of inner cultivation. People have a sense of shame, and there is a distinction between high and low, knowing that there are parents and siblings, why do you say to walk naked in the world?' At that time, another Bhikkhu came to the Buddha, bowed his head to the feet of the World Honored One and said: 'World Honored One, from now on, please allow practitioners to keep their hair.' The Buddha admonished the Bhikkhu: 'Tut! Foolish one, what you say is against the Dharma. This is the practice of the Brahmins, not the practice of inner cultivation.' Another Bhikkhu came to the World Honored One, bowed his head to the feet of the World Honored One and said: 'World Honored One, please allow practitioners to smear their bodies with white ash.' Another Bhikkhu reported to the World Honored One: 'From now on, please allow practitioners to breathe air and not eat.' Another Bhikkhu reported to the World Honored One: 'From now on, please allow practitioners to sleep naked on the ground.' The World Honored One admonished: 'Tut! Foolish one.' Another Bhikkhu bowed his head to the feet of the World Honored One and said: 'World Honored One, from now on, please allow practitioners to bathe in the pool to seek purity.' The Buddha admonished the Bhikkhu: 'It is not through these methods that one can reach the path of liberation.'
Abandoning attachment to the body, not reciting the words of other paths, eliminating these two behaviors, this is called a Brahmin.
In the past, the Buddha was in the Deer Park (Isipatana) of the Sages in the country of Varanasi. At that time, the World Honored One had converted five Bhikkhus not many days ago. At that time, there was an elder in the country of Varanasi named Yasa, who came from a wealthy and noble family, with great wealth and treasures, and his appearance was unparalleled in the world. Suddenly one day, he gained a very profound observation, he observed that the men and women of his family were like corpses, with nothing to be attached to, and looking at his own body, it was like a tomb.
間無異，即從坐起並作是說：「惑愚至深不別幻化。」爾時長者即自舍家逃走出城，脫琉璃履屣價直一萬，即渡江水奔趣世尊，頭面禮足在一面立尋白佛言：「世事多故變易非一，萬物幻化不可恃怙，我今自歸，欲求無為安樂之處。」佛告長者：「善哉善哉！族姓子！賢聖法中甚大寬弘，正是汝身之所愿樂。」爾時長者聞如來教，歡喜踴躍不能自勝。爾時世尊漸與說法，所謂論者，施論戒論生天之論，欲不凈想，漏為大患。爾時長者聞斯法已，即于坐上諸塵垢盡得法眼凈，彼以見法得法成就諸法，即從坐起重自歸命，頭面禮足白世尊言：「唯然天中天！聽在道次出家學道。」佛告長者：「善來比丘！」鬚髮自落自然法服，重聞說法得羅漢道。爾時長者家中父母兄弟男女，儀從嚴駕象馬追跡，求覓夜輸長者，到江水側見琉璃履。父自思惟：「我子將渡江水必然不疑，所以知其然，今脫此琉璃履價直億萬，吾今渡江所在求覓。」即渡江水，遙見世尊光相炳然，至世尊所頭面禮足，白世尊言：「唯然世尊！頗見夜輸童子游此過乎？」佛以神足隱彼夜輸比丘使父不見，佛告長者：「汝今求子不如自求，汝但速坐吾與汝說法。」長者尋坐，佛為說法，即于坐上諸塵垢盡得法眼凈。爾時世尊即舍三昧使父見子，父告子曰：「汝速還
【現代漢語翻譯】 現代漢語譯本：他們之間沒有差別，（長者）立刻從座位上站起來，說道：『迷惑愚癡至深，竟然不能分辨幻化。』當時，長者就捨棄家宅，逃出城外，脫下價值一萬的琉璃鞋，渡過江水，奔向世尊。他頭面觸地禮拜佛足，然後站立在一旁，向佛稟告說：『世事多變，變化無常，萬物都是虛幻的，不可依賴。我現在歸依佛陀，想要尋求無為安樂的境界。』佛陀告訴長者：『好啊，好啊！善男子！賢聖的佛法非常寬廣，這正是你心中所希望的。』當時，長者聽聞如來的教誨，歡喜踴躍，不能自已。這時，世尊逐漸為他說法，所說的內容包括佈施的道理、持戒的道理、昇天的道理，以及慾望是不清凈的，煩惱是巨大的禍患。當時，長者聽聞這些佛法后，立刻在座位上，所有塵垢都消盡，獲得了清凈的法眼。他因為見到佛法、獲得佛法、成就佛法，就從座位上站起來，再次歸依佛陀，頭面觸地禮拜佛足，稟告世尊說：『世尊！請允許我加入僧團，出家學道。』佛陀告訴長者：『善來比丘！』他的鬚髮自然脫落，身上自然穿上僧衣。他再次聽聞佛法，證得了阿羅漢道。當時，長者的父母兄弟姐妹，帶著儀仗，駕著象馬，追尋夜輸（長者名）的軌跡，來到江邊，看見了琉璃鞋。父親心想：『我的兒子必定是渡江了，這毫無疑問。之所以知道他渡江了，是因為他脫下了這雙價值億萬的琉璃鞋。我現在要渡江去尋找他。』於是，他渡過江水，遠遠地看見世尊的光芒閃耀。他來到世尊面前，頭面觸地禮拜佛足，稟告世尊說：『世尊！您有沒有看見夜輸童子從這裡經過？』佛陀用神通力隱藏了夜輸比丘，使他的父親看不見。佛陀告訴長者：『你現在求子不如求自己，你先坐下，我為你說法。』長者立刻坐下，佛陀為他說法，他立刻在座位上，所有塵垢都消盡，獲得了清凈的法眼。這時，世尊解除了神通，讓父親看見了他的兒子。父親對兒子說：『你快點回家』 English version: There was no difference between them, and (the elder) immediately rose from his seat and said, 'The delusion of ignorance is so deep that one cannot distinguish illusion.' At that time, the elder abandoned his home, fled the city, took off his glass shoes worth ten thousand, crossed the river, and rushed to the World Honored One. He prostrated himself at the Buddha's feet, stood to one side, and said to the Buddha, 'Worldly affairs are ever-changing, and all things are illusory and unreliable. I now take refuge, seeking a place of non-action and peace.' The Buddha told the elder, 'Excellent, excellent! Son of a good family! The Dharma of the noble ones is very broad and vast, and it is exactly what your heart desires.' At that time, the elder heard the Tathagata's teachings, and was filled with joy and could not contain himself. Then, the World Honored One gradually taught him the Dharma, including the teachings on giving, the teachings on precepts, the teachings on being born in heaven, the impure nature of desire, and the great suffering of defilements. When the elder heard these teachings, all his defilements were extinguished on the spot, and he attained the pure Dharma eye. Because he saw the Dharma, attained the Dharma, and accomplished the Dharma, he rose from his seat and again took refuge, prostrating himself at the Buddha's feet, and said to the World Honored One, 'World Honored One! Please allow me to join the Sangha, leave home, and study the Way.' The Buddha told the elder, 'Welcome, Bhikkhu!' His hair and beard naturally fell off, and he was naturally clothed in monastic robes. He heard the Dharma again and attained the path of Arhat. At that time, the elder's parents, brothers, sisters, and children, with their retinue, riding elephants and horses, followed the tracks of Yashu (the elder's name), and came to the riverbank, where they saw the glass shoes. The father thought to himself, 'My son must have crossed the river, there is no doubt about it. The reason I know he crossed the river is because he took off these glass shoes worth millions. Now I will cross the river to look for him.' So he crossed the river and saw the World Honored One's radiant light from afar. He came to the World Honored One, prostrated himself at his feet, and said to the World Honored One, 'World Honored One! Have you seen the boy Yashu pass by here?' The Buddha used his supernatural power to hide the Bhikkhu Yashu so that his father could not see him. The Buddha told the elder, 'Instead of seeking your son, you should seek yourself. Just sit down, and I will teach you the Dharma.' The elder immediately sat down, and the Buddha taught him the Dharma. Immediately, all his defilements were extinguished on the spot, and he attained the pure Dharma eye. At that time, the World Honored One released his supernatural power, and the father saw his son. The father said to his son, 'You must return home quickly.'
【English Translation】 There was no difference between them, and (the elder) immediately rose from his seat and said, 'The delusion of ignorance is so deep that one cannot distinguish illusion.' At that time, the elder abandoned his home, fled the city, took off his glass shoes worth ten thousand, crossed the river, and rushed to the World Honored One. He prostrated himself at the Buddha's feet, stood to one side, and said to the Buddha, 'Worldly affairs are ever-changing, and all things are illusory and unreliable. I now take refuge, seeking a place of non-action and peace.' The Buddha told the elder, 'Excellent, excellent! Son of a good family! The Dharma of the noble ones is very broad and vast, and it is exactly what your heart desires.' At that time, the elder heard the Tathagata's teachings, and was filled with joy and could not contain himself. Then, the World Honored One gradually taught him the Dharma, including the teachings on giving, the teachings on precepts, the teachings on being born in heaven, the impure nature of desire, and the great suffering of defilements. When the elder heard these teachings, all his defilements were extinguished on the spot, and he attained the pure Dharma eye. Because he saw the Dharma, attained the Dharma, and accomplished the Dharma, he rose from his seat and again took refuge, prostrating himself at the Buddha's feet, and said to the World Honored One, 'World Honored One! Please allow me to join the Sangha, leave home, and study the Way.' The Buddha told the elder, 'Welcome, Bhikkhu!' His hair and beard naturally fell off, and he was naturally clothed in monastic robes. He heard the Dharma again and attained the path of Arhat. At that time, the elder's parents, brothers, sisters, and children, with their retinue, riding elephants and horses, followed the tracks of Yashu (the elder's name), and came to the riverbank, where they saw the glass shoes. The father thought to himself, 'My son must have crossed the river, there is no doubt about it. The reason I know he crossed the river is because he took off these glass shoes worth millions. Now I will cross the river to look for him.' So he crossed the river and saw the World Honored One's radiant light from afar. He came to the World Honored One, prostrated himself at his feet, and said to the World Honored One, 'World Honored One! Have you seen the boy Yashu pass by here?' The Buddha used his supernatural power to hide the Bhikkhu Yashu so that his father could not see him. The Buddha told the elder, 'Instead of seeking your son, you should seek yourself. Just sit down, and I will teach you the Dharma.' The elder immediately sat down, and the Buddha taught him the Dharma. Immediately, all his defilements were extinguished on the spot, and he attained the pure Dharma eye. At that time, the World Honored One released his supernatural power, and the father saw his son. The father said to his son, 'You must return home quickly.'
家，汝母愁苦恐汝不還。」佛告長者：「止止長者！勿作斯語。云何長者！如有修行之人，本在學地愛慾未盡，后得無學離於學地，欲使無學之人習於學法，于長者意云何！為可爾乎？」長者對曰：「不也。世尊！」佛告長者：「汝子今日以得無著住無學地，長者當知以得無著，焉得還家習於五欲？」長者聞之歡喜踴躍，即起禮子五體投地，自歸真人永無所著。爾時世尊即與長者而說斯偈：
「棄身無猗， 不誦異言， 兩行以除， 是謂梵志。 今世行凈， 後世無穢， 無習無舍， 是謂梵志。」
人執邪見至死不改，計常之人不與斷滅見相應，斷滅見不與計常見相應，能捨此見不著三世，是故說曰：「今世行凈，後世無穢，無習無舍，是謂梵志。」
若猗與愛， 心無所著， 已舍已正， 是滅終苦。
初習行之人雖在學次，未能分別思惟道果一一明瞭不失其緒，未獲者獲、未得者得，是故說曰，若猗與愛，心無所著，已舍已正，是滅終苦。
諸有無所猗， 恒習於正見， 常念盡有漏， 是謂為梵志。
猶如大象從寸孔出，欲得出城門不容象，眾人見之各各驚愕，謂彼象曰：「汝今出於寸孔往來無難，然欲出城反更不受。」是以聖人藉以為喻，眾生之類雖得出家修習道法，不
【現代漢語翻譯】 現代漢語譯本：'家，你母親憂愁痛苦，擔心你不會回來。'佛陀告訴長者：'停止，停止，長者！不要說這樣的話。為什麼呢，長者？如果有一個修行的人，原本在有學的階段，愛慾還沒有斷盡，後來證得無學，脫離了有學的階段，想要讓無學的人再去學習有學的法，你覺得這樣可以嗎？'長者回答說：'不可以的，世尊！'佛陀告訴長者：'你的兒子今天已經證得無著，安住于無學之地，長者應當知道他已經證得無著，怎麼還會回家去習染五欲呢？'長者聽了，歡喜踴躍，立刻起身禮拜他的兒子，五體投地，歸依了真人，永遠不再執著。當時，世尊就為長者說了這樣的偈語： '捨棄身體沒有依戀，不誦讀不同的言論，兩種行為都已去除，這叫做婆羅門。今生行為清凈，來世沒有污穢，沒有習染也沒有捨棄，這叫做婆羅門。' 人執著于邪見直到死去也不改變，執著于常的人不與斷滅見相應，斷滅見不與執著于常的見解相應，能夠捨棄這種見解，不執著於三世，所以說：'今生行為清凈，來世沒有污穢，沒有習染也沒有捨棄，這叫做婆羅門。' '如果依戀和愛慾，心中沒有執著，已經捨棄已經改正，這就是滅盡痛苦。' 初學修行的人雖然在有學的階段，還不能分別思惟道果，一一明瞭不失其緒，沒有獲得的會獲得，沒有證得的會證得，所以說，如果依戀和愛慾，心中沒有執著，已經捨棄已經改正，這就是滅盡痛苦。 '諸位沒有依戀，恒常修習正見，常常想著斷盡有漏，這叫做婆羅門。' 就像大象從一個小孔出來，想要出城門卻容不下大象，眾人看見了都感到驚愕，對那大象說：'你現在從一個小孔出來往來沒有困難，然而想要出城反而更加不能通過。'因此聖人藉此來比喻，眾生雖然出家修習道法，不
【English Translation】 English version: 'Home, your mother is worried and distressed, fearing you will not return.' The Buddha told the elder, 'Stop, stop, elder! Do not speak such words. Why, elder? If there is a practitioner who was originally in the stage of learning, whose desires were not yet exhausted, and later attained the state of no-more-learning, having left the stage of learning, and you wanted to make the one who has no-more-learning practice the learning path, what do you think, elder? Is that possible?' The elder replied, 'No, World Honored One!' The Buddha told the elder, 'Your son today has attained non-attachment and dwells in the state of no-more-learning. Elder, you should know that he has attained non-attachment, how could he return home to indulge in the five desires?' The elder, hearing this, was joyful and elated, immediately rose and bowed to his son, prostrating himself on the ground, taking refuge in the Realized One, forever without attachment. At that time, the World Honored One spoke this verse to the elder: 'Having abandoned the body without clinging, not reciting different words, both actions are removed, this is called a Brahmin. In this life, practicing purity, in the next life, without defilement, without practice and without abandonment, this is called a Brahmin.' People cling to wrong views until death without changing, those who cling to permanence do not correspond with the view of annihilation, the view of annihilation does not correspond with the view of clinging to permanence, being able to abandon this view, not clinging to the three times, therefore it is said: 'In this life, practicing purity, in the next life, without defilement, without practice and without abandonment, this is called a Brahmin.' 'If clinging and desire, the mind has no attachment, having already abandoned and corrected, this is the end of suffering.' Those who are initially practicing, although in the stage of learning, are not yet able to distinguish and contemplate the fruits of the path, clearly understanding each one without losing the thread, what has not been obtained will be obtained, what has not been attained will be attained, therefore it is said, if clinging and desire, the mind has no attachment, having already abandoned and corrected, this is the end of suffering. 'Those who have no clinging, constantly practice right view, always thinking of exhausting the outflows, this is called a Brahmin.' It is like an elephant coming out of a small hole, wanting to go out of the city gate but the elephant cannot fit, the people who see it are all astonished, saying to the elephant, 'You now come out of a small hole and go back and forth without difficulty, but wanting to go out of the city, you cannot pass.' Therefore, the sage uses this as a metaphor, sentient beings, although having left home to practice the Dharma, do not
能盡有漏成無漏，心解脫智慧解脫，是故說曰，諸有無所猗，恒習於正見，常念盡有漏，是謂為梵志。
愚者受猥發， 並及床臥具， 內懷貪濁意， 文飾外何求？
愚者不自覺長養其發，所以剃髮者剃其結使，非但剃髮，愚人執迷長養其發以為文飾。過去恒沙諸佛之法，各各相授，剃除鬚髮法服齊整，自古有之非適今日。今日愚人貪著臥具，然我法中制以三衣不畜遺余，樹下冢間以此為常，廣說如其本。內懷邪見興貪濁意，外自文飾謂為無瑕，舍迷就道其法不惑，是故說曰，愚者受猥發，並及床臥具，內懷貪濁意，文飾外何求也。
被服弊惡， 躬承法行， 閑居思惟，
修行之人，被服粗惡不著文飾，思惟法行無所貪求，節言省語不鬥亂彼此，是故說曰，被服弊惡，躬承法行，閑居思惟，是謂梵志。
見癡往來， 墮塹受苦， 欲單渡岸， 不好他語， 唯滅不起， 是謂梵志。
夫人執癡意不開悟，亦復不能越次取證，恒在嫌疑不凈之地，此則非凈行之人。斷諸有漏永盡無餘，是謂梵志。是故說曰，見癡往來，墮塹受苦，欲單渡岸，不好他語，唯滅不起，是謂梵志。
截流而渡， 無慾如梵， 知行以盡，
若使以水沐浴其身得至於道者，水性之類皆稱于道，但非沐浴
【現代漢語翻譯】 現代漢語譯本：能夠使有漏（煩惱）轉化為無漏（清凈），心解脫和智慧解脫，因此說，那些沒有任何執著，恒常修習正見，常常想著斷盡有漏的人，被稱為梵志（婆羅門）。 愚笨的人接受雜亂的頭髮，以及床和臥具，內心懷有貪婪污濁的意念，外表裝飾又有什麼用呢？ 愚笨的人不自覺地讓頭髮生長，所以剃髮的人是剃除他們的煩惱結使，不僅僅是剃頭髮。愚人執迷不悟，認為留長頭髮是裝飾。過去恒河沙數諸佛的教法，都是互相傳授，剃除鬚髮，法衣整齊，自古以來就是這樣，不是今天才有的。今天愚笨的人貪戀臥具，然而我的教法中規定只穿三衣，不保留多餘的，在樹下或墳墓間以此為常，詳細的說法如其原本。內心懷有邪見，生起貪婪污濁的意念，外表自我裝飾，認為自己沒有瑕疵。捨棄迷惑，走向正道，這個教法不會迷惑人。所以說，愚笨的人接受雜亂的頭髮，以及床和臥具，內心懷有貪婪污濁的意念，外表裝飾又有什麼用呢？ 穿著破舊的衣服，身體力行地奉行佛法，安靜地居住並進行思考。 修行的人，穿著粗糙破舊的衣服，不追求外表的裝飾，思考佛法，沒有任何貪求，說話簡潔，不與他人爭鬥，所以說，穿著破舊的衣服，身體力行地奉行佛法，安靜地居住並進行思考，這樣的人被稱為梵志。 看到愚癡的人來來往往，掉入深坑遭受痛苦，想要獨自渡過彼岸，不聽從別人的勸告，唯有滅盡煩惱不再生起，這樣的人被稱為梵志。 那些執著于愚癡的人，不能開悟，也不能越級證果，總是處於疑惑不凈之地，這樣的人不是清凈修行的人。斷除一切有漏，永遠滅盡無餘，這樣的人被稱為梵志。所以說，看到愚癡的人來來往往，掉入深坑遭受痛苦，想要獨自渡過彼岸，不聽從別人的勸告，唯有滅盡煩惱不再生起，這樣的人被稱為梵志。 截斷河流而渡過，沒有慾望如同梵天（清凈），知道修行已經圓滿。 如果用水沐浴身體就能達到道，那麼水性之物都應該被稱為道，但這不是沐浴的真正意義。
【English Translation】 English version: Able to transform the defiled (leaks) into the undefiled (purity), with liberation of mind and liberation of wisdom, therefore it is said, those who have no attachments, constantly practice right view, and always think of exhausting the defilements, are called Brahmins. Foolish people accept messy hair, as well as beds and bedding, harboring greedy and impure thoughts within, what is the use of external adornment? Foolish people unconsciously let their hair grow, so those who shave their heads are shaving off their afflictions, not just shaving hair. The foolish are deluded, thinking that growing long hair is an adornment. The teachings of the Buddhas of the past, as numerous as the sands of the Ganges, have been passed down, with shaved heads and beards, and neat monastic robes. This has been the case since ancient times, not just today. Today, foolish people are attached to bedding, but in my teachings, it is prescribed to wear only three robes, not keeping any extra, and to live under trees or in graveyards as a norm. The detailed explanation is as it was originally. Harboring wrong views and giving rise to greedy and impure thoughts, they adorn themselves externally, thinking they are without flaws. Abandoning delusion and walking the right path, this teaching does not mislead. Therefore, it is said, foolish people accept messy hair, as well as beds and bedding, harboring greedy and impure thoughts within, what is the use of external adornment? Wearing worn-out clothes, diligently practicing the Dharma, living quietly and contemplating. Those who practice, wear rough and worn-out clothes, not seeking external adornment, contemplate the Dharma, without any greed, speaking concisely, not fighting with others. Therefore, it is said, wearing worn-out clothes, diligently practicing the Dharma, living quietly and contemplating, such a person is called a Brahmin. Seeing foolish people coming and going, falling into pits and suffering, wanting to cross the shore alone, not listening to others' advice, only extinguishing afflictions and not arising again, such a person is called a Brahmin. Those who are attached to foolishness cannot awaken, nor can they attain enlightenment out of turn, always remaining in a state of doubt and impurity. Such people are not pure practitioners. Cutting off all defilements, forever extinguishing them without remainder, such a person is called a Brahmin. Therefore, it is said, seeing foolish people coming and going, falling into pits and suffering, wanting to cross the shore alone, not listening to others' advice, only extinguishing afflictions and not arising again, such a person is called a Brahmin. Cutting off the stream and crossing over, without desire like Brahma (purity), knowing that practice is complete. If bathing the body with water could lead to the path, then everything of a watery nature should be called the path, but this is not the true meaning of bathing.
而至於道，分別諸法審諦其義，清凈無瑕眾結智行永盡無餘，是故說曰，截流而渡，無慾如梵，知行以盡，是謂梵志。
不以水清凈， 多有人沐浴， 能除弊惡法， 是謂為梵志。
夫人沐浴不能去腹裡垢，盡除惡法更亦不造，乃名為梵志。是故說曰，不以水清凈，多有人沐浴，能除弊惡法，是謂為梵志。
非剃為沙門， 稱吉為梵志， 謂能滅眾惡， 是則為道人。
所謂沙門者，未必剃除鬚髮，內有正行應于律法乃應為沙門。夫為梵志，終日稱吉得生梵天者，見人盡當生於彼處，但彼稱吉生於梵天，謂能滅眾惡修清凈行。是故說曰，非剃為沙門，稱吉為梵志，謂能滅眾惡，是則為道人。
彼以無二， 清凈無瑕， 諸欲結解，
盡舍一切弊惡之法，出入行來周旋之處，言不及殺、不害一切無所傷損，清凈無瑕永無諸縛，是故說曰，彼以無二，清凈無瑕，諸欲結解，是謂梵志。
出惡為梵志， 入正為沙門， 棄我眾穢行， 是則為舍家。
梵志之行去諸惡法，內外清徹眾穢永盡，不懷悕望貢高於人，意定不移覺寤一切諸法之本，梵行已立所作已辦，更不復受有，修清凈行無所遺失，是故說曰，出惡為梵志，入正為沙門，棄我眾穢行，是則為舍家。
人無幻惑意， 無慢無
【現代漢語翻譯】 現代漢語譯本 至於道，就是要分辨諸法的真實含義，清凈無瑕，使一切煩惱的束縛和智慧的障礙永遠斷盡無餘。所以說，『截斷煩惱之流而渡過，無慾如梵天（Brahma，印度教的創造神），知行圓滿，這樣的人才稱為梵志（Brahmana，婆羅門，指修行者）。』 不能因為用水洗浴就變得清凈，雖然很多人都沐浴，但只有能去除邪惡之法的人，才可稱為梵志。 人洗澡不能去除腹內的污垢，只有徹底去除惡法，不再造作惡業，才能稱為梵志。所以說，『不能因為用水洗浴就變得清凈，雖然很多人都沐浴，但只有能去除邪惡之法的人，才可稱為梵志。』 不是剃了頭髮就成為沙門（Sramana，出家修行者），也不是口稱吉祥就成為梵志，只有能滅除一切惡行的人，才是真正的道人。 所謂的沙門，未必需要剃除鬚髮，內心有正當的行為，符合戒律法規，才應稱為沙門。而所謂的梵志，如果整天口稱吉祥就能生到梵天，那麼見到人就都應該生到那裡。但僅僅口稱吉祥而生到梵天，並不能滅除一切惡行，修持清凈的行為。所以說，『不是剃了頭髮就成為沙門，也不是口稱吉祥就成為梵志，只有能滅除一切惡行的人，才是真正的道人。』 他們內心沒有分別，清凈無瑕，一切慾望的束縛都已解脫。 徹底捨棄一切邪惡之法，無論出入行走，言語不涉及殺害，不傷害一切眾生，清凈無瑕，永遠沒有束縛。所以說，『他們內心沒有分別，清凈無瑕，一切慾望的束縛都已解脫，這樣的人才稱為梵志。』 去除惡行是梵志，進入正道是沙門，捨棄我執和一切污穢的行為，這樣的人才算是舍家出家。 梵志的行為是去除一切惡法，內外清凈，一切污穢永遠斷盡，不懷有希望，不貢高自大，心意堅定不移，覺悟一切諸法的根本，梵行已經建立，所作已經完成，不再受輪迴之苦，修持清凈的行為，沒有絲毫遺失。所以說，『去除惡行是梵志，進入正道是沙門，捨棄我執和一切污穢的行為，這樣的人才算是舍家出家。』 人沒有虛幻迷惑的意念，沒有傲慢，沒有...
【English Translation】 English version As for the Path, it is to discern the true meaning of all dharmas (phenomena), to be pure and without blemish, so that all the bonds of afflictions and the hindrances of wisdom are forever extinguished without remainder. Therefore, it is said, 'Cutting off the stream of afflictions and crossing over, being without desire like Brahma (the Hindu god of creation), with knowledge and practice perfected, such a person is called a Brahmana (a Brahmin, a spiritual seeker).' One cannot become pure by bathing in water, although many people bathe, only those who can remove evil dharmas can be called a Brahmana. Bathing cannot remove the filth within the belly, only by completely removing evil dharmas and no longer creating evil deeds can one be called a Brahmana. Therefore, it is said, 'One cannot become pure by bathing in water, although many people bathe, only those who can remove evil dharmas can be called a Brahmana.' It is not by shaving the head that one becomes a Sramana (a renunciate), nor by uttering auspicious words that one becomes a Brahmana, only those who can extinguish all evil deeds are true followers of the Path. A so-called Sramana does not necessarily need to shave his head and beard, but should have righteous conduct within, and conform to the precepts and laws, then he should be called a Sramana. As for a so-called Brahmana, if one could be born in the Brahma heaven by uttering auspicious words all day long, then everyone who is seen should be born there. But merely uttering auspicious words and being born in the Brahma heaven does not extinguish all evil deeds and cultivate pure conduct. Therefore, it is said, 'It is not by shaving the head that one becomes a Sramana, nor by uttering auspicious words that one becomes a Brahmana, only those who can extinguish all evil deeds are true followers of the Path.' They have no duality within, are pure and without blemish, and all the bonds of desire are released. They completely abandon all evil dharmas, whether going out or coming in, walking or turning around, their words do not involve killing, they do not harm any living beings, they are pure and without blemish, and are forever free from all bonds. Therefore, it is said, 'They have no duality within, are pure and without blemish, and all the bonds of desire are released, such a person is called a Brahmana.' To abandon evil deeds is to be a Brahmana, to enter the right path is to be a Sramana, to abandon self-attachment and all defiled actions, such a person is considered to have left home. The conduct of a Brahmana is to remove all evil dharmas, to be pure inside and out, all defilements are forever extinguished, not harboring hope, not being arrogant towards others, with a steadfast mind, awakened to the root of all dharmas, the Brahma conduct has been established, what needs to be done has been completed, no longer subject to rebirth, cultivating pure conduct without any loss. Therefore, it is said, 'To abandon evil deeds is to be a Brahmana, to enter the right path is to be a Sramana, to abandon self-attachment and all defiled actions, such a person is considered to have left home.' A person without illusory and deluded thoughts, without arrogance, without...
愚惑， 無貪無我想， 是謂為梵志。
人之在世不懷幻惑，梵志自謂言：「百劫一過大海之中，自然有幻惑食啖天下人。」去諸憍慢不興著想，如來，至真，等正覺，離世八法不染於世，亦名為比丘亦名為沙門亦名佛。是故說曰，人無幻惑意，無慢無愚惑，無貪無我想，是謂為梵志。
我不說梵志， 托父母生者， 彼多眾瑕穢， 滅則為梵志。
所謂梵志從父母生多諸瑕穢，或復出家離諸世俗，修清凈行無選擇施，平等無二不雜想施，或復施時求作國王生天，此名雜想之施。無雜想施者，盡為一切不自為己。是故說曰，我不說梵志，托父母生者，彼多眾瑕穢，滅則為梵志。
身口與意， 凈無過失， 能攝三行，
出言柔和初無罵詈，分別義趣如掌觀珠，音響清凈聽者樂受，多所成就，凈無過失不觸嬈人，是故說曰，身口與意，凈無過失，能攝三行，是謂梵志。
見罵見擊， 默受不怒， 有忍辱力，
擊人得擊罵人得罵，皆由不忍致此患害，夫能忍者戰中為上，忍為良藥能愈眾病，若有罵者默然不對。是故說曰，見罵見擊，默受不怒，有忍辱力，是謂梵志。
◎出曜經卷第二十九
出曜經卷第三十
姚秦涼州沙門竺佛念譯梵志品之二
◎若見侵欺， 但念守戒，
【現代漢語翻譯】 現代漢語譯本 愚昧迷惑，沒有貪慾沒有我執，這被稱為婆羅門（梵志，Brahmana）。 人在世間不懷有虛幻的迷惑，婆羅門（梵志，Brahmana）自稱：『百劫之後，在大海之中，自然會有虛幻的迷惑吞噬天下人。』去除所有驕慢，不生執著之想。如來（Tathagata），至真（Satya），等正覺（Samyak-sambuddha），遠離世間八法，不被世俗所污染，也被稱為比丘（Bhikkhu），也被稱為沙門（Sramana），也被稱為佛（Buddha）。因此說，人沒有虛幻的迷惑，沒有驕慢沒有愚昧迷惑，沒有貪慾沒有我執，這被稱為婆羅門（梵志，Brahmana）。 我不說婆羅門（梵志，Brahmana），是父母所生的人，他們有很多瑕疵污穢，滅盡這些瑕疵污穢，才是婆羅門（梵志，Brahmana）。 所謂的婆羅門（梵志，Brahmana）從父母所生，有很多瑕疵污穢，或者出家離開世俗，修行清凈的行為，不選擇施捨對象，平等無二，不夾雜其他想法地施捨，或者施捨時求作國王或生天，這叫做夾雜想法的施捨。沒有夾雜想法的施捨，是爲了一切眾生，不為自己。因此說，我不說婆羅門（梵志，Brahmana），是父母所生的人，他們有很多瑕疵污穢，滅盡這些瑕疵污穢，才是婆羅門（梵志，Brahmana）。 身、口、意清凈沒有過失，能夠攝持這三種行為， 說話柔和，從不謾罵，分別義理就像看掌中的寶珠一樣清晰，聲音清凈，聽者樂於接受，多有成就，清凈沒有過失，不擾亂他人。因此說，身、口、意清凈沒有過失，能夠攝持這三種行為，這被稱為婆羅門（梵志，Brahmana）。 見到謾罵和毆打，默默承受不發怒，有忍辱的力量， 打人會被打，罵人會被罵，都是因為不能忍耐而導致這些禍害。能夠忍耐的人，在戰鬥中是最強的，忍耐是良藥，能夠治癒各種疾病。如果有謾罵的人，默默不迴應。因此說，見到謾罵和毆打，默默承受不發怒，有忍辱的力量，這被稱為婆羅門（梵志，Brahmana）。 《出曜經》卷第二十九 《出曜經》卷第三十 姚秦涼州沙門竺佛念譯《梵志品》之二 如果見到侵犯欺凌，只想著守護戒律，
【English Translation】 English version Ignorance and delusion, without greed and without self-attachment, this is called a Brahmana. A person in the world without illusory delusions, a Brahmana claims: 'After a hundred kalpas, in the great ocean, there will naturally be illusory delusions that devour all people.' They remove all arrogance and do not give rise to attachment. The Tathagata, the Truth, the Perfectly Enlightened One, is free from the eight worldly conditions and is not defiled by the world. They are also called a Bhikkhu, also called a Sramana, and also called a Buddha. Therefore, it is said that a person without illusory delusions, without arrogance, without ignorance and delusion, without greed and without self-attachment, this is called a Brahmana. I do not say that a Brahmana is one born of parents, for they have many flaws and impurities. When these flaws and impurities are extinguished, then one is a Brahmana. The so-called Brahmana, born of parents, has many flaws and impurities. Or they may leave home, depart from worldly customs, cultivate pure conduct, not choosing the recipients of their giving, giving equally without discrimination, and without mixed thoughts. Or, when giving, they seek to become a king or be reborn in heaven; this is called giving with mixed thoughts. Giving without mixed thoughts is for the sake of all beings, not for oneself. Therefore, it is said, I do not say that a Brahmana is one born of parents, for they have many flaws and impurities. When these flaws and impurities are extinguished, then one is a Brahmana. Body, speech, and mind are pure and without fault, able to restrain these three actions, Speaking gently, never cursing, discerning the meaning of things as clearly as seeing a jewel in the palm of one's hand, with a pure voice that listeners gladly accept, accomplishing much, pure and without fault, not disturbing others. Therefore, it is said, body, speech, and mind are pure and without fault, able to restrain these three actions, this is called a Brahmana. Seeing abuse and beatings, silently enduring without anger, having the power of patience, Hitting others will result in being hit, cursing others will result in being cursed, all because of the inability to endure, which leads to these harms. Those who can endure are the strongest in battle. Patience is a good medicine that can cure many diseases. If there are those who curse, remain silent and do not respond. Therefore, it is said, seeing abuse and beatings, silently enduring without anger, having the power of patience, this is called a Brahmana. The Sutra of the Collection of the Teachings, Scroll 29 The Sutra of the Collection of the Teachings, Scroll 30 Translated by the Sramana Zhu Fonian of Liangzhou in the Yao Qin Dynasty, Chapter Two of the Brahmana If you see invasion and bullying, only think of upholding the precepts,
端身自調，
若復有人所見侵欺，不興惡懷有瞋怒意，守戒多聞降伏意識，身正影直心平道存。是故說曰，若見侵欺，但念守戒，端身自調，是謂梵志。
世所善惡， 修短鉅細， 無取無與，
世俗方略事有若干，欲察人情先採其語，說善說惡不記於懷，不見有長短廣狹，亦復不見有取有與，具足如是行者是謂梵志。是故說曰，世所善惡，修短鉅細，無取無與，是謂梵志。
身為行本， 口意無犯， 能辦三處，
身不行殺、口不惡罵、意不嫉妒，於五鼎沸世能具此三行者，乃名為梵志。是故說曰，身為行本，口意無犯，能辦三處，是謂梵志。
來不作歡， 去亦不憂， 于聚離聚，
彼習行人持心牢固譭譽不動，見有來者不孚用歡，設見去者亦不用憂，若在大眾若復離眾，心恒平等亦無高下。是故說曰，來不作歡，去亦不憂，于聚離聚，是謂梵志。
來亦不歡， 去亦不憂， 無憂清凈，
若見愛念不愛念者亦不用作歡。所以然者？恐心染著興起因緣。設見去者便自念言：「我于彼人各無所犯，內外清凈息意不起亦名為梵志。」是故說曰，來亦不歡，去亦不憂，無憂清凈，是謂梵志。
以斷恩愛， 離家無慾， 愛有已盡，
如彼行人修習于道，永斷恩愛離家無慾遠
游無礙，盡諸有愛缺三界漏，能具足如此者乃名梵志。是故說曰，以斷恩愛，離家無慾，愛有已盡，是謂梵志。
適彼無彼， 彼彼以無， 舍離貪慾，
所謂彼者外六入也，所謂無彼者內六入也，行人執意觀內外諸情斯悉虛寂，舍離貪淫不興六情，具足如此眾行之本者，乃名為梵志。是故說曰，適彼無彼，彼彼以無，舍離貪慾，是謂梵志。
適彼無彼， 彼彼以虛， 不染三處，
彼習行人解知內外皆無結使，不著欲界色界無色界，能具足如此眾行者，乃名為梵志。是故說曰，適彼無彼，彼彼以虛，不染三處，是謂梵志。
能捨家業， 拔于愛慾， 無貪知足，
夫人離家莫與世俗從事，正使出家不修其法，毀戒不精進，亦不多聞，亦不應與坐起從事，更不思惟當來利養，能具如此者乃名梵志。是故說曰，能捨家業，拔于愛慾，無貪知足，是謂梵志。
如今所知， 究其苦際， 無復有欲，
于見法中能分別微妙無有眾惡，知苦是眾病之原首，能斷此者乃應于妙。于見法中不與欲意共相應，瞋恚愚癡永盡無餘離諸縛著，能具如此者故名為梵志。是故說曰，如今所知，究其苦際，無復有欲，是謂梵志。
于罪與福， 兩行永除， 無憂無塵，
正使有福世俗有漏善本功德得
【現代漢語翻譯】 現代漢語譯本：
遊走無礙，斷盡所有對存在的愛，消除三界的煩惱，能夠完全具備這樣品質的人才稱為梵志（Brahmana，婆羅門）。因此說，斷絕恩愛，離家無慾，對存在的愛已經完全斷盡，這稱為梵志。
適彼無彼，彼彼以無，舍離貪慾，
所謂『彼』指的是外六入（外在的六種感官：眼、耳、鼻、舌、身、意），所謂『無彼』指的是內六入（內在的六種感官：眼、耳、鼻、舌、身、意）。修行人執著于觀察內外各種情感，這些都虛無寂靜。捨棄貪婪淫慾，不生起六種情感，完全具備這樣修行根本的人，才稱為梵志。因此說，適彼無彼，彼彼以無，舍離貪慾，這稱為梵志。
適彼無彼，彼彼以虛，不染三處，
修行人理解到內外都沒有煩惱的束縛，不執著于欲界（Kamadhatu）的『無』，能夠完全具備這樣修行的人，才稱為梵志。因此說，適彼無彼，彼彼以虛，不染三處，這稱為梵志。
能夠捨棄家業，拔除愛慾，沒有貪婪，知足常樂，
一個人離開家庭，不應該與世俗事務糾纏。即使出家，如果不修行佛法，毀壞戒律，不精進，也不多聞佛法，也不應該與這樣的人同坐同起，更不應該思量未來的利益供養。能夠具備這樣品質的人才稱為梵志。因此說，能夠捨棄家業，拔除愛慾，沒有貪婪，知足常樂，這稱為梵志。
如今所知，窮究苦的邊際，不再有慾望，
在所見之法中，能夠分辨微妙之處，沒有各種惡行，知道苦是各種疾病的根源，能夠斷除苦的人才應該達到微妙的境界。在所見之法中，不與慾望相應，嗔恨和愚癡永遠斷盡，沒有剩餘，脫離各種束縛，能夠具備這樣品質的人才稱為梵志。因此說，如今所知，窮究苦的邊際，不再有慾望，這稱為梵志。
對於罪與福，兩種行為永遠消除，沒有憂愁，沒有塵垢，
即使有福報，世俗有漏的善行功德，
【English Translation】 English version:
One who wanders without hindrance, exhausts all love for existence, eliminates the defilements of the three realms, and is able to fully possess such qualities is called a Brahmana (梵志). Therefore, it is said, 'Having cut off affection and love, left home without desire, and exhausted love for existence, this is called a Brahmana.'
'Appropriate there, not there; that, that is without; abandoning greed and desire,'
What is meant by 'there' refers to the outer six entrances (the six external senses: eyes, ears, nose, tongue, body, and mind), and what is meant by 'not there' refers to the inner six entrances (the six internal senses: eyes, ears, nose, tongue, body, and mind). A practitioner who clings to observing all inner and outer emotions, these are all empty and still. Abandoning greed and lust, not arousing the six emotions, and fully possessing the foundation of such practices, is called a Brahmana. Therefore, it is said, 'Appropriate there, not there; that, that is without; abandoning greed and desire, this is called a Brahmana.'
'Appropriate there, not there; that, that is empty; not defiled by the three places,'
A practitioner who understands that both inner and outer are without the fetters of afflictions, and is not attached to the 'non-existence' of the desire realm (Kamadhatu), and is able to fully possess such practices, is called a Brahmana. Therefore, it is said, 'Appropriate there, not there; that, that is empty; not defiled by the three places, this is called a Brahmana.'
'Able to abandon family affairs, uproot love and desire, without greed, knowing contentment,'
A person who leaves home should not be entangled in worldly affairs. Even if one has left home, if one does not practice the Dharma, breaks the precepts, is not diligent, does not learn much of the Dharma, one should not sit or rise with such a person, and should not think about future benefits and offerings. One who is able to possess such qualities is called a Brahmana. Therefore, it is said, 'Able to abandon family affairs, uproot love and desire, without greed, knowing contentment, this is called a Brahmana.'
'As now known, having reached the end of suffering, no longer having desire,'
In the Dharma that is seen, one is able to discern the subtle and without various evils, knowing that suffering is the root of all diseases, and one who is able to cut off suffering should reach the subtle state. In the Dharma that is seen, one does not correspond with the intention of desire, anger and ignorance are forever exhausted without remainder, and one is free from all bonds. One who is able to possess such qualities is called a Brahmana. Therefore, it is said, 'As now known, having reached the end of suffering, no longer having desire, this is called a Brahmana.'
'For sin and merit, both actions are forever eliminated, without worry, without defilement,'
Even if there is merit, worldly meritorious deeds with outflows,
為人身，由故不脫生老病死。又復作罪種三惡本經歷生死，罪之與福二不足貪，兩行永除無復塵垢，能具此行者，是謂梵志。是故說曰，于罪與福，兩行永除，無憂無塵，是謂梵志。
于罪與福， 兩行永除， 三處無染，
福之與罪無慾無染，中間禪樂無色禪樂，行人盡舍無所染著，不著三界欲界色界無色界，能解此具足者乃名梵志。是故說曰，于罪與福，兩行永除，三處無染，是謂梵志。
猶如眾華葉， 以針貫芥子， 不為欲所染， 是謂名梵志。
猶如蓮華之葉不受塵水，彼修行人亦復如是，以離於欲不復著色聲香味細滑法，猶若以針欲貫藍豆及與芥子，難可獲也。彼修行人無有淫慾，略說其要，不為惡所染。是故說曰，猶如眾華葉，以針貫芥子，不為欲所染，是謂名梵志。
心喜無垢， 如月盛滿， 謗毀已除，
猶如月盛滿清凈無瑕穢無有五翳，眾星圍繞放大光明靡所不照。彼比丘清凈行人，永除五翳無復五結，心得解脫諸覺道品，眾定正受而自圍繞，于中獨尊無有眾瑕，舍世八法譭譽已除，能具此行者故名為梵志。是故說曰，心喜無垢，如月盛滿，謗毀已除，是謂梵志。
如月清明， 懸處虛空， 不染于欲，
如秋時月不為五事所翳，清凈無瑕放大光明靡所不照，
【現代漢語翻譯】 現代漢語譯本：因為有了人身，所以無法擺脫生老病死。又因為造作罪業，種下三惡道的根本，經歷生死輪迴。對於罪和福這兩種行為都不應貪戀，兩種行為都永遠去除，不再有塵垢。能夠做到這些修行的人，就稱為梵志（婆羅門）。所以說，對於罪和福，兩種行為都永遠去除，沒有憂愁沒有塵垢，這樣的人稱為梵志。 對於罪和福，兩種行為都永遠去除，在三個地方沒有污染。 對於福和罪沒有慾望和執著，對於中間的禪定之樂和無色禪定之樂，修行人都完全捨棄，沒有任何執著。不執著於三界，即欲界、色界和無色界。能夠理解並做到這些的人，才稱為梵志。所以說，對於罪和福，兩種行為都永遠去除，在三個地方沒有污染，這樣的人稱為梵志。 就像眾多的花葉，用針去穿刺芥子一樣，不被慾望所污染，這樣的人稱為梵志。 就像蓮花的葉子不沾染塵土和水一樣，修行的人也是如此，因為遠離了慾望，不再執著於色、聲、香、味、細滑和法。就像用針去穿刺藍豆和芥子一樣，難以做到。修行的人沒有淫慾，簡要來說，就是不被惡所污染。所以說，就像眾多的花葉，用針去穿刺芥子一樣，不被慾望所污染，這樣的人稱為梵志。 內心喜悅沒有污垢，像滿月一樣，誹謗和譭譽都已去除。 就像滿月一樣清凈沒有瑕疵，沒有五種遮蔽，眾星圍繞，放出光明照耀一切。這位比丘（出家人）清凈修行，永遠去除五種遮蔽，不再有五種束縛，內心得到解脫，領悟覺悟的道品，進入各種禪定，並以此為中心。在其中獨尊，沒有瑕疵，捨棄世間的八法（利、衰、毀、譽、稱、譏、苦、樂），誹謗和譭譽都已去除。能夠做到這些修行的人，所以稱為梵志。所以說，內心喜悅沒有污垢，像滿月一樣，誹謗和譭譽都已去除，這樣的人稱為梵志。 像清明的月亮，懸掛在虛空中，不被慾望所污染。 就像秋天的月亮，不被五種事物所遮蔽，清凈沒有瑕疵，放出光明照耀一切。
【English Translation】 English version: Because of having a human body, one cannot escape birth, old age, sickness, and death. Furthermore, by committing sins, one plants the roots of the three evil paths and experiences the cycle of birth and death. One should not be greedy for both sin and merit; both actions should be permanently removed, and there should be no more defilement. One who can practice these is called a 'Brahmin' (梵志). Therefore, it is said, regarding sin and merit, both actions are permanently removed, without worry and without defilement, such a person is called a Brahmin. Regarding sin and merit, both actions are permanently removed, and there is no defilement in three places. There is no desire or attachment to merit and sin. Regarding the joy of meditation and the joy of formless meditation, the practitioner completely abandons them, without any attachment. Not attached to the three realms, namely the desire realm, the form realm, and the formless realm. One who can understand and practice these is called a Brahmin. Therefore, it is said, regarding sin and merit, both actions are permanently removed, and there is no defilement in three places, such a person is called a Brahmin. Like many flower leaves, piercing a mustard seed with a needle, not being defiled by desire, such a person is called a Brahmin. Just as the leaf of a lotus does not get stained by dust and water, so too is the practitioner. Because they are detached from desire, they are no longer attached to form, sound, smell, taste, touch, and dharma. It is as difficult as trying to pierce a blue bean and a mustard seed with a needle. The practitioner has no lustful desires. In short, they are not defiled by evil. Therefore, it is said, like many flower leaves, piercing a mustard seed with a needle, not being defiled by desire, such a person is called a Brahmin. The heart is joyful and without defilement, like a full moon, slander and praise have been removed. Like a full moon, pure and without blemish, without the five obscurations, surrounded by stars, emitting light that illuminates everything. This Bhikkhu (monk), practicing purely, has permanently removed the five obscurations and no longer has the five fetters. The heart is liberated, realizing the factors of enlightenment, entering various samadhis, and being centered in them. Being supreme among them, without blemish, abandoning the eight worldly dharmas (gain, loss, disgrace, honor, praise, blame, suffering, and pleasure), slander and praise have been removed. One who can practice these is called a Brahmin. Therefore, it is said, the heart is joyful and without defilement, like a full moon, slander and praise have been removed, such a person is called a Brahmin. Like a clear moon, suspended in the void, not defiled by desire. Like the autumn moon, not obscured by five things, pure and without blemish, emitting light that illuminates everything.
修行比丘亦復如是，不為淫怒癡五結所翳，能具此行者故名為梵志。是故說曰，如月清明，懸處虛空，不染于欲，是謂梵志。
避諍不諍， 犯而不慍， 惡來善待，
彼入定人不起諍訟，禪定一意念待喜安，自守五行具足乃名為定。設有惡意來相向者恒以善待。是故說曰，避諍不諍，犯而不慍，惡來善待，是謂梵志。
解微妙慧， 辨道不道， 體行上義，
諸有人聞籌量算計圖度萬物分別義趣，一一分明辨其道趣，可就知就可舍知舍，體行上義。所謂上義者，滅盡泥洹是，能具足此法者故名為梵志。是故說曰，解微妙慧，辨道不道，體行上義，是謂梵志。
諸在人間， 乞索自濟， 無我無著， 不失梵行， 說智無崖， 是謂梵志。
或有貴族姓子，從四姓中出家學道，舍憍慢意去高就下不著榮冀，在在處處周旋往來。興有佛事恭奉三寶，若得衣食床臥具病瘦醫藥，便為咒愿使彼施家世世受福，或以神足騰在虛空作十八變，施主見者莫不歡喜，便從受法皆得開悟，能具此行者故名為梵志。是故說曰，諸在人間，乞索自濟，無我無著，不失梵行，說智無崖，是謂梵志。
若能棄欲， 去家舍愛， 以斷欲漏，
如彼行人盡能斷欲，親近道門愛而不捨，或有梵志未盡究竟，欲
【現代漢語翻譯】 現代漢語譯本 修行比丘也是如此，不被淫慾、嗔怒、愚癡這五種束縛所矇蔽，能夠具備這種修行的人才被稱為梵志（婆羅門）。所以說，如同清明的月亮，懸掛在虛空中，不被慾望所污染，這就是所謂的梵志。 避開爭論，不與人爭論，即使被冒犯也不生氣，用善意對待惡行。 那些進入禪定的人不會發起爭論，禪定一心專注于喜悅和安寧，自我守護五種戒律，具足這些才稱為禪定。即使有惡意的人來冒犯，也總是用善意對待。所以說，避開爭論，不與人爭論，即使被冒犯也不生氣，用善意對待惡行，這就是所謂的梵志。 理解微妙的智慧，辨別正道與非道，身體力行至上的真理。 那些人聽聞后，會衡量、計算、思考萬物，分辨其意義和方向，一一分明地辨別其道路和目標，知道什麼是應該接受的，什麼是應該捨棄的，身體力行至上的真理。所謂至上的真理，就是滅盡煩惱，達到涅槃，能夠具足這種修行的人才被稱為梵志。所以說，理解微妙的智慧，辨別正道與非道，身體力行至上的真理，這就是所謂的梵志。 那些在人間，乞食以維持生計，沒有自我執著，不失去清凈的修行，宣說無邊的智慧，這就是所謂的梵志。 或者有貴族子弟，從四種姓中出家學道，捨棄驕慢之心，放下身段，不執著于榮華富貴，在各個地方來回走動。興辦佛事，恭敬供奉三寶，如果得到衣食、床鋪、臥具、醫藥，就為施主祈福，使他們世世代代都得到福報，或者以神通力騰空而起，變化出十八種神通，施主見到后無不歡喜，便跟隨他學習佛法，都得到開悟，能夠具備這種修行的人才被稱為梵志。所以說，那些在人間，乞食以維持生計，沒有自我執著，不失去清凈的修行，宣說無邊的智慧，這就是所謂的梵志。 如果能夠捨棄慾望，離開家庭，捨棄愛戀，從而斷絕慾望的煩惱。 如同那些修行人能夠斷絕慾望，親近佛道，愛而不執著，或者有梵志（婆羅門）沒有達到究竟的境界，慾望
【English Translation】 English version A practicing Bhikkhu (monk) is also like this, not obscured by the five fetters of lust, anger, and ignorance. One who can embody this practice is called a Brahmana (Brahmin). Therefore, it is said, like the clear moon, suspended in the void, not stained by desire, this is called a Brahmana. Avoiding disputes, not arguing, not being angry when offended, treating evil with kindness. Those who enter into Samadhi (meditative absorption) do not initiate disputes. In Samadhi, the mind is focused on joy and peace, self-guarding the five precepts, and only when these are complete is it called Samadhi. Even if someone comes with malicious intent, they are always treated with kindness. Therefore, it is said, avoiding disputes, not arguing, not being angry when offended, treating evil with kindness, this is called a Brahmana. Understanding subtle wisdom, distinguishing the path from the non-path, embodying the supreme meaning. Those who hear, measure, calculate, and contemplate all things, distinguishing their meanings and directions, clearly discerning their paths and goals, knowing what should be accepted and what should be abandoned, embodying the supreme meaning. The so-called supreme meaning is the extinction of afflictions and the attainment of Nirvana. One who can embody this practice is called a Brahmana. Therefore, it is said, understanding subtle wisdom, distinguishing the path from the non-path, embodying the supreme meaning, this is called a Brahmana. Those who live among people, begging for sustenance, without self-attachment, not losing their pure conduct, proclaiming boundless wisdom, this is called a Brahmana. Or there may be noble sons, who leave home from the four castes to study the Way, abandoning arrogance, humbling themselves, not clinging to glory and honor, traveling to and fro in various places. They engage in Buddhist activities, respectfully serving the Three Jewels. If they receive clothing, food, bedding, and medicine, they bless the donors, wishing them blessings for generations to come. Or they may use their supernatural powers to rise into the sky, performing eighteen transformations. The donors, seeing this, are filled with joy and follow them to learn the Dharma, all attaining enlightenment. One who can embody this practice is called a Brahmana. Therefore, it is said, those who live among people, begging for sustenance, without self-attachment, not losing their pure conduct, proclaiming boundless wisdom, this is called a Brahmana. If one can abandon desires, leave home, forsake love, thereby cutting off the outflows of desire. Like those practitioners who can cut off desires, draw near to the path, loving without attachment, or there may be Brahmanas (Brahmins) who have not reached the ultimate state, and their desires
意未斷貪著五樂，雖稱梵志不離於欲。諸有學人永滅欲漏不習恩愛，能具足此行者故名為梵志。是故說曰，若能棄欲，去家舍愛，以斷欲漏，是謂梵志。
慈愍於人， 使不驚懼， 不害有益，
眾行之要四等為本，恒當慈愍加被眾生，見有恐懼懷憂惱者，便往恤化永處安隱，無害於人興致供養，能具此行者名曰梵志。是故說曰，慈愍於人，使不驚懼，不害有益，是謂梵志。
避怨不怨， 無所傷損， 去其邪僻， 故曰梵志。
行人執意志操不同，用心平等設見怨家視如赤子，慈心普等平均無二。猶若忍心如地平等如秤，蜎飛蠕動蚑行喘息，視如己身，念之如父、念之如母、念之如子、念之如身，而無有異。能具此眾行者名曰梵志。是故說曰，避怨不怨，無所傷損，去其邪僻，故曰梵志。
於後於前， 及中無有， 無操無舍，
猶如有人，于未來世不作眾惡行，已不作當不作，於過去世不作眾惡行，已作眾惡行，已不作當不作現不作，及其中間作眾惡行不作眾惡行，已不作當不作現不作。能捨此眾惡行者，故名為梵志。是故說曰，於後於前，及中無有，無操無舍，是謂梵志。
去淫怒癡， 憍慢諸惡， 針貫芥子，
如彼行人慾為污心，不得至於虛寂之道，除去憍慢諸不善法，
【現代漢語翻譯】 現代漢語譯本：如果一個人仍然貪戀五種感官享樂，即使被稱為『梵志』（Brahmacarin，修行者），也未能脫離慾望。真正的修行人應當永遠斷絕慾望的煩惱，不再執著于愛慾，能夠圓滿這些修行的人才被稱為『梵志』。因此說，如果能夠捨棄慾望，離開家庭，放下愛戀，斷絕慾望的煩惱，這樣的人才稱為『梵志』。 慈悲憐憫他人，使他們不感到驚恐，不傷害他人，對他人有益。所有修行的根本在於四無量心（慈、悲、喜、舍），應當恒常以慈悲之心對待眾生，看到有人感到恐懼、憂愁和煩惱，就去安撫開導他們，使他們永遠處於安穩之中，不傷害他人，並樂於供養。能夠圓滿這些修行的人才被稱為『梵志』。因此說，慈悲憐憫他人，使他們不感到驚恐，不傷害他人，對他人有益，這樣的人才稱為『梵志』。 避開怨恨，不生怨恨，不傷害任何眾生，去除邪惡的偏見，這樣的人才稱為『梵志』。 修行人的意志和行為各不相同，但應當以平等之心對待一切，即使面對怨敵，也應視如自己的孩子，以慈悲之心平等對待一切眾生，沒有分別。應當像大地一樣具有忍耐之心，像秤一樣公平，對待一切有生命的眾生，都像對待自己一樣，像對待自己的父母、子女一樣，沒有差別。能夠圓滿這些修行的人才被稱為『梵志』。因此說，避開怨恨，不生怨恨，不傷害任何眾生，去除邪惡的偏見，這樣的人才稱為『梵志』。 對於過去、現在和未來，都不執著，沒有執取也沒有捨棄。 就像一個人，在未來世不會做任何惡行，過去世已經不做惡行，現在也不做惡行。對於過去、現在和未來所做的惡行，都應當捨棄。能夠捨棄這些惡行的人，才被稱為『梵志』。因此說，對於過去、現在和未來，都不執著，沒有執取也沒有捨棄，這樣的人才稱為『梵志』。 去除淫慾、嗔怒、愚癡、驕慢等一切惡行，就像用針穿過芥子一樣困難。 如果修行人內心充滿污穢，就無法達到寂靜的境界。應當去除驕慢等一切不善之法。
【English Translation】 English version: If one still clings to the five sensual pleasures, even if called a 'Brahmacarin' (a practitioner), they have not yet detached from desire. A true practitioner should forever extinguish the defilements of desire, not be attached to love and lust, and only those who can fulfill these practices are called 'Brahmacarin'. Therefore, it is said, if one can abandon desire, leave home, let go of love, and extinguish the defilements of desire, such a person is called a 'Brahmacarin'. Being compassionate and merciful to others, causing them no fear, not harming them, and being beneficial to them. The essence of all practices lies in the Four Immeasurables (loving-kindness, compassion, joy, and equanimity). One should always treat all beings with compassion, and upon seeing those who are fearful, worried, or distressed, one should go to comfort and guide them, so that they may forever be in peace, not harming others, and being willing to offer support. Only those who can fulfill these practices are called 'Brahmacarin'. Therefore, it is said, being compassionate and merciful to others, causing them no fear, not harming them, and being beneficial to them, such a person is called a 'Brahmacarin'. Avoiding resentment, not harboring resentment, not harming any living being, and removing evil prejudices, such a person is called a 'Brahmacarin'. Practitioners' wills and actions differ, but one should treat all with an equal mind. Even when facing an enemy, one should see them as one's own child, treating all beings with equal compassion, without discrimination. One should have the patience of the earth, be as fair as a scale, and treat all living beings as oneself, as one's parents, children, without difference. Only those who can fulfill these practices are called 'Brahmacarin'. Therefore, it is said, avoiding resentment, not harboring resentment, not harming any living being, and removing evil prejudices, such a person is called a 'Brahmacarin'. Not being attached to the past, present, or future, having neither grasping nor abandoning. Just like a person who will not commit any evil deeds in the future, has not committed evil deeds in the past, and does not commit evil deeds in the present. One should abandon the evil deeds committed in the past, present, and future. Only those who can abandon these evil deeds are called 'Brahmacarin'. Therefore, it is said, not being attached to the past, present, or future, having neither grasping nor abandoning, such a person is called a 'Brahmacarin'. Removing lust, anger, ignorance, arrogance, and all evil deeds, as difficult as threading a needle through a mustard seed. If a practitioner's mind is filled with defilements, they cannot reach the state of tranquility. One should remove arrogance and all other unwholesome dharmas.
便得漸進至泥洹境，猶若針貫芥子終不可得。彼心亦復如是，不為淫怒癡系所拘礙，能具此行者是謂梵志。是故說曰，去淫怒癡，憍慢諸惡，針貫芥子，是謂梵志。
城以塹為固， 往來受其苦， 欲適渡彼岸， 不肯受他語， 唯能滅不起， 是謂名梵志。
生死久遠涉苦無數，唯有禪定之人越此生死之難，去邪疑意無復猶豫，舍煩惱結使，受清凈結使。能具此者故名為梵志。是故說曰，城以塹為固，往來受其苦，欲適渡彼岸，不肯受他語，唯能滅不起，是謂名梵志。
人能斷愛， 今世後世， 有愛已盡，
愛根未盡則不至道，愛根已盡者乃能為道，欲求道者不斷三界結使則不至於道，能斷愛根然後乃至於道，能具足此者故名為梵志。是故說曰，人能斷愛，今世後世，有愛已盡，是謂梵志。
人無希望， 今世後世， 以無希望，
所謂希望者，天下萬物皆人之所希望，然此希望故未斷絕，如今現身未死見存於世，正使後世取其命終，身死神逝無復希望。能如此功德具足者，名曰梵志。是故說曰，人無希望，今世後世，以無希望，是謂梵志。
自不識知， 天揵沓和， 知無量觀，
當佛如來坐禪之時，諸天世人竟不知佛今為所在。有一比丘名曰多耆奢，往至世尊所，便以此
【現代漢語翻譯】 現代漢語譯本 便能逐漸進入涅槃（Nirvana）的境界，就像用針穿過芥子一樣，最終是無法達到的。他們的心也是如此，不會被淫慾、憤怒、愚癡的束縛所困擾。能夠做到這些修行的人，才被稱為婆羅門（Brahmin）。所以說，去除淫慾、憤怒、愚癡、驕慢等各種惡習，就像用針穿過芥子一樣，這樣的人才被稱為婆羅門。 城池因為有壕溝而堅固，人們在其中往來遭受痛苦。想要到達彼岸，卻不肯聽從別人的勸告。只有能夠滅除（煩惱）不再生起的人，才被稱為婆羅門。 生死輪迴漫長，經歷的痛苦無數，只有禪定之人才能超越這生死的艱難。去除邪見和疑惑，不再猶豫，捨棄煩惱的束縛，接受清凈的約束。能夠做到這些的人，才被稱為婆羅門。所以說，城池因為有壕溝而堅固，人們在其中往來遭受痛苦。想要到達彼岸，卻不肯聽從別人的勸告。只有能夠滅除（煩惱）不再生起的人，才被稱為婆羅門。 人如果能夠斷除愛慾，無論是今生還是來世，當愛慾已經斷盡的時候， 如果愛慾的根源沒有斷盡，就不能達到真理之道。只有愛慾的根源斷盡的人，才能達到真理之道。想要尋求真理之道的人，如果不斷除三界的束縛，就不能達到真理之道。只有能夠斷除愛慾的根源，才能達到真理之道。能夠做到這些的人，才被稱為婆羅門。所以說，人如果能夠斷除愛慾，無論是今生還是來世，當愛慾已經斷盡的時候，這樣的人才被稱為婆羅門。 人如果沒有希望，無論是今生還是來世，因為沒有希望， 所謂的希望，是天下萬物都是人們所希望的，然而這種希望還沒有斷絕。如今現身未死，還存在於世，即使來世取其性命終結，身死神逝，也再沒有希望。能夠具備如此功德的人，才被稱為婆羅門。所以說，人如果沒有希望，無論是今生還是來世，因為沒有希望，這樣的人才被稱為婆羅門。 自己不認識，天（Deva）、乾闥婆（Gandharva），知道無量的觀察， 當佛陀（Buddha）如來坐禪的時候，諸天世人都不知道佛陀現在在哪裡。有一位比丘名叫多耆奢（Tagis），來到世尊那裡，便用這些
【English Translation】 English version Then one gradually progresses to the state of Nirvana (Nirvana), like trying to thread a needle through a mustard seed, which is ultimately impossible. Their minds are also like this, not bound by the fetters of lust, anger, and delusion. One who can practice these is called a Brahmin (Brahmin). Therefore, it is said, 'To remove lust, anger, delusion, arrogance, and all evils, like threading a needle through a mustard seed, such a person is called a Brahmin.' A city is fortified by its moat, and those who dwell within suffer as they come and go. Desiring to cross to the other shore, they refuse to heed the words of others. Only one who can extinguish (afflictions) and prevent them from arising is called a Brahmin. The cycle of birth and death is long, and the suffering is countless. Only those who practice meditation can transcend the difficulties of birth and death. They remove wrong views and doubts, no longer hesitate, abandon the bonds of affliction, and accept the bonds of purity. One who can do this is called a Brahmin. Therefore, it is said, 'A city is fortified by its moat, and those who dwell within suffer as they come and go. Desiring to cross to the other shore, they refuse to heed the words of others. Only one who can extinguish (afflictions) and prevent them from arising is called a Brahmin.' If a person can sever desire, whether in this life or the next, when desire is completely extinguished, If the root of desire is not extinguished, one cannot reach the path of truth. Only when the root of desire is extinguished can one reach the path of truth. Those who seek the path of truth, if they do not sever the bonds of the three realms, cannot reach the path of truth. Only by severing the root of desire can one reach the path of truth. One who can do this is called a Brahmin. Therefore, it is said, 'If a person can sever desire, whether in this life or the next, when desire is completely extinguished, such a person is called a Brahmin.' If a person has no hope, whether in this life or the next, because they have no hope, What is called hope is that all things in the world are what people hope for, yet this hope has not been severed. Now, while alive and present in the world, even if in the next life their life is taken and they die, their spirit departs and there is no more hope. One who possesses such merit is called a Brahmin. Therefore, it is said, 'If a person has no hope, whether in this life or the next, because they have no hope, such a person is called a Brahmin.' One does not recognize oneself, Devas (Deva), Gandharvas (Gandharva), knows immeasurable observation, When the Buddha (Buddha) Tathagata is in meditation, the Devas and people of the world do not know where the Buddha is. There was a Bhikkhu named Tagis (Tagis), who went to the World Honored One and used these
偈而贊如來曰：
「歸命人中尊， 歸命人中上， 不審今世尊， 為因何等禪？ 唯愿天中天， 敷演其教義。」
如來自說：「梵行之中無有出我者，所以知其然，禪解脫正受定意，猶是世之常法，諸天龍神不能知我之所在，況我當行佛事眾智之妙門？天龍鬼神能知我處乎？」是故說曰，自不識知，天揵沓和，知無量觀，是謂梵志。
自識宿命， 見天人道， 知生苦源， 智心永寂。
自識宿命無數劫事，觀知地獄天上之事，餘者不能，唯有佛、如來、至真、等正覺，觀三千大千世界如掌觀珠，知生苦源究暢其本，捷疾之智速成羅漢道，隨意所念而無流滯。是故說曰，自識宿命，見天人道，知生苦源，智心永寂。
自知心解脫， 脫欲無所著， 三明以成就， 是謂為梵志。
如彼行人知心所念，解脫者不解脫者皆悉明知，欲想諸行永得解脫。所謂三明者，自識宿命、天眼、漏盡，若具足如是行者名曰梵志。是故說曰，自知心解脫，脫欲無所著，三明以成就，是謂為梵志。
自識于宿命， 知眾生因緣， 如來佛無著， 是謂為梵志。
是時，如來知無數事，觀眾生性行一一分明，生者死者皆悉了知，猶如天雨普潤世界，是時，世尊觀生死之類亦復如是，生者死者無不觀練
【現代漢語翻譯】 現代漢語譯本：
以偈頌讚嘆如來：
『歸命於人中至尊，歸命於人中至上。 我不知曉當今世尊，是因何種禪定？ 唯愿天中之天，敷演其教義。』
如來自己說道：『在梵行之中，沒有能超越我的人。之所以知道是這樣，是因為禪定、解脫、正受、定意，仍然是世間的常法。諸天龍神都不能知道我的所在，何況我所行的佛事是眾智的微妙法門？天龍鬼神又怎能知道我的去處呢？』所以說，自己不認識自己，天揵沓和（天上的樂神），知道無量觀，這才是所謂的梵志（修行者）。
自己認識宿命，看見天人道，知道生苦的根源，智慧之心永遠寂靜。
自己認識無數劫的宿命之事，觀察知道地獄和天上之事，其餘的人不能做到，只有佛、如來、至真、等正覺，觀察三千大千世界如同在手掌中觀看珠子，知道生苦的根源，徹底明瞭其根本，以敏捷的智慧迅速成就羅漢道，隨心所念而沒有滯礙。所以說，自己認識宿命，看見天人道，知道生苦的根源，智慧之心永遠寂靜。
自己知道心已解脫，脫離慾望而無所執著，成就三明，這才是所謂的梵志。
如同修行人知道心中所想，對於解脫者和未解脫者都完全明瞭，對於慾望、思想、諸行永遠得到解脫。所謂三明，是指自知宿命、天眼、漏盡。如果具足這樣的修行，就稱為梵志。所以說，自己知道心已解脫，脫離慾望而無所執著，成就三明，這才是所謂的梵志。
自己認識宿命，知道眾生的因緣，如來佛沒有執著，這才是所謂的梵志。
這時，如來知道無數的事情，觀察眾生的性情和行為，一一分明，對於生者和死者都完全瞭解，猶如天雨普遍滋潤世界。這時，世尊觀察生死之類也是如此，對於生者和死者沒有不觀察和修習的。 現代漢語譯本：
以偈頌讚嘆如來：
『歸命於人中至尊，歸命於人中至上。 我不知曉當今世尊，是因何種禪定？ 唯愿天中之天，敷演其教義。』
如來自己說道：『在梵行之中，沒有能超越我的人。之所以知道是這樣，是因為禪定、解脫、正受、定意，仍然是世間的常法。諸天龍神都不能知道我的所在，何況我所行的佛事是眾智的微妙法門？天龍鬼神又怎能知道我的去處呢？』所以說，自己不認識自己，天揵沓和（天上的樂神），知道無量觀，這才是所謂的梵志（修行者）。
自己認識宿命，看見天人道，知道生苦的根源，智慧之心永遠寂靜。
自己認識無數劫的宿命之事，觀察知道地獄和天上之事，其餘的人不能做到，只有佛、如來、至真、等正覺，觀察三千大千世界如同在手掌中觀看珠子，知道生苦的根源，徹底明瞭其根本，以敏捷的智慧迅速成就羅漢道，隨心所念而沒有滯礙。所以說，自己認識宿命，看見天人道，知道生苦的根源，智慧之心永遠寂靜。
自己知道心已解脫，脫離慾望而無所執著，成就三明，這才是所謂的梵志。
如同修行人知道心中所想，對於解脫者和未解脫者都完全明瞭，對於慾望、思想、諸行永遠得到解脫。所謂三明，是指自知宿命、天眼、漏盡。如果具足這樣的修行，就稱為梵志。所以說，自己知道心已解脫，脫離慾望而無所執著，成就三明，這才是所謂的梵志。
自己認識宿命，知道眾生的因緣，如來佛沒有執著，這才是所謂的梵志。
這時，如來知道無數的事情，觀察眾生的性情和行為，一一分明，對於生者和死者都完全瞭解，猶如天雨普遍滋潤世界。這時，世尊觀察生死之類也是如此，對於生者和死者沒有不觀察和修習的。
【English Translation】 English version:
He praised the Tathagata with a verse:
'I take refuge in the most honored among men, I take refuge in the highest among men. I do not know what kind of meditation the World Honored One is practicing now. I wish that the Heaven of Heavens would expound its teachings.'
The Tathagata himself said, 'Among those who practice the Brahma-faring, there is no one who surpasses me. The reason I know this is because meditation, liberation, right reception, and concentration are still common practices of the world. The gods and dragons cannot know where I am, how much more so the Buddha's work, which is the subtle gate of the wisdom of all beings? How can the gods, dragons, and spirits know where I am?' Therefore, it is said that one who does not know oneself, a Gandharva (celestial musician), who knows the immeasurable contemplation, is called a Brahmin (practitioner).
One who knows one's past lives, sees the path of gods and humans, knows the source of the suffering of birth, and whose wise heart is forever still.
One who knows the events of countless past lives, observes and knows the affairs of hell and heaven, which others cannot do. Only the Buddha, the Tathagata, the Perfectly Enlightened One, observes the three thousand great thousand worlds as if looking at a pearl in the palm of one's hand, knows the source of the suffering of birth, thoroughly understands its root, and with swift wisdom quickly achieves the path of an Arhat, with no hindrance in whatever one thinks. Therefore, it is said that one who knows one's past lives, sees the path of gods and humans, knows the source of the suffering of birth, and whose wise heart is forever still.
One who knows that one's mind is liberated, free from desires and without attachment, and has achieved the three insights, is called a Brahmin.
Like a practitioner who knows what is in their mind, they fully understand those who are liberated and those who are not, and they are forever liberated from desires, thoughts, and all actions. The so-called three insights are knowing one's past lives, the divine eye, and the extinction of outflows. If one possesses such practices, they are called a Brahmin. Therefore, it is said that one who knows that one's mind is liberated, free from desires and without attachment, and has achieved the three insights, is called a Brahmin.
One who knows one's past lives, knows the causes and conditions of all beings, and the Tathagata Buddha has no attachments, is called a Brahmin.
At this time, the Tathagata knows countless things, observes the nature and actions of all beings, clearly distinguishing each one, and fully understands those who are born and those who die, just as the rain from the sky universally nourishes the world. At this time, the World Honored One observes the cycle of birth and death in the same way, and there is no one who is born or dies that is not observed and practiced.
。
爾時世尊與舍利弗，在閑靜室獨共遊處。爾時有人已取命終，處在中陰精神不移。佛告舍利弗：「汝今觀此中陰中識神，為從何許中來？設復遷轉為處何所？」是時，舍利弗即入四禪定意，觀此人神為從何來？設當遷轉為處何處？時，舍利弗不知此人為從何來？為趣何處？爾時世尊告舍利弗曰：「汝今所見不及諸佛境界，此神所從來處此無數世界，非汝神力之所能見。」佛告舍利弗：「汝復觀此精神當生何處？」時舍利弗復入三昧，而不知精神所湊，舍利弗即從三昧起，前白佛言：「今日入定遍觀世界不知神之所湊。」佛告舍利弗：「此神今日復當過一億世界，當生某甲家姓某字某。如來所見，非是聲聞辟支佛所及知，宿命通唯有如來等正覺得此宿命通。」是故說曰，自識于宿命，知眾生因緣，如來佛無著，是謂為梵志。
盡斷一切結， 亦不有熱惱，
諸有眾生斷一切結使，羅漢辟支雖斷結使，由有相似結在，諸佛世尊無有相似，是故如來佛無所著。是故說曰。盡斷一切結。亦不有熱惱。如來佛無著。是謂為梵志。
仙人龍中上， 大仙最為尊， 無數佛沐浴， 是謂為梵志。
所謂仙人者，得五通道，在群最尊無有出上，內外清徹無有眾瑕。仙者亦名為象，長育形體獸中最大，執意剛強能卻
【現代漢語翻譯】 現代漢語譯本： 當時，世尊與舍利弗（佛陀十大弟子之一，以智慧著稱）在安靜的房間里獨自相處。那時，有一個人已經去世，他的中陰身（人死後到投胎轉世之間的過渡狀態）的識神（意識）停留在那裡沒有移動。佛陀告訴舍利弗：『你現在觀察這個中陰身的識神，是從哪裡來的？如果它再次遷轉，又會去哪裡？』當時，舍利弗立即進入四禪定（佛教的四種禪定境界）的禪定狀態，觀察這個人的神識是從哪裡來的？將要遷轉到哪裡？這時，舍利弗不知道這個人是從哪裡來的？將要到哪裡去？這時，世尊告訴舍利弗說：『你現在所見不及諸佛的境界，這個神識所來的地方，是無數的世界，不是你的神力所能見到的。』佛陀告訴舍利弗：『你再觀察這個神識將要投生到哪裡？』這時，舍利弗再次進入三昧（禪定），卻不知道神識將要投向哪裡，舍利弗就從三昧中起身，向前稟告佛陀說：『今天入定遍觀世界，不知道神識將要投向哪裡。』佛陀告訴舍利弗：『這個神識今天還要經過一億個世界，將要投生到某甲家，姓某，名字叫某。如來所見，不是聲聞（聽聞佛法而修行證果的修行者）、辟支佛（不依師教，獨自悟道的修行者）所能知道的，宿命通（知道過去世的能力）只有如來等正覺（佛陀的覺悟）才能獲得這種宿命通。』所以說，自己知道宿命，知道眾生的因緣，如來佛沒有執著，這被稱為婆羅門（古印度祭司階層，這裡指修行圓滿的人）。
完全斷除一切煩惱的束縛，也沒有熱惱（煩躁不安）， 所有眾生斷除一切煩惱的束縛，羅漢（阿羅漢，佛教修行者所證的最高果位之一）、辟支佛雖然斷除了煩惱的束縛，但還有相似的束縛存在，諸佛世尊沒有相似的束縛，所以如來佛沒有執著。所以說，完全斷除一切煩惱的束縛，也沒有熱惱，如來佛沒有執著，這被稱為婆羅門。
仙人（修行者）在龍（神獸）中是上等的，大仙（偉大的修行者）最為尊貴， 無數的佛陀沐浴（指佛陀的教誨），這被稱為婆羅門。
所謂的仙人，是獲得五神通（佛教的五種神通能力）的人，在人群中最尊貴，沒有誰能超越，內外清凈，沒有瑕疵。仙人也稱為象，成長髮育，在獸類中最大，意志剛強，能夠抵擋
【English Translation】 English version: At that time, the World Honored One (Buddha) and Shariputra (one of the Buddha's ten great disciples, known for his wisdom) were alone together in a quiet room. At that time, a person had already died, and the consciousness of his intermediate state (the transitional state between death and rebirth) was staying there without moving. The Buddha said to Shariputra, 'Now observe this consciousness of the intermediate state, from where did it come? And if it moves again, where will it go?' At that time, Shariputra immediately entered the meditative state of the four dhyanas (the four meditative states in Buddhism), observing from where this person's consciousness came? And where will it move to? At this time, Shariputra did not know from where this person came? And where will he go? At this time, the World Honored One told Shariputra, 'What you see now does not reach the realm of the Buddhas. The place from which this consciousness came is countless worlds, not something your spiritual power can see.' The Buddha told Shariputra, 'Observe again where this consciousness will be reborn?' At this time, Shariputra entered samadhi (meditative state) again, but did not know where the consciousness would go. Shariputra then rose from samadhi and reported to the Buddha, 'Today, I entered meditation and observed the world, but I do not know where the consciousness will go.' The Buddha told Shariputra, 'This consciousness will pass through one hundred million worlds today, and will be reborn into the family of so-and-so, with the surname so-and-so, and the name so-and-so. What the Tathagata (Buddha) sees is not something that Sravakas (disciples who hear the teachings and practice to attain enlightenment) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher) can know. The power of knowing past lives is only attained by the Tathagata, the Fully Enlightened One.' Therefore, it is said, knowing one's own past lives, knowing the causes and conditions of sentient beings, the Tathagata Buddha has no attachments, this is called a Brahmin (an ancient Indian priestly class, here referring to a person who has completed their practice).
Completely severing all bonds of affliction, and having no heat of affliction (restlessness), All sentient beings sever all bonds of affliction. Although Arhats (one of the highest attainments in Buddhism) and Pratyekabuddhas have severed the bonds of affliction, they still have similar bonds remaining. The World Honored Buddhas have no similar bonds, therefore the Tathagata Buddha has no attachments. Therefore, it is said, completely severing all bonds of affliction, and having no heat of affliction, the Tathagata Buddha has no attachments, this is called a Brahmin.
The sage (practitioner) is superior among dragons (mythical beasts), the great sage (great practitioner) is the most honored, Countless Buddhas bathe (referring to the teachings of the Buddha), this is called a Brahmin.
The so-called sage is one who has attained the five supernormal powers (five supernatural abilities in Buddhism), is the most honored among people, and no one can surpass them, being pure inside and out, without any flaws. The sage is also called an elephant, growing and developing, the largest among beasts, with a strong will, able to resist
眾敵。無數沐浴，所謂沐浴者八解正浴池，去諸塵垢無有結使。如來舒手，手所及處塵垢不著，伺察惡人不得其便。是故說曰，仙人龍中上，大仙最為尊，無數佛沐浴，是謂為梵志。
所有盡無， 渡流無漏， 從此越岸，
彼修行人，都越一切諸法，審諦分明解世所有悉無所有。所謂流者，流有四名：一名欲流，二名有流，三名無明流，四名見流。渡此四流者，然後乃得無漏之行。羅漢辟支猶尚思惟空無想愿忍暖頂法，雖可思惟有漏俗法意結所在，或有是時，慾念無漏先念有漏，是以如來深藏則有大闕。如來大聖系意禪定從有至無，于無漏法觀未始有闕，得諸總持強記不忘，十力、四無畏、大慈大悲、三無礙道及神足行，是謂如來所修之法，非羅漢辟支佛所修之法。是故說曰，所有盡無，渡流無漏，從此越岸，是謂梵志。
無禪無說， 亦不念惡， 禪智清凈，
彼修行人不念惡禪，夫入禪之人，無言無說常思善法。設見罵詈但守其法，若得味相應禪及中間禪，執意守之無所嬈惱，能具足此行者故名為梵志。是故說曰，無禪無說，亦不念惡，禪智清凈，是謂梵志。
比丘塳間衣， 觀于欲非真， 坐樹空閑處， 是謂為梵志。
塳間衣有四種：一者發家著衣出家學者，二者檀越施衣受而守
【現代漢語翻譯】 現代漢語譯本 眾多的敵人。無數的沐浴，所謂的沐浴是指八解脫正浴池，去除所有的塵垢，沒有煩惱的束縛。如來伸出手，手所觸及之處塵垢不會沾染，伺機觀察的惡人也無法得逞。因此說，仙人是龍中的上者，大仙最為尊貴，無數的佛都沐浴其中，這被稱為梵志（婆羅門）。 一切都已滅盡，渡過無漏的河流，從此到達彼岸。 那些修行之人，都超越了一切諸法，仔細地分辨並清楚地瞭解世間所有都是虛無的。所謂的『流』，有四種名稱：第一種是欲流，第二種是有流，第三種是無明流，第四種是見流。渡過這四種流，然後才能獲得無漏的修行。羅漢和辟支佛仍然會思惟空、無想、愿、忍、暖、頂等法，雖然可以思惟有漏的世俗之法，但意念仍然有所束縛，有時，慾念無漏之前會先念及有漏，因此如來深藏不露則會有大的缺失。如來大聖專注于禪定，從有到無，對於無漏之法，觀察從未有過缺失，獲得各種總持，記憶力強且不忘，擁有十力、四無畏、大慈大悲、三無礙道以及神足行，這才是如來所修之法，並非羅漢和辟支佛所修之法。因此說，一切都已滅盡，渡過無漏的河流，從此到達彼岸，這被稱為梵志。 沒有禪定，沒有言說，也不思念惡事，禪定和智慧清凈。 那些修行之人不思念惡禪，進入禪定的人，沒有言語，沒有談論，常常思惟善法。即使見到謾罵，也只是守護自己的法，如果得到與味相應的禪定以及中間禪定，就執著地守護它，不會被任何事物所擾亂，能夠圓滿做到這些修行的人，就被稱為梵志。因此說，沒有禪定，沒有言說，也不思念惡事，禪定和智慧清凈，這被稱為梵志。 比丘穿著墳墓間的衣服，觀察慾望並非真實，坐在樹下空閑之處，這被稱為梵志。 墳墓間的衣服有四種：第一種是發家出家學習的人所穿的衣服，第二種是接受檀越佈施的衣服並守護它
【English Translation】 English version Numerous enemies. Countless baths, the so-called baths are the eight liberations' proper bathing pool, removing all dust and grime, without any fetters of defilements. When the Tathagata extends his hand, dust and grime do not adhere to where his hand reaches, and the wicked who seek to take advantage cannot find an opportunity. Therefore, it is said that the sage is the highest among dragons, the great sage is the most honored, and countless Buddhas bathe in it, this is called a Brahmana (Brahmin). All is exhausted, crossing the stream without outflows, from here reaching the other shore. Those who practice, all transcend all dharmas, carefully discern and clearly understand that all in the world is non-existent. The so-called 'streams' have four names: the first is the stream of desire, the second is the stream of existence, the third is the stream of ignorance, and the fourth is the stream of views. Only by crossing these four streams can one attain the practice without outflows. Arhats and Pratyekabuddhas still contemplate emptiness, non-perception, vows, forbearance, warmth, and the peak of the dharma. Although they can contemplate the mundane dharmas with outflows, their minds are still bound. Sometimes, the thought of outflows arises before the thought of no outflows. Therefore, if the Tathagata conceals himself deeply, there will be a great deficiency. The Tathagata, the great sage, focuses his mind on meditation, from existence to non-existence. Regarding the dharma without outflows, his observation has never been deficient. He obtains all the dharanis, has a strong memory and does not forget, possesses the ten powers, the four fearlessnesses, great compassion, the three unobstructed paths, and the power of spiritual travel. This is the practice of the Tathagata, not the practice of Arhats and Pratyekabuddhas. Therefore, it is said, all is exhausted, crossing the stream without outflows, from here reaching the other shore, this is called a Brahmana. Without meditation, without speech, and not thinking of evil, meditation and wisdom are pure. Those who practice do not think of evil meditation. Those who enter meditation have no words, no speech, and constantly contemplate good dharmas. Even if they encounter abuse, they only guard their dharma. If they attain meditation corresponding to taste and intermediate meditation, they hold onto it firmly, without being disturbed by anything. Those who can fully accomplish these practices are called Brahmanas. Therefore, it is said, without meditation, without speech, and not thinking of evil, meditation and wisdom are pure, this is called a Brahmana. A Bhikkhu wears clothes from the charnel ground, observes that desires are not real, and sits in a secluded place under a tree, this is called a Brahmana. There are four kinds of clothes from the charnel ground: the first is the clothes worn by those who leave home to study, the second is the clothes received from donors and kept
護，三者百納拾諸遺余，四者塳間污穢不凈。如來初學發家著衣，觀欲非真舍六萬夫人，棄轉輪王位，出家學道在閑靜處，坐樹王下，降伏魔王破十八億眾。能具此眾德者故名為梵志。是故說曰，比丘塳間衣，觀于欲非真，坐樹空閑處，是謂為梵志。
人無識知， 無語無說， 體冷無暖，
如來出世，無事不知無事不包，無語無說者，永除狐疑不懷猶豫，諸煩惱結使永盡無餘，逮甘露滅，能具此眾行故名為梵志。是故說曰，人無識知，無語無說，體冷無暖，是謂梵志。
棄捐家居， 無家之畏， 逮甘露滅，
所以居家者，安處人民得自生活，身者眾結之屋室，是以聖人教人離家，在於閑靜求甘露滅，能具如是眾德者故曰梵志。是故說曰，棄捐家居，無家之畏，逮甘露滅，是謂梵志。
斷絕世事， 口無粗言， 八道審諦，
如來世尊光相炳著，初轉法輪，八萬諸天及二王人、梵志七人，摩竭國王洴沙萬二千人，摩竭國界石室之中，釋提桓因萬二千天，拘尸那竭國，最後度須拔。佛滅度后當有羅漢出世，名曰優波掘，于其中間濟度眾生不可稱計，演說八道無礙之法。是故說曰，斷絕世事，口無粗言，八道審諦，是謂梵志。
遠逝獨遊， 隱藏無形， 難降能降，
如彼行人興無涯
【現代漢語翻譯】 現代漢語譯本 第一，（梵志）拾取別人丟棄的破布來縫製衣服；第二，（梵志）用破布遮蔽身體；第三，（梵志）撿拾別人丟棄的剩餘食物；第四，（梵志）住在墳墓間污穢不凈的地方。如來（Tathagata，佛的稱號）最初開始修行時，離家穿著僧衣，觀察到慾望並非真實，捨棄了六萬位夫人，放棄了轉輪王的地位，出家修道，在安靜的地方，坐在菩提樹下，降伏了魔王，破除了十八億魔眾。能夠具備這些德行的人，才被稱為梵志（Brahmana，婆羅門，此處指修行者）。所以說，比丘（bhikkhu，佛教出家男眾）穿著墳墓間的破衣，觀察到慾望並非真實，坐在樹下空閑之處，這樣的人才被稱為梵志。 人沒有識別能力，沒有言語，沒有表達，身體冰冷沒有溫暖。 如來出世，無所不知，無所不包，沒有言語，沒有表達，永遠消除疑惑，不懷猶豫，所有的煩惱和束縛都徹底消除，達到甘露滅（Amrita，不死，涅槃的代稱），能夠具備這些修行的人，才被稱為梵志。所以說，人沒有識別能力，沒有言語，沒有表達，身體冰冷沒有溫暖，這樣的人才被稱為梵志。 拋棄家庭，沒有家庭的憂慮，達到甘露滅。 之所以要居家，是爲了安頓人民，能夠自給自足，身體是各種束縛的屋室，因此聖人教導人們離開家庭，在安靜的地方尋求甘露滅，能夠具備這些德行的人，才被稱為梵志。所以說，拋棄家庭，沒有家庭的憂慮，達到甘露滅，這樣的人才被稱為梵志。 斷絕世俗之事，口中沒有粗俗的言語，對八正道（Arya Ashtanga Marga，佛教的修行方法）審慎諦察。 如來世尊（Bhagavat，佛的稱號）的光明相貌顯著，最初轉法輪（Dharmacakra Pravartana，佛陀初次說法），八萬諸天和兩位國王、七位梵志，摩竭陀國（Magadha）國王頻婆娑羅（Bimbisara）和一萬二千人，摩竭陀國境內的石室之中，釋提桓因（Shakra Devanam Indra，帝釋天）和一萬二千天人，拘尸那揭羅國（Kushinagara），最後度化了須跋（Subhadra）。佛陀滅度后，將會有羅漢（Arhat，佛教修行證果者）出世，名叫優波掘（Upagupta），在這期間度化眾生無數，宣說八正道無礙之法。所以說，斷絕世俗之事，口中沒有粗俗的言語，對八正道審慎諦察，這樣的人才被稱為梵志。 遠離世俗獨自遊走，隱藏沒有形跡，難以降伏卻能降伏。 如同修行人興起無邊的...
【English Translation】 English version First, (a Brahmana) picks up discarded rags to make clothes; second, (a Brahmana) uses rags to cover the body; third, (a Brahmana) picks up leftover food discarded by others; fourth, (a Brahmana) lives in unclean places among the tombs. When the Tathagata (the title of the Buddha) first began his practice, he left home wearing monastic robes, observed that desires were not real, abandoned sixty thousand consorts, gave up the position of a Chakravartin king, left home to practice the Way, in a quiet place, sat under the Bodhi tree, subdued the demon king, and destroyed eighteen billion demons. One who possesses these virtues is called a Brahmana. Therefore, it is said that a bhikkhu (Buddhist monk) wears rags from the tombs, observes that desires are not real, and sits in a quiet place under a tree; such a person is called a Brahmana. People have no ability to recognize, no speech, no expression, and their bodies are cold without warmth. When the Tathagata appears in the world, he knows everything, encompasses everything, has no speech, no expression, forever eliminates doubts, does not harbor hesitation, all afflictions and bonds are completely eliminated, and attains Amrita (the nectar of immortality, a synonym for Nirvana). One who possesses these practices is called a Brahmana. Therefore, it is said that people have no ability to recognize, no speech, no expression, and their bodies are cold without warmth; such a person is called a Brahmana. Abandoning the home, without the fear of home, attaining Amrita. The reason for living at home is to settle the people and be self-sufficient. The body is the house of various bonds. Therefore, the sages teach people to leave home and seek Amrita in quiet places. One who possesses these virtues is called a Brahmana. Therefore, it is said that abandoning the home, without the fear of home, attaining Amrita; such a person is called a Brahmana. Severing worldly affairs, having no coarse words in the mouth, and carefully examining the Eightfold Path (Arya Ashtanga Marga, the Buddhist path of practice). The light and appearance of the World Honored One (Bhagavat, the title of the Buddha) are prominent. He first turned the Wheel of Dharma (Dharmacakra Pravartana, the Buddha's first sermon), eighty thousand devas and two kings, seven Brahmanas, King Bimbisara of Magadha and twelve thousand people, in the stone chamber within the territory of Magadha, Shakra Devanam Indra (the god Indra) and twelve thousand devas, in Kushinagara, and finally converted Subhadra. After the Buddha's Parinirvana, there will be an Arhat (a Buddhist practitioner who has attained enlightenment) named Upagupta, who will save countless beings during this time, and expound the unobstructed Dharma of the Eightfold Path. Therefore, it is said that severing worldly affairs, having no coarse words in the mouth, and carefully examining the Eightfold Path; such a person is called a Brahmana. Wandering alone far from the world, hidden without form, difficult to subdue yet able to subdue. Like a practitioner who arises with boundless...
之想、散無邊之念，身形在此心在海表，人慾觀意知其形狀者甚為難克。心意流馳彈指之頃，過數千萬億江河山表，是以故說遠逝獨遊。復有問者，心有十大地法，心為十一，何以故說遠逝獨遊乎？報曰：「心者恒逐因緣隨前任行，當心在色聲，爾時無有香味細滑法；當心在香，爾時無有色味細滑法；心在味，無色香細滑法；心在細滑，爾時無色聲香味法；心在法，無上五事。當在色時心為法本，猶如王行羽儀賓從無不備有。但以王為名。此亦如是，心造因緣十法備有但不受名，亦如飛鳥飛行空中依其六翮，然但以鳥為名。此亦如是，心之無形亦無窠窟，非是世人肉眼所見，依止五陰，陰散則離非有形質，心之難化猶木鉆鋼。是以聖人遺教後生，欲降伏心者，晨用百藥中用百藥暮用百藥，空無想愿止觀滅盡，用療心病使得除愈，能具此者故曰梵志。」是故說曰，遠逝獨遊，隱藏無形，難降能降，是謂梵志。
無色不可見， 此亦不可見， 解知此句者， 念則有所由， 覺知結使盡， 是世最梵志。
無色不可見者，何者？心也？夫心興患與身招殃，猶若象馬剛強𢤱戾不調，有目之士加於捶杖，使知楚痛，然後調良？人心為患，牽致地獄餓鬼畜生，雖得為人處在卑賤，顏色醜陋為人所嫉，是故說曰？無色不
【現代漢語翻譯】 現代漢語譯本： 思緒飄忽不定，念頭無邊無際地散開，身形雖在此處，心卻已在遙遠的海邊。人們想要觀察並瞭解心的形狀，是非常困難的。心意流轉飛逝，在彈指之間，就能跨越數千萬億的江河山川。因此說心是『遠逝獨遊』。又有人問，心有十大地法（指心所依附的十種基本心理活動），心本身是第十一，為什麼還說心是『遠逝獨遊』呢？回答說：『心』總是隨著因緣而行，隨著目前的境況而變化。當心專注於色（指視覺對像）時，就沒有香、味、細滑等法；當心專注于香時，就沒有色、味、細滑等法；當心專注于味時，就沒有色、香、細滑等法；當心專注于細滑時，就沒有色、香、味等法；當心專注於法（指心理活動）時，就沒有以上五種。當心專注於色時，心是法的根本，就像國王出行，儀仗和隨從無不具備，但只以國王為名。這裡也是如此，心造作因緣，十法都具備，但不被命名，也像鳥在空中飛行，依靠六翮（指鳥的翅膀），但只以鳥為名。這裡也是如此，心沒有形狀，也沒有固定的居所，不是世人肉眼所能看見的，它依止於五陰（指構成個體存在的五種要素：色、受、想、行、識），五陰散滅，心就離散，沒有固定的形體。心的難以調伏，就像用木頭鉆鋼一樣困難。因此聖人遺教後世，想要降伏心的人，早晨用藥，中午用藥，晚上用藥，用空無想愿、止觀、滅盡等方法來治療心病，使其痊癒。能夠做到這些的人，就稱為『梵志』（指修行者）。』所以說，心是『遠逝獨遊，隱藏無形，難以調伏卻能被調伏』，這樣的人才稱為『梵志』。
無色不可見， 此亦不可見， 解知此句者， 念則有所由， 覺知結使盡， 是世最梵志。
『無色不可見』指的是什麼呢？是心嗎？心生起禍患，會給身體招來災殃，就像大象和馬一樣剛強暴戾，難以調教，有眼睛的人會用鞭打來讓它們知道痛苦，然後才能調伏它們。人心生起禍患，會牽引人墮入地獄、餓鬼、畜生道，即使得到人身，也會處在卑賤的地位，容貌醜陋，被人嫉妒。所以說『無色不可見』。 English version: The thoughts wander and scatter without limit, the body is here, but the mind is at the distant sea. It is very difficult for people to observe and understand the shape of the mind. The mind flows and flies swiftly, in the snap of a finger, it can cross tens of millions of rivers and mountains. Therefore, it is said that the mind is 『far-gone and solitary.』 Again, someone asks, the mind has ten great earth dharmas (referring to the ten basic mental activities that the mind relies on), and the mind itself is the eleventh, why is it still said that the mind is 『far-gone and solitary』? The answer is: 『The mind』 always follows conditions and changes according to the current situation. When the mind is focused on form (referring to visual objects), there are no fragrances, tastes, or subtle tactile sensations; when the mind is focused on fragrance, there are no forms, tastes, or subtle tactile sensations; when the mind is focused on taste, there are no forms, fragrances, or subtle tactile sensations; when the mind is focused on subtle tactile sensations, there are no forms, fragrances, or tastes; when the mind is focused on dharma (referring to mental activities), there are none of the above five. When the mind is focused on form, the mind is the root of dharma, just like when a king travels, the ceremonial guards and attendants are all present, but only the king is named. It is the same here, the mind creates conditions, all ten dharmas are present, but it is not named. It is also like a bird flying in the sky, relying on its six wings, but it is only named a bird. It is the same here, the mind has no shape, nor a fixed abode, it is not visible to the eyes of ordinary people, it relies on the five skandhas (referring to the five elements that constitute individual existence: form, sensation, perception, mental formations, and consciousness), when the five skandhas disperse, the mind disperses, without a fixed form. The difficulty in subduing the mind is like drilling steel with wood. Therefore, the sages left teachings for later generations, those who want to subdue the mind should use medicine in the morning, at noon, and in the evening, using methods such as emptiness, non-thought, vows, cessation, contemplation, and extinction to treat the sickness of the mind, so that it can be cured. Those who can do these things are called 『Brahmin』 (referring to practitioners).』 Therefore, it is said that the mind is 『far-gone and solitary, hidden and formless, difficult to subdue yet can be subdued,』 such a person is called a 『Brahmin.』
'Formless, invisible, This also is invisible, Those who understand this verse, Their thoughts have a cause, Realizing the end of all fetters, Are the greatest Brahmins in the world.'
What does 『formless, invisible』 refer to? Is it the mind? The mind gives rise to troubles and brings disasters to the body, just like elephants and horses that are strong and unruly, difficult to tame. Those with eyes will use whips to make them know pain, and then they can be tamed. The mind gives rise to troubles, leading people to fall into hell, the realm of hungry ghosts, and the animal realm. Even if one obtains a human body, one will be in a lowly position, with an ugly appearance, and be envied by others. Therefore, it is said 『formless, invisible.』
【English Translation】 The thoughts wander and scatter without limit, the body is here, but the mind is at the distant sea. It is very difficult for people to observe and understand the shape of the mind. The mind flows and flies swiftly, in the snap of a finger, it can cross tens of millions of rivers and mountains. Therefore, it is said that the mind is 『far-gone and solitary.』 Again, someone asks, the mind has ten great earth dharmas (referring to the ten basic mental activities that the mind relies on), and the mind itself is the eleventh, why is it still said that the mind is 『far-gone and solitary』? The answer is: 『The mind』 always follows conditions and changes according to the current situation. When the mind is focused on form (referring to visual objects), there are no fragrances, tastes, or subtle tactile sensations; when the mind is focused on fragrance, there are no forms, tastes, or subtle tactile sensations; when the mind is focused on taste, there are no forms, fragrances, or subtle tactile sensations; when the mind is focused on subtle tactile sensations, there are no forms, fragrances, or tastes; when the mind is focused on dharma (referring to mental activities), there are none of the above five. When the mind is focused on form, the mind is the root of dharma, just like when a king travels, the ceremonial guards and attendants are all present, but only the king is named. It is the same here, the mind creates conditions, all ten dharmas are present, but it is not named. It is also like a bird flying in the sky, relying on its six wings, but it is only named a bird. It is the same here, the mind has no shape, nor a fixed abode, it is not visible to the eyes of ordinary people, it relies on the five skandhas (referring to the five elements that constitute individual existence: form, sensation, perception, mental formations, and consciousness), when the five skandhas disperse, the mind disperses, without a fixed form. The difficulty in subduing the mind is like drilling steel with wood. Therefore, the sages left teachings for later generations, those who want to subdue the mind should use medicine in the morning, at noon, and in the evening, using methods such as emptiness, non-thought, vows, cessation, contemplation, and extinction to treat the sickness of the mind, so that it can be cured. Those who can do these things are called 『Brahmin』 (referring to practitioners).』 Therefore, it is said that the mind is 『far-gone and solitary, hidden and formless, difficult to subdue yet can be subdued,』 such a person is called a 『Brahmin.』 'Formless, invisible, This also is invisible, Those who understand this verse, Their thoughts have a cause, Realizing the end of all fetters, Are the greatest Brahmins in the world.' What does 『formless, invisible』 refer to? Is it the mind? The mind gives rise to troubles and brings disasters to the body, just like elephants and horses that are strong and unruly, difficult to tame. Those with eyes will use whips to make them know pain, and then they can be tamed. The mind gives rise to troubles, leading people to fall into hell, the realm of hungry ghosts, and the animal realm. Even if one obtains a human body, one will be in a lowly position, with an ugly appearance, and be envied by others. Therefore, it is said 『formless, invisible.』
可見，此亦不可見？解知此句者？念則有所由？覺知結使盡？是世最梵志。諸佛世尊所以出世者，正欲降此弊惡之心，諸佛世尊慈慜一切，弘慈普蓋靡所不照，雖處於世無所染著。
斷生死河， 能忍超度， 自覺出塹，
如彼行人為五欲所繫，流轉生死之河，要須大聖指授權宜，從此岸得至彼岸。如來降形非事不豫，要接有緣后乃滅度。塹者憍慢之塹，能度此塹不為憍慢所繫。能具此者故名為梵志。是故說曰，斷生死河，能忍超度，自覺出塹，是謂梵志。
當求截流渡， 梵志無有欲， 內自觀諸情， 是謂為梵志， 能知如是者， 乃復為梵志。
如彼行人不斷愛流四駛四淵者，進趣于道不亦難乎？如河暴溢必有所傷，梵志貪慾死趣惡道。是以如來誡以除貪，與說欲本污穢不凈，當斷諸邪使不流馳。能具此眾行者故名為梵志。是故說曰，當求截流渡，梵志無有欲，內自觀諸情，是謂為梵志，能知如是者，乃名為梵志。
先去其母， 王及二臣， 盡勝境界，
先去其母者，愛心流馳以為源本，無漏意識能去斯病使盡無餘。王者我慢也，二臣戒盜身見。盡勝境界者，一切諸結使，能去眾結之患。故曰為梵志。是故說曰，先去其母，王及二臣，盡勝境界，是謂梵志。
不捶梵志， 不
【現代漢語翻譯】 現代漢語譯本：
『可見，此亦不可見？』 誰能理解這句話的含義？念頭是否有所依據？覺悟是否能使煩惱完全止息？這樣的人才是世間最尊貴的婆羅門（梵志，Brahmin）。諸佛世尊之所以出現於世，正是爲了降伏這種邪惡的心念。諸佛世尊慈悲憐憫一切眾生，他們的慈愛普照一切，沒有遺漏，雖然身處世間，卻不被世俗所污染。
能夠斷絕生死之河，能夠忍受並超越苦難，能夠自覺地從深淵中解脫出來，
就像一個被五欲所束縛的修行人，在生死之河中流轉，必須要有大聖的指引和授權，才能從彼岸到達此岸。如來降臨世間並非無事，而是爲了接引有緣之人，然後才進入涅槃。深淵指的是驕慢的深淵，能夠超越這個深淵就不會被驕慢所束縛。能夠具備這些品質的人才被稱為婆羅門。所以說，『斷絕生死之河，能夠忍受並超越苦難，能夠自覺地從深淵中解脫出來』，這樣的人才被稱為婆羅門。
應當尋求截斷煩惱之流，渡過生死之河，婆羅門沒有慾望， 內心觀察自己的情感，這樣的人才被稱為婆羅門，能夠理解這些道理的人，才真正是婆羅門。
就像一個修行人，如果不能斷絕愛慾之流，任由其四處奔涌，那麼在修行道路上前進不是很難嗎？就像河流暴漲一定會造成傷害一樣，婆羅門如果貪戀慾望，死後就會墮入惡道。因此，如來告誡我們要去除貪慾，告訴我們慾望的本質是污穢不凈的，應當斷絕一切邪念，不讓它們四處流竄。能夠具備這些修行的人才被稱為婆羅門。所以說，『應當尋求截斷煩惱之流，渡過生死之河，婆羅門沒有慾望，內心觀察自己的情感』，這樣的人才被稱為婆羅門，能夠理解這些道理的人，才真正是婆羅門。
首先去除母親，國王和兩位大臣，完全戰勝一切境界，
這裡所說的『首先去除母親』，指的是愛心像流水一樣四處奔涌，是煩惱的根源，無漏的意識能夠去除這種病根，使其完全消失。『國王』指的是我慢，『兩位大臣』指的是戒律和盜取（身見）。『完全戰勝一切境界』指的是一切煩惱，能夠去除一切煩惱的困擾。所以說這樣的人才是婆羅門。所以說，『首先去除母親，國王和兩位大臣，完全戰勝一切境界』，這樣的人才被稱為婆羅門。
不捶打婆羅門，不…… English version:
'Visible, yet also invisible?' Who understands the meaning of this phrase? Do thoughts have a basis? Does enlightenment extinguish all defilements? Such a person is the most noble Brahmin (Brahmin) in the world. The reason why the Buddhas, the World Honored Ones, appear in the world is precisely to subdue this evil mind. The Buddhas, the World Honored Ones, are compassionate to all beings, their compassion illuminates everything without omission, and although they are in the world, they are not defiled by the world.
Able to cut off the river of birth and death, able to endure and transcend suffering, able to consciously liberate oneself from the abyss,
Like a practitioner who is bound by the five desires, wandering in the river of birth and death, it is necessary to have the guidance and authorization of a great sage to reach the other shore from this shore. The Tathagata descends into the world not without purpose, but to receive those who have affinities, and then enter Nirvana. The abyss refers to the abyss of arrogance, and one who can transcend this abyss will not be bound by arrogance. One who possesses these qualities is called a Brahmin. Therefore, it is said, 'Cutting off the river of birth and death, able to endure and transcend suffering, able to consciously liberate oneself from the abyss,' such a person is called a Brahmin.
One should seek to cut off the flow of afflictions and cross the river of birth and death, a Brahmin has no desires, Observing one's own emotions internally, such a person is called a Brahmin, and one who understands these principles is truly a Brahmin.
Like a practitioner, if one cannot cut off the flow of love and desire, allowing it to surge in all directions, then isn't it difficult to advance on the path of practice? Just as a river in flood will inevitably cause damage, if a Brahmin is greedy for desires, he will fall into evil paths after death. Therefore, the Tathagata admonishes us to remove greed, telling us that the essence of desire is filthy and impure, and we should cut off all evil thoughts and not let them wander around. One who possesses these practices is called a Brahmin. Therefore, it is said, 'One should seek to cut off the flow of afflictions and cross the river of birth and death, a Brahmin has no desires, observing one's own emotions internally,' such a person is called a Brahmin, and one who understands these principles is truly a Brahmin.
First remove the mother, the king, and the two ministers, completely conquer all realms,
Here, 'first remove the mother' refers to the mind of love, which flows everywhere like water and is the source of afflictions. The un-leaking consciousness can remove this root of illness, making it completely disappear. 'The king' refers to arrogance, and 'the two ministers' refer to precepts and stealing (self-view). 'Completely conquering all realms' refers to all afflictions, being able to remove the troubles of all afflictions. Therefore, such a person is a Brahmin. Therefore, it is said, 'First remove the mother, the king, and the two ministers, completely conquer all realms,' such a person is called a Brahmin.
Do not strike a Brahmin, do not...
【English Translation】 'Visible, yet also invisible?' Who understands the meaning of this phrase? Do thoughts have a basis? Does enlightenment extinguish all defilements? Such a person is the most noble Brahmin (Brahmin) in the world. The reason why the Buddhas, the World Honored Ones, appear in the world is precisely to subdue this evil mind. The Buddhas, the World Honored Ones, are compassionate to all beings, their compassion illuminates everything without omission, and although they are in the world, they are not defiled by the world. Able to cut off the river of birth and death, able to endure and transcend suffering, able to consciously liberate oneself from the abyss, Like a practitioner who is bound by the five desires, wandering in the river of birth and death, it is necessary to have the guidance and authorization of a great sage to reach the other shore from this shore. The Tathagata descends into the world not without purpose, but to receive those who have affinities, and then enter Nirvana. The abyss refers to the abyss of arrogance, and one who can transcend this abyss will not be bound by arrogance. One who possesses these qualities is called a Brahmin. Therefore, it is said, 'Cutting off the river of birth and death, able to endure and transcend suffering, able to consciously liberate oneself from the abyss,' such a person is called a Brahmin. One should seek to cut off the flow of afflictions and cross the river of birth and death, a Brahmin has no desires, Observing one's own emotions internally, such a person is called a Brahmin, and one who understands these principles is truly a Brahmin. Like a practitioner, if one cannot cut off the flow of love and desire, allowing it to surge in all directions, then isn't it difficult to advance on the path of practice? Just as a river in flood will inevitably cause damage, if a Brahmin is greedy for desires, he will fall into evil paths after death. Therefore, the Tathagata admonishes us to remove greed, telling us that the essence of desire is filthy and impure, and we should cut off all evil thoughts and not let them wander around. One who possesses these practices is called a Brahmin. Therefore, it is said, 'One should seek to cut off the flow of afflictions and cross the river of birth and death, a Brahmin has no desires, observing one's own emotions internally,' such a person is called a Brahmin, and one who understands these principles is truly a Brahmin. First remove the mother, the king, and the two ministers, completely conquer all realms, Here, 'first remove the mother' refers to the mind of love, which flows everywhere like water and is the source of afflictions. The un-leaking consciousness can remove this root of illness, making it completely disappear. 'The king' refers to arrogance, and 'the two ministers' refer to precepts and stealing (self-view). 'Completely conquering all realms' refers to all afflictions, being able to remove the troubles of all afflictions. Therefore, such a person is a Brahmin. Therefore, it is said, 'First remove the mother, the king, and the two ministers, completely conquer all realms,' such a person is called a Brahmin. Do not strike a Brahmin, do not...
放梵志， 咄捶梵志， 放者亦咄。
所謂梵志者，得阿羅漢道，不得以手卷刀杖加彼真人，不放梵志者，此是真人，恒當供養衣被服飯食床臥具病瘦醫藥，四事供養令不減少。咄捶梵志，行惡之人，放者亦咄，復是惡人，不留供養飲食床臥具病瘦醫藥，能具此行故名為梵志。是故說曰，不捶梵志，不放梵志，咄捶梵志，放者亦咄。
諸有知深法， 不問老以少， 審諦守戒信， 猶祀火梵志。
昔佛在世周旋教化。時諸比丘不廣多聞，爾時世尊便作是念：「今諸比丘多有懈怠意不精勤，復自觀察當來過去三世之事，知當來世當有比丘，嫉妒恚癡不順道教，便興誹謗損如來法輕慢于師，亦復不敬說法之人。」是以世尊觀察後世遺法中間，恐有老少共相上下尊卑不別，老恃耆艾少恃聰睿。老者自陳：「吾所目睹，非卿所知，汝今所見如螢火蟲。」少者自陳：「老頓嚚鹵，情喪心塞，知何可歸？」如來教曰：「當自守戒，猶若事火梵志五處然火，晝夜承事不失時節，香華繒彩事事供養。」是故說曰，諸有知深法，不問老以少，審諦守戒信，猶祀火梵志，歸命人中尊，亦如事火神。
諸有知深法， 等覺之所說，
如來出現，億千萬劫時時乃出，遭賢遇聖實不可得，人能守戒信不失儀，如祀火梵志。昔佛
【現代漢語翻譯】 現代漢語譯本 放梵志（婆羅門），呵斥婆羅門，放者也呵斥。 所謂的婆羅門，是證得阿羅漢道的人，不能用手持刀杖加害於這位真人。不放過婆羅門，此人是真人，應當經常供養衣被、飯食、床臥具、病時的醫藥，用這四種供養使他們不缺少。呵斥婆羅門，是作惡的人；放過他們也呵斥，也是惡人，不留給他們供養的飲食、床臥具、病時的醫藥。能夠做到這些行為的才稱為婆羅門。所以說，不呵斥婆羅門，不放過婆羅門，呵斥婆羅門，放過他們也呵斥。 凡是通曉深奧佛法的人，不分年老或年少，認真遵守戒律和信仰，就像祭祀火的婆羅門一樣。 過去佛在世時，四處教化。當時的比丘們不廣泛學習佛法，這時世尊就想：『現在的比丘們大多有懈怠之心，不精進。』又觀察未來和過去三世的事情，知道未來世將有比丘，嫉妒、嗔恚、愚癡，不順從佛的教導，於是誹謗、損害如來的佛法，輕慢老師，也不尊敬說法的人。因此世尊觀察後世遺留的佛法，擔心有老少互相輕視，尊卑不分，年老的依仗年長，年少的依仗聰明。年老的自稱：『我所親眼見到的，不是你所能知道的，你現在所見的就像螢火蟲一樣。』年少的自稱：『老傢伙遲鈍愚笨，情感喪失，心智閉塞，知道什麼可以依靠？』如來教導說：『應當自己遵守戒律，就像侍奉火的婆羅門一樣，在五個地方燃火，日夜侍奉，不失時節，用香、花、絲綢、綵帶等各種物品供養。』所以說，凡是通曉深奧佛法的人，不分年老或年少，認真遵守戒律和信仰，就像祭祀火的婆羅門一樣，歸命於人中尊者，也像侍奉火神一樣。 凡是通曉深奧佛法的人，是等覺（佛）所說的。 如來出現，億千萬劫才出現一次，遇到賢聖實在難得，人能遵守戒律和信仰不失儀軌，就像祭祀火的婆羅門一樣。過去佛
【English Translation】 English version 'Release the Brahmin (Brahmana)', 'Scold the Brahmin', 'Releasing is also scolding'. The so-called Brahmin is one who has attained the Arhat path. One should not use hands to wield knives or sticks to harm this true person. Not releasing the Brahmin, this person is a true person, and should always be provided with clothing, food, bedding, and medicine when sick, using these four offerings to ensure they lack nothing. Scolding the Brahmin is the act of an evil person; releasing them and also scolding is also evil, not leaving them with offerings of food, bedding, and medicine when sick. Only those who can perform these actions are called Brahmins. Therefore, it is said, 'Do not scold the Brahmin, do not release the Brahmin, scolding the Brahmin, releasing is also scolding'. Those who understand the profound Dharma, regardless of age, should diligently uphold the precepts and faith, just like a Brahmin who worships fire. In the past, when the Buddha was in the world, he traveled around teaching. At that time, the Bhikkhus did not widely study the Dharma. Then the World Honored One thought: 'Now the Bhikkhus mostly have a lazy mind and are not diligent.' He also observed the events of the past, present, and future, knowing that in the future there would be Bhikkhus who are jealous, angry, and foolish, not following the Buddha's teachings. Therefore, they would slander and harm the Tathagata's Dharma, disrespect the teacher, and also disrespect those who preach the Dharma. Therefore, the World Honored One observed the Dharma left for future generations, fearing that the old and young would look down on each other, and that there would be no distinction between the respected and the lowly. The old would rely on their age, and the young would rely on their intelligence. The old would claim: 'What I have seen with my own eyes is not something you can know; what you see now is like a firefly.' The young would claim: 'The old are dull and foolish, their emotions are lost, and their minds are blocked; what do they know to rely on?' The Tathagata taught: 'One should uphold the precepts oneself, just like a Brahmin who serves fire, lighting fires in five places, serving day and night, not missing the time, and offering incense, flowers, silk, and ribbons.' Therefore, it is said, 'Those who understand the profound Dharma, regardless of age, should diligently uphold the precepts and faith, just like a Brahmin who worships fire, taking refuge in the honored one among people, also like serving the fire god.' Those who understand the profound Dharma are those spoken of by the Samyak-sambuddha (Fully Enlightened One). The Tathagata appears once in billions of kalpas, and it is truly difficult to encounter a virtuous sage. If one can uphold the precepts and faith without losing the proper conduct, it is like a Brahmin who worships fire. In the past, the Buddha
在世誡諸比丘：「自今以後不得誦外書外道異學所誦習者。何以故？彼所陳說非真正義，亦復不是至道之本。」是故說曰，諸有知深法，等覺之所說，審諦守戒信，猶祀火梵志，真誠歸命佛。
於己法在外， 梵志為最上， 一切諸有漏， 皆盡皆無餘。 或復觀于痛， 皆盡皆無餘， 或復觀合會， 皆盡皆無餘。 或復觀因緣， 皆盡皆無餘。
於己法在外者，彼修行人觀了一切眾法，無事不關無事不知，猶若梵志知天文地理星宿災變皆悉觀了，一切諸漏皆盡無餘。觀諸苦痛若好若丑，皆歸於盡，觀其合會必有離別因緣，暫有亦復歸滅。
猶若內法本， 梵志為在表， 若使共床褥， 如彼婆鉤盧。
所謂內法者，四諦真如一一分別不失次緒，梵志於內則謂為表。是故說曰，猶若內法本，梵志為在表，若使共床褥，如婆鉤盧者。此婆鉤盧比丘出家以來，未曾與人說四句之義，正使與共同坐不聞說其正法，從生至老八十一缽和藍，未曾畜沙彌弟子及余使人，若為人鮮潔托志虛無系意玄寂。是故說曰，若使共床褥，如彼婆鉤盧。
猶如內法， 梵志在表， 知生知老， 轉當至死。
所謂內法者不誑惑人，一向而無傾，一向而無邪，唯有如來能越此境界，以盡其生更不受有，如實知之
【現代漢語翻譯】 現代漢語譯本：世尊告誡眾比丘：『從今以後，你們不得誦讀外道典籍或學習外道所習之學。』為什麼呢？因為他們所說的並非真正的道理，也不是通往真理的根本。」所以說，那些通曉甚深佛法、由等覺者（佛陀）所宣說的人，應當審慎地持守戒律，堅定信仰，如同祭祀火焰的婆羅門一樣，真誠地皈依佛陀。 『對於自己的法而言，外道（梵志）被認為是至高無上的，一切有漏的煩惱，都將徹底滅盡，毫無剩餘。』或者觀察痛苦，都將徹底滅盡，毫無剩餘；或者觀察聚合，都將徹底滅盡，毫無剩餘；或者觀察因緣，都將徹底滅盡，毫無剩餘。 『對於自己的法而言，外道（梵志）被認為是至高無上的』，那些修行人觀察一切諸法，無事不關，無事不知，就像婆羅門通曉天文地理、星宿災變，全部都觀察透徹，一切煩惱都將徹底滅盡，毫無剩餘。觀察各種苦痛，無論是好是壞，最終都將歸於滅盡；觀察聚合，必然會有離別，因緣所生，暫時存在，也終將歸於滅滅。 『猶如內法（佛法）的根本，婆羅門卻在表面，如果與他同牀共枕，就像婆鉤盧（Bhagulu）一樣。』 所謂的內法，是指四諦真理，一一分別，不失次序，而婆羅門卻認為這只是表面。所以說，『猶如內法（佛法）的根本，婆羅門卻在表面，如果與他同牀共枕，就像婆鉤盧（Bhagulu）一樣。』這位婆鉤盧比丘，自從出家以來，從未曾與人宣說四句之義，即使與他同坐，也聽不到他宣說正法。從出生到老，八十一缽和藍（缽和藍，指一種計算年齡的方式），從未收過沙彌弟子或其他使者，他為人清凈，志向虛無，心意玄妙寂靜。所以說，『如果與他同牀共枕，就像婆鉤盧（Bhagulu）一樣。』 『猶如內法（佛法），婆羅門卻在表面，知道生，知道老，最終將走向死亡。』 所謂的內法，不會欺騙迷惑人，一向正直，沒有偏頗，沒有邪見，只有如來才能超越這種境界，徹底結束生命，不再受輪迴之苦，如實地知曉這一切。
【English Translation】 English version: The World-Honored One admonished the bhikkhus: 『From now on, you must not recite external scriptures or learn what is practiced by externalists and heretics. Why is that? Because what they teach is not the true meaning, nor is it the root of the ultimate path.』 Therefore, it is said that those who understand the profound Dharma, which is spoken by the Fully Awakened One (Buddha), should carefully uphold the precepts and maintain firm faith, just like the Brahmins who worship fire, sincerely taking refuge in the Buddha. 『Regarding their own dharma, the externalists (Brahmins) are considered supreme, and all defilements of the outflows will be completely extinguished, with nothing remaining.』 Or observing pain, all will be completely extinguished, with nothing remaining; or observing aggregation, all will be completely extinguished, with nothing remaining; or observing conditions, all will be completely extinguished, with nothing remaining. 『Regarding their own dharma, the externalists (Brahmins) are considered supreme,』 those practitioners observe all dharmas, nothing is unrelated, nothing is unknown, just like the Brahmins who understand astronomy, geography, and the calamities of the stars, all of which they observe thoroughly, and all defilements will be completely extinguished, with nothing remaining. Observing all kinds of suffering, whether good or bad, will ultimately return to extinction; observing aggregation, there will inevitably be separation, arising from conditions, existing temporarily, and ultimately returning to extinction. 『Like the root of the inner dharma (Buddha's teachings), the Brahmins are on the surface, if you share a bed with them, it is like Bhagulu.』 The so-called inner dharma refers to the Four Noble Truths, each distinguished in order, without losing sequence, while the Brahmins consider this to be merely superficial. Therefore, it is said, 『Like the root of the inner dharma (Buddha's teachings), the Brahmins are on the surface, if you share a bed with them, it is like Bhagulu.』 This Bhikkhu Bhagulu, since he became a monk, has never spoken the meaning of the four phrases to anyone, even if you sit with him, you will not hear him speak the true Dharma. From birth to old age, eighty-one 'patalams' (patalam, a way of calculating age), he has never taken a novice disciple or other messenger. He is pure, aspires to emptiness, and his mind is mysterious and tranquil. Therefore, it is said, 『If you share a bed with him, it is like Bhagulu.』 『Like the inner dharma (Buddha's teachings), the Brahmins are on the surface, knowing birth, knowing old age, and ultimately going to death.』 The so-called inner dharma does not deceive or confuse people, it is always upright, without bias, without wrong views, only the Tathagata can transcend this realm, completely end life, no longer suffer the pain of reincarnation, and truly know all of this.
。是故說曰，猶若內法，梵志在表，知生知老，轉當至死。
日照于晝， 月照于夜， 甲兵照軍， 禪照道人， 佛出天下， 照一切冥。
日照于晝者，當日天子初出之時，放億百千萬光明，使星宿月光無復光明；若復日沒之時，月及星宿皆共競明，俱有所照其明不同。猶若大將之士兩敵相向，揚威奮武決戰勝負，震赫精刃鐘鼓雷鳴。禪定之人移山飛岳海水揚塵手捫日月，有此神力不自稱譽。方此諸人雖有此德，不及如來。佛出世間眾相具足，放大光明靡所不照，光明所及晝夜不絕，其見光者聾盲瘖啞考掠苦痛自然休息。是故說曰，如日照于晝，月照于夜，甲兵照軍，禪照道人，佛出天下，照一切冥。
梵志無有是， 有憂無憂念， 如如意所轉， 彼彼滅狐疑。
梵志無有是，意著于殊妙之法，見樂不以為喜，見憂不以為戚，如如意所轉恒自念善，彼彼自滅惡，得習聖諦分別諸使。是故說曰，梵志無有是，有憂無憂念，如如意所轉，彼彼滅狐疑。
出生諸深法， 梵志習入禪， 能解狐疑網， 身知其苦痛。
如來等正覺初成佛時，七日之中禪定正受思惟十二因緣，一一分別知起知滅。爾時如來即從三昧起而說斯偈：
「出生諸深法， 梵志習入禪，
「如我所習積行所致
【現代漢語翻譯】 現代漢語譯本：所以說，就像內在的法則一樣，婆羅門（梵志，指古印度祭司階層）在外表上，知道生，知道老，最終會走向死亡。 太陽在白天照耀，月亮在夜晚照耀，盔甲兵器照耀軍隊，禪定照耀修行之人，佛陀出現在世間，照亮一切黑暗。 太陽在白天照耀，是指當太陽初升之時，放出億萬光明，使得星辰月亮的光芒不再顯現；如果太陽落山，月亮和星辰則競相發光，各自照耀，但光芒不同。就像大將率領士兵與敵人對戰，揚威奮武，決戰勝負，震天動地的兵器聲和鼓聲如同雷鳴。禪定之人可以移山飛岳，使海水揚起塵土，手可觸控日月，擁有這樣的神力卻不自我誇耀。這些人雖然有這樣的德行，也比不上如來。佛陀出現在世間，具足各種相好，放出大光明，無處不照耀，光明所及之處，晝夜不絕，見到光明的人，無論聾啞盲人，還是遭受拷打痛苦的人，都會自然得到休息。所以說，就像太陽在白天照耀，月亮在夜晚照耀，盔甲兵器照耀軍隊，禪定照耀修行之人，佛陀出現在世間，照亮一切黑暗。 婆羅門沒有這種境界，有憂愁或無憂愁的念頭，就像如意寶珠一樣隨心所轉，種種疑惑都會消除。 婆羅門沒有這種境界，他們的心執著于殊勝微妙的法，見到快樂不以為喜，見到憂愁不以為悲傷，就像如意寶珠一樣隨心所轉，常常想著善事，種種惡念自然消除，能夠修習聖諦，分別各種煩惱。所以說，婆羅門沒有這種境界，有憂愁或無憂愁的念頭，就像如意寶珠一樣隨心所轉，種種疑惑都會消除。 出生各種深奧的法，婆羅門修習進入禪定，能夠解開疑惑之網，親身知道其中的苦痛。 如來（佛陀的稱號）等正覺（指佛陀所證悟的最高智慧）初成佛時，在七天之中禪定正受，思惟十二因緣（佛教關於生命輪迴的理論），一一分別知道其生起和滅亡。那時，如來就從三昧（禪定）中起身，說了這首偈頌： 『出生各種深奧的法，婆羅門修習進入禪定，』 『就像我所修習積累的修行所致』
【English Translation】 English version: Therefore it is said, just like the inner law, the Brahmin (梵志, refers to the priestly class in ancient India) is on the outside, knowing birth, knowing old age, and will eventually reach death. The sun shines in the day, the moon shines in the night, armor and weapons illuminate the army, meditation illuminates the practitioner, the Buddha appears in the world, illuminating all darkness. The sun shines in the day, meaning when the sun first rises, it emits billions of lights, causing the light of the stars and moon to no longer appear; if the sun sets, the moon and stars then compete to shine, each illuminating, but their light is different. It's like a general leading soldiers to fight against the enemy, displaying power and courage, fighting to win or lose, the earth-shaking sound of weapons and drums is like thunder. A person in meditation can move mountains and fly over peaks, make the sea raise dust, and touch the sun and moon with their hands, possessing such divine power but not boasting about it. Although these people have such virtues, they are not comparable to the Tathagata (佛陀, another name for Buddha). The Buddha appears in the world, possessing all kinds of auspicious marks, emitting great light, illuminating everywhere, the light reaching everywhere, day and night without ceasing, those who see the light, whether deaf, mute, blind, or suffering from torture, will naturally find rest. Therefore it is said, just like the sun shines in the day, the moon shines in the night, armor and weapons illuminate the army, meditation illuminates the practitioner, the Buddha appears in the world, illuminating all darkness. The Brahmin does not have this state, having thoughts of worry or no worry, like a wish-fulfilling jewel that turns as one wishes, all doubts will be eliminated. The Brahmin does not have this state, their minds are attached to the special and subtle Dharma (佛法, Buddhist teachings), seeing joy they do not consider it happiness, seeing sorrow they do not consider it grief, like a wish-fulfilling jewel that turns as one wishes, they always think of good deeds, all evil thoughts naturally disappear, they are able to practice the Noble Truths, and distinguish various afflictions. Therefore it is said, the Brahmin does not have this state, having thoughts of worry or no worry, like a wish-fulfilling jewel that turns as one wishes, all doubts will be eliminated. Giving birth to various profound Dharmas, the Brahmin practices entering meditation, able to untie the net of doubt, personally knowing the suffering within. When the Tathagata (佛陀, another name for Buddha), the Perfectly Enlightened One, first became a Buddha, during the seven days he was in meditation, contemplating the Twelve Links of Dependent Origination (佛教關於生命輪迴的理論, Buddhist theory about the cycle of life and death), individually knowing their arising and ceasing. At that time, the Tathagata arose from Samadhi (禪定, meditation) and spoke this verse: 'Giving birth to various profound Dharmas, the Brahmin practices entering meditation,' 'Just like what I have practiced and accumulated through cultivation.'
，今日成等正覺實而不虛。」梵志習入禪，去諸惡法悉壞狐疑網，于諸深法得無礙智，所念自在深知苦際，深知因緣合數之法權詐非實。略誦其要，當觀因緣法，復當觀盡法，一切諸法皆由合數，一切諸法皆由於痛，當知盡滅不造有漏。
遍照一切世， 猶日在虛空。
法能成人非法不就，晝夜思惟不去胸懷，身口意行不妄有犯，能成就如此法，便能照一切法。以己所得盡施眾生，猶若明日處在虛空普有所照，其有睹者莫不蒙光。是故說曰，出生諸深法，梵志習入禪，遍照一切世，猶日在虛空。
能卻魔眾敵， 如佛脫眾垢。
出生諸深法者，如來成等正覺，具足三十七道品之法，身口意行與無漏相應，降伏魔怨進卻時宜，如來等正覺脫一切結使。
【現代漢語翻譯】 現代漢語譯本：『今日成就無上正等正覺，真實不虛。』婆羅門通過修習禪定，去除各種惡法，徹底破除疑惑之網，對於各種深奧的佛法獲得無礙的智慧，所思所念皆能自在，深刻了解苦的邊際，深刻了解因緣和合的法則是權宜之計而非真實。簡略地誦讀其要義，應當觀察因緣法，也應當觀察滅盡法，一切諸法都是由因緣和合而成，一切諸法都源於痛苦，應當知道滅盡煩惱，不再造作有漏之業。 遍照一切世間，就像太陽在虛空中一樣。 佛法能夠成就人，非法不能成就人，日夜思惟佛法不離胸懷，身口意行為不妄加觸犯，能夠成就這樣的佛法，便能照亮一切法。把自己所證悟的佛法全部施予眾生，就像明日在虛空中普照一切，凡是見到的人沒有不蒙受光明的。所以說，出生各種深奧的佛法，婆羅門通過修習禪定，遍照一切世間，就像太陽在虛空中一樣。 能夠擊退魔眾的敵人，就像佛陀脫離一切垢染一樣。 出生各種深奧的佛法，是指如來成就無上正等正覺，具足三十七道品（三十七種修行方法）的佛法，身口意行為與無漏（沒有煩惱）相應，降伏魔怨，進退合宜，如來等正覺脫離一切煩惱的束縛。
【English Translation】 English version: 'Today I have attained Anuttara-samyak-sambodhi (supreme perfect enlightenment), it is real and not false.' The Brahmin, through the practice of dhyana (meditation), eliminates all evil dharmas (teachings), completely destroys the net of doubt, obtains unobstructed wisdom in all profound dharmas, is free in all thoughts, deeply understands the limits of suffering, and deeply understands that the dharma of conditioned arising is expedient and not real. Briefly reciting its essence, one should observe the dharma of conditioned arising, and also observe the dharma of cessation. All dharmas arise from conditioned arising, all dharmas arise from suffering. One should know that by extinguishing afflictions, one no longer creates defiled karma. Illuminating all the world, like the sun in the sky. The Dharma can accomplish people, non-Dharma cannot accomplish people. Day and night, contemplate the Dharma without leaving your heart. Do not transgress in body, speech, and mind. If one can accomplish such Dharma, one can illuminate all dharmas. Bestow all the Dharma that one has realized to all sentient beings, just like the sun in the sky illuminates everything, and all who see it receive its light. Therefore, it is said, 'Giving rise to all profound dharmas, the Brahmin through the practice of dhyana, illuminates all the world, like the sun in the sky.' Able to repel the enemies of the Mara (demon) host, like the Buddha who has shed all defilements. Giving rise to all profound dharmas refers to the Tathagata (Buddha) attaining Anuttara-samyak-sambodhi, possessing the Dharma of the thirty-seven Bodhipakṣika-dharmas (thirty-seven factors of enlightenment), whose actions of body, speech, and mind are in accordance with the anasrava (non-outflow, free from defilements), subduing the Mara's (demon's) resentment, advancing and retreating appropriately. The Tathagata, the supreme perfect enlightenment, is free from all fetters of afflictions.