T14n0502_佛為年少比丘說正事經

大正藏第 14 冊 No. 0502 佛為年少比丘說正事經

No. 502

佛為年少比丘說正事經

西晉沙門法炬譯

如是我聞：

一時佛住舍衛國祇樹給孤獨園夏安居。爾時眾多上座聲聞，於世尊左右樹下窟中安居。時有眾多年少比丘詣佛所，稽首佛足，退坐一面，佛為諸年少比丘，種種說法，示教照喜。示教照喜已，默然住。諸年少比丘聞佛所說，歡喜隨喜，從座起，作禮而去。

諸年少比丘往詣上座比丘所，禮諸上座足已，於一面坐。時諸上座比丘作是念：「我等當攝受此諸年少比丘，或一人受一人，或一人受二、三多人。」作是念已，即便攝受，或一人受一人，或受二、三多人，或有上座乃至受六十人。

爾時世尊十五日布薩時，于大眾前敷座而坐。爾時世尊觀察諸比丘已，告比丘：「善哉，善哉！我今喜諸比丘行諸正事，是故比丘！當勤精進。」

於此舍衛國滿迦提月諸處人間比丘，聞世尊于舍衛國安居滿迦提月已，作衣竟，持衣缽，于舍衛國人間遊行。漸至舍衛國，舉衣缽，洗足已，詣世尊所，稽首禮足已，退坐一面。爾時世尊為人間比丘種種說法。示教照喜已，默然。

爾時人間比丘聞佛說法，歡喜隨喜，從座起，作禮而去。

【現代漢語翻譯】現代漢語譯本《佛為年少比丘說正事經》

西晉沙門法炬譯

我是這樣聽說的：

一時，佛陀住在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama），正值夏季安居（Vassa）。當時，許多上座（Thera，資深）聲聞（Sravaka，弟子）在世尊左右的樹下或石窟中安居。這時，許多年輕的比丘（Bhikkhu）來到佛陀處，頂禮佛足，退坐在一旁。佛陀為這些年輕比丘宣說各種佛法，開示教導，使他們心生歡喜。開示教導完畢，佛陀便默然安住。這些年輕比丘聽聞佛陀所說，心生歡喜，隨喜讚歎，從座位上起身，向佛陀作禮后離去。

這些年輕比丘前往上座比丘處，禮拜諸位上座的腳，然後在一方坐下。這時，諸位上座比丘心想：『我們應當攝受這些年輕比丘，或者一人攝受一人，或者一人攝受兩三人。』這樣想后，他們便開始攝受，或者一人攝受一人，或者攝受兩三人，甚至有上座攝受了六十人。

這時，世尊在十五日布薩（Uposatha，齋戒）時，在大眾前敷設座位而坐。世尊觀察了諸位比丘后，告訴比丘們：『好啊，好啊！我如今歡喜諸位比丘奉行諸種正事，因此，比丘們！應當勤奮精進。』

在舍衛國滿迦提月（Kartika，印度歷八月）期間，各處人間的比丘們，聽聞世尊在舍衛國安居滿迦提月后，已經做完衣物，便帶著衣缽，從舍衛國人間出發。逐漸到達舍衛國，放下衣缽，洗完腳后，前往世尊處，頂禮佛足后，退坐在一旁。這時，世尊為這些來自人間的比丘宣說各種佛法，開示教導，使他們心生歡喜，然後默然不語。

這時，來自人間的比丘們聽聞佛陀說法，心生歡喜，隨喜讚歎，從座位上起身，向佛陀作禮后離去。

【English Translation】 English version The Sutra of the Buddha Speaking of Proper Conduct for Young Bhikkhus

Translated by the Shramana Dharmaruchi of the Western Jin Dynasty

Thus have I heard:

At one time, the Buddha was residing at Jetavana Anathapindika-arama in Shravasti (Sravasti), during the summer retreat (Vassa). At that time, many senior (Thera) Sravakas (Sravaka, disciples) were dwelling in the caves or under the trees to the left and right of the World Honored One. Then, many young Bhikkhus (Bhikkhu) went to the Buddha's place, bowed their heads to the Buddha's feet, and sat to one side. The Buddha spoke various Dharmas for these young Bhikkhus, instructing, teaching, illuminating, and gladdening them. After instructing, teaching, illuminating, and gladdening them, the Buddha remained silent. The young Bhikkhus, hearing what the Buddha had said, rejoiced and applauded, rose from their seats, bowed and departed.

These young Bhikkhus went to the senior Bhikkhus, bowed to the feet of the senior Bhikkhus, and sat on one side. At that time, the senior Bhikkhus thought, 'We should accept these young Bhikkhus, either one accepting one, or one accepting two or three.' Having thought this, they immediately accepted them, either one accepting one, or accepting two or three, or some senior Bhikkhus even accepted sixty.

At that time, on the fifteenth day of Uposatha (Uposatha, day of observance), the World Honored One sat on a seat arranged before the assembly. The World Honored One, having observed the Bhikkhus, said to the Bhikkhus, 'Excellent, excellent! I am now pleased that the Bhikkhus are practicing proper conduct. Therefore, Bhikkhus! You should diligently strive forward.'

During the month of Kartika (Kartika, eighth month of the Indian calendar) in Shravasti, Bhikkhus from various places in the human realm, hearing that the World Honored One had completed the summer retreat in Shravasti in the month of Kartika, finished making their robes, and carrying their robes and bowls, set out from the human realm towards Shravasti. Gradually reaching Shravasti, they put down their robes and bowls, washed their feet, and went to the World Honored One, bowed their heads to his feet, and sat to one side. At that time, the World Honored One spoke various Dharmas to these Bhikkhus from the human realm, instructing, teaching, illuminating, and gladdening them, and then remained silent.

At that time, the Bhikkhus from the human realm, hearing the Buddha's Dharma, rejoiced and applauded, rose from their seats, bowed and departed.

往詣上座比丘所，稽首禮足，退坐一面。時諸上座，作是念：「我等當受此人間比丘，或一人受一人，或二、三乃至多人，即便受之。」或一人受一人，或二、三乃至有受六十人者。彼上座比丘受諸人間比丘，教戒教授，善知先後次第。

爾時世尊月十五日布薩時，于大眾前敷座而坐。觀察諸比丘，告諸比丘：「善哉，善哉！諸比丘，我欣汝等所行正事，樂法等所行正事。諸比丘！過去諸佛亦有比丘眾，所行正事，如今此眾；未來諸佛所有諸眾，亦當如是，所行正事，如今此眾。所以者何？今此眾中，諸長老比丘，有得初禪、第二禪、第三禪、第四禪、慈悲喜捨、空入處、識入處、無所有入處、非想非非想處，具足住；有比丘三結盡得須陀洹，不墮惡趣，法決定向三菩提，七有天人往生，究竟苦邊；有比丘三結盡，貪恚癡薄，得斯陀含；有比丘五下分結盡，得阿那含，生般涅槃，不復還生此世；有比丘得無量神通境界，天耳、他心智、宿命智、生死智、漏盡智；有比丘修不凈觀斷貪慾，修慈心斷瞋恚，修無常想斷我慢，修安那般那念斷覺想。云何比丘修安那般那念斷覺想？是比丘依止聚落，乃至觀滅出息，如觀滅出息覺，是名修安那般那念斷覺想。」

佛說此經已，諸比丘聞佛所說，歡喜奉行。

【現代漢語翻譯】現代漢語譯本（這些比丘）前往上座比丘（資深的出家修行者）處，稽首（以頭觸地）禮拜他們的雙足，然後退到一旁坐下。當時，這些上座比丘心想：『我們應當接納這些來自人間（指世俗世界）的比丘，或者一人接納一人，或者二人、三人乃至更多人，就接納他們吧。』於是，有的一人接納一人，有的二人、三人，甚至有接納六十人的。這些上座比丘接納了來自人間的比丘，教導他們戒律和佛法，善於掌握先後次第。

那時，世尊在月圓之日（十五日）舉行布薩（一種佛教儀式）時，在大眾面前鋪設座位坐下。他觀察著眾比丘，告訴他們：『好啊，好啊！諸位比丘，我為你們所行的正事感到高興，你們樂於佛法，所行之事也是正事。諸位比丘！過去諸佛也有比丘僧團，他們所行的也是正事，就像現在的僧團一樣；未來諸佛的所有僧團，也將如此，所行的都是正事，就像現在的僧團一樣。』這是為什麼呢？因為現在這個僧團中，有長老比丘，他們已經證得初禪（初步的禪定）、第二禪（更深的禪定）、第三禪（更深層次的禪定）、第四禪（最高層次的禪定）、慈悲喜捨（四種無量心）、空入處（空無邊處）、識入處（識無邊處）、無所有入處（無所有處）、非想非非想處（非想非非想處），具足安住于這些境界；有比丘已經斷盡了三結（身見、戒禁取見、疑），證得須陀洹（入流果），不再墮入惡趣（地獄、餓鬼、畜生），確定會走向三菩提（正等正覺），經歷七次天人往生，最終達到苦的盡頭；有比丘已經斷盡了三結，貪慾、嗔恚、愚癡變得淡薄，證得斯陀含（一來果）；有比丘已經斷盡了五下分結（貪慾、嗔恚、身見、戒禁取見、疑），證得阿那含（不還果），命終後生於色界天，在那裡般涅槃（完全的解脫），不再回到這個世間；有比丘已經獲得無量的神通境界，天耳通（能聽到遠處的聲音）、他心智（能知道他人的想法）、宿命智（能知道前世的事情）、生死智（能知道眾生的生死情況）、漏盡智（能斷盡一切煩惱）；有比丘通過修習不凈觀（觀想身體的不凈）來斷除貪慾，通過修習慈心（對眾生生起慈愛之心）來斷除嗔恚，通過修習無常想（觀想一切事物都是無常變化的）來斷除我慢，通過修習安那般那念（觀呼吸）來斷除覺想（各種念頭）。比丘如何通過修習安那般那念來斷除覺想呢？這位比丘依止於聚落，乃至觀想滅盡的出息，就像觀想滅盡的出息所引起的覺受一樣，這就叫做修習安那般那念來斷除覺想。』

佛陀說完這部經后，諸位比丘聽了佛陀的教誨，都歡喜地接受並遵照奉行。

【English Translation】 English version (These monks) went to the senior bhikkhus (monks, elder monks), bowed their heads to their feet in reverence, and sat down to one side. At that time, the senior bhikkhus thought: 'We should accept these bhikkhus from the human world (referring to the mundane world), either one person accepting one person, or two, three, or even more people, let's accept them.' Thus, some accepted one person, some two or three, and some even accepted sixty people. These senior bhikkhus accepted the bhikkhus from the human world, teaching them the precepts and the Dharma, skillfully understanding the order of priority.

At that time, the Bhagavan (World Honored One) on the full moon day (the fifteenth day) during the Posadha (a Buddhist ceremony) , spread out a seat in front of the assembly and sat down. He observed the bhikkhus and said to them: 'Good, good! Bhikkhus, I am pleased with the righteous deeds you are doing, you delight in the Dharma, and your actions are righteous. Bhikkhus! The Buddhas of the past also had bhikkhu sanghas (monk communities), and they also performed righteous deeds, just like this sangha now; all the sanghas of the future Buddhas will also be like this, performing righteous deeds, just like this sangha now.' Why is that? Because in this sangha now, there are elder bhikkhus who have attained the first dhyana (initial meditative state), the second dhyana (deeper meditative state), the third dhyana (even deeper meditative state), the fourth dhyana (highest meditative state), metta (loving-kindness), karuna (compassion), mudita (sympathetic joy), upekkha (equanimity), the akasanancayatana (sphere of infinite space), the vinnanancayatana (sphere of infinite consciousness), the akincannayatana (sphere of nothingness), the nevasannanasannayatana (sphere of neither perception nor non-perception), abiding fully in these realms; there are bhikkhus who have eradicated the three fetters (samyojana) (self-view, clinging to rites and rituals, doubt) and attained sotapanna (stream-enterer), not falling into the evil realms (hell, hungry ghosts, animals), determined to go towards samyak-sambodhi (perfect enlightenment), experiencing seven rebirths as gods and humans, ultimately reaching the end of suffering; there are bhikkhus who have eradicated the three fetters, and whose greed, hatred, and delusion have become thin, attaining sakadagami (once-returner); there are bhikkhus who have eradicated the five lower fetters (sensual desire, hatred, self-view, clinging to rites and rituals, doubt), attaining anagami (non-returner), being born and attaining parinirvana (complete liberation) there, not returning to this world again; there are bhikkhus who have attained immeasurable supernatural powers, dibba-sota (divine ear), ceto-pariya-nana (knowledge of others' minds), pubbe-nivasanussati-nana (knowledge of past lives), cutupapata-nana (knowledge of the passing away and rebirth of beings), asavakkhaya-nana (knowledge of the extinction of defilements); there are bhikkhus who cultivate the contemplation of impurity to cut off greed, cultivate loving-kindness to cut off hatred, cultivate the perception of impermanence to cut off pride, cultivate anapanasati (mindfulness of breathing) to cut off discursive thought. How does a bhikkhu cultivate anapanasati to cut off discursive thought? This bhikkhu relies on a village, and even contemplates the cessation of the out-breath, just as he contemplates the sensation caused by the cessation of the out-breath, this is called cultivating anapanasati to cut off discursive thought.'

After the Buddha spoke this sutra (discourse), the bhikkhus, having heard the Buddha's teachings, joyfully accepted and practiced them.

佛為年少比丘說正事經

【現代漢語翻譯】現代漢語譯本：《佛為年少比丘說正事經》

一時，佛陀在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama，祇陀園是園林的名字，給孤獨是長者的名字）。

當時，有一位年輕的比丘來到佛陀處，頂禮佛足后，退坐一旁，對佛陀說：『世尊，什麼是正事？什麼是正事之本？什麼是正事之終？什麼是正事之果？愿世尊為我解說。』

佛陀告訴年輕的比丘：『諦聽，好好地思惟，我為你解說。』

比丘回答：『是的，世尊，我願意聽。』

佛陀說：『什麼是正事？就是八正道（arya astangika marga）：正見（samyag-drsti，正確的見解），正思惟（samyak-samkalpa，正確的思考），正語（samyag-vac，正確的言語），正業（samyak-karmanta，正確的行為），正命（samyag-ajiva，正確的謀生方式），正精進（samyag-vyayama，正確的努力），正念（samyak-smrti，正確的念頭），正定（samyak-samadhi，正確的禪定）。這就是所謂的正事。』

『什麼是正事之本？就是正信（samyag-sraddha，正確的信仰）。』

『什麼是正事之終？就是正解脫（samyag-vimukti，正確的解脫）。』

『什麼是正事之果？就是涅槃（nirvana，寂滅）。』

佛陀說完此經后，年輕的比丘聽了佛陀所說，心生歡喜，依教奉行。

English version: The Sutra on the Proper Matters Spoken by the Buddha for the Young Bhiksu

Thus have I heard. At one time, the Buddha was staying in Jeta's Grove, Anathapindika's Park in Sravasti (Savatthi).

Then, a young bhiksu came to the place where the Buddha was, prostrated himself at the Buddha's feet, withdrew to one side, and said to the Buddha: 'World-Honored One, what are the proper matters? What is the root of the proper matters? What is the end of the proper matters? What is the fruit of the proper matters? May the World-Honored One explain this to me.'

The Buddha told the young bhiksu: 'Listen attentively and reflect well, and I will explain it to you.'

The bhiksu replied: 'Yes, World-Honored One, I am willing to listen.'

The Buddha said: 'What are the proper matters? They are the Noble Eightfold Path (arya astangika marga): Right View (samyag-drsti), Right Thought (samyak-samkalpa), Right Speech (samyag-vac), Right Action (samyak-karmanta), Right Livelihood (samyag-ajiva), Right Effort (samyag-vyayama), Right Mindfulness (samyak-smrti), Right Concentration (samyak-samadhi). These are called the proper matters.'

'What is the root of the proper matters? It is Right Faith (samyag-sraddha).'

'What is the end of the proper matters? It is Right Liberation (samyag-vimukti).'

'What is the fruit of the proper matters? It is Nirvana (nirvana).'

After the Buddha spoke this sutra, the young bhiksu, having heard what the Buddha said, was filled with joy and practiced accordingly.

【English Translation】 English version: The Sutra on the Proper Matters Spoken by the Buddha for the Young Bhiksu