T15n0653_佛藏經

大正藏第 15 冊 No. 0653 佛藏經

No. 653

佛藏經卷上(奉入龍華經一名選擇諸法)

姚秦龜茲三藏鳩摩羅什譯

諸法實相品第一

如是我聞：

一時佛住王舍城耆阇崛山中，與大比丘僧俱，皆是眾所知識，及無邊大菩薩摩訶薩眾，無量無數。

爾時舍利弗從三昧起，行詣佛所，偏袒右肩頭面作禮，白佛言：「希有世尊！如來所說一切諸法無生無滅、無相無為，令人信解。」

佛告舍利弗：「汝見何利嘆言希有，如來所說一切諸法無生無滅、無相無為，令人信解？」

舍利弗白佛言：「世尊！我在靜處每作是念：『世尊乃于無名相法以名相說，無語言法以語言說。』思惟是事生希有心。」

佛告舍利弗：「如是，如是！是事希有、第一希有，謂是諸佛阿耨多羅三藐三菩提。舍利弗！譬如巧畫師，畫于虛空現種種色相。于意云何？是畫師者為希有不？」

「希有。世尊！」

「舍利弗！如來所得阿耨多羅三藐三菩提，說一切法無生無滅、無相無為，令人信解，倍為希有。所以者何？無名相法、無念無得亦無有修，不可思議、非心所依、無有戲論，非是戲論所可依止。無覺無觀、無有所攝，不在於心、非得所得

【現代漢語翻譯】現代漢語譯本《佛藏經》捲上 (又名《奉入龍華經》或《選擇諸法》)

姚秦龜茲三藏鳩摩羅什譯

諸法實相品第一

如是我聞：

一時，佛住在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）中，與眾多大比丘僧在一起，他們都是大眾所熟知的，以及無邊無量的大菩薩摩訶薩眾。

當時，舍利弗（Śāriputra）從三昧（samādhi）中起身，前往佛陀所在之處，偏袒右肩，以頭面禮拜佛陀，稟告佛陀說：『希有啊，世尊！如來所說的一切諸法無生無滅、無相無為，能令人信解。』

佛陀告訴舍利弗：『你見到什麼利益而讚歎說希有，如來所說的一切諸法無生無滅、無相無為，能令人信解？』

舍利弗稟告佛陀說：『世尊！我在靜處常常這樣思念：『世尊乃是在無名相的法上以名相來說，在無語言的法上以語言來說。』思惟這件事，心中生起希有之感。』

佛陀告訴舍利弗：『是的，是的！這件事是希有的，是第一希有的，這就是諸佛的阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）。舍利弗！譬如一位技藝精巧的畫師，在虛空中繪畫，顯現種種色相。你認為如何？這位畫師是希有的嗎？』

『希有。世尊！』

『舍利弗！如來所證得的阿耨多羅三藐三菩提，能說一切法無生無滅、無相無為，使人信解，更是希有。為什麼呢？因為無名相的法，無念無得，也沒有修習，不可思議，不是心所能依賴的，沒有戲論，也不是戲論所能依賴的。沒有覺知沒有觀想，沒有被任何事物所攝取，不在於心，不是能得到或所能得到的。』

【English Translation】 English version The Fo Zang Jing (Buddha-pitaka Sutra), Scroll 1 (also known as Feng Ru Long Hua Jing or Choosing All Dharmas)

Translated by Kumārajīva of Yao Qin, from Kucha

Chapter 1: The True Aspect of All Dharmas

Thus have I heard:

At one time, the Buddha was staying in Mount Gṛdhrakūṭa (Vulture Peak) in Rājagṛha (Royal City), together with a large assembly of great Bhikṣus (monks), all of whom were well-known to the public, and an immeasurable and countless multitude of great Bodhisattva-Mahāsattvas.

At that time, Śāriputra (Sariputta), having arisen from Samādhi (concentration), went to where the Buddha was, bared his right shoulder, and bowed his head to the Buddha's feet, saying to the Buddha: 'It is rare, O World-Honored One! That the Tathāgata (Thus Come One) speaks of all Dharmas (teachings) as being without arising, without ceasing, without characteristics, and without action, and that people can believe and understand it.'

The Buddha said to Śāriputra: 'What benefit do you see that you praise it as rare, that the Tathāgata speaks of all Dharmas as being without arising, without ceasing, without characteristics, and without action, and that people can believe and understand it?'

Śāriputra said to the Buddha: 'World-Honored One! I often contemplate in a quiet place: 'The World-Honored One speaks of Dharmas that are without names and characteristics by using names and characteristics, and speaks of Dharmas that are without language by using language.' Contemplating this matter, a feeling of rarity arises in my mind.'

The Buddha said to Śāriputra: 'So it is, so it is! This matter is rare, it is the most rare, namely, the Anuttarā-samyak-saṃbodhi (unsurpassed, complete and perfect enlightenment) of all Buddhas. Śāriputra! For example, a skillful painter paints in the empty sky, manifesting various colors and forms. What do you think? Is this painter rare?'

'Rare, O World-Honored One!'

'Śāriputra! The Anuttarā-samyak-saṃbodhi attained by the Tathāgata, which enables one to speak of all Dharmas as being without arising, without ceasing, without characteristics, and without action, and enables people to believe and understand it, is even more rare. Why is that? Because the Dharma without names and characteristics is without thought, without attainment, and without cultivation; it is inconceivable, not dependent on the mind, without conceptual proliferation, and not dependent on conceptual proliferation. It is without awareness, without observation, not grasped by anything, not in the mind, and not something that can be obtained or is obtained.'

，無此無彼、無有分別，無動無性、本來自空，不可念、不可出，一切世間所不能信，如是無名相法以名相說。如是舍利弗！一切諸法無生無滅、無相無為，令人信解，倍為希有。

「舍利弗！譬如有人嚼咽須彌能令消盡，飛行虛空不以為患，于意云何？為希有不？」

「希有。世尊！」

「舍利弗！諸佛所說一切諸法無生無滅、無相無為，令人信解，倍為希有。舍利弗！譬如火城縱廣深淺各一由旬，四門出焰，人負乾草于中而過，猛風吹焰燒爆其身，是人能令火不燒草及不燒身，于中得出如本無異。于意云何？為希有不？」

「希有。世尊！」

「舍利弗！如來所說一切諸法無生無滅、無相無為，令人信解，倍為希有。舍利弗！譬如有人以石為筏，從海此岸度至彼岸。于意云何？為希有不？」

「希有。世尊！」

「舍利弗！如來所說一切諸法無生無滅、無相無為，令人信解，倍為希有。舍利弗！譬如有人負四天下及諸須彌、山河草木，以蚊腳為梯登至梵天。于意云何？為希有不？」

「希有。世尊！」

「舍利弗！如來所說一切諸法無生無滅、無相無為，令人信解，倍為希有。舍利弗！譬如藕絲懸須彌山在於虛空。于意云何？為希有不？」

「希

【現代漢語翻譯】現代漢語譯本：沒有這個也沒有那個，沒有分別，沒有動搖也沒有自性，本來就是空性，不可思念，不可言說，一切世間都難以相信，像這樣沒有名稱和形象的法卻用名稱和形象來說明。像這樣，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！一切諸法無生無滅、無相無為，能令人相信和理解，更是非常稀有。『舍利弗（Śāriputra）！譬如有人能嚼碎併吞下須彌山（Sumeru，佛教宇宙觀中的聖山），並且能毫髮無損地在虛空中飛行，你認為如何？這稀有嗎？』『稀有，世尊！』『舍利弗（Śāriputra）！諸佛所說的一切諸法無生無滅、無相無為，能令人相信和理解，更是非常稀有。舍利弗（Śāriputra）！譬如一座火城，縱橫深淺各一由旬（yojana，古印度長度單位），四個門都噴射火焰，有人揹著乾草從城中穿過，猛烈的風吹動火焰燒灼他的身體，這個人卻能使火焰不燒乾草也不燒自身，並且能像原來一樣毫髮無損地從中出來。你認為如何？這稀有嗎？』『稀有，世尊！』『舍利弗（Śāriputra）！如來說的一切諸法無生無滅、無相無為，能令人相信和理解，更是非常稀有。舍利弗（Śāriputra）！譬如有人用石頭做筏，從大海的此岸渡到彼岸。你認為如何？這稀有嗎？』『稀有，世尊！』『舍利弗（Śāriputra）！如來說的一切諸法無生無滅、無相無為，能令人相信和理解，更是非常稀有。舍利弗（Śāriputra）！譬如有人揹負著四大天下以及所有的須彌山（Sumeru）、山河草木，卻用蚊子的腳做梯子，登到梵天（Brahmā，印度教和佛教中的創造之神）之上。你認為如何？這稀有嗎？』『稀有，世尊！』『舍利弗（Śāriputra）！如來說的一切諸法無生無滅、無相無為，能令人相信和理解，更是非常稀有。舍利弗（Śāriputra）！譬如用藕絲懸掛須彌山（Sumeru）在虛空中。你認為如何？這稀有嗎？』『稀有，世尊！』

【English Translation】 English version: There is neither this nor that, without distinctions, without movement or inherent nature, originally empty, inconceivable, inexpressible, unbelievable by all the world, thus using names and forms to explain the nameless and formless Dharma. Thus, Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! It is exceedingly rare for all dharmas to be unborn and unceasing, without characteristics and unconditioned, and yet for people to believe and understand them. 『Śāriputra! Suppose someone could chew and swallow Mount Sumeru (the sacred mountain in Buddhist cosmology) and completely digest it, and fly through the sky without any trouble, what do you think? Is that rare?』『It is rare, World-Honored One!』『Śāriputra! It is exceedingly rare for all dharmas spoken by the Buddhas to be unborn and unceasing, without characteristics and unconditioned, and yet for people to believe and understand them. Śāriputra! Suppose there is a city of fire, one yojana (an ancient Indian unit of distance) in length, width, depth, and height, with flames erupting from its four gates. A person carrying dry grass passes through it, and a fierce wind blows the flames, scorching his body. Yet, this person can prevent the fire from burning the grass or his own body, and emerges from it unharmed, just as before. What do you think? Is that rare?』『It is rare, World-Honored One!』『Śāriputra! It is exceedingly rare for all dharmas spoken by the Tathagata to be unborn and unceasing, without characteristics and unconditioned, and yet for people to believe and understand them. Śāriputra! Suppose someone uses a stone as a raft to cross from this shore of the sea to the other shore. What do you think? Is that rare?』『It is rare, World-Honored One!』『Śāriputra! It is exceedingly rare for all dharmas spoken by the Tathagata to be unborn and unceasing, without characteristics and unconditioned, and yet for people to believe and understand them. Śāriputra! Suppose someone carries the four great continents and all the Mount Sumerus, mountains, rivers, grass, and trees, and uses a mosquito's leg as a ladder to climb to the Brahma Heaven (the abode of Brahma, the creator god in Hinduism and Buddhism). What do you think? Is that rare?』『It is rare, World-Honored One!』『Śāriputra! It is exceedingly rare for all dharmas spoken by the Tathagata to be unborn and unceasing, without characteristics and unconditioned, and yet for people to believe and understand them. Śāriputra! Suppose Mount Sumeru (Sumeru) is suspended in the sky by a lotus root silk thread. What do you think? Is that rare?』『It is rare, World-Honored One!』

有。世尊！」

「舍利弗！如來所說一切諸法無生無滅、無相無為，令人信解，倍為希有。舍利弗！譬如劫盡大火燒時，人以一唾能滅此火，又以一吹還成世界及諸天宮。于意云何？為希有不？」

「希有。世尊！」

「舍利弗！如來所說一切諸法無生無滅、無相無為，令人信解，倍為希有。舍利弗！恒河廣大，為無量不？」

「如是。世尊！」

「舍利弗！四天下中，普雨大雨渧如恒河，有人以手承此雨渧無所遺落。于意云何？為希有不？」

「希有。世尊！」

「舍利弗！如來所說一切諸法無生無滅、無相無為，令人信解，倍為希有。舍利弗！須彌山王為高大不？」

「高大。世尊！」

「舍利弗！四天下中，普雨大石皆如須彌，有人以手承接此石，無有遺落如芥子者。于意云何，為希有不？」

「希有。世尊！」

「舍利弗！如來所說一切諸法無生無滅、無相無為，令人信解，倍為希有。舍利弗！譬如有人以一切眾生置左手中，右手接舉三千世界山河草木，皆能令是一切眾生同心喜樂其意不異。于意云何？為希有不？」

「希有。世尊！」

「舍利弗！如來所說一切諸法無生無滅、無相無為，令人信解，倍為希有。」

【現代漢語翻譯】現代漢語譯本：『是的，世尊！』『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！如來（Tathāgata，佛陀的稱號之一，意為「如實而來者」）所說的一切諸法無生無滅、無相無為，能令人信解，更是稀有難得。舍利弗！譬如劫末大火燃燒之時，有人用一口唾沫就能熄滅這大火，又用一口氣就能使其恢復成世界以及諸天宮殿。你認為如何？這稀有嗎？』『稀有，世尊！』『舍利弗！如來所說的一切諸法無生無滅、無相無為，能令人信解，更是稀有難得。舍利弗！恒河（Ganges）廣大無邊，是無量的，對嗎？』『是的，世尊！』『舍利弗！在四天下（catūrdvīpa，佛教宇宙觀中的四大洲）中，普遍降下大雨，雨滴如恒河之水一樣多，有人用手承接這些雨滴，沒有遺漏。你認為如何？這稀有嗎？』『稀有，世尊！』『舍利弗！如來所說的一切諸法無生無滅、無相無為，能令人信解，更是稀有難得。舍利弗！須彌山王（Sumeru，佛教宇宙觀中的中心山）高大嗎？』『高大，世尊！』『舍利弗！在四天下中，普遍降下巨大的石頭，都像須彌山一樣大，有人用手承接這些石頭，沒有遺漏，甚至像芥菜籽那麼小的都沒有。你認為如何？這稀有嗎？』『稀有，世尊！』『舍利弗！如來所說的一切諸法無生無滅、無相無為，能令人信解，更是稀有難得。舍利弗！譬如有人將一切眾生放置於左手中，右手托舉三千大千世界（Trisahasra-Mahā-Sahasra-Lokadhātu，佛教宇宙觀中的一個大世界）的山河草木，都能使這一切眾生同心喜悅，他們的心意沒有差異。你認為如何？這稀有嗎？』『稀有，世尊！』『舍利弗！如來所說的一切諸法無生無滅、無相無為，能令人信解，更是稀有難得。』

【English Translation】 English version: 'Yes, World Honored One!' 'Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! It is exceedingly rare for people to believe and understand that all dharmas (laws/phenomena) as taught by the Tathāgata (one of the titles of the Buddha, meaning 'the one who has thus come') are without origination, without cessation, without characteristics, and without action. Śāriputra! For example, when the great fire at the end of a kalpa (an aeon) is burning, if someone could extinguish this fire with a single spit, and then restore the world and all the heavenly palaces with a single breath, what do you think? Is this rare?' 'It is rare, World Honored One!' 'Śāriputra! It is exceedingly rare for people to believe and understand that all dharmas as taught by the Tathāgata are without origination, without cessation, without characteristics, and without action. Śāriputra! The Ganges (Ganges) is vast and boundless, is it not?' 'It is so, World Honored One!' 'Śāriputra! In the four continents (catūrdvīpa, the four continents in Buddhist cosmology), if there were a great rain falling everywhere, with raindrops as numerous as the waters of the Ganges, and someone could catch all these raindrops with their hand without missing a single one, what do you think? Is this rare?' 'It is rare, World Honored One!' 'Śāriputra! It is exceedingly rare for people to believe and understand that all dharmas as taught by the Tathāgata are without origination, without cessation, without characteristics, and without action. Śāriputra! Is Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology) tall and great?' 'It is tall and great, World Honored One!' 'Śāriputra! In the four continents, if there were a great rain of stones falling everywhere, all as large as Mount Sumeru, and someone could catch all these stones with their hand, without missing even one as small as a mustard seed, what do you think? Is this rare?' 'It is rare, World Honored One!' 'Śāriputra! It is exceedingly rare for people to believe and understand that all dharmas as taught by the Tathāgata are without origination, without cessation, without characteristics, and without action. Śāriputra! For example, if someone could place all living beings in their left hand, and with their right hand lift up the mountains, rivers, plants, and trees of the three-thousand-great-thousand world system (Trisahasra-Mahā-Sahasra-Lokadhātu, a large world system in Buddhist cosmology), and could cause all these living beings to be of one mind, joyful, and without any difference in their intentions, what do you think? Is this rare?' 'It is rare, World Honored One!' 'Śāriputra! It is exceedingly rare for people to believe and understand that all dharmas as taught by the Tathāgata are without origination, without cessation, without characteristics, and without action.'

「舍利弗！如來所說諸法無性、空、無所有，一切世間所難信解。何以故？舍利弗！是法無想離諸想、無念離諸念、無取無舍、無戲論無惱熱，非此岸非彼岸非陸地、非癡非明，以無量智乃可得解，非以思量所能得知。無行無相、無有惱熱、無念過諸念、無心過諸心、無向無背、無縛無解、無妄無妄法、無癡無癡法、無有癡網、無名無言、無說無不說、無盡無不盡、無行無行相、無道無道果、無離過諸離、無思惟無雜糅，不取不捨，無得不可得。除諸滯著、除貪恚癡，非實非虛妄、非常非無常、非明非不明、非闇非照，不在心，無有性，性本空。能降伏魔、降伏煩惱、降伏五陰、降伏十二入、降伏十八界，降伏說有五陰者、降伏說有十二入者、降伏說有十八界者，降伏說有眾生者、說有人者、說有壽者、說有命者、說有有者、說有無者，降伏一切諸邪行者。

「舍利弗！我此聖法，皆能降伏一切貪著，乃至說有法者、不信樂諸法如實相者、逆佛法者。所以者何？舍利弗！若有眾生說我者、說人者、說眾生者、說斷滅者、說常者、說有者、說無者、說諸法者、說假名者、說邊者，皆違逆佛，與佛共諍。舍利弗！乃至於法少許得者，皆與佛諍；與佛諍者皆入邪道，非我弟子；若非我弟子，即與涅槃共諍、與佛共諍

【現代漢語翻譯】現代漢語譯本：『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！如來說的諸法無自性、空性、一無所有，是世間一切眾生難以相信和理解的。為什麼呢？舍利弗！這種法是無想的，超越一切思慮；是無念的，超越一切念頭；沒有取捨，沒有戲論，沒有煩惱和熱惱，既非此岸，也非彼岸，既非陸地，也非愚癡，也非光明，只有用無量的智慧才能理解，不是用思量所能知曉的。它無行無相，沒有熱惱，無念超越一切念頭，無心超越一切心，無有趨向和背離，沒有束縛和解脫，沒有虛妄和虛妄之法，沒有愚癡和愚癡之法，沒有愚癡之網，沒有名稱和言語，無法說也無法不說，沒有窮盡也沒有不窮盡，沒有行為也沒有行為的表象，沒有道路也沒有道路的果實，沒有脫離也超越一切脫離，沒有思惟也沒有雜糅，不取也不捨，沒有獲得也沒有不可獲得。它能去除一切滯礙和執著，去除貪婪、嗔恨和愚癡，非實也非虛妄，非常也非無常，非光明也非不光明，非黑暗也非照耀，不在於心，沒有自性，自性本空。它能降伏魔，降伏煩惱，降伏五蘊（pañca-skandha，構成個體存在的五種要素：色、受、想、行、識），降伏十二入（dvādaśa-āyatana，六根和六塵），降伏十八界（aṣṭādaśa-dhātu，六根、六塵和六識），降伏那些說有五蘊者，降伏那些說有十二入者，降伏那些說有十八界者，降伏那些說有眾生者，說有人者，說有壽命者，說有生命者，說有存在者，說有不存在者，降伏一切諸邪行者。『舍利弗！我這神聖的佛法，能夠降伏一切貪著，乃至那些說有法者，不信樂諸法真實相者，違逆佛法者。為什麼呢？舍利弗！如果有人說『我』，說『人』，說『眾生』，說『斷滅』，說『常』，說『有』，說『無』，說『諸法』，說『假名』，說『邊』，都是違逆佛，與佛爭論。舍利弗！乃至對於佛法有少許執著和獲得，都是與佛爭論；與佛爭論的人都進入邪道，不是我的弟子；如果不是我的弟子，就是與涅槃（nirvāṇa，佛教術語，指解脫）爭論，與佛爭論。』

【English Translation】 English version: 『Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom)! The Dharma (teachings) spoken by the Tathāgata (the thus-gone one, an epithet of the Buddha) is without inherent nature, empty, and without anything whatsoever, which is difficult for all beings in the world to believe and understand. Why is that? Śāriputra! This Dharma is without thought, transcending all thoughts; without念(nian, thought), transcending all念(nian, thought); without taking or rejecting; without conceptual proliferation or affliction; neither this shore nor the other shore, neither land nor ignorance, nor clarity; it can only be understood with immeasurable wisdom, not through deliberation. It is without action and without form, without affliction, without念(nian, thought) surpassing all念(nian, thought), without mind surpassing all minds, without direction or opposition, without bondage or liberation, without delusion or delusive dharmas, without ignorance or ignorant dharmas, without the net of ignorance, without name or language, unable to be spoken or unspoken, without end or without non-end, without action or the appearance of action, without path or the fruit of the path, without離(li, separation) surpassing all離(li, separation), without thought or mixture, neither taking nor rejecting, without attainment or non-attainment. It removes all hindrances and attachments, removes greed, hatred, and delusion; neither real nor unreal, neither permanent nor impermanent, neither clear nor unclear, neither darkness nor illumination, not in the mind, without inherent nature, its nature is fundamentally empty. It can subdue Māra (demon), subdue afflictions, subdue the five skandhas (pañca-skandha, the five aggregates that constitute individual existence: form, feeling, perception, volition, and consciousness), subdue the twelve āyatanas (dvādaśa-āyatana, the six sense bases and six sense objects), subdue the eighteen dhātus (aṣṭādaśa-dhātu, the six sense bases, six sense objects, and six consciousnesses), subdue those who say there are five skandhas, subdue those who say there are twelve āyatanas, subdue those who say there are eighteen dhātus, subdue those who say there are beings, say there are persons, say there are life-spans, say there are lives, say there is existence, say there is non-existence, subdue all those who engage in evil practices. 『Śāriputra! My sacred Dharma is capable of subduing all attachments, even those who say there are dharmas, those who do not believe in the true nature of dharmas, those who oppose the Buddha's Dharma. Why is that? Śāriputra! If there are beings who say 『I,』 say 『person,』 say 『sentient being,』 say 『annihilation,』 say 『permanence,』 say 『existence,』 say 『non-existence,』 say 『dharmas,』 say 『provisional names,』 say 『extremes,』 they are all opposing the Buddha and contending with the Buddha. Śāriputra! Even to have the slightest attachment to or attainment of the Dharma is to contend with the Buddha; those who contend with the Buddha enter the wrong path and are not my disciples; if they are not my disciples, they are contending with Nirvāṇa (nirvāṇa, the Buddhist term for liberation), contending with the Buddha.』

、與法共諍、與僧共諍。

「舍利弗！如是見人，我則不聽出家受戒。舍利弗！如是見人，我則不聽受一飲水以自供養。

「舍利弗！若人除舍如是不善貪著事者，於我法中出家求道，不念涅槃、不以涅槃爲念、不貪涅槃。於畢竟空法，不驚不畏，是人尚為斷諸法故勤行精進，何況如是不善貪著，謂著我、著眾生、著人、著法。是人為斷諸貪著故，但勤修習無相三昧，于無相三昧亦不取相，是人通達一切諸法相皆是一相，所謂無相。

「舍利弗！是則名為于聖法中柔順法忍。得是柔順法忍，乃名是我弟子，能消供養不空受身。所以者何？舍利弗！我是真實相法，不可入不可取不可舍、不可貪不可說，斷語言道。無歡無喜斷貪喜心，非眾緣合離眾因緣。無道斷道至於無道，斷諸語言、論議音聲，無形無色、無取無著無用、無實無妄、無闇無明、無壞無諍、無合無散、無動無念、無有分別，不可得示。非垢非凈、非名非相、非心數法非心所解。我此法中無男無女、無天、無龍、無夜叉、無乾闥婆、無鳩槃荼、無毗舍阇、無斷無常、無我無眾生無人、無來無去、無出無入、無戒無犯、無凈無垢、無有三昧、無定無定根、無禪無禪根、無知無見、無貪無諍、無道無道果、無慧無慧根、無明無非明、無解脫無

【現代漢語翻譯】現代漢語譯本：與法爭論，與僧眾爭論。

『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！如果看到這樣的人，我是不會允許他出家受戒的。舍利弗（Śāriputra）！如果看到這樣的人，我是不會允許他接受哪怕是一滴水的供養的。』

『舍利弗（Śāriputra）！如果有人去除和捨棄這些不善的貪著，在我的佛法中出家求道，不思念涅槃（Nirvāṇa，佛教術語，指解脫），不以涅槃（Nirvāṇa）爲念頭，不貪求涅槃（Nirvāṇa）。對於畢竟空（Śūnyatā，佛教術語，指空性）的法，不驚慌也不畏懼，這樣的人尚且爲了斷除諸法而勤奮修行，更何況是這些不善的貪著，如執著於我（Ātman，佛教術語，指自我）、執著于眾生（Sattva，佛教術語，指有情）、執著於人、執著於法。這樣的人爲了斷除各種貪著，只是勤奮地修習無相三昧（Animitta-samādhi，佛教術語，指不執著于任何表象的禪定），對於無相三昧（Animitta-samādhi）也不執取任何表象，這樣的人通達一切諸法的相都是一相，那就是無相。』

『舍利弗（Śāriputra）！這就叫做在聖法中柔順法忍（Kṣānti，佛教術語，指安忍）。得到這種柔順法忍（Kṣānti），才能被稱為我的弟子，能夠消受供養而不虛受其身。為什麼呢？舍利弗（Śāriputra）！我所說的法是真實之相，不可進入，不可獲取，不可捨棄，不可貪求，不可言說，斷絕了語言之道。沒有歡喜，沒有喜悅，斷絕了貪戀喜悅的心，不是眾多因緣聚合，脫離了眾多因緣。沒有道，斷絕了道，到達了無道，斷絕了各種語言、論議、音聲，沒有形狀，沒有顏色，沒有獲取，沒有執著，沒有作用，沒有真實，沒有虛妄，沒有黑暗，沒有光明，沒有破壞，沒有爭論，沒有聚合，沒有離散，沒有動搖，沒有念頭，沒有分別，不可指示。不是污垢，不是清凈，不是名稱，不是相狀，不是心數法，不是心所理解。我的佛法中沒有男人，沒有女人，沒有天（Deva，佛教術語，指天神），沒有龍（Nāga，佛教術語，指龍神），沒有夜叉（Yakṣa，佛教術語，指夜叉），沒有乾闥婆（Gandharva，佛教術語，指香音神），沒有鳩槃荼（Kumbhāṇḍa，佛教術語，指甕形鬼），沒有毗舍阇（Piśāca，佛教術語，指食人鬼），沒有斷滅，沒有常恒，沒有我（Ātman），沒有眾生（Sattva），沒有人，沒有來，沒有去，沒有出，沒有入，沒有戒律，沒有犯戒，沒有清凈，沒有污垢，沒有三昧（Samādhi，佛教術語，指禪定），沒有定，沒有定根，沒有禪（Dhyāna，佛教術語，指禪定），沒有禪根，沒有知，沒有見，沒有貪，沒有爭論，沒有道，沒有道果，沒有慧，沒有慧根，沒有明，沒有非明，沒有解脫，沒有』

【English Translation】 English version: Contending with the Dharma, contending with the Sangha (Buddhist monastic community).

'Śāriputra (one of the Buddha's chief disciples, known for his wisdom)! If I see someone like this, I will not allow them to leave home and receive ordination. Śāriputra! If I see someone like this, I will not allow them to receive even a sip of water as an offering.'

'Śāriputra! If someone removes and abandons these unwholesome attachments, leaves home in my Dharma to seek the Way, does not think of Nirvāṇa (the ultimate goal of Buddhism, liberation), does not take Nirvāṇa as a thought, and does not crave Nirvāṇa. Towards the Dharma of ultimate emptiness (Śūnyatā, the concept of emptiness in Buddhism), they are neither startled nor afraid. Such a person still diligently practices to sever all dharmas (teachings, phenomena), let alone these unwholesome attachments, such as attachment to self (Ātman, the concept of self), attachment to beings (Sattva, sentient beings), attachment to people, and attachment to dharmas. Such a person, in order to sever all attachments, only diligently cultivates the signless samādhi (Animitta-samādhi, a state of concentration without attachment to signs), and does not grasp at any signs in the signless samādhi. Such a person understands that the characteristics of all dharmas are one characteristic, which is signlessness.'

'Śāriputra! This is called yielding Dharma-patience (Kṣānti, forbearance) in the Holy Dharma. Having obtained this yielding Dharma-patience, one is then called my disciple, able to digest offerings without receiving them in vain. Why is that? Śāriputra! The Dharma I speak of is the true characteristic, unenterable, unobtainable, unabandonable, uncravable, unspeakable, cutting off the path of language. Without joy, without delight, cutting off the mind of craving for delight, not a combination of many causes, separated from many conditions. Without a path, cutting off the path, reaching no path, cutting off all language, discussion, and sound, without form, without color, without grasping, without attachment, without function, without reality, without falsehood, without darkness, without light, without destruction, without contention, without union, without separation, without movement, without thought, without discrimination, impossible to point out. Not defiled, not pure, not name, not form, not mental phenomena, not understood by the mind. In my Dharma, there is no man, no woman, no deva (god), no nāga (dragon), no yakṣa (a type of spirit), no gandharva (celestial musician), no kumbhāṇḍa (a type of demon), no piśāca (flesh-eating demon), no annihilation, no permanence, no self (Ātman), no being (Sattva), no person, no coming, no going, no exiting, no entering, no precepts, no violations, no purity, no defilement, no samādhi (concentration), no fixed, no unfixed root, no dhyāna (meditation), no dhyāna root, no knowing, no seeing, no greed, no contention, no path, no fruit of the path, no wisdom, no root of wisdom, no ignorance, no non-ignorance, no liberation, no'

非解脫、無果無得果、無無力非力、無所畏無無所畏、無念無念根、無坐無行無有威儀、無此無彼、無憶想分別、無菩提無菩提分、無智無非智、無地無水無火無風。無罪無福、無法無非法、無苦無樂，拔諸一切戲論根本，一切永離冷而無煙。

「舍利弗！舉要言之。我法悉破一切諸念、一切諸見、一切諸結、諸增上慢。不念一切諸所憶念，除斷一切種種語言。我是法中無常無無常、無苦無樂、無垢無凈、無斷無常、無我無眾生、無人無壽者、無命者、無生無滅。何以故？舍利弗！如來於法都無所得有所滅，故名為涅槃，亦不見有得涅槃者。

「舍利弗！佛亦不念涅槃，不以涅槃爲念，亦不貪著涅槃。是故當知，是為第一奇特希有，所謂如來說一切法無生無滅、無相無為，令人信解，倍為希有。」

唸佛品第二

爾時舍利弗白佛言：「世尊！於此法中雲何為惡知識？云何為善知識？」

佛告舍利弗：「若有比丘教余比丘：『比丘！汝當唸佛、念法、念僧、念戒、念施、念天。比丘！汝當觀身，取是身相，所謂不凈。當觀一切諸有為法，皆悉無常，觀一切法空、無有我。比丘！汝當取所緣相繫心緣中，專念空相，當樂善法。當取不善法相，取不善法相已，為令斷故觀念修習，謂為斷貪慾

【現代漢語翻譯】現代漢語譯本沒有解脫，沒有證果或得果，沒有無力或非力，沒有所畏懼或無所畏懼，沒有念或無念的根源，沒有坐或行或威儀，沒有此或彼，沒有憶想或分別，沒有菩提或菩提分，沒有智或非智，沒有地、水、火、風。沒有罪或福，沒有法或非法，沒有苦或樂，拔除一切戲論的根本，一切永遠脫離冷而無煙的狀態。

『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！簡要地說，我的法破除一切念頭、一切見解、一切結縛、一切增上慢。不執著於一切所憶念的事物，斷除一切種種語言。我的法中沒有常或無常，沒有苦或樂，沒有垢或凈，沒有斷或常，沒有我或眾生，沒有人或壽者，沒有命者，沒有生或滅。為什麼呢？舍利弗（Śāriputra）！如來（Tathāgata，佛陀的稱號之一）對於法都無所得或有所滅，所以名為涅槃（Nirvāṇa，佛教術語，指解脫后的境界），也不見有得到涅槃（Nirvāṇa）的人。』

『舍利弗（Śāriputra）！佛也不執著于涅槃（Nirvāṇa），不以涅槃（Nirvāṇa）爲念，也不貪戀涅槃（Nirvāṇa）。因此應當知道，這是第一奇特稀有之處，就是如來說一切法無生無滅、無相無為，令人信解，更加稀有。』

唸佛品第二

這時，舍利弗（Śāriputra）對佛說：『世尊（Lokaksema，對佛的尊稱）！在這法中，什麼是惡知識？什麼是善知識？』

佛告訴舍利弗（Śāriputra）：『如果有比丘（bhikṣu，佛教出家男眾）教導其他比丘（bhikṣu）：『比丘（bhikṣu）！你應該唸佛、念法、念僧、念戒、念施、念天。比丘（bhikṣu）！你應該觀察身體，取身體的相狀，就是不凈。應該觀察一切有為法，都是無常的，觀察一切法空，沒有我。比丘（bhikṣu）！你應該取所緣的相，將心繫在所緣之中，專念空相，應當樂於善法。應當取不善法的相，取不善法的相之後，爲了斷除它而觀念修習，說是爲了斷除貪慾。

【English Translation】 English version There is no liberation, no attainment or fruit of attainment, no powerlessness or non-powerlessness, no fear or fearlessness, no root of thought or non-thought, no sitting or walking or dignified deportment, no this or that, no recollection or discrimination, no Bodhi (Enlightenment) or factors of Bodhi (Enlightenment), no wisdom or non-wisdom, no earth, water, fire, or wind. No sin or merit, no Dharma (teachings) or non-Dharma (teachings), no suffering or happiness, uprooting the very root of all playful discourses, all forever free from cold and smokeless.

『Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! In brief, my Dharma (teachings) shatters all thoughts, all views, all fetters, all conceits. It does not dwell on any remembered things, cutting off all kinds of language. In my Dharma (teachings) there is no permanence or impermanence, no suffering or happiness, no defilement or purity, no cessation or permanence, no self or sentient beings, no person or life-span, no life or death. Why? Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! The Tathāgata (one of the titles of the Buddha) neither attains nor relinquishes anything in the Dharma (teachings), hence it is called Nirvāṇa (the ultimate state of liberation), nor does he see anyone who attains Nirvāṇa (the ultimate state of liberation).』

『Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! The Buddha does not dwell on Nirvāṇa (the ultimate state of liberation), does not take Nirvāṇa (the ultimate state of liberation) as a thought, nor is he attached to Nirvāṇa (the ultimate state of liberation). Therefore, know that this is the first extraordinary and rare thing, namely, that the Tathāgata (one of the titles of the Buddha) speaks of all Dharmas (teachings) as being without arising or ceasing, without form or activity, causing people to believe and understand, which is even more rare.』

Chapter Two: Mindfulness of the Buddha

At that time, Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom) said to the Buddha: 『World Honored One (Lokaksema, a respectful title for the Buddha)! In this Dharma (teachings), what is an evil friend? What is a good friend?』

The Buddha told Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom): 『If there is a Bhikṣu (Buddhist monk) who teaches other Bhikṣus (Buddhist monks): 『Bhikṣu (Buddhist monk)! You should be mindful of the Buddha, mindful of the Dharma (teachings), mindful of the Sangha (community), mindful of the precepts, mindful of giving, mindful of the heavens. Bhikṣu (Buddhist monk)! You should contemplate the body, taking the form of this body, namely, impurity. You should contemplate all conditioned Dharmas (teachings) as being impermanent, contemplate all Dharmas (teachings) as empty, without self. Bhikṣu (Buddhist monk)! You should take the object of focus, bind your mind to the object of focus, single-mindedly contemplate emptiness, and delight in wholesome Dharmas (teachings). You should take the form of unwholesome Dharmas (teachings), and having taken the form of unwholesome Dharmas (teachings), contemplate and cultivate in order to abandon them, saying that it is for the sake of abandoning greed.』

觀不凈相；為斷瞋恚觀慈心相；為斷愚癡觀因緣法。常念凈戒深取空相，勤行精進為得四禪，專心求道。觀不善法皆是衰惱，觀于善法最是安隱，一心修道。分別諦觀善、不善法，諦取相已，唯觀涅槃安隱寂滅，唯愛涅槃畢竟清凈。』如是教者名為邪教，謂是正教而是邪教。舍利弗！如是教者名惡知識。是人名為誹謗於我，助於外道；亦為他人說邪道法。舍利弗！如是惡人，我乃不聽受一飲水以自供養；我說教者不說受者。舍利弗！於我法中多有如是增上慢教。

「舍利弗！若受教者受戒五歲，不能悉舍如是所教，於是教中勤心精進，自有得無所有比丘不往咨問。我說此人雖有五歲，猶名邪見，雜外道法順行魔教。

「舍利弗！若有比丘受是教已，聞空無所得法即自覺知，我先受者皆是邪見，于空無所得法無疑無悔，深入通達，不依一切我見人見。舍利弗！我說此人名為得清凈梵行。

「舍利弗！若有比丘成就如是無所得忍，雖現未得無餘涅槃，我記是人，彌勒佛時當在初會。時彌勒佛歡喜三唱：『是人能于釋迦牟尼佛法中，成就無所得忍。』舍利弗！若在家出家成就此忍，我記是人必得涅槃。

「舍利弗！若有人受如是教已，聞空無所得法即時驚畏，是人可愍，無有救者、無有依者，直趣

【現代漢語翻譯】現代漢語譯本：『觀察不凈之相，是爲了斷除嗔恚而觀察慈心之相；爲了斷除愚癡而觀察因緣法（pratītyasamutpāda，事物相互依存的法則）。經常憶念清凈的戒律，深刻領會空相（śūnyatā，空性），勤奮修行精進以求得四禪（dhyāna，禪定），專心致志地尋求真道。觀察不善之法都是衰敗惱害，觀察善法才是最安穩的，一心一意地修習正道。分別仔細地觀察善法和不善法，在仔細領會其相之後，只觀察涅槃（nirvāṇa，寂滅）的安穩寂靜，只愛樂涅槃的究竟清凈。』像這樣教導的，名為邪教，說是正教，其實是邪教。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！像這樣教導的人，名叫惡知識。這種人名為誹謗我，幫助外道；也為他人宣說邪道之法。舍利弗！像這樣的惡人，我甚至不聽任他接受一飲之水來供養自己；我說的是教導者，而不是接受教導者。舍利弗！在我的佛法中，有很多像這樣增上慢（adhimāna，未證得聖果卻自以為證得）的教導。

『舍利弗！如果接受教導的人，受戒五年，不能完全捨棄像這樣的教導，在這種教導中勤奮精進，自己證得無所有處（ākiñcanyāyatana，四禪定之一）的比丘也不去請教。我說這種人即使受戒五年，仍然是邪見，夾雜著外道之法，順從魔的教導而行事。

『舍利弗！如果有個比丘接受了這種教導之後，聽聞空無所得之法（śūnyatā，空性），立刻自覺醒悟，知道自己先前所接受的都是邪見，對於空無所得之法不再懷疑後悔，深入通達，不依賴一切我見人見。舍利弗！我說這種人名為得到清凈的梵行（brahmacarya，清凈行）。』

『舍利弗！如果有個比丘成就了像這樣無所得忍（anutpattika-dharma-kṣānti，無生法忍），即使現在還沒有證得無餘涅槃（parinirvāṇa，完全的涅槃），我預記這個人，在彌勒佛（Maitreya，未來佛）出世的時候，將會在初次法會上得度。那時彌勒佛會歡喜地三次宣說：『這個人能夠在釋迦牟尼佛（Śākyamuni，現世佛）的佛法中，成就無所得忍。』舍利弗！如果在家或出家之人成就了這種忍，我預記這個人必定能夠證得涅槃。

『舍利弗！如果有人接受了像這樣的教導之後，聽聞空無所得之法立刻感到驚恐畏懼，這種人可憐啊，沒有救護者、沒有依靠者，直接走向...

【English Translation】 English version: 'Observing the impure aspects [of the body]; observing the aspects of loving-kindness to sever hatred; observing the law of dependent origination (pratītyasamutpāda) to sever ignorance. Constantly mindful of pure precepts, deeply grasping the aspect of emptiness (śūnyatā), diligently practicing vigor to attain the four dhyānas (meditative states), wholeheartedly seeking the path. Observing that all unwholesome dharmas are decaying and afflicting, observing that wholesome dharmas are the most peaceful and secure, single-mindedly cultivating the path. Discriminatingly and carefully observing wholesome and unwholesome dharmas, after carefully grasping their aspects, only observing the peace and tranquility of nirvāṇa (liberation), only loving the ultimate purity of nirvāṇa.' Such teachings are called false teachings, claiming to be correct teachings but are actually false teachings. Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom)! Such teachers are called evil friends. Such a person is called a slanderer of me, aiding external paths; also speaking false dharma to others. Śāriputra! Such evil people, I would not even allow them to receive a drink of water to support themselves; I am speaking of the teachers, not the recipients of the teachings. Śāriputra! In my Dharma, there are many such teachings of increased arrogance (adhimāna).

'Śāriputra! If a recipient of these teachings, having received the precepts for five years, cannot completely abandon such teachings, and diligently practices within these teachings, without consulting a bhikkhu (monk) who has attained the state of nothingness (ākiñcanyāyatana). I say that this person, even having received the precepts for five years, still holds false views, mixed with the dharmas of external paths, following the teachings of Māra (demon).'

'Śāriputra! If a bhikkhu, having received these teachings, upon hearing the dharma of emptiness and non-attainment (śūnyatā), immediately realizes that what he had previously received were all false views, and has no doubt or regret regarding the dharma of emptiness and non-attainment, deeply penetrating and understanding it, not relying on any views of self or others. Śāriputra! I say that this person is called one who has attained pure brahmacarya (pure conduct).'

'Śāriputra! If a bhikkhu has accomplished such forbearance of non-attainment (anutpattika-dharma-kṣānti), even if he has not yet attained complete nirvāṇa (parinirvāṇa), I predict that this person will be present at the first assembly when Maitreya Buddha (the future Buddha) appears. At that time, Maitreya Buddha will joyfully proclaim three times: 'This person was able to accomplish the forbearance of non-attainment in the Dharma of Śākyamuni Buddha (the current Buddha).' Śāriputra! If a layperson or a renunciate accomplishes this forbearance, I predict that this person will certainly attain nirvāṇa.'

'Śāriputra! If someone, having received such teachings, immediately becomes frightened upon hearing the dharma of emptiness and non-attainment, that person is pitiable, without a savior, without a refuge, directly heading towards...'

地獄。何以故？舍利弗！于佛教中驚疑畏者，是人則為具足惡道。所以者何？我常自說，有所得者是惡道分。何以故？舍利弗！佛所得法無有差別，是與非是若可差別，是有所得。

「舍利弗！人寧成就五逆重惡，不成就我見、眾生見、人見、壽見、命見、陰、入、界見。貪著持戒著持戒見；貪著三昧著三昧見。依于佛想得於法想，于僧斷事成就身見。何以故？于佛法中成就身見不在僧數。舍利弗！佛弟子眾心無分別。舍利弗！佛弟子眾無不善者、無破戒者、無破見者、無破威儀者。

「舍利弗！何等為惡不善？于佛眾中不在僧數，名惡不善。謂心心數法與諸緣合，無真實事但作分別，以分別故計有所得，是人乃至所有言說心心相續，乃至善不善法，于聖法中名惡不善。何以故？舍利弗！所有樂處中必有苦，如來法者滅是苦樂。

「舍利弗！如來所得，是中無慾亦無非欲，無樂無苦、無思無想無修，乃至亦無空想。何以故？舍利弗！若計空想即是我想、眾生想者，是常想者、是斷想者。何以故？舍利弗！隨所有想則生諸想，是皆墮邪。

「舍利弗！空名無念，是名為空，空念亦空，是名為空。舍利弗！空中無善無惡，乃至亦無空想，是故名空。舍利弗！諸有為法可知可解，空非可知亦非可解

【現代漢語翻譯】現代漢語譯本：地獄。為什麼呢？舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！在佛教教義中產生驚疑和畏懼的人，這樣的人就具備了墮入惡道的條件。為什麼這樣說呢？我經常自己說，認為有所得的人，就是走向惡道的因素。為什麼呢？舍利弗！佛所證悟的法是沒有差別的，如果認為有是與非的差別，那就是有所得的觀念。

舍利弗！寧可犯下五逆重罪，也不要執著於我見（認為存在真實的『我』）、眾生見（認為存在獨立的眾生）、人見（將事物視為固定不變的人）、壽見（執著于壽命長短）、命見（執著于生命）、陰（五蘊，構成個體經驗的要素）、入（六入，感覺器官）、界見（十八界，構成經驗的要素）。貪戀執著于持戒，並因此產生持戒的見解；貪戀執著於三昧（Samādhi，禪定），並因此產生三昧的見解。依靠對佛的想像而產生對法的想像，在僧團中製造事端，成就身見（認為身體是真實存在的）。為什麼呢？在佛法中成就身見的人，不屬於僧團的成員。舍利弗！佛的弟子們心中沒有分別。舍利弗！佛的弟子們沒有不善良的人、沒有破戒的人、沒有破除錯誤見解的人、沒有違背威儀的人。

舍利弗！什麼叫做惡和不善呢？在佛的僧團中不被視為僧團成員，就叫做惡和不善。指的是心和心的各種作用與各種因緣聚合，沒有真實不變的實體，只是人為的分別，因為這種分別而認為有所得，這樣的人乃至所有言語和心念的持續，乃至善和不善的法，在聖法中都被稱為惡和不善。為什麼呢？舍利弗！所有快樂的地方必然伴隨著痛苦，如來的法是滅除這種苦樂的。

舍利弗！如來所證悟的境界，其中沒有慾望也沒有非慾望，沒有快樂也沒有痛苦，沒有思慮也沒有想像也沒有修行，乃至也沒有空想。為什麼呢？舍利弗！如果執著于空想，認為那就是我想、眾生想，那就是常想（認為事物永恒不變）、斷想（認為事物瞬間消失）。為什麼呢？舍利弗！隨著所有想像的產生，就會產生各種各樣的想像，這些都墮入了邪見。

舍利弗！空的意思是沒有念頭，這叫做空，空的念頭也是空，這叫做空。舍利弗！在空中沒有善也沒有惡，乃至也沒有空想，所以叫做空。舍利弗！所有有為法（受條件限制的事物）都可以被認知和理解，而空是不可認知也不可理解的。

【English Translation】 English version: Hell. Why is that? Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! Those who are startled, doubtful, and fearful in the Buddha's teachings are those who are fully equipped for the evil paths. Why is that? I often say myself that those who think they have attained something are on the path to evil. Why is that? Śāriputra! The Dharma attained by the Buddha has no distinctions. If there are distinctions of right and wrong, then there is the notion of attainment.

Śāriputra! It is better to commit the five heinous offenses than to hold onto the views of self (the belief in a real 'self'), sentient beings (the belief in independent beings), person (seeing things as fixed persons), lifespan (attachment to the length of life), life (attachment to life itself), skandhas (the five aggregates that constitute individual experience), entrances (the six sense organs), and realms (the eighteen realms that constitute experience). Greedily clinging to precepts and holding onto the view of adhering to precepts; greedily clinging to samādhi (meditative absorption) and holding onto the view of adhering to samādhi. Relying on the thought of the Buddha to attain the thought of the Dharma, causing trouble in the Sangha (monastic community), and establishing the view of self. Why is that? Those who establish the view of self in the Buddha's Dharma are not counted among the Sangha. Śāriputra! The minds of the Buddha's disciples have no discriminations. Śāriputra! Among the Buddha's disciples, there are none who are not virtuous, none who have broken the precepts, none who have broken the correct views, and none who have violated the proper conduct.

Śāriputra! What is called evil and unwholesome? Those who are not considered members of the Sangha in the Buddha's community are called evil and unwholesome. This refers to the mind and its various functions combined with various conditions, without any real substance, but merely artificial distinctions. Because of these distinctions, they think they have attained something. Such people, even all their words and the continuity of their thoughts, even good and unwholesome dharmas, are called evil and unwholesome in the sacred Dharma. Why is that? Śāriputra! All places of pleasure are inevitably accompanied by suffering. The Dharma of the Tathāgata (Buddha) is the extinction of this suffering and pleasure.

Śāriputra! What the Tathāgata has attained is without desire or non-desire, without pleasure or pain, without thought or imagination or practice, and even without the thought of emptiness. Why is that? Śāriputra! If one clings to the thought of emptiness and thinks that it is the thought of self, the thought of sentient beings, then it is the thought of permanence (believing things are eternally unchanging), the thought of annihilation (believing things disappear instantly). Why is that? Śāriputra! With the arising of all thoughts, various kinds of thoughts arise, and all of these fall into wrong views.

Śāriputra! Emptiness means no thought, this is called emptiness, the thought of emptiness is also empty, this is called emptiness. Śāriputra! In emptiness there is neither good nor evil, and even no thought of emptiness, therefore it is called emptiness. Śāriputra! All conditioned dharmas (things subject to conditions) can be known and understood, but emptiness is neither knowable nor understandable.

、非可思量，是故名空。舍利弗！空非念得。何以故？空無想故，是故名空。

「舍利弗！何故說行空行？不念一切諸想，乃至空想亦復不念，是名空行。

「舍利弗！想名乃至心有所念，即名為想，無所念者乃名無想。離諸想故名為無想，隨所取想皆是邪見。何以故？舍利弗！于聖法中計得寂滅皆墮邪見，何況言說？何況說者？如是空法以何可說？

「舍利弗！諸佛何故說諸語言皆名為邪？不能通達一切法者，是則皆為言說所覆，是故如來知諸語言皆為是邪，乃至少有言語不得其實。

「舍利弗！諸佛阿耨多羅三藐三菩提皆是無想無念。何以故？如來於法不得體性亦不得念。

「舍利弗！如來何故說有念處？舍利弗！經說若人得四念處，是人能得諸法體性，能得自身、得我、得人，無有是處。示法別相空故，說四念處。四念處性，無性、無處、無念、無說、無有貪著。念性尚無，何況念處？是故如來說名念處。舍利弗！諸法若有決定體性，如析毛髮百分一者，是則諸佛不出於世，亦終不說諸法性空。舍利弗！諸法實空無性，一相所謂無相。如來悉見，如來以是說有念處。

「舍利弗！念處名為無處無非處、無念無念業、無想無分別、無意無意業、無思無思業、無法無法相，皆

【現代漢語翻譯】現代漢語譯本：『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！』不可思議，所以叫做空。舍利弗！空不是通過思念得到的。為什麼呢？因為空沒有想的緣故，所以叫做空。

『舍利弗！為什麼說行空行呢？不思念一切諸想，乃至空想也不思念，這叫做空行。

『舍利弗！想，是指乃至心中有所念，就叫做想，沒有所念的就叫做無想。離開各種想，所以叫做無想，隨所取著的想都是邪見。為什麼呢？舍利弗！在聖法中認為得到寂滅都屬於邪見，何況是言說？何況是說話的人？這樣的空法用什麼可以說呢？』

『舍利弗！諸佛為什麼說各種語言都叫做邪呢？不能通達一切法的人，都被言說所覆蓋，所以如來知道各種語言都是邪的，乃至稍微有一點言語都不能得到真實。

『舍利弗！諸佛的阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）都是無想無念的。為什麼呢？如來對於法不得體性，也不得念。

『舍利弗！如來為什麼說有念處呢？舍利弗！經上說如果有人得到四念處，這個人就能得到諸法的體性，能得到自身、得到我、得到人，沒有這樣的道理。因為顯示法的差別相是空性的緣故，所以說四念處。四念處的自性，是無自性、無處所、無思念、無言說、沒有貪著。唸的自性尚且沒有，何況是念處？所以如來說名叫念處。舍利弗！諸法如果存在決定的體性，就像分析毛髮為百分之一那樣，那麼諸佛就不會出現於世，也終究不會說諸法性空。舍利弗！諸法實際上是空無自性的，只有一個相，叫做無相。如來完全明瞭，如來因此才說有念處。

『舍利弗！念處叫做無處無非處、無念無念業、無想無分別、無意無意業、無思無思業、無法無法相，都……』

【English Translation】 English version: 『Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)!』 It is inconceivable, therefore it is called emptiness. Śāriputra! Emptiness is not obtained through thought. Why? Because emptiness has no thought, therefore it is called emptiness.

『Śāriputra! Why is it said to practice the conduct of emptiness? Not thinking of all thoughts, not even thinking of the thought of emptiness, this is called the conduct of emptiness.』

『Śāriputra! Thought means that even if there is something in the mind that is thought of, it is called thought, and that which is not thought of is called non-thought. Being apart from all thoughts is called non-thought, and all thoughts that are grasped are wrong views. Why? Śāriputra! In the sacred Dharma, considering that one has attained nirvana is a wrong view, let alone speech? Let alone the speaker? How can such an empty Dharma be spoken of?』

『Śāriputra! Why do the Buddhas say that all languages are called wrong? Those who cannot understand all Dharmas are covered by speech, so the Tathāgata (如來，one of the titles of a Buddha) knows that all languages are wrong, and even a little language cannot obtain the truth.』

『Śāriputra! The anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提， unsurpassed complete enlightenment) of the Buddhas is without thought and without念. Why? The Tathāgata does not obtain the essence of the Dharma, nor does he obtain念.』

『Śāriputra! Why does the Tathāgata say that there are the four foundations of mindfulness? Śāriputra! The sutras say that if a person obtains the four foundations of mindfulness, that person can obtain the essence of all Dharmas, can obtain himself, obtain the self, and obtain people, there is no such reason. Because the difference in the appearance of the Dharma is empty, therefore it is said that there are the four foundations of mindfulness. The nature of the four foundations of mindfulness is without nature, without place, without thought, without speech, and without attachment. Even the nature of念does not exist, let alone the foundations of mindfulness? Therefore, the Tathāgata says that it is called the foundations of mindfulness. Śāriputra! If all Dharmas have a definite essence, like analyzing a hair into one hundredth of a part, then the Buddhas would not appear in the world, and would never say that the nature of all Dharmas is empty. Śāriputra! All Dharmas are actually empty and without nature, there is only one characteristic, which is called no characteristic. The Tathāgata fully understands, and the Tathāgata therefore says that there are the four foundations of mindfulness.』

『Śāriputra! The foundations of mindfulness are called no place, no non-place, no念, no念karma, no thought, no discrimination, no intention, no intention karma, no thought, no thought karma, no Dharma, no Dharma appearance, all...』

無合散，是故賢聖名為無分別者，是名念處。如來以是說有念處，隨順無所有故名爲念處；隨順唸佛名爲念處。

「舍利弗！云何名爲念佛？見無所有名爲念佛。舍利弗！諸佛無量不可思議、不可稱量，以是義故，見無所有名爲念佛。實名無分別，諸佛無分別，以是故言念無分別即是念佛。複次，見諸法實相名為見佛。何等名為諸法實相？所謂諸法畢竟空無所有，以是畢竟空無所有法念佛。複次，如是法中，乃至小念尚不可得，是名唸佛。舍利弗！是念佛法斷語言道，過出諸念不可得念，是名唸佛。

「舍利弗！一切諸念皆寂滅相，隨順是法，此則名為修習唸佛。不可以色唸佛。何以故？念色取相貪味為識，無形、無色、無緣、無性，是名唸佛。是故當知，無有分別、無取、無舍，是真唸佛。」

念法品第三

爾時舍利弗白佛言：「世尊！云何為人亦說是法為惡知識？世尊！云何為人亦說是法為善知識？」

佛告舍利弗：「若有比丘教他比丘：『比丘！汝今當知唸佛事空，念所緣處是不應念，汝所念空念亦復空。是無性空能斷色想、能斷取想。』是人爾時不得無想，何況于念？是人爾時都無所有、寂滅無性，不集諸想、滅一切法，是則名為修習唸佛。唸佛名為破善不善一切覺觀，無覺

【現代漢語翻譯】現代漢語譯本無合散，因此賢聖被稱為『無分別』者，這就是『念處』（Sati Patthana，四念處）。如來因此說有念處，隨順於『無所有』的境界，所以稱爲念處；隨順於唸佛，所以稱爲念處。

『舍利弗（Sariputra，佛陀十大弟子之一）！什麼叫做唸佛？』見『無所有』就叫做唸佛。舍利弗！諸佛無量，不可思議，不可稱量，因為這個緣故，見『無所有』就叫做唸佛。『實』的意義就是『無分別』，諸佛都是『無分別』的，因此說念『無分別』就是念佛。再者，見到諸法實相就叫做見佛。什麼叫做諸法實相？就是說諸法畢竟空無所有，用這種畢竟空無所有的法來念佛。再者，在這樣的法中，乃至極小的念頭都不可得，這就叫做唸佛。舍利弗！這種唸佛法斷絕了語言之道，超越了一切念頭，不可得念，這就叫做唸佛。

『舍利弗！一切諸念都是寂滅之相，隨順這種法，這就叫做修習唸佛。』不可以用色來念佛。為什麼呢？因爲念色會執取表相，貪著滋味，產生識別。無形、無色、無緣、無性，這才是唸佛。所以應當知道，沒有分別，沒有取捨，這才是真正的唸佛。

念法品第三

這時，舍利弗（Sariputra）對佛說：『世尊！什麼樣的人為他人說法是惡知識？世尊！什麼樣的人為他人說法是善知識？』

佛告訴舍利弗（Sariputra）：『如果有比丘教導其他比丘說：『比丘！你現在應當知道唸佛這件事是空性的，念所緣之處是不應該唸的，你所念的空，念本身也是空性的。這種無自性的空，能夠斷除色想，能夠斷除取想。』這個人那時就得不到無想，更何況是念？這個人那時就完全沒有所有，寂滅無性，不聚集各種想法，滅除一切法，這就叫做修習唸佛。唸佛就是破除善與不善的一切覺觀，沒有覺

【English Translation】 English version Without aggregation or dispersion, therefore, the wise and holy are called 'non-discriminating,' and this is called 'mindfulness' (Sati Patthana, the four foundations of mindfulness). The Tathagata (another name for the Buddha) speaks of mindfulness in this way, because it accords with 'non-existence,' it is called mindfulness; because it accords with mindfulness of the Buddha, it is called mindfulness.

'Sariputra (one of the Buddha's ten principal disciples)! What is called mindfulness of the Buddha?' Seeing 'non-existence' is called mindfulness of the Buddha. Sariputra! The Buddhas are immeasurable, inconceivable, and incalculable; for this reason, seeing 'non-existence' is called mindfulness of the Buddha. 'Reality' means 'non-discrimination,' and the Buddhas are 'non-discriminating'; therefore, it is said that mindfulness of non-discrimination is mindfulness of the Buddha. Furthermore, seeing the true nature of all dharmas (teachings, phenomena) is called seeing the Buddha. What is called the true nature of all dharmas? It is that all dharmas are ultimately empty and without existence; with this ultimately empty and non-existent dharma, one practices mindfulness of the Buddha. Furthermore, in such a dharma, even the smallest thought is unattainable; this is called mindfulness of the Buddha. Sariputra! This mindfulness of the Buddha cuts off the path of language, transcends all thoughts, and unattainable thought; this is called mindfulness of the Buddha.

'Sariputra! All thoughts are of the nature of quiescence and extinction; according with this dharma, this is called cultivating mindfulness of the Buddha.' One cannot practice mindfulness of the Buddha with form. Why? Because mindfulness of form grasps at appearances, craves flavors, and generates consciousness. Without form, without color, without condition, without nature, this is called mindfulness of the Buddha. Therefore, one should know that without discrimination, without grasping, without rejection, this is true mindfulness of the Buddha.

Chapter Three on Mindfulness of the Dharma

At that time, Sariputra (Sariputra) said to the Buddha: 'World Honored One! What kind of person who speaks this dharma to others is an evil friend? World Honored One! What kind of person who speaks this dharma to others is a good friend?'

The Buddha told Sariputra (Sariputra): 'If there is a Bhikshu (monk) who teaches other Bhikshus (monks): 'Bhikshu! You should now know that the practice of mindfulness of the Buddha is empty, and the object of mindfulness should not be contemplated; the emptiness you contemplate, the contemplation itself is also empty. This emptiness without self-nature can cut off the thought of form, and can cut off the thought of grasping.' That person at that time cannot attain non-thought, let alone thought? That person at that time is completely without anything, quiescent and without nature, does not gather various thoughts, and extinguishes all dharmas; this is called cultivating mindfulness of the Buddha. Mindfulness of the Buddha is the breaking of all perceptions and observations, whether good or bad, without perception.'

無觀寂然無想，名爲念佛。何以故？不應以覺觀憶念諸佛，無覺無觀名為清凈唸佛。於此念中乃無微細心心念業，況身口業？又唸佛者離諸想，諸想不在心，無分別、無名字、無障礙，無慾無得不起覺觀。何以故？舍利弗！隨所念起一切諸想皆是邪見。

「舍利弗！隨無所有、無覺無觀、無生無滅，通達是者名爲念佛。如是念中，無貪無著、無逆無順、無名無想。舍利弗！無想、無語乃名唸佛，是中乃無微細小念，何況粗身口意業？無身口意業處、無取無舍、無諍無訟、無念無分別，空寂無性、滅諸覺觀，是名唸佛。

「舍利弗！若人成就如是念者，欲轉四天下地隨意能轉，亦能降伏百千億魔，況弊無明，從虛誑緣起無決定相？是法如是，無想無戲論、無生無滅、不可說不可分別、無闇無明，魔若魔民所不能測，但以世俗言說有所教化，而作是言：『汝唸佛時莫取小想，莫生戲論、莫有分別。何以故？是法皆空、無有體性、不可念，一相所謂無相，是名真實唸佛，所謂無生無滅、無相無為。何以故？如來不名為色、不名為想、不名爲念、不名分別、不逆不順、不取不捨、非定非慧、非明非無明。如來不可說、不可思議、無相，汝今莫樂取相、莫樂戲論。佛于諸法無執無量，不見有法可執可量。是人于佛猶

【現代漢語翻譯】現代漢語譯本無觀、寂然、無想，這叫做唸佛（nianfo，Buddha Recitation）。為什麼呢？不應該以覺觀（jueguan，perception and contemplation）憶念諸佛，沒有覺觀才叫做清凈唸佛。在這種念中，連微細的心心念業（xinxinnianye，mental karma）都沒有，更何況身口業（shenkouye，physical and verbal karma）呢？又，唸佛的人遠離各種妄想，各種妄想不在心中，沒有分別、沒有名字、沒有障礙，沒有慾望，沒有得失，不起覺觀。為什麼呢？舍利弗（Shaliputra，one of the principal disciples of the Buddha）！隨著所念而生起的一切妄想都是邪見。

『舍利弗！隨著無所有、無覺無觀、無生無滅，通達這個道理的人叫做唸佛。在這種念中，沒有貪婪，沒有執著，沒有違逆，沒有順從，沒有名字，沒有妄想。舍利弗！沒有妄想，沒有言語，才叫做唸佛，在這種念中，連微細的念頭都沒有，更何況粗大的身口意業（shenkouyiye，physical, verbal, and mental karma）？沒有身口意業的處所，沒有取捨，沒有爭論，沒有訴訟，沒有念頭，沒有分別，空寂無性，滅除各種覺觀，這叫做唸佛。

『舍利弗！如果有人成就了這樣的念，想要轉移四天下（sizitianxia，four continents）的地，可以隨意轉移，也能降伏百千億魔（baiqianyi mo，hundreds of trillions of demons），更何況是那微不足道的無明（wuming，ignorance），從虛假的因緣（yinyuan，conditions）而生起，沒有決定的相狀？這個法就是這樣，沒有妄想，沒有戲論（xilun，idle talk or speculation），沒有生滅，不可說，不可分別，沒有黑暗，沒有無明，魔和魔民都不能測度，只是用世俗的言語有所教化，而這樣說：『你念佛的時候，不要取小的妄想，不要生起戲論，不要有分別。』為什麼呢？這個法都是空的，沒有自體，不可念，一相，就是無相，這叫做真實的唸佛，就是無生無滅，無相無為（wuxiangwuwei，non-form and non-action）。為什麼呢？如來（Tathagata，the thus-gone one, an epithet of the Buddha）不叫做色（se，form），不叫做想（xiang，perception），不叫做念（nian，thought），不叫做分別（fenbie，discrimination），不違逆，不順從，不取，不捨，不是定（ding，meditation），不是慧（hui，wisdom），不是明（ming，clarity），不是無明（wuming，ignorance）。如來不可說，不可思議，無相，你現在不要喜歡取相，不要喜歡戲論。佛對於諸法沒有執著，沒有限量，不見有法可以執著，可以限量。這樣的人對於佛仍然

【English Translation】 English version Without observation, stillness, and non-thought, this is called 'Buddha Recitation' (nianfo). Why? One should not use perception and contemplation (jueguan) to remember the Buddhas; without perception and contemplation is called pure Buddha Recitation. In this recitation, there are not even subtle mental karmas (xinxinnianye), let alone physical and verbal karmas (shenkouye). Furthermore, one who recites the Buddha is apart from all thoughts; all thoughts are not in the mind, without discrimination, without names, without obstacles, without desires, without gain or loss, and without arising perception and contemplation. Why? Shariputra (Shaliputra)! All thoughts that arise with what is recited are wrong views.

'Shariputra! Following non-existence, without perception or contemplation, without arising or ceasing, one who understands this is called 'Buddha Recitation.' In this recitation, there is no greed, no attachment, no opposition, no compliance, no name, no thought. Shariputra! Without thought, without speech, this is called 'Buddha Recitation'; in this recitation, there are not even subtle small thoughts, let alone coarse physical, verbal, and mental karmas (shenkouyiye). Without a place for physical, verbal, and mental karmas, without taking or abandoning, without strife or litigation, without thought or discrimination, empty and still without nature, extinguishing all perceptions and contemplations, this is called 'Buddha Recitation.'

'Shariputra! If a person achieves such recitation, wanting to move the earth of the four continents (sizitianxia), they can move it at will, and can also subdue hundreds of trillions of demons (baiqianyi mo), let alone insignificant ignorance (wuming), arising from false conditions (yinyuan), without a definite form? This Dharma is like this: without thought, without idle talk or speculation (xilun), without arising or ceasing, unspeakable, indistinguishable, without darkness, without ignorance, which demons and demon people cannot fathom, but only using worldly language to teach, and saying this: 'When you recite the Buddha, do not take small thoughts, do not give rise to idle talk, do not have discrimination.' Why? This Dharma is all empty, without self-nature, unrecitable, one form, which is no-form, this is called true Buddha Recitation, which is without arising or ceasing, without form and without action (wuxiangwuwei). Why? The Tathagata (Tathagata) is not called form (se), not called perception (xiang), not called thought (nian), not called discrimination (fenbie), not opposing, not complying, not taking, not abandoning, not meditation (ding), not wisdom (hui), not clarity (ming), not ignorance (wuming). The Tathagata is unspeakable, inconceivable, without form; now do not delight in taking form, do not delight in idle talk. The Buddha has no attachment or measure to all Dharmas, and does not see any Dharma that can be attached to or measured. Such a person towards the Buddha still'

尚不得，何況于念？』舍利弗！如是教者名善知識；第一義中無有決定是善知識、是惡知識。

「複次舍利弗！若有比丘教余比丘：『比丘！汝當分別觀察諸法，亦復莫念法相。』是比丘如是修習心無繫著，則能通達諸法一相所謂無相，是人猶尚不生法想，況我人想？舍利弗！于意云何？念法想者，是人能滅一切法不？」

「不也。世尊！」

「舍利弗！如樹無根，能有枝葉華果實不？」

「不也。世尊！」

「如是舍利弗！若人不得諸法根本，是人能生諸法想不？」

「不也。世尊！」

「舍利弗！若人不得不念法想，是人能滅一切法不？」

「不也。世尊！」

「是人不得於法、不得法相、不得於滅，亦不分別無生無滅。是人爾時不生不滅，不名得涅槃者；亦復不名無得涅槃。舍利弗！如是教者名善知識；第一義中無善知識、無惡知識。

「舍利弗！若人成就如是相者，世間希有，得不顛倒真實見故，是為正見。複次舍利弗！正見者名為正作、正行、正道、正解。無有顛倒如實而見，是故如來說名正見。舍利弗！若有眾生無有顛倒如實觀者，則有正見。若生我想、人想、眾生想者，當知是人皆是邪行。

「舍利弗！佛及弟子！不說有我、不

【現代漢語翻譯】現代漢語譯本：『尚且不能做到不分別觀察諸法，更何況是不起念頭呢？』舍利弗（Śāriputra）！像這樣教導的比丘，可以稱為善知識；但在第一義諦（paramārtha-satya）中，並沒有絕對的善知識或惡知識。

『再者，舍利弗（Śāriputra）！如果有比丘教導其他比丘：『比丘！你應該分別觀察諸法，但也不要執著於法相。』這位比丘如果這樣修習，心不繫縛執著，就能通達諸法的一相，也就是無相。這樣的人尚且不會生起法想，更何況是我人想呢？舍利弗（Śāriputra）！你認為如何？執著於法想的人，能夠滅盡一切法嗎？』

『不能，世尊（Bhagavan）！』

『舍利弗（Śāriputra）！如果樹沒有根，能有枝葉、花果實嗎？』

『不能，世尊（Bhagavan）！』

『像這樣，舍利弗（Śāriputra）！如果人沒有得到諸法的根本，這個人能生起諸法想嗎？』

『不能，世尊（Bhagavan）！』

『舍利弗（Śāriputra）！如果人不得不念法想，這個人能滅盡一切法嗎？』

『不能，世尊（Bhagavan）！』

『這個人既不執著於法，也不執著於法相，也不執著于滅，也不分別無生無滅。這個人那時既不生也不滅，不能稱為得到涅槃（Nirvāṇa）的人；也不能稱為沒有得到涅槃（Nirvāṇa）的人。舍利弗（Śāriputra）！像這樣教導的比丘，可以稱為善知識；但在第一義諦（paramārtha-satya）中，沒有善知識，也沒有惡知識。

『舍利弗（Śāriputra）！如果有人成就了這樣的相，在世間是稀有的，因為他得到了不顛倒的真實見解，這就是正見。再者，舍利弗（Śāriputra）！正見也稱為正作、正行、正道、正解。沒有顛倒，如實地見到，所以如來說名為正見。舍利弗（Śāriputra）！如果有眾生沒有顛倒，如實地觀察，那麼他就有正見。如果生起我想、人想、眾生想，應當知道這個人都是邪行。

『舍利弗（Śāriputra）！佛以及佛的弟子，不說有我，也不說...

【English Translation】 English version: 『It is not yet possible to not separately observe all dharmas, how much more so to not have any thoughts?』 Śāriputra! Such a teacher is called a good spiritual friend; in the ultimate meaning (paramārtha-satya), there is no definite good spiritual friend or bad spiritual friend.

『Furthermore, Śāriputra! If a Bhikṣu (monk) teaches another Bhikṣu (monk): 『Bhikṣu (monk)! You should separately observe all dharmas, but also do not cling to the characteristics of dharmas.』 If this Bhikṣu (monk) cultivates in this way, with his mind unattached, he will be able to understand the one aspect of all dharmas, which is no-aspect. Such a person will not even generate the thought of dharma, how much less the thought of self or others? Śāriputra! What do you think? Can a person who clings to the thought of dharma extinguish all dharmas?』

『No, Bhagavan (World-Honored One)!』

『Śāriputra! If a tree has no roots, can it have branches, leaves, flowers, fruits, and seeds?』

『No, Bhagavan (World-Honored One)!』

『Likewise, Śāriputra! If a person does not obtain the root of all dharmas, can that person generate thoughts of all dharmas?』

『No, Bhagavan (World-Honored One)!』

『Śāriputra! If a person cannot help but think of dharma, can that person extinguish all dharmas?』

『No, Bhagavan (World-Honored One)!』

『This person neither clings to dharma, nor to the characteristics of dharma, nor to extinction, nor does he discriminate between non-arising and non-extinction. At that time, this person neither arises nor ceases, and cannot be called one who has attained Nirvāṇa (liberation); nor can he be called one who has not attained Nirvāṇa (liberation). Śāriputra! Such a teacher is called a good spiritual friend; in the ultimate meaning (paramārtha-satya), there is neither a good spiritual friend nor a bad spiritual friend.

『Śāriputra! If a person achieves such characteristics, it is rare in the world, because he has obtained an undeluded and true view, and this is called right view. Furthermore, Śāriputra! Right view is also called right action, right conduct, right path, and right understanding. Without delusion, seeing things as they truly are, therefore the Tathāgata (Buddha) calls it right view. Śāriputra! If sentient beings are without delusion and observe things as they truly are, then they have right view. If they generate thoughts of self, thoughts of others, or thoughts of sentient beings, you should know that these people are all practicing wrongly.

『Śāriputra! The Buddha and his disciples do not say that there is a self, nor do they say...

說有人、不說眾生、不說壽命、不說斷常，是故佛及弟子名為正見。何以故？正觀不顛倒故。

「舍利弗！一切凡夫於此事中無能入者。何以故？一切凡夫都無正見，但有隨順正見得柔順忍，不能如實，舍利弗！是名正見邪見差別。如實見故名為正見；見世樂因增長財利是世間正見，是皆欺誑不免生死。舍利弗！佛說世間正見，是說懈怠下劣者法，賢聖不作是念：『此是正見、此是邪見。』所以者何？一切諸見皆從虛妄緣起。舍利弗！若作是念：『此是正見。』是人即是邪見。舍利弗！于聖法中拔斷一切諸見根本，悉斷一切諸語言道，如虛空中手無觸閡，諸沙門法皆應如是。」

念僧品第四

舍利弗白佛言：「世尊！何等為聖眾？」

「舍利弗！若有人能信解通達一切諸法無生無滅、無起無相，成就如是忍尚不得我，況得須陀洹、斯陀含、阿那含？況得阿羅漢？況復得法？況得男女？何況得道？況得如是等事？是名聖眾，是亦不得。

「複次舍利弗！眾生少能信解無生無滅無相法者，若能信解無生無滅無相法者，心無顛倒共相知解，以法和合不受後有，知諸世間但從虛妄緣起。是人則更不住是身，以是因緣說名聖眾。是人於是語言亦復不得，謂諸名相但集無相無戲論事，是名僧寶，應

【現代漢語翻譯】現代漢語譯本：不說存在個體、不說存在眾生、不說存在壽命、不說存在斷滅或恒常，因此佛陀以及佛陀的弟子被稱為具有正見。為什麼呢？因為他們以正確的觀察方式，不會產生顛倒的認知。

『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！一切凡夫俗子對於這種境界都無法領悟。為什麼呢？因為一切凡夫都沒有正見，只能通過隨順正見而獲得柔順忍（kṣānti，安忍，對真理的接受），不能如實地認識事物。舍利弗！這就是正見和邪見的區別。能夠如實地觀察事物，就叫做正見；認為世俗的快樂、增長財富利益是正確的見解，這些都是虛假的，不能免除生死輪迴。舍利弗！佛陀所說的世間正見，是為那些懈怠、下劣根性的人所說的方便之法，賢聖之人不會這樣想：『這是正見，這是邪見。』為什麼呢？因為一切諸見都是從虛妄的因緣而生起的。舍利弗！如果有人認為：『這是正見。』這個人本身就陷入了邪見。舍利弗！在聖法中，要徹底拔除一切諸見的根本，斷絕一切語言表達的途徑，就像在虛空中，手無法觸控到任何阻礙一樣，所有修行沙門（śrāmaṇa，出家修行者）的修行都應該如此。』

念僧品第四

舍利弗問佛陀：『世尊（Bhagavān，佛陀的尊稱）！什麼是聖眾（āryasaṃgha，證悟的僧團）？』

『舍利弗！如果有人能夠相信、理解、通達一切諸法無生無滅、無起無相的道理，成就了這樣的安忍，尚且不能執著于『我』的存在，更何況是須陀洹（Srotaāpanna，入流果，小乘初果）、斯陀含（Sakṛdāgāmin，一來果，小乘二果）、阿那含（Anāgāmin，不還果，小乘三果）？更何況是阿羅漢（Arhat，無學果，小乘四果）？更何況是獲得佛法？更何況是獲得男女之身？更何況是獲得道？更何況是獲得這些世俗之事？這才能稱為聖眾，但即使是聖眾這個概念，也是不可執著的。

『再者，舍利弗！眾生很少能夠相信、理解無生無滅、無相之法，如果有人能夠相信、理解無生無滅、無相之法，他的心就不會有顛倒，能夠互相理解，以佛法和合，不再受後世的果報，明白世間的一切都只是從虛妄的因緣而生起。這樣的人就不會再執著于這個身體，因此被稱為聖眾。這樣的人對於語言文字也無所執著，認為一切名相都只是聚集在一起，而實際上是無相、無戲論的。這就是僧寶（saṃgharatna，僧伽，佛教三寶之一），應當恭敬。』

【English Translation】 English version: Not speaking of a person, not speaking of sentient beings, not speaking of lifespan, not speaking of annihilation or permanence, therefore the Buddha and his disciples are called having right view. Why? Because they observe correctly and do not have inverted perceptions.

'Śāriputra! All ordinary beings are unable to enter into this matter. Why? Because all ordinary beings have no right view, but only obtain forbearance by following right view, and cannot see things as they truly are. Śāriputra! This is the difference between right view and wrong view. Seeing things as they truly are is called right view; considering worldly pleasures and increasing wealth and profit as right views are all deceptive and cannot escape birth and death. Śāriputra! The worldly right view spoken by the Buddha is a method for those who are lazy and inferior. The wise and holy do not think like this: 『This is right view, this is wrong view.』 Why? Because all views arise from false conditions. Śāriputra! If one thinks: 『This is right view,』 that person is immediately in wrong view. Śāriputra! In the holy Dharma, uproot all the roots of all views, cut off all paths of language, just as in empty space, the hand has no obstruction. All practices of śrāmaṇas should be like this.'

Chapter Four on Recollection of the Sangha

Śāriputra said to the Buddha: 'Bhagavān! What is the holy Sangha?'

'Śāriputra! If someone can believe, understand, and penetrate that all dharmas are without birth and without death, without arising and without form, and achieves such forbearance, they still cannot grasp at 'I', let alone Srotaāpanna, Sakṛdāgāmin, or Anāgāmin? Let alone Arhat? Let alone attaining the Dharma? Let alone obtaining male or female bodies? Let alone obtaining the Path? Let alone obtaining such things? This is called the holy Sangha, but even this is unattainable.

'Furthermore, Śāriputra! Few sentient beings can believe and understand the Dharma of no birth, no death, and no form. If one can believe and understand the Dharma of no birth, no death, and no form, their mind will be without inversion, and they can understand each other, unite in the Dharma, and not receive future existence, knowing that all the world arises from false conditions. Such a person will no longer dwell on this body, and for this reason, they are called the holy Sangha. Such a person also has no attachment to language, considering all names and forms as merely gathered together, but in reality, they are without form and without conceptual proliferation. This is the Sangha Jewel, and should be revered.'

受供養。得無顛倒真實義故，是人以是方便念僧，是事亦空。舍利弗！如是教者名善知識。

「舍利弗！斷一切語言道，名為聖眾。何以故？于聖法中所因語言說真實義，如是語言亦不可得，是故當知斷諸語言，名為聖眾。

「舍利弗！或有人言：『若於此中無有言說、無有定者，何名為僧？』舍利弗！我於此中有如是答：『眾僧名為示如實事，此事決定亦不可得，俱同一學一忍一味，是事亦以世俗語故說，非第一義。第一義中無有定實名為僧法，常不壞者。』聖人若說言有是法，是即為污。所以者何？若人作是分別，是男是女、是天、是龍、是夜叉、是乾闥婆、是鳩槃茶、是法是非法。作是分別已，得種種事，得種種事故作是言：『是坐是臥是行是住。』聖人得諸法實相故，亦不分別是男是女、是天是龍，乃至是法是非法。不分別故，不得種種法。不得種種法者，能作是說，是坐是臥是行是住不？」

「不也。世尊！」

「舍利弗！若人言，是男是女、是天是龍，乃至是法是非法。是人所說非虛妄耶？」

「虛妄。世尊！」

「舍利弗！若不入是虛妄者，名為聖眾。不顛倒故，名為聖眾。舍利弗！所有不善、所有可知、所有可得，如是一切諸不善法，皆以名相為本。此賢聖法

【現代漢語翻譯】現代漢語譯本受供養。因為證得了沒有顛倒的真實意義，這個人用這種方式憶念僧伽（Sangha，僧團），這件事本身也是空性的。舍利弗（Sariputra）！像這樣教導的人，可以稱為善知識。

『舍利弗（Sariputra）！斷絕一切語言的道路，就叫做聖眾。』為什麼呢？因為在聖法中所憑藉的語言，是爲了說明真實意義，但這樣的語言本身也是不可得的，所以應當知道斷絕一切語言，才叫做聖眾。

『舍利弗（Sariputra）！或許有人會說：『如果在這裡沒有言說、沒有固定的實體，那又憑什麼叫做僧伽（Sangha，僧團）呢？』舍利弗（Sariputra）！我在這裡可以這樣回答：『眾僧被稱為是顯示如實之事，但這件事的決定性也是不可得的，他們共同學習、共同忍辱、共享一味，這件事也是因為世俗的語言才這樣說，並非第一義諦。在第一義諦中，沒有固定的實體可以稱為僧法，也沒有常住不壞的東西。』聖人如果說有這樣的法，那就是一種污染。』為什麼呢？如果有人作這樣的分別：這是男是女、是天（Deva，天神）、是龍（Naga，龍族）、是夜叉（Yaksa，夜叉）、是乾闥婆（Gandharva，香神）、是鳩槃茶（Kumbhanda，甕形鬼）、這是法（Dharma，佛法）是非法。做了這樣的分別之後，就得到種種事物，得到種種事物之後就說：『這是坐、這是臥、這是行、這是住。』聖人因為證得了諸法的實相，所以也不分別這是男是女、是天（Deva，天神）是龍（Naga，龍族），乃至這是法（Dharma，佛法）是非法。因為不分別，所以就得不到種種法。得不到種種法的人，還能說『這是坐、這是臥、這是行、這是住』嗎？』

『不能，世尊！』

『舍利弗（Sariputra）！如果有人說，這是男是女、是天（Deva，天神）是龍（Naga，龍族），乃至這是法（Dharma，佛法）是非法。這個人所說的不是虛妄的嗎？』

『是虛妄的，世尊！』

『舍利弗（Sariputra）！如果不進入這種虛妄之中，就叫做聖眾。因為沒有顛倒，所以叫做聖眾。舍利弗（Sariputra）！所有不善、所有可知、所有可得，像這樣一切的不善法，都是以名相為根本。這種賢聖法

【English Translation】 English version Receiving offerings. Because one has attained the undeluded true meaning, this person contemplates the Sangha (community) in this way, and this matter is also empty. Sariputra! Such a teacher is called a good friend.

Sariputra! Cutting off all paths of language is called the noble assembly. Why? Because the language used in the noble Dharma to explain the true meaning, such language is also unattainable. Therefore, know that cutting off all languages is called the noble assembly.

Sariputra! Someone might say, 'If there is no speech or fixed entity here, what is called the Sangha?' Sariputra! I would answer, 'The Sangha is said to show the true nature of things, but the definiteness of this matter is also unattainable. They share the same learning, the same patience, and the same taste. This is said because of conventional language, not the ultimate truth. In the ultimate truth, there is no fixed entity called Sangha Dharma, and nothing that is permanent and indestructible.' If a sage says there is such a Dharma, it is a defilement. Why? If someone makes such distinctions: this is male, this is female, this is a Deva (god), this is a Naga (dragon), this is a Yaksa (demon), this is a Gandharva (celestial musician), this is a Kumbhanda (a type of demon), this is Dharma (teachings) and non-Dharma. Having made these distinctions, one obtains various things, and having obtained various things, one says: 'This is sitting, this is lying down, this is walking, this is standing.' Because sages have attained the true nature of all Dharmas, they do not distinguish between male and female, Deva (god) and Naga (dragon), or even Dharma (teachings) and non-Dharma. Because they do not distinguish, they do not obtain various Dharmas. Can those who do not obtain various Dharmas say, 'This is sitting, this is lying down, this is walking, this is standing?'"

No, World Honored One!

Sariputra! If someone says, 'This is male, this is female, this is a Deva (god), this is a Naga (dragon), or even this is Dharma (teachings) and non-Dharma,' is what that person says not false?

It is false, World Honored One!

Sariputra! If one does not enter into this falsehood, it is called the noble assembly. Because there is no delusion, it is called the noble assembly. Sariputra! All that is unwholesome, all that is knowable, all that is attainable, all such unwholesome Dharmas have names and forms as their basis. This virtuous and noble Dharma

中斷諸名相，又不念名相不得名相，云何當言是聖是眾？斷諸名相名為聖眾。若有法處可破可斷，賢聖法中無名無相無有語言，斷諸語言無有合散，若言無僧則破聖眾，是亦不得。所謂名相虛妄想故，著種種邪見，因是邪見更受後身，貪著諸見則五陰生。舍利弗！五陰皆是虛妄貪著，是名惡道，是名邪見。賢聖眾者無有此事，但知虛妄緣故起於三界，知是事故名為聖眾。

「舍利弗！凡所有見，于聖眾中皆不可得，謂：我見、眾生見、壽命見、人見、男見、女見、天見、地獄見、畜生見、餓鬼見、陰、入、界見、貝聲見、鼓聲見、地聲見、水火風聲見，持戒聲見、毀戒聲見，正道聲見、邪道聲見、垢聲凈聲、禪定三昧八聖道聲、須陀洹果、斯陀含果、阿那含果、阿羅漢果聲見、解脫聲見、得果聲見、佛聲見、法聲見、僧聲見、滅聲見、涅槃聲見。舍利弗！是名虛妄音聲等見。賢聖眾者，于第一義不得是見，通達種種音聲一相，所謂無相，無違無諍成就不顛倒法忍故，名為聖眾。

「舍利弗！是不顛倒法忍即是無相。無相故無取無舍、無逆無順、無生無滅，是中自然歸滅。無修無壞、無起無得，不分別此彼故，心常舍離。所以者何？於是忍中無此岸無彼岸、無分別無非分別，通達無相成就是忍名為聖眾，破

【現代漢語翻譯】現代漢語譯本斷絕一切名相，又不執著于不念名相的狀態，既不念名相也不得名相，如何能說什麼是聖者什麼是僧眾呢？斷絕一切名相才可稱為聖眾。如果存在某種法是可以被破除、可以被斷滅的，那麼這種法就不是賢聖之法。賢聖之法中沒有名相，沒有語言，斷絕一切語言，沒有聚合也沒有離散。如果說沒有僧眾，那就是破壞聖眾，這種說法也是不成立的。之所以會有種種名相，是因為虛妄的妄想，因此執著于種種邪見，因為這些邪見而再次承受後世的果報，貪戀執著于各種見解，就會產生五陰。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！五陰都是虛妄的，貪戀執著於五陰，就叫做惡道，叫做邪見。賢聖僧眾中沒有這些事情，只是了知虛妄的因緣而生起三界，了知這個道理才可稱為聖眾。『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！凡是所有的見解，在聖眾中都是不可得的，例如：我見、眾生見、壽命見、人見、男見、女見、天見、地獄見、畜生見、餓鬼見、陰見、入見、界見、貝殼的聲音見、鼓的聲音見、地的聲音見、水火風的聲音見、持戒的聲音見、毀戒的聲音見、正道的聲音見、邪道的聲音見、垢的聲音、凈的聲音、禪定三昧八聖道的聲音、須陀洹果（Srota-āpanna，小乘四果之第一果，預流果）的聲音見、斯陀含果（Sakṛdāgāmin，小乘四果之第二果，一來果）的聲音見、阿那含果（Anāgāmin，小乘四果之第三果，不還果）的聲音見、阿羅漢果（Arhat，小乘四果之第四果，無學果）的聲音見、解脫的聲音見、得果的聲音見、佛的聲音見、法的聲音見、僧的聲音見、寂滅的聲音見、涅槃（Nirvāṇa，佛教術語，指解脫生死輪迴的狀態）的聲音見。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！這些都叫做虛妄的音聲等見。賢聖僧眾，在第一義諦中是不會有這些見解的，通達種種音聲的唯一真如之相，也就是無相，沒有違背也沒有爭論，成就了不顛倒的法忍，因此稱為聖眾。『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！這種不顛倒的法忍就是無相。因為無相，所以沒有取捨、沒有逆順、沒有生滅，在這種狀態中自然歸於寂滅。沒有修習也沒有破壞、沒有生起也沒有獲得，不分別此岸彼岸，內心常常舍離。為什麼呢？因為在這種忍中沒有此岸也沒有彼岸，沒有分別也沒有非分別，通達無相成就這種忍，就稱為聖眾。』

【English Translation】 English version Cutting off all names and forms, yet not clinging to the state of not thinking of names and forms, neither thinking of names and forms nor attaining names and forms, how can one say who is a saint and who is a sangha? Cutting off all names and forms is called a saintly sangha. If there is a dharma that can be broken or cut off, then that dharma is not the dharma of the wise and holy. In the dharma of the wise and holy, there are no names and forms, no language, cutting off all language, there is no aggregation and no dispersion. If one says there is no sangha, then that is destroying the holy sangha, and that statement is also untenable. The reason why there are various names and forms is because of false thoughts, and therefore one clings to various wrong views, and because of these wrong views, one again undergoes the consequences of future lives, clinging to various views, and the five skandhas (pañca-skandha) arise. Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! The five skandhas (pañca-skandha) are all false and clinging, which is called the evil path, called wrong views. In the wise and holy sangha, there are no such things, but only knowing that the false causes and conditions give rise to the three realms, knowing this truth is called the holy sangha. 『Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! All views are unattainable in the holy sangha, such as: the view of self, the view of sentient beings, the view of life, the view of person, the view of male, the view of female, the view of heaven, the view of hell, the view of animals, the view of hungry ghosts, the view of skandhas (pañca-skandha), the view of entrances (āyatana), the view of realms (dhātu), the view of the sound of shells, the view of the sound of drums, the view of the sound of earth, the view of the sound of water, fire, and wind, the view of the sound of upholding precepts, the view of the sound of breaking precepts, the view of the sound of the right path, the view of the sound of the wrong path, the sound of defilement, the sound of purity, the sound of samādhi (a higher state of consciousness), the sound of the Eightfold Noble Path, the sound of Srota-āpanna (stream-enterer, the first of the four stages of enlightenment), the sound of Sakṛdāgāmin (once-returner, the second of the four stages of enlightenment), the sound of Anāgāmin (non-returner, the third of the four stages of enlightenment), the sound of Arhat (one who is worthy, the fourth and final stage of enlightenment), the sound of liberation, the sound of attaining the fruit, the sound of the Buddha, the sound of the Dharma, the sound of the Sangha, the sound of extinction, the sound of Nirvāṇa (the ultimate goal of Buddhism, liberation from suffering and rebirth). Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! These are called false sounds and views. The wise and holy sangha does not have these views in the ultimate truth, understanding the one true nature of all sounds, which is no-form, without contradiction or dispute, accomplishing the forbearance of non-inverted dharma, therefore it is called the holy sangha.』『Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! This forbearance of non-inverted dharma is no-form. Because of no-form, there is no taking and no discarding, no opposition and no compliance, no birth and no death, in this state naturally returning to extinction. There is no cultivation and no destruction, no arising and no attainment, not distinguishing this shore and the other shore, the mind is always detached. Why? Because in this forbearance there is neither this shore nor the other shore, no discrimination and no non-discrimination, understanding no-form and accomplishing this forbearance is called the holy sangha.』

和合故名為聖眾。

「舍利弗！我余經說：『若人見法是為見我，如來非法亦非非法。』何以故？調達愚人及諸外道，皆以色身見佛。舍利弗！如來不應以色身見，亦復不應以音聲見。舍利弗！若人以色身見佛，是去佛遠。所以者何？佛不名見色，名為見佛。舍利弗！若人能見諸法無相、無名無觸、無憶無念、無生無滅、無有戲論；不念一切法、不念涅槃、不以涅槃爲念、不貪涅槃，信解諸法皆是一相所謂無相。舍利弗！是名真見佛。謂一切法無求無戲論無生，於此事中亦不念不分別，是名見佛。若有人於此法中無憶想分別，無取無舍、無貪無違、無想無想業。不貪言說，知法假名，皆無所有，斷語言道，無有差別亦無戲論，是名無生無想行者，於世間中名為聖眾。

「舍利弗！見何法故名為見佛？所謂無想、無分別、無戲論，不受一切法。若以空門、若寂滅門、若離門，不念見不得見，是事亦不得，所謂名字，是處亦不得，所謂涅槃。何以故？舍利弗！我尚不念涅槃，云何當說汝等當念涅槃、當得涅槃？舍利弗！若人得涅槃者，是人不隨如來出家，隨六師出家。舍利弗！當知是人為是法賊入我法中；當知是人污辱我法；當知是人為是大賊，如大城邑中有大賊。所以者何？如是癡人尚不得涅槃，何況我、

【現代漢語翻譯】現代漢語譯本：和合的緣故，稱之為聖眾（Sangha）。『舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）！我在其他經典中說過：『如果有人見到法（Dharma），就是見到了我，如來（Tathagata，佛陀的稱號之一）既非法也非非法。』為什麼呢？因為提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛陀）這樣的愚人和各種外道，都以色身（Rupa-kaya，佛陀的肉身）來看待佛。舍利弗！不應該以色身來看如來，也不應該以音聲來看。舍利弗！如果有人以色身來看佛，那就是遠離佛。為什麼呢？佛不被稱為見色，而是被稱為見佛。舍利弗！如果有人能見到諸法（Dharmas，一切事物）無相（Nirnimitta，沒有固定的形態）、無名（Anama，沒有名稱）、無觸（Asparsha，不可觸控）、無憶無念（Asmriti-anutpada，沒有記憶和念頭）、無生無滅（Ajanma-anirodha，不生不滅）、沒有戲論（Nishprapancha，沒有虛妄的言論）；不念一切法、不念涅槃（Nirvana，解脫），不以涅槃爲念，不貪著涅槃，相信並理解諸法都是一相，即所謂的無相。舍利弗！這才是真正的見佛。所謂一切法無求、無戲論、無生，對於這件事也不憶念不分別，這才是見佛。如果有人對於此法沒有憶想分別，沒有取捨、沒有貪嗔、沒有有想無想的業（Karma，行為），不貪著言說，知道法只是假名，一切皆無所有，斷絕語言之道，沒有差別也沒有戲論，這樣的人就是無生無想的修行者，在世間中被稱為聖眾。『舍利弗！見到什麼法才能稱為見佛呢？就是無想、無分別、無戲論，不接受一切法。無論是通過空門（Sunyata-dvara，通往空性的法門）、寂滅門（Shanta-dvara，通往寂靜的法門）、還是離門（Vivikta-dvara，通往遠離的法門），不念見、不得見，這件事也不可得，所謂的名字也不可得，所謂涅槃也不可得。為什麼呢？舍利弗！我尚且不念涅槃，怎麼會說你們應當念涅槃、應當得到涅槃呢？舍利弗！如果有人得到了涅槃，這個人不是跟隨如來出家，而是跟隨六師（外道六師，指當時流行的六種外道）出家。舍利弗！應當知道這個人是法賊，進入我的法中；應當知道這個人是污辱我的法；應當知道這個人是大賊，如同大城邑中有大賊。為什麼呢？這樣的愚癡之人尚且不能得到涅槃，何況我呢？』

【English Translation】 English version: Because of harmony and unity, they are called the Holy Assembly (Sangha). 『Sariputra! In other sutras, I have said: 『If a person sees the Dharma, they see me; the Tathagata is neither Dharma nor non-Dharma.』 Why is this? Because fools like Devadatta and various non-Buddhist teachers all see the Buddha through the physical body (Rupa-kaya). Sariputra! The Tathagata should not be seen through the physical body, nor should he be seen through sound. Sariputra! If a person sees the Buddha through the physical body, they are far from the Buddha. Why is this? The Buddha is not called seeing form, but is called seeing the Buddha. Sariputra! If a person can see that all Dharmas are without characteristics (Nirnimitta), without names (Anama), without touch (Asparsha), without memory or thought (Asmriti-anutpada), without arising or ceasing (Ajanma-anirodha), without conceptual proliferation (Nishprapancha); not thinking of all Dharmas, not thinking of Nirvana, not taking Nirvana as a thought, not craving Nirvana, believing and understanding that all Dharmas are of one characteristic, namely, without characteristics. Sariputra! This is called truly seeing the Buddha. That is, all Dharmas are without seeking, without conceptual proliferation, without arising; in this matter, one neither thinks nor discriminates, this is called seeing the Buddha. If someone has no recollection or discrimination in this Dharma, no taking or rejecting, no greed or aversion, no thought or non-thought karma, not craving speech, knowing that Dharmas are merely provisional names, all without substance, cutting off the path of language, without difference and without conceptual proliferation, this is called a practitioner of non-arising and non-thought, and is called the Holy Assembly in the world.』『Sariputra! By seeing what Dharma is one called seeing the Buddha? It is non-thought, non-discrimination, non-conceptual proliferation, not accepting all Dharmas. Whether through the gate of emptiness (Sunyata-dvara), the gate of tranquility (Shanta-dvara), or the gate of detachment (Vivikta-dvara), not thinking of seeing, not obtaining seeing, this matter is also unobtainable, the so-called name is also unobtainable, the so-called Nirvana is also unobtainable. Why is this? Sariputra! I do not even think of Nirvana, how can I say that you should think of Nirvana, should attain Nirvana? Sariputra! If a person attains Nirvana, that person does not leave home following the Tathagata, but leaves home following the six teachers (referring to the six non-Buddhist teachers prevalent at the time). Sariputra! Know that this person is a Dharma thief, entering my Dharma; know that this person is defiling my Dharma; know that this person is a great thief, like a great thief in a large city. Why is this? Such a foolish person cannot even attain Nirvana, let alone me!』

人？舍利弗！如是癡人我以手遮，非我弟子，不入眾數，我非彼師。舍利弗！若知諸法無生無滅、無念無想，得是法忍者尚不得涅槃，何況我、人？舍利弗！佛說如是名為見法，能見是事名為見佛。

「舍利弗！云何名為佛？一切法如不異不壞，是名如來。若人於是法中無有疑悔，是名聖眾。

「舍利弗！過去世中有一癡人不識獼猴，入一大林見獼猴群叢聚一處，是人曾聞有忉利天，便謂為是忉利諸天。即出樹林還本聚落，多人眾中作如是言：『汝等曾見忉利天不？』眾人答言：『未曾見也。』即時語言：『我已得見。汝欲見不？』皆言：『欲見。』即將大眾詣彼林中示獼猴群：『汝等觀此忉利諸天。』眾人皆言：『非忉利天，此是獼猴，樂住林中。汝癡倒故不識獼猴，又亦不識忉利諸天。』舍利弗！是人空將大眾詣彼林中。

「如是舍利弗！于未來世當有比丘至白衣家作是言：『汝欲見佛聖眾，聽佛法不？』中有白衣信佛法者皆言：『欲見聽受佛法。』舍利弗！中有白衣貪樂語言入于塔寺，有諸比丘好於言說能通諸經，依止語言樂於文飾，是諸沙門隨順為說，謂是真道，但充眾數如放牛人；但樂讀經不入真際；但悅人意貴于名利，善巧世事不凈說法；但能巧語行世間道，無有威德破涅槃因，舍聖

【現代漢語翻譯】現代漢語譯本：『人？』舍利弗（Śāriputra，佛陀十大弟子之一）！像這樣愚癡的人，我會用手遮擋，他們不是我的弟子，不屬於僧團，我也不是他們的老師。舍利弗！如果有人知道諸法不生不滅、無念無想，即使證得這種法忍（Dharma-ksanti，對法無所畏懼的忍耐力）的人尚且不能得到涅槃（Nirvana，解脫），何況是我和他人呢？舍利弗！佛說這樣才叫做見法，能夠見到這件事才叫做見佛。

『舍利弗！什麼叫做佛？一切法如如不動、不異不變，這就叫做如來（Tathāgata，佛的稱號之一）。如果有人對於這種法沒有懷疑和後悔，這就叫做聖眾（Ārya-saṃgha，聖者的僧團）。』

『舍利弗！過去世中有一個愚癡的人不認識獼猴，進入一大片森林，看見一群獼猴聚集在一起，這個人曾經聽說過忉利天（Trāyastriṃśa，欲界六天之一），就認為那是忉利天的諸天。於是走出樹林回到原來的村落，在很多人面前這樣說：『你們曾經見過忉利天嗎？』眾人回答說：『沒有見過。』這個人立刻說：『我已經見過了。你們想見嗎？』大家都說：『想見。』這個人就帶領大眾到那片森林，指著獼猴群說：『你們看這些忉利諸天。』眾人卻說：『這不是忉利天，這是獼猴，喜歡住在森林裡。你因為愚癡顛倒，所以不認識獼猴，也不認識忉利諸天。』舍利弗！這個人白白地帶領大眾到那片森林。』

『像這樣，舍利弗！在未來世，將會有比丘（bhikkhu，出家男眾）到在家信徒的家裡說：『你們想見佛和聖眾，聽佛法嗎？』其中有信奉佛法的在家信徒都說：『想見，想聽受佛法。』舍利弗！有些在家信徒貪圖悅耳的言辭而進入寺廟，有些比丘喜歡言談，精通各種經典，依賴言辭，喜歡文飾，這些沙門（śrāmaṇa，出家修行者）順著他們的心意為他們說法，說那是真正的道路，但只是充數，就像放牛的人一樣；只是喜歡讀經而不進入真理的實際；只是爲了取悅他人而看重名利，善於世俗事務而不清凈地說法；只是能說會道，行世間之道，沒有威德，破壞涅槃的因，捨棄聖

【English Translation】 English version: 『Person?』 Śāriputra (one of the ten principal disciples of the Buddha)! Such a foolish person, I would shield with my hand. They are not my disciples, not part of the assembly, and I am not their teacher. Śāriputra! If one knows that all dharmas (phenomena) are without arising and ceasing, without thought and ideation, even one who attains such Dharma-ksanti (the patience to be fearless of the Dharma) would still not attain Nirvana (liberation), how much more so me and others? Śāriputra! The Buddha says that this is called seeing the Dharma, and being able to see this is called seeing the Buddha.

『Śāriputra! What is called Buddha? All dharmas are thus, unmoving, not different, not decaying, this is called Tathāgata (one of the titles of the Buddha). If a person has no doubt or regret in this Dharma, this is called the Ārya-saṃgha (the noble community).』

『Śāriputra! In the past, there was a foolish person who did not recognize monkeys. He entered a large forest and saw a group of monkeys gathered in one place. This person had heard of the Trāyastriṃśa Heaven (one of the six heavens of the desire realm), and he thought that they were the devas (gods) of the Trāyastriṃśa Heaven. So he left the forest and returned to his village, saying to many people: 『Have you ever seen the Trāyastriṃśa Heaven?』 The people replied: 『We have never seen it.』 The person immediately said: 『I have seen it. Do you want to see it?』 Everyone said: 『We want to see it.』 So the person led the crowd to that forest, pointing to the group of monkeys and saying: 『Look at these devas of the Trāyastriṃśa Heaven.』 But the people said: 『These are not the devas of the Trāyastriṃśa Heaven, these are monkeys who like to live in the forest. Because you are foolish and deluded, you do not recognize monkeys, nor do you recognize the devas of the Trāyastriṃśa Heaven.』 Śāriputra! This person led the crowd to that forest in vain.』

『Like this, Śāriputra! In the future, there will be bhikkhus (ordained monks) who go to the homes of laypeople and say: 『Do you want to see the Buddha and the noble assembly, and hear the Buddha's Dharma?』 Among them, some laypeople who believe in the Buddha's Dharma will say: 『We want to see and hear the Dharma.』 Śāriputra! Some laypeople, greedy for pleasing words, enter temples. Some bhikkhus are fond of speech, are well-versed in various sutras, rely on words, and are fond of embellishments. These śrāmaṇas (ascetics) speak according to their wishes, saying that it is the true path, but they are only filling the numbers, like cowherds; they only like to read sutras but do not enter the reality of truth; they only please people and value fame and profit, are skilled in worldly affairs but do not preach the Dharma purely; they are only good at speaking and walk the path of the world, without dignity, destroying the cause of Nirvana, abandoning the holy

默然、不樂禪定，晝夜常好談論諍訟，臥厚被褥，尚無一念隨順禪定，何況能得成沙門果？是人睡眠常與俗心相應，初夜后夜不修順忍樂於下法，是人亦多得供養衣服飲食。何以故？是人常為惡魔所攝樂淺近語，于第一義不能勤學，不能誦持第一深經，聞則驚畏，舍于淳濃而取糟粕。有諸凡夫見得利養，生貪著心作是念言：『我等亦當習是言論。』舍利弗！是人舍于無上法寶墮在邪見，是沙門旃陀羅。有諸白衣往詣其所，如此惡人而為說法，以利養故稱讚于佛及法與僧，但求活命為財奴僕，貪重衣食贊己所樂：『若行佈施得生天上。』于佛法中施為下法，贊以為最而作是言：『大施因緣，得生天上。』不知語言不解義趣，但知初入淺近下法，貪著我、人，舍第一義。

「舍利弗！如是說法，或時有人生信出家，與諸惡人而共和合，不能勤求第一深義。有所得者說有我、人、壽者、命者，憶想分別無所有法，于阿毗曇、修妒路中自為議論，或說斷常、或說有作、或說無作。

「舍利弗！我法爾時多外道法，令諸眾生正見心壞。如是舍利弗！我清凈法以是因緣漸漸滅盡。舍利弗！我久在生死受諸苦惱所成菩提，是諸惡人爾時毀壞。舍利弗！若有比丘，不能捨是有所得見、我見、人見，不解如來隨宜所說，而言

決定有我、人法。如是之人，我則不聽受一飲水。或時是人得聞空法，信心清凈而不驚疑，即便還應導引眾人入實相義，便應出家受具足戒。何以故？舍利弗！若人不捨如是見者，是名外道。

「舍利弗！我以世俗因緣假說有我，非第一義。若有人言：『我亦復以世俗因緣而說有我。』是人若能通達無生無滅、無相之法，與我所說不相違者，是我弟子。舍利弗！若有人言：『如來何故隨世因緣，于無我法而說有人？如來不應為世間故作不實語；又諸經中多說有人，佛所說者不應虛也？』舍利弗！應答是人：『佛說諸法皆空無主無性，但是虛妄非第一義，如來不以第一義故，說有我、人。』聖人言說無所貪著，無智慧人無與佛等亦無過者。

「舍利弗！如來智慧不可思議，以是智慧知眾生心，寧當有人與佛等者？佛為大龍大法之王，不應難言：『佛說有人。』一切世間常共我諍，我常不與世間共諍。

「舍利弗！說有我者，甚可哀愍，此中無法亦無有我，多有眾生不解如來隨宜所說，違逆法寶多墮惡趣。舍利弗！我知邪見而不為邪見，能知邪見者即是正見。舍利弗！邪見終不變作正見；見不知見。

「舍利弗！諸佛如來阿耨多羅三藐三菩提，一切世間所難得信，我于諸天一切世間，是最可信非

【現代漢語翻譯】現代漢語譯本：決定執著于『我』（ātman，靈魂、自我）和『人』（pudgala，補特伽羅，個體）的法。對於這樣的人，我不會接受哪怕是一滴水。如果這個人能夠聽聞空性之法，生起清凈的信心而不驚慌懷疑，就應該引導眾人進入實相之義，並且應該出家受持具足戒。為什麼呢？舍利弗（Śāriputra）！如果有人不捨棄這樣的見解，這樣的人就被稱為外道。

『舍利弗！我是以世俗的因緣，方便假說有『我』，並非是第一義諦。如果有人說：『我也是以世俗的因緣而說有『我』。』這個人如果能夠通達無生無滅、無相之法，與我所說的沒有違背，就是我的弟子。舍利弗！如果有人說：『如來（Tathāgata，佛的稱號）為什麼隨著世間的因緣，在無我的法中而說有人呢？如來不應該爲了世間的緣故而說不真實的話；而且在很多經典中都說有人，佛所說的內容不應該是虛假的吧？』舍利弗！應該這樣回答這個人：『佛說諸法皆是空性，沒有主宰，沒有自性，這些都只是虛妄的，並非是第一義諦，如來不是以第一義諦的緣故，而說有我、人。』聖人的言說沒有貪著，沒有智慧的人不能與佛相等，更不能超過佛。

『舍利弗！如來的智慧不可思議，以這樣的智慧瞭解眾生的心，難道會有人能與佛相等嗎？佛是大龍，是大法之王，不應該質疑說：『佛說有人。』一切世間常常與我爭論，我常常不與世間爭論。

『舍利弗！說有『我』的人，非常可憐，因為這裡沒有法，也沒有『我』。很多眾生不理解如來隨順眾生根器所說的方便之語，違背法寶，多會墮入惡趣。舍利弗！我知道邪見，但不為邪見所染，能夠知道邪見的人，就是具有正見。舍利弗！邪見終究不會轉變成正見；見不能知道見。

『舍利弗！諸佛如來所證得的阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），是一切世間難以置信的，我在諸天以及一切世間，是最值得相信的，不是最不值得相信的。

【English Translation】 English version: Those who are determined to hold onto the doctrines of 'self' (ātman) and 'person' (pudgala). Such a person, I would not even accept a single drop of water from. If such a person hears the Dharma of emptiness, and develops pure faith without being startled or doubtful, then they should guide others into the meaning of true reality, and should take full ordination. Why? Śāriputra! If a person does not abandon such views, they are called an outsider.

'Śāriputra! I speak of 'self' provisionally, based on worldly causes and conditions, not in the ultimate sense. If someone says, 'I also speak of 'self' based on worldly causes and conditions,' and if that person can understand the Dharma of no birth, no death, and no characteristics, and their words do not contradict what I have said, then they are my disciple. Śāriputra! If someone says, 'Why does the Tathāgata, according to worldly causes and conditions, speak of a 'person' in the Dharma of no-self? The Tathāgata should not speak untruths for the sake of the world; moreover, many sutras speak of 'persons,' so what the Buddha says should not be false?' Śāriputra! You should answer that person, 'The Buddha says that all dharmas are empty, without a master, and without inherent nature; these are merely illusions and not the ultimate truth. The Tathāgata does not speak of 'self' or 'person' in the ultimate sense.' The words of a sage are without attachment; a person without wisdom cannot be equal to the Buddha, nor can they surpass the Buddha.

'Śāriputra! The wisdom of the Tathāgata is inconceivable. With this wisdom, he knows the minds of sentient beings. Could there be anyone equal to the Buddha? The Buddha is a great dragon, the king of the great Dharma. It should not be questioned, 'The Buddha speaks of a 'person'.' All the world constantly argues with me, but I constantly do not argue with the world.

'Śāriputra! Those who speak of 'self' are very pitiable, for there is no Dharma here, nor is there a 'self.' Many sentient beings do not understand the Tathāgata's expedient teachings, which are spoken according to their capacity, and by opposing the Dharma Jewel, they often fall into evil realms. Śāriputra! I know wrong views, but I am not defiled by them. One who can know wrong views has right views. Śāriputra! Wrong views will never transform into right views; seeing does not know seeing.

'Śāriputra! The Anuttarā-samyak-saṃbodhi attained by all Buddhas Tathāgatas is difficult for all the world to believe. Among all the devas and all the world, I am the most trustworthy, not the least trustworthy.'

不可信。舍利弗！我所說法為至彼岸，是中亦無至彼岸者；我所說法為盡諸行，是中亦無盡諸行者；我所說法為寂滅故，是中亦無有寂滅者；我所說法為滅度故，是中亦無有滅度者；我所說法為解脫故，是中亦無有解脫者；我所說法為諸智故，是中亦無有諸智者；我所說法為凈垢故，是中亦無有凈垢者。舍利弗！如來為天說法亦無有天；為人說法亦無有人；為眾生說法亦無有眾生。舍利弗！如來說明及與解脫，是中無明及與解脫。我說唸佛，佛不可念；我說空行，空不可行亦不可念。舍利弗！是名如來所說經法章句。是中無有說者，諸惡人等得此章句為他人說，亦復以我為師，無有如來聖眾功德，而自為僧數。舍利弗！譬如獼猴群不似忉利天。如是眾惡人，不似我聖眾。舍利弗！是諸惡人，但以音聲語言，自謂沙門，似如癡人見獼猴群謂忉利天。

「舍利弗！中有出家人喜樂問難，得值善師，為說名色寂滅、語言道斷，無起無失，通達無相。得聞如是無生無滅、無相之法，不驚畏者，當知是人已曾供養無量諸佛，能知我法，可名聖眾。」◎

◎凈戒品第五之一

佛告舍利弗：「破戒比丘有十憂惱箭，難可堪忍。比丘成就十憂惱箭，則于佛法不得滋味，憎說法者不樂親近。

「何等為十？舍利

【現代漢語翻譯】現代漢語譯本：不可信。舍利弗（Śāriputra，佛陀十大弟子之一）！我所說的法是爲了到達彼岸，但其中並沒有真正到達彼岸的人；我所說的法是爲了斷盡一切行為，但其中並沒有真正斷盡一切行為的人；我所說的法是爲了達到寂滅，但其中並沒有真正達到寂滅的人；我所說的法是爲了達到滅度，但其中並沒有真正達到滅度的人；我所說的法是爲了得到解脫，但其中並沒有真正得到解脫的人；我所說的法是爲了獲得各種智慧，但其中並沒有真正獲得各種智慧的人；我所說的法是爲了凈化污垢，但其中並沒有真正凈化污垢的人。舍利弗（Śāriputra）！如來為天人說法，但實際上並沒有天人；為人說法，但實際上並沒有人；為眾生說法，但實際上並沒有眾生。舍利弗（Śāriputra）！如來說明無明以及解脫，但其中並沒有無明以及解脫。我說唸佛，但佛是不可唸的；我說空行，但空是不可行也不可唸的。舍利弗（Śāriputra）！這被稱為如來說法的經文的章句。其中並沒有真正的說法者，那些惡人得到這些章句后為他人宣說，也假裝以我為師，沒有如來聖眾的功德，卻自以為是僧團的一員。舍利弗（Śāriputra）！譬如獼猴群不像忉利天（Trayastriṃśa，佛教欲界六天之一）。這些惡人也不像我的聖眾。舍利弗（Śāriputra）！這些惡人只是用聲音和語言，就自稱為沙門（Śrāmaṇa，佛教出家修行者），就像愚癡的人看到獼猴群就認為是忉利天一樣。

『舍利弗（Śāriputra）！如果有出家人喜歡提問和辯論，遇到好的老師，為他們講解名色（Nāmarūpa，佛教術語，指精神和物質）寂滅、語言之道斷絕，沒有生起也沒有消失，通達無相。聽到這樣無生無滅、無相之法，不感到驚恐畏懼的人，應當知道這個人已經供養過無量諸佛，能夠理解我的法，可以被稱為聖眾。』

凈戒品第五之一

佛告訴舍利弗（Śāriputra）: 『破戒的比丘有十種憂愁煩惱的箭，難以忍受。比丘如果具備這十種憂愁煩惱的箭，那麼對於佛法就無法體會到其中的滋味，憎恨說法的人，不喜歡親近。』

『哪十種呢？舍利

【English Translation】 English version: Unbelievable. Śāriputra (Śāriputra, one of the ten principal disciples of the Buddha)! The Dharma I speak is for reaching the other shore, but there is no one who actually reaches the other shore; the Dharma I speak is for exhausting all actions, but there is no one who actually exhausts all actions; the Dharma I speak is for attaining tranquility, but there is no one who actually attains tranquility; the Dharma I speak is for attaining extinction, but there is no one who actually attains extinction; the Dharma I speak is for attaining liberation, but there is no one who actually attains liberation; the Dharma I speak is for acquiring all kinds of wisdom, but there is no one who actually acquires all kinds of wisdom; the Dharma I speak is for purifying defilements, but there is no one who actually purifies defilements. Śāriputra (Śāriputra)! When the Tathagata (Tathāgata, 'the thus-gone one', an epithet of the Buddha) speaks Dharma for the devas (Deva, gods or deities), there are actually no devas; when speaking Dharma for humans, there are actually no humans; when speaking Dharma for sentient beings, there are actually no sentient beings. Śāriputra (Śāriputra)! The Tathagata (Tathāgata) explains ignorance and liberation, but there is no ignorance or liberation within them. I speak of mindfulness of the Buddha, but the Buddha is not something to be mindful of; I speak of empty practice, but emptiness is not something to be practiced or mindful of. Śāriputra (Śāriputra)! This is called the chapter and verses of the Sutra spoken by the Tathagata (Tathāgata). There is no actual speaker within it. Those evil people, after obtaining these chapters and verses, proclaim them to others, also pretending to take me as their teacher, without the merits of the Tathagata's (Tathāgata) holy assembly, yet they consider themselves members of the Sangha (Saṃgha, Buddhist monastic community). Śāriputra (Śāriputra)! For example, a group of monkeys is not like the Trayastriṃśa Heaven (Trayastriṃśa, one of the heavens in Buddhist cosmology). These evil people are also not like my holy assembly. Śāriputra (Śāriputra)! These evil people, merely with sounds and words, call themselves Śrāmaṇas (Śrāmaṇa, wandering ascetics or monks), just like foolish people who see a group of monkeys and think it is the Trayastriṃśa Heaven.

'Śāriputra (Śāriputra)! If there are monks who enjoy questioning and debating, and they encounter good teachers who explain to them the tranquility of Nāmarūpa (Nāmarūpa, name and form, mind and body), the cessation of the path of language, without arising or disappearing, and understand the absence of characteristics. If they hear such Dharma of no birth and no death, no characteristics, and are not frightened or afraid, you should know that this person has already made offerings to immeasurable Buddhas, is able to understand my Dharma, and can be called a holy assembly.'

The Chapter on Pure Precepts, Part Five, Section One

The Buddha told Śāriputra (Śāriputra): 'A monk who breaks the precepts has ten arrows of sorrow and affliction, which are difficult to endure. If a monk possesses these ten arrows of sorrow and affliction, then he will not be able to taste the flavor of the Buddha's Dharma, hate those who preach the Dharma, and not like to be close to them.'

'What are the ten? Śāri

弗！破戒比丘見僧和合不生喜心。何以故？和合布薩必驅我出。是惡比丘自知有過常懷憂惱，于持戒者瞋恨不喜。舍利弗！是名破戒比丘初憂惱箭，必墮惡道。

「複次舍利弗！破戒比丘眾所憎惡不欲親近，如惡牛利角人所舍遠，是惡比丘自知有過常懷憂惱。舍利弗！是名破戒比丘二憂惱箭，必墮惡道。

「複次舍利弗！破戒比丘逢見比丘眾，自知不同，噁心舍離，懷愧恥故不能入眾。舍利弗！是名破戒比丘三憂惱箭，必墮惡道。

「複次舍利弗！破戒比丘毒噁心盛不可化喻，猶尚無有外道戒法，況于凈戒？以其破戒因緣人不親近。舍利弗！是名破戒比丘四憂惱箭，必墮惡道。

「複次舍利弗！破戒比丘以他財物自養其身，我說此人為重擔者。所以者何？行者、得者應受供養，破戒比丘非是行者、非是得者。是故舍利弗！破戒比丘當於百千億萬劫數，割截身肉以償施主，若生畜生身常負重。所以者何？如析一發為千億分，破戒比丘尚不能消一分供養，況能消他衣服飲食、臥具醫藥？舍利弗！破戒比丘著聖法服，猶尚不應入寺一步，何況得受一飲之水，乃至床榻？何以故？舍利弗！如是惡人于天人中是為大賊，一切世間皆應遠離。舍利弗！是敗壞人即是怨家。如來悉聽一切世間皆至我所，破戒

【現代漢語翻譯】現代漢語譯本：佛陀說：『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！破戒的比丘見到僧團和合，不會心生歡喜。』為什麼呢？因為僧團和合舉行布薩（Poṣadha，每半月舉行的誦戒儀式），必定會驅逐我出去。這種惡比丘因為自己知道犯了戒，常常懷有憂愁煩惱，對於持戒的比丘心生瞋恨，不歡喜。舍利弗！這叫做破戒比丘的第一支憂惱之箭，必定墮入惡道。『再者，舍利弗！破戒的比丘為大眾所憎惡，不願親近，就像惡牛長著鋒利的角，人們都遠遠地躲避。這種惡比丘因為自己知道犯了戒，常常懷有憂愁煩惱。舍利弗！這叫做破戒比丘的第二支憂惱之箭，必定墮入惡道。『再者，舍利弗！破戒的比丘遇到比丘大眾，因為自己與他們不同，心懷惡意而捨棄遠離，因為懷有愧疚和羞恥，不能進入大眾之中。舍利弗！這叫做破戒比丘的第三支憂惱之箭，必定墮入惡道。『再者，舍利弗！破戒的比丘，其惡毒之心非常強烈，無法教化開導，甚至連外道的戒法都沒有，更何況是清凈的戒律呢？因為他破戒的緣故，人們都不願親近他。舍利弗！這叫做破戒比丘的第四支憂惱之箭，必定墮入惡道。『再者，舍利弗！破戒的比丘用他人的財物來供養自己的身體，我說這種人是揹負重擔的人。』為什麼呢？因為真正的修行者、證悟者才應該接受供養，而破戒的比丘既不是真正的修行者，也不是證悟者。因此，舍利弗！破戒的比丘應當在百千億萬劫的時間裡，割截自己的身肉來償還施主，如果轉生為畜生，身體也常常揹負重物。為什麼呢？就像把一根頭髮分成千億份，破戒的比丘尚且不能消化一分供養，更何況能夠消化他人的衣服飲食、臥具醫藥呢？舍利弗！破戒的比丘穿著神聖的法服，尚且不應該進入寺廟一步，更何況能夠接受一飲之水，乃至床榻呢？為什麼呢？舍利弗！像這樣的惡人在天人和人類中都是大盜賊，一切世間都應該遠離他。舍利弗！這種敗壞的人就是怨家。如來允許一切世間的人都到我這裡來，（但是）破戒……』

【English Translation】 English version: The Buddha said: 'Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom)! A bhikkhu (monk) who has broken the precepts does not rejoice when he sees the Sangha (community of monks) in harmony.' Why is that? Because the harmonious Poṣadha (bi-monthly recitation of monastic rules) will surely expel me. This evil bhikkhu, knowing he has transgressed, is constantly filled with sorrow and vexation, and harbors hatred and displeasure towards those who uphold the precepts. Śāriputra! This is called the first arrow of sorrow and vexation for a precept-breaking bhikkhu, and he will surely fall into evil realms. 'Furthermore, Śāriputra! A precept-breaking bhikkhu is hated by the community, and people do not wish to associate with him, like a vicious bull with sharp horns that people avoid from afar. This evil bhikkhu, knowing he has transgressed, is constantly filled with sorrow and vexation. Śāriputra! This is called the second arrow of sorrow and vexation for a precept-breaking bhikkhu, and he will surely fall into evil realms. 'Furthermore, Śāriputra! When a precept-breaking bhikkhu encounters the community of bhikkhus, knowing that he is different from them, he abandons and distances himself with malicious intent. Because he harbors shame and guilt, he cannot enter the community. Śāriputra! This is called the third arrow of sorrow and vexation for a precept-breaking bhikkhu, and he will surely fall into evil realms. 'Furthermore, Śāriputra! The poisonous and evil mind of a precept-breaking bhikkhu is so strong that it cannot be transformed or guided. He does not even possess the precepts of non-Buddhists, let alone pure precepts. Because he has broken the precepts, people do not wish to associate with him. Śāriputra! This is called the fourth arrow of sorrow and vexation for a precept-breaking bhikkhu, and he will surely fall into evil realms. 'Furthermore, Śāriputra! A precept-breaking bhikkhu uses the possessions of others to nourish his own body. I say that this person is one who carries a heavy burden.' Why is that? Because only true practitioners and those who have attained enlightenment should receive offerings, but a precept-breaking bhikkhu is neither a true practitioner nor one who has attained enlightenment. Therefore, Śāriputra! A precept-breaking bhikkhu should, for hundreds of thousands of millions of kalpas (eons), cut off his own flesh to repay the donors. If he is reborn as an animal, his body will constantly bear heavy burdens. Why is that? Just as if one were to split a single hair into a hundred thousand million parts, a precept-breaking bhikkhu cannot even digest one part of an offering, let alone digest the clothing, food, bedding, and medicine of others? Śāriputra! A precept-breaking bhikkhu, even wearing the sacred Dharma robes, should not even enter a temple one step, let alone receive a drink of water, or even a bed. Why is that? Śāriputra! Such an evil person is a great thief among gods and humans, and all the world should avoid him. Śāriputra! This ruined person is an enemy. The Tathagata (Buddha) allows all beings in the world to come to me, (but) a precept-breaker...'

之人如來手遮，非我弟子。何況一日住我法中？舍利弗！譬如死人、死蛇、死狗最為臭穢，清凈諸天欲遊戲時，不應得見，若見則遠。如是舍利弗！破戒比丘如彼三尸臭穢不凈，智者遠離不與同事布薩自恣。舍利弗！破戒比丘於我法中為是不吉，持戒比丘見此破戒即時遠離。何以故？若破戒比丘手所觸物及所受物，于持戒者則為毒惡。舍利弗！正使三尸臭穢滿地，我能于中行四威儀，不能與此破戒比丘須臾共住。何以故？舍利弗！是為沙門中卑陋下賤；為沙門中朽壞弊惡；為沙門中秕糠；為沙門中垢；為沙門中濁；為沙門中污；為沙門中曲；為沙門中粗；為沙門中失聖道者。如是人等，於我法中出家求道而得重罪。舍利弗！如是之人於我法中，為是逆賊、為是法賊、為是欺誑詐偽之人，但求活命貪重衣食，是則名為世樂奴僕。舍利弗！譬如黃門非男非女，破戒比丘亦復如是，不名在家、不名出家，命終之後直入地獄。舍利弗！譬如蝙蝠欲捕鳥時則入穴為鼠，欲捕鼠時則飛空為鳥，而實無有大鳥之用，其身臭穢但樂闇冥。舍利弗！破戒比丘亦復如是！既不入于布薩自恣，亦復不入王者使役，不名白衣、不名出家，如燒尸殘木不復中用。如是比丘！無有戒品、定品、慧品、解脫品、解脫知見品，但有具足破凈戒品。不能出

【現代漢語翻譯】現代漢語譯本：如果有人像這樣，用手遮擋如來（Tathagata，佛的稱號）的光芒，那不是我的弟子。更何況只是在我佛法中住一日呢？舍利弗（Sariputra，佛陀的十大弟子之一）！譬如死人、死蛇、死狗，最為臭穢，清凈的諸天想要遊戲時，不應該看見，如果看見就會遠離。如此，舍利弗！破戒的比丘就像那三種屍體一樣臭穢不凈，有智慧的人會遠離，不與他們一起舉行布薩（Posadha，佛教的懺悔儀式）和自恣（Pravāraṇa，僧團的解夏儀式）。舍利弗！破戒的比丘在我佛法中是不吉祥的，持戒的比丘看見這種破戒之人，應該立即遠離。為什麼呢？如果破戒的比丘手所觸碰的物品以及所接受的供養，對於持戒的人來說，就是毒害。舍利弗！即使三具屍體的臭穢充滿大地，我都能在其中行走，保持四種威儀（行、住、坐、臥），但我不能與這種破戒的比丘哪怕是片刻共處。為什麼呢？舍利弗！這種人是沙門（Śrāmaṇa，佛教出家人的通稱）中最卑賤的；是沙門中朽壞、弊惡的；是沙門中的秕糠；是沙門中的污垢；是沙門中的濁流；是沙門中的污穢；是沙門中的彎曲；是沙門中的粗鄙；是沙門中失去聖道的人。這樣的人，在我佛法中出家求道，反而得到重罪。舍利弗！這樣的人在我佛法中，是逆賊、是法賊、是欺誑詐偽之人，只求活命，貪圖衣食，是世俗享樂的奴僕。舍利弗！譬如太監，非男非女，破戒的比丘也是如此，不屬於在家之人，也不屬於出家之人，命終之後直接墮入地獄。舍利弗！譬如蝙蝠，想要捕捉鳥時就躲入洞穴變成老鼠，想要捕捉老鼠時就飛上天空變成鳥，但實際上沒有大鳥的作用，自身臭穢，只喜歡黑暗。舍利弗！破戒的比丘也是如此！既不參加布薩和自恣，也不為國王所用，不屬於白衣（在家信徒），也不屬於出家之人，就像燒過的殘木，不再有任何用處。這樣的比丘，沒有戒品（Śīlaskandha，戒律的功德）、定品（Samādhiskandha，禪定的功德）、慧品（Prajñāskandha，智慧的功德）、解脫品（Vimuttiskandha，解脫的功德）、解脫知見品（Vimutti-ñāṇadassanakkhandha，解脫知見的功德），只有具足破戒的惡行。不能出離。

【English Translation】 English version: If someone were to shield the light of the Tathagata (Tathagata, title of the Buddha) with their hand, they are not my disciple. How much more so if they only dwell in my Dharma for a single day? Sariputra (Sariputra, one of the Buddha's ten great disciples)! It is like a dead person, a dead snake, or a dead dog, which are the most foul and impure. When the pure devas (devas, deities) wish to play, they should not see them; if they do, they will stay far away. Likewise, Sariputra! A precept-breaking bhikshu (bhikshu, Buddhist monk) is like those three corpses, foul and impure. The wise will stay away and not participate with them in the Posadha (Posadha, Buddhist confession ceremony) and Pravāraṇa (Pravāraṇa, end-of-retreat ceremony). Sariputra! A precept-breaking bhikshu is inauspicious in my Dharma. A precept-abiding bhikshu should immediately stay away upon seeing such a precept-breaker. Why? If a precept-breaking bhikshu touches something with their hand or receives offerings, it is poisonous to the precept-abiding. Sariputra! Even if the foulness of three corpses filled the earth, I could walk among them, maintaining the four postures (walking, standing, sitting, lying down), but I cannot dwell with such a precept-breaking bhikshu even for a moment. Why? Sariputra! Such a person is the most base among the shramanas (Śrāmaṇa, wandering ascetics); they are the decayed and corrupt among the shramanas; they are the chaff among the shramanas; they are the filth among the shramanas; they are the turbidity among the shramanas; they are the defilement among the shramanas; they are the crooked among the shramanas; they are the coarse among the shramanas; they are those who have lost the holy path among the shramanas. Such people, having left home to seek the path in my Dharma, instead incur heavy offenses. Sariputra! Such a person in my Dharma is a traitor, a Dharma-thief, a deceitful and fraudulent person, only seeking to survive, greedy for clothing and food, and is a slave to worldly pleasures. Sariputra! It is like a eunuch, neither male nor female; a precept-breaking bhikshu is also like that, not belonging to the householders, nor belonging to the renunciates, and after death, they go straight to hell. Sariputra! It is like a bat, when it wants to catch birds, it hides in a cave as a mouse; when it wants to catch mice, it flies in the sky as a bird, but it has none of the abilities of a great bird, its body is foul, and it only delights in darkness. Sariputra! A precept-breaking bhikshu is also like that! They neither participate in the Posadha and Pravāraṇa, nor are they employed by the king, not belonging to the white-robed (lay followers), nor belonging to the renunciates, like burnt remnants of wood, no longer useful. Such a bhikshu has no virtue of morality (Śīlaskandha, aggregate of morality), no virtue of concentration (Samādhiskandha, aggregate of concentration), no virtue of wisdom (Prajñāskandha, aggregate of wisdom), no virtue of liberation (Vimuttiskandha, aggregate of liberation), no virtue of the knowledge and vision of liberation (Vimutti-ñāṇadassanakkhandha, aggregate of the knowledge and vision of liberation), but only fully possesses the evil deeds of breaking precepts. They cannot escape.

大微妙音聲、戒聲、定聲、慧聲、解脫聲、解脫知見聲，但出毀戒弊惡音聲，與諸同惡俱出惡聲。但論衣服飲食床臥，受取佈施樹木華果，為貴人使，及論國土吉兇安危戲笑眾事諸不善語，常于日夜伺求塵染，比丘如是！身業不凈、口業不凈、意業不凈，當墮地獄。舍利弗！是破戒比丘樂於闇冥，如彼蝙蝠，聞說正經以為憂惱。所以者何？如實說故。世間之人不喜實說但樂順意，如是比丘于說法者心不清凈，重更為罪增益地獄。舍利弗！是名破戒比丘五憂惱箭，必墮地獄。

「複次舍利弗！破戒比丘無有羞恥，諸根散亂成就不凈，身口意業不凈威儀，所著衣服皆不如法，好喜妄語不能護口，心常馳騁染于垢穢。舍利弗！如新瓦器盛以屎尿臭爛膿血，後去不凈著栴檀香，復去栴檀，如是瓦器有何等氣？」

「世尊！是新瓦器先盛屎尿臭氣堅著，唯有臭氣無栴檀香。」

「舍利弗！人以清凈信等諸根出家學道，遇惡知識而隨其教。舍利弗！何等為惡知識？惡知識者，常好調戲輕躁無羞，言語散亂不攝諸根，心不專一癡如白羊。親近如是惡知識者，失須陀洹果、斯陀含果、阿那含果、阿羅漢果，乃至失於生天之樂，況涅槃道？但能修集破法罪業，與破法者而共從事，是人成就不凈身業、不凈口業、不凈意

【現代漢語翻譯】現代漢語譯本：大微妙音聲（指佛法微妙的音聲）、戒聲（持戒的音聲）、定聲（禪定的音聲）、慧聲（智慧的音聲）、解脫聲（解脫的音聲）、解脫知見聲（解脫知見的音聲），但卻發出毀戒的弊惡音聲，與那些同樣邪惡的人一同發出惡聲。只談論衣服、飲食、床鋪、臥具，接受佈施的樹木、花果，為有權勢的人奔走，以及談論國家吉兇安危、嬉笑玩樂等各種不善之語，常常日夜伺機沾染塵垢。比丘如果這樣，身業不清凈、口業不清凈、意業不清凈，必定墮入地獄。舍利弗（Śāriputra）！這種破戒的比丘喜歡黑暗，就像蝙蝠一樣，聽到宣說正經就感到憂愁苦惱。為什麼呢？因為如實宣說真理。世間之人不喜歡真實的言語，只喜歡順從自己的心意。這樣的比丘對於說法的人心不清凈，更加重罪業，增加地獄之苦。舍利弗（Śāriputra）！這就是破戒比丘的五支憂惱之箭，必定墮入地獄。

『再者，舍利弗（Śāriputra）！破戒的比丘沒有羞恥之心，諸根散亂，成就種種不凈之行，身口意三業和威儀都不清凈，所穿的衣服都不如法，喜歡說謊，不能守護自己的口，心常常放縱馳騁，沾染污垢。舍利弗（Śāriputra）！就像新的瓦器盛放屎尿、臭爛的膿血，之後去掉不凈之物，放入旃檀香（candana，一種香木），再去掉旃檀香，這樣的瓦器還會有什麼氣味呢？』

『世尊（Bhagavan）！這種新的瓦器先前盛放屎尿，臭氣已經牢固地附著在上面，只有臭氣，不會有旃檀香（candana）的味道。』

『舍利弗（Śāriputra）！有人以清凈的信心等諸根出家學道，卻遇到惡知識，並且聽從他們的教導。舍利弗（Śāriputra）！什麼是惡知識呢？惡知識就是常常喜歡調戲、輕浮急躁、沒有羞恥之心，言語散亂，不能收攝諸根，心不專一，愚癡得像白羊一樣。親近這樣的惡知識，就會失去須陀洹果（Srotāpanna，入流果）、斯陀含果（Sakṛdāgāmin，一來果）、阿那含果（Anāgāmin，不還果）、阿羅漢果（Arhat，無學果），甚至失去生天的快樂，更何況是涅槃（Nirvāṇa）之道？只能修集破壞佛法的罪業，與破壞佛法的人一同從事惡行，這個人成就種種不清凈的身業、不清凈的口業、不清凈的意業。'

【English Translation】 English version: 'Great and subtle sounds, the sound of precepts, the sound of concentration, the sound of wisdom, the sound of liberation, the sound of the knowledge and vision of liberation, but instead, they emit the corrupt and evil sounds of breaking precepts, joining with those of similar evil to produce wicked sounds. They only discuss clothing, food, bedding, and seats, accepting offerings of trees, flowers, and fruits, acting as messengers for the powerful, and discussing the fortune, misfortune, safety, and danger of countries, as well as frivolous laughter and various unwholesome words, constantly seeking defilement day and night. If a Bhikṣu (比丘, monk) is like this, his actions of body, speech, and mind are impure, and he will fall into hell. Śāriputra (舍利弗), such a precept-breaking Bhikṣu (比丘) delights in darkness, like a bat, and feels distressed when hearing the correct Dharma (正經). Why? Because it speaks the truth. People in the world do not like to hear the truth but prefer to hear what pleases them. Such a Bhikṣu (比丘) has an impure mind towards those who preach the Dharma (說法者), further increasing his sins and adding to the suffering of hell. Śāriputra (舍利弗), these are the five arrows of affliction for a precept-breaking Bhikṣu (比丘), and he will surely fall into hell.'

'Furthermore, Śāriputra (舍利弗), a precept-breaking Bhikṣu (比丘) is without shame, his senses are scattered, he engages in impure conduct, his actions of body, speech, and mind and his demeanor are impure, the clothes he wears are not in accordance with the Dharma (法), he enjoys lying and cannot guard his mouth, and his mind is constantly running wild, stained with filth. Śāriputra (舍利弗), if a new clay pot is filled with excrement, urine, and foul-smelling pus and blood, and then the impurities are removed and it is filled with sandalwood (candana) fragrance, and then the sandalwood (candana) is removed again, what kind of smell will that clay pot have?'

'Bhagavan (世尊), that new clay pot was previously filled with excrement and urine, and the foul smell is firmly attached to it. It will only have a foul smell and no sandalwood (candana) fragrance.'

'Śāriputra (舍利弗), a person leaves home to study the Way with pure faith and other faculties, but encounters evil friends and follows their teachings. Śāriputra (舍利弗), what are evil friends? Evil friends are those who constantly enjoy teasing, are frivolous and restless, have no shame, their speech is scattered, they cannot restrain their senses, their minds are not focused, and they are as foolish as white sheep. Approaching such evil friends, one will lose the fruit of Srotāpanna (須陀洹果, stream-enterer), Sakṛdāgāmin (斯陀含果, once-returner), Anāgāmin (阿那含果, non-returner), and Arhat (阿羅漢果, worthy one), and even lose the joy of being born in heaven, let alone the path to Nirvāṇa (涅槃). They can only cultivate the sins of destroying the Dharma (破法), and engage in activities with those who destroy the Dharma (破法者). Such a person achieves impure actions of body, impure actions of speech, and impure actions of mind.'

業、不凈持戒，身死之後入于惡趣。云何惡趣？惡趣名為地獄、畜生、餓鬼、阿修羅道。復有惡道如阿由勒蟲、婆伽羅目呿蟲、浮彌修遮迦蟲、修脂目迦蟲，是人多生此諸蟲中。舍利弗！是人隨惡知識，若生人中，父母生離死亡喪失，親里衰惱國土破壞；生八難中舍八樂處，多欲怒癡常好戲調，輕躁無羞言語散亂，不能攝心。癡如白羊，為貪慾、瞋恚、愚癡所壞，聾啞盲瞎手腳攣躄，共惡知識生無佛處。若值佛世，目不喜見、不喜聞法、不與佛眾而共和合。起是惡業，惡人共生樂下劣法，于正見中生邪見想；于邪見中生正見想，是名下欲、下忍、下慧。舍利弗！下慧之人，終不能為厭離滅道涅槃生心。

「舍利弗！遇惡知識而得如是諸衰惱患，有是相貌。是人聞是諸深經法，驚疑怖畏如墮深坑，則墮大罪深坑塹中。何以故？舍利弗！如經中說，破戒比丘有大重罪。何因緣故名為破戒？破所受戒難可教語；行無常準多所違逆；常行貪著多雜糅行；貪瞋癡行樂諸雜語，名為破戒。復有樂多事務、樂多諷誦、樂多睡眠。所言不順無有次第；說不清凈，貪著我、人、壽者、命者，是故名為弊惡比丘。不知節量、不知沙門法、不知婆羅門法。樂行醫術販賣求利；樂為國使污染諸家；樂與白衣給使作務。以諸樹葉華果奉上，

【現代漢語翻譯】現代漢語譯本：造作惡業、不以清凈心持戒的人，死後會墮入惡趣。什麼是惡趣呢？惡趣指的是地獄、畜生、餓鬼、阿修羅道。還有一些惡道，比如阿由勒蟲、婆伽羅目呿蟲、浮彌修遮迦蟲、修脂目迦蟲，這些人常常會轉生到這些蟲類中。舍利弗（釋迦摩尼佛的十大弟子之一，以智慧著稱）！這些人因為親近惡知識，如果轉生為人，也會遭遇父母生離死別，親人衰敗，國家破敗；生於八難之處，遠離八種快樂的地方，充滿貪慾、嗔怒、愚癡，喜歡戲弄調笑，輕浮急躁沒有羞恥心，言語散亂，不能收攝心念。愚癡得像只白羊，被貪慾、嗔恚、愚癡所摧毀，甚至會變成聾啞盲瞎、手腳殘疾的人，和惡知識一起出生在沒有佛法的地方。即使遇到佛出世，眼睛也不喜歡看，不喜歡聽聞佛法，不與僧團和合相處。因為造作這些惡業，和惡人一起出生，喜歡低劣的法，對於正見產生邪見的想法；對於邪見產生正見的想法，這就是下等的慾望、下等的忍耐、下等的智慧。舍利弗！下等智慧的人，終究不能爲了厭離生死、證得寂滅涅槃而生起嚮往之心。

舍利弗！親近惡知識就會遭受這些衰敗和苦惱，具有這樣的相貌。這些人聽到這些深奧的經法，會驚恐懷疑害怕，就像掉入深坑一樣，從而墮入更大的罪惡深坑中。為什麼呢？舍利弗！就像經中所說，破戒的比丘有很大的罪過。因為什麼緣故稱為破戒呢？因為違背所受的戒律，難以教導，行為沒有常軌，常常違背戒律，常常貪著，行為混雜不清，貪慾、嗔恚、愚癡的行為，喜歡各種雜亂的言語，這叫做破戒。還有人喜歡多事，喜歡多誦經，喜歡多睡覺，說話沒有條理，不清凈，貪著我、人、壽者、命者這些虛妄的概念，所以叫做惡劣的比丘。不知道節制，不知道沙門（出家修行者）的法則，不知道婆羅門（古印度祭司）的法則。喜歡行醫賣藥求取利益；喜歡做國家使者，污染別人家庭；喜歡為在家信徒服務做事，用樹葉、花果供奉他們。

【English Translation】 English version: Those who create evil karma and do not uphold the precepts with purity will be reborn into evil realms after death. What are the evil realms? The evil realms are called hell, the animal realm, the hungry ghost realm, and the Asura realm. There are also evil paths such as the Ayole insect, the Bagalamukha insect, the Bhumisucaka insect, and the Suci-mukha insect. These people are often born among these insects. Sariputra (one of the ten great disciples of Sakyamuni Buddha, known for his wisdom)! These people, due to associating with evil teachers, if reborn as humans, will also experience separation and death of parents, decline of relatives, and destruction of the country; they are born in the eight difficult places, far from the eight places of happiness, full of greed, anger, and delusion, fond of mockery and jest, frivolous and shameless, with scattered speech, unable to restrain their minds. Foolish like a white sheep, destroyed by greed, hatred, and ignorance, they may even become deaf, mute, blind, crippled, and live with evil teachers in places without the Buddha's teachings. Even if they encounter the Buddha's appearance in the world, their eyes do not like to see, they do not like to hear the Dharma, and they do not associate harmoniously with the Sangha (Buddhist community). Because they create these evil karmas, they are born with evil people, delighting in inferior teachings, and develop wrong views about right views; they develop right views about wrong views, which is called inferior desire, inferior patience, and inferior wisdom. Sariputra! People of inferior wisdom can never develop a mind to renounce birth and death and attain the path of cessation and Nirvana (liberation).

Sariputra! Associating with evil teachers leads to such decline and suffering, with such appearances. When these people hear these profound sutras, they are terrified, doubtful, and fearful, as if falling into a deep pit, and thus fall into a greater pit of sin. Why? Sariputra! As it is said in the sutras, a precept-breaking Bhikshu (Buddhist monk) has great sins. Why is it called precept-breaking? Because they violate the precepts they have received, are difficult to teach, their behavior is irregular, they often violate the precepts, they are often greedy, their behavior is mixed and impure, their actions are driven by greed, hatred, and ignorance, and they like all kinds of confused speech, this is called precept-breaking. There are also those who like to be busy with many affairs, like to recite many scriptures, and like to sleep a lot. Their speech is disordered and unclear, impure, attached to the false notions of 'I', 'person', 'life-span', and 'soul', therefore they are called wicked Bhikshus. They do not know moderation, do not know the rules of the Sramanas (wandering ascetics), and do not know the rules of the Brahmins (ancient Indian priests). They like to practice medicine and sell drugs for profit; they like to be national envoys, defiling other people's families; they like to serve and work for lay followers, offering them leaves, flowers, and fruits.

好為白衣說外道法，心常舍離出世間法，未滿二十受具足戒，受戒事中有諸不具，形體缺少不應於法，受生米穀錢帛金銀，不順教誨拒逆師命，不自知身不知他人，不能分別貴賤差品，好喜妄語貪著戒取，行事散亂心不專一，面有瞋相慳貪不信，不識恩義多懷貪慾、睡眠、戲調、疑悔、瞋恨，覆藏罪惡好自專執，嫉妒諂曲無所慚愧自大放逸，憍慢我慢、大慢邪慢。好行欺誑讚美其身，多作方便開利養門，陵踐白衣偽現親厚，因勢得財以夸眾人，毀破戒品、定慧解脫品、解脫知見品。于佛法眾心不定信，不信業報貴于現利，謂無後世多諸疑悔，志性淺弱常好驚怖。舍利弗！是名弊惡比丘。

「如是癡人於我法中，便是屎尿臭穢不凈，是人成就身口意業命不清凈故，命終之後墮在惡道入大地獄。如是比丘！諸佛如來及弟子眾，常所遠離，余好道者求滅度者，亦皆不近。舍利弗！譬如栴檀置不凈器，同於不凈不復任用。如是舍利弗！若在家出家親近是人習效所行，亦破戒品不久同惡，顏色毀悴破失威儀，命終之後生地獄中。舍利弗！如是惡人諸佛如來及弟子眾，並余求道好滅度者，皆所遠離。舍利弗！譬如栴檀置不凈器，不復任用。如是舍利弗！若在家出家雖以涂身猶雜不凈。舍利弗！此惡比丘亦復如是！雖坐眾中著

【現代漢語翻譯】現代漢語譯本：『喜歡為在家居士宣講外道的法，內心常常捨棄出世間的佛法，未滿二十歲就接受具足戒，受戒的儀式中有許多不完備的地方，形體有缺陷不適合出家修法，接受信眾供養的米穀錢財金銀，不聽從教誨違逆師父的命令，不能正確認識自己也不瞭解他人，不能分辨高貴低賤的差別，喜歡說謊貪戀持戒的功德，行為散漫心思不能專注，面帶怒容吝嗇貪婪不講信用，不識恩義常常懷有貪慾、昏睡、戲弄調笑、疑慮後悔、瞋恨，掩蓋自己的罪惡喜歡自作主張，嫉妒別人諂媚奉承不知慚愧自高自大放縱散漫，驕傲自大我慢貢高、大慢、邪慢。喜歡欺騙誆詐讚美自己，想方設法地開闢獲取利益的門路，輕視踐踏在家居士虛假地表現親近友好，憑藉權勢獲得錢財用來向眾人炫耀，毀壞戒律的品德、禪定的品德、智慧的品德、解脫的品德、解脫知見的品德。對於佛法僧三寶內心不能堅定信仰，不相信業報的道理看重眼前的利益，認為沒有來世有很多的疑慮後悔，意志性格淺薄軟弱常常感到驚慌害怕。舍利弗（佛陀的弟子名）！這就叫做品行惡劣的比丘（出家男子）。』『像這樣愚癡的人在我的佛法中，就像屎尿一樣臭穢不乾淨，這個人因為身口意三業不清凈，壽命終結之後墮入惡道進入大地獄。像這樣的比丘（出家男子）！諸佛如來以及弟子們，常常遠離他們，其他愛好佛道尋求滅度的人，也都不接近他們。舍利弗（佛陀的弟子名）！譬如旃檀（一種名貴的香木）放在不乾淨的器皿中，就和不乾淨的東西一樣不能再使用了。像這樣舍利弗（佛陀的弟子名）！如果在家的居士或者出家的人親近這樣的人，學習效仿他們的行為，也會破壞戒律很快變得和他們一樣惡劣，容顏憔悴失去威儀，壽命終結之後生到地獄中。舍利弗（佛陀的弟子名）！像這樣的惡人諸佛如來以及弟子們，以及其他尋求佛道愛好滅度的人，都會遠離他們。舍利弗（佛陀的弟子名）！譬如旃檀（一種名貴的香木）放在不乾淨的器皿中，就不能再使用了。像這樣舍利弗（佛陀的弟子名）！如果在家的居士或者出家的人即使用它塗抹身體仍然混雜著不乾淨的東西。舍利弗（佛陀的弟子名）！這種惡劣的比丘（出家男子）也是這樣！即使坐在大眾之中穿著

【English Translation】 English version: 'He delights in expounding non-Buddhist doctrines to laypeople, constantly abandoning the Dharma of liberation in his heart. He receives the full monastic precepts before the age of twenty, and the ordination ceremony is incomplete in many ways. His physical form is deficient and unsuitable for the Dharma. He accepts offerings of rice, grains, money, silver, and gold. He disobeys teachings and defies his teacher's instructions. He does not know himself and does not understand others. He cannot distinguish between noble and lowly classes. He enjoys telling lies and is attached to the pride of holding precepts. His actions are scattered, and his mind is not focused. His face shows anger, and he is stingy, greedy, and untrustworthy. He is ungrateful and harbors much greed, sleepiness, jesting, doubt, regret, and hatred. He conceals his sins and likes to be self-willed. He is jealous, flattering, shameless, arrogant, and unrestrained. He is conceited, full of self-importance, excessive pride, and wrong views. He likes to deceive and praise himself, devising many ways to open doors for profit and offerings. He despises laypeople, falsely showing intimacy, and uses his position to gain wealth to boast to others, destroying the qualities of precepts, the qualities of samadhi, the qualities of wisdom, the qualities of liberation, and the qualities of the knowledge and vision of liberation. His mind is not firmly faithful in the Buddha, Dharma, and Sangha. He does not believe in the karmic consequences of actions, valuing present benefits over future rewards, thinking there is no afterlife, and having many doubts and regrets. His will and nature are shallow and weak, and he is constantly frightened. Shariputra (name of Buddha's disciple)! This is called a wicked Bhikshu (ordained male monk).' 'Such a foolish person in my Dharma is like excrement and urine, foul and impure. Because this person's actions of body, speech, and mind are impure, after death, he will fall into evil realms and enter the great hells. Such a Bhikshu (ordained male monk)! The Buddhas, Tathagatas, and their disciples constantly stay away from them, and other good practitioners seeking liberation also do not approach them. Shariputra (name of Buddha's disciple)! Just as sandalwood (a type of precious fragrant wood) placed in an unclean vessel becomes unclean and no longer fit for use. Likewise, Shariputra (name of Buddha's disciple)! If laypeople or monastics associate with such a person, imitating their actions, they will also break their precepts and soon become as wicked, their appearance will be ruined, they will lose their dignity, and after death, they will be born in hell. Shariputra (name of Buddha's disciple)! Such wicked people are shunned by the Buddhas, Tathagatas, and their disciples, as well as others seeking the path and desiring liberation. Shariputra (name of Buddha's disciple)! Just as sandalwood (a type of precious fragrant wood) placed in an unclean vessel is no longer fit for use. Likewise, Shariputra (name of Buddha's disciple)! If laypeople or monastics use it to anoint their bodies, it is still mixed with impurity. Shariputra (name of Buddha's disciple)! This wicked Bhikshu (ordained male monk) is also like this! Even if he sits in the assembly wearing

聖法服，然是比丘惡相猶現，梵行比丘見此不凈遠而不近。見他遠離心則瞋恨，以是因緣死入地獄。舍利弗！是名破戒比丘六憂惱箭，必墮地獄。◎

佛藏經卷上大正藏第 15 冊 No. 0653 佛藏經

佛藏經卷中

姚秦龜茲三藏鳩摩羅什譯凈戒品之餘

◎「複次舍利弗！破戒比丘聞佛所說如是等經，心不清凈歡喜信樂，自知有過便疑此經：『為我等說不為餘人。何以故？如我等比丘在此事故。』舍利弗！如是上妙無比之法，破戒比丘乃生瞋恨，于說法者心多不信，得聞如是佛所說經，違逆不受，而作是言：『此非佛說，教語餘人。』何以故？破戒比丘不樂修道，修道比丘不逆佛語。此皆破戒愚癡惡法，謂心不信違逆佛語。如是比丘自知有過，但生瞋恨憍慢佷戾，惡邪慢心謗佛法僧。舍利弗！隨此比丘聞是諸經違逆不信，心不通達無上菩提，教語諸人：『非佛所說』。舍利弗！佛說是人則為謗法。以謗法故為非沙門、非釋種子，應當滅擯。是等比丘，若百千萬億諸佛三輪示現，不能令悟使得道果。何以故？舍利弗！如是惡人於此法中自作障道，無復生分、無有信心，但好衣食貪樂世利，我說此人必墮地獄。

「舍利弗！我今明瞭告汝，若人違逆如是法寶，於好生處永無

【現代漢語翻譯】現代漢語譯本聖法雖然存在，但破戒的比丘惡劣的形象仍然顯現。持守梵行的比丘見到這種不凈之相，會遠遠避開而不接近。見到他人遠離自己，內心便生起嗔恨，因為這樣的因緣，死後墮入地獄。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！這被稱為破戒比丘的六支憂惱之箭，必定會墮入地獄。

《佛藏經》捲上大正藏第 15 冊 No. 0653 《佛藏經》

《佛藏經》卷中

姚秦龜茲三藏鳩摩羅什（Kumārajīva，著名佛經翻譯家）譯《凈戒品》之餘

『此外，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！破戒的比丘聽到佛所說的這些經典，內心不清凈，不歡喜，不信受，自知有過錯，便懷疑這部經：『這是為我們這些人說的，不是為其他人說的。』為什麼呢？『因為我們這些比丘才會有這樣的事情。』舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！這樣殊勝無比的妙法，破戒的比丘反而生起嗔恨，對於說法的人，心中多不信任，聽聞佛所說的經典，違背而不接受，並且說：『這不是佛說的，是教導其他人的。』為什麼呢？破戒的比丘不樂於修道，修道的比丘不會違逆佛的教誨。這些都是破戒的愚癡惡法，因為心中不信受而違逆佛語。這樣的比丘自知有過錯，卻只是生起嗔恨、驕慢、倔強，以邪惡的慢心誹謗佛、法、僧。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！這些比丘聽到這些經典，違背不信受，內心不能通達無上菩提，反而教導其他人說：『這不是佛說的』。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！佛說這種人就是在誹謗佛法。因為誹謗佛法的緣故，就不是沙門（Śrāmaṇa，出家修行者），不是釋迦（Śākya，佛陀的姓氏）的後代，應當被驅逐。這些比丘，即使百千萬億諸佛顯現三輪（指身輪、口輪、意輪的教化），也不能讓他們覺悟而證得道果。為什麼呢？舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！這樣惡劣的人，在這佛法中自己設定障礙，沒有再生的機會，沒有信心，只是喜歡衣食，貪圖世間的利益，我說這種人必定會墮入地獄。

『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！我現在明白地告訴你，如果有人違背這樣的法寶，在好的去處將永遠沒有機會。』

【English Translation】 English version Although the sacred Dharma exists, the evil appearance of the precept-breaking Bhikshus (monks) is still evident. Bhikshus (monks) who uphold Brahmacharya (pure conduct) will avoid such impurity from afar and not approach it. Seeing others avoid them, their hearts will generate hatred, and because of this cause, they will fall into hell after death. Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom)! This is called the six arrows of affliction of the precept-breaking Bhikshus (monks), and they will certainly fall into hell.

The Buddha Treasury Sutra, Volume 1 Taisho Tripitaka Volume 15, No. 0653, The Buddha Treasury Sutra

The Buddha Treasury Sutra, Volume 2

Translated by Kumārajīva (a famous translator of Buddhist scriptures) of the Yao Qin Dynasty, from the remaining part of the Chapter on Pure Precepts

'Furthermore, Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom)! When precept-breaking Bhikshus (monks) hear the Buddha speak such sutras, their minds are not pure, they do not rejoice, and they do not believe and accept. Knowing they have faults, they doubt this sutra: 'This is spoken for us, not for others.' Why? 'Because we Bhikshus (monks) have these kinds of issues.' Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom)! For such supreme and incomparable Dharma, precept-breaking Bhikshus (monks) instead generate hatred, and they do not trust the speaker of the Dharma. Hearing the sutras spoken by the Buddha, they disobey and do not accept them, and they say: 'This is not spoken by the Buddha, it is teaching others.' Why? Precept-breaking Bhikshus (monks) do not delight in cultivating the path, and Bhikshus (monks) who cultivate the path do not disobey the Buddha's teachings. These are all the foolish and evil Dharmas of breaking precepts, because their minds do not believe and they disobey the Buddha's words. Such Bhikshus (monks) know they have faults, but they only generate hatred, arrogance, and stubbornness, and with evil and arrogant minds, they slander the Buddha, Dharma, and Sangha (Buddhist community). Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom)! These Bhikshus (monks) hear these sutras, disobey and do not believe, their minds cannot penetrate to Anuttara-samyak-sambodhi (unsurpassed complete enlightenment), and instead they teach others: 'This is not spoken by the Buddha.' Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom)! The Buddha says that such a person is slandering the Dharma. Because of slandering the Dharma, they are not Shramanas (ascetics), not descendants of the Shakya (Buddha's clan), and should be expelled. These Bhikshus (monks), even if hundreds of thousands of millions of Buddhas manifest the three wheels (referring to the teachings of body, speech, and mind), cannot make them awaken and attain the fruit of the path. Why? Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom)! Such evil people create obstacles for themselves in this Dharma, have no chance of rebirth, have no faith, but only like clothing and food, and are greedy for worldly benefits. I say that such people will certainly fall into hell.'

'Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom)! I now clearly tell you, if someone disobeys such a Dharma treasure, they will never have a chance in good places.'

有分，但生惡處常盲無目。舍利弗！是諸比丘憍慢熾盛不能定說，破我正法，其餘眾人不能自活，為利養故隨破我法。舍利弗！如是法寶爾時壞滅。何以故？如是法寶一切諸佛皆共恭敬，諸辟支佛、阿羅漢等亦皆恭敬。

「破戒比丘、增上慢者、不定說法諸比丘等，爾時皆共輕慢我法而共遠離，多懷慳貪專求生業，貴于財利嫉妒所縛，常好諍訟互生怨隙，不相敬順無有威儀，志性輕躁猶如獼猴，轉易威儀行諸惡業，退沙門法遠離賢聖。舍利弗！如是惡人覆藏瑕疵，多欲多求以財自活，惡魔知心為作方便，令其乖異各共散壞，一味僧寶分為五部。既有五部則生諍訟，互相是非論說過失。舍利弗！如今比丘互相教化互相恭敬，同心共行隨順佛語。爾時比丘不相教化不相恭敬，見作惡者畏而捨去，不能以法共相教誨。或時雖有多聞深智，猶懷憍慢輕賤餘人，各以所是自立其論，不喜相見況能受教？

「舍利弗！如來在世三寶一味，我滅度後分為五部。舍利弗！惡魔於今猶尚隱身，佐助調達破我法僧，如來大智現在世故，弊魔不能成其大惡。當來之世惡魔變身，作沙門形入于僧中，種種邪說令多眾生入于邪見為說邪法，謂彌樓陀羅迦樓。斗事五分，事唸唸滅、事一切有、事有、我事、有所得事。爾時惡魔說如是等

【現代漢語翻譯】現代漢語譯本：有福報，但出生在不好的地方，常常是盲人，沒有眼睛。舍利弗（釋迦牟尼佛的十大弟子之一，以智慧著稱）！這些比丘（佛教出家人）傲慢自大，不能確定地說法，破壞我的正法（正確的佛法），其餘的人不能自食其力，爲了利益供養而追隨破壞我的佛法。舍利弗！這樣的法寶（珍貴的佛法）那時就會壞滅。為什麼呢？因為這樣的法寶，一切諸佛（所有佛）都共同恭敬，諸辟支佛（無師自悟的修行者）、阿羅漢（斷除煩惱，證得解脫的聖者）等也都恭敬。

『破戒的比丘、增上慢（自以為是）的人、不能確定說法的比丘等等，那時都會輕慢我的佛法而遠離，大多懷有慳貪之心，專門追求生存的行業，看重財利，被嫉妒束縛，常常喜歡爭訟，互相產生怨恨，不互相尊敬順從，沒有威儀，心性輕浮急躁，像獼猴一樣，改變威儀，做各種惡業，退失沙門（出家人）的修行，遠離賢聖。舍利弗！這樣的惡人隱藏自己的缺點，貪求很多東西，用財物來維持生活，惡魔（阻礙修行的力量）知道他們的心思，就為他們提供方便，使他們產生乖離，各自散壞，原本一味的僧寶（僧團）分為五個部分。既然有了五個部分，就會產生爭訟，互相指責是非，議論過失。舍利弗！現在的比丘互相教化，互相恭敬，同心同德地修行，隨順佛的話語。那時比丘不互相教化，不互相恭敬，看到作惡的人，害怕而離開，不能用佛法互相教誨。或者有時雖然有很多聞法和深刻的智慧，仍然懷有傲慢之心，輕視別人，各自堅持自己認為正確的理論，不喜歡互相見面，更不用說接受教導了？』

『舍利弗！如來（佛）在世的時候，佛法僧三寶（佛教的三個根本）是一味的，我滅度後會分為五個部分。舍利弗！惡魔現在還隱藏著身形，幫助提婆達多（佛陀的堂弟，曾試圖分裂僧團）破壞我的佛法和僧團，因為如來的大智慧現在還在世間，所以惡魔不能成就大的惡事。未來的時代，惡魔會變身，變成沙門的形象進入僧團中，用各種邪說使很多眾生進入邪見，為他們說邪法，比如彌樓陀羅迦樓（具體含義需要進一步考證）。斗事五分，事唸唸滅（事物剎那生滅）、事一切有（一切事物都存在）、事有（事物存在）、我事（關於我的事情）、有所得事（關於獲得的事情）。那時惡魔會說這樣的話等等。』

【English Translation】 English version: They have blessings, but are often born in evil realms, often blind and without eyes. Shariputra (one of the ten principal disciples of the Buddha, known for his wisdom)! These Bhikshus (Buddhist monks) are arrogant and cannot definitively preach the Dharma (the teachings of Buddhism), destroying my True Dharma. The remaining people cannot support themselves and follow the destruction of my Dharma for the sake of gain and offerings. Shariputra! Such a Dharma treasure (precious Dharma) will then be destroyed. Why? Because such a Dharma treasure is revered by all Buddhas (all enlightened beings), Pratyekabuddhas (those who attain enlightenment on their own, without a teacher), Arhats (those who have eliminated all defilements and attained liberation), and others.

'Bhikshus who break the precepts, those with increased pride (thinking highly of themselves), Bhikshus who cannot definitively preach the Dharma, and so on, will then despise my Dharma and distance themselves from it. They mostly harbor greed, focusing solely on seeking livelihoods, valuing wealth and profit, bound by jealousy, often fond of disputes, creating resentment towards each other, not respecting or obeying each other, lacking decorum, with fickle minds like monkeys, changing their demeanor, engaging in evil deeds, abandoning the practices of a Shramana (ascetic), and distancing themselves from the wise and virtuous. Shariputra! Such evil people conceal their flaws, are greedy and seek much, living off wealth. Mara (the force that hinders spiritual progress) knows their minds and provides them with opportunities, causing them to become estranged and break apart, dividing the originally unified Sangha (monastic community) into five parts. Once there are five parts, disputes will arise, criticizing each other's rights and wrongs, discussing faults. Shariputra! The Bhikshus of today teach and respect each other, practicing with one heart and mind, following the Buddha's words. The Bhikshus of that time will not teach or respect each other, fearing and abandoning those who do evil, unable to teach each other with the Dharma. Or sometimes, even if they have much learning and deep wisdom, they still harbor arrogance, despising others, each insisting on their own theories, disliking to see each other, let alone accepting teachings?'

'Shariputra! When the Tathagata (Buddha) is in the world, the Three Jewels (Buddha, Dharma, and Sangha) are of one flavor. After my Parinirvana (passing away), they will be divided into five parts. Shariputra! Mara is still hiding his form, assisting Devadatta (Buddha's cousin who tried to create a schism in the Sangha) in destroying my Dharma and Sangha. Because the Tathagata's great wisdom is still present in the world, Mara cannot accomplish great evil. In the future, Mara will transform himself, taking the form of a Shramana and entering the Sangha, using various heretical teachings to lead many beings into wrong views, preaching heretical Dharma to them, such as Mirudharakalau (specific meaning requires further research). The five divisions of strife, the matter of momentary cessation (things arising and ceasing in an instant), the matter of all existence (all things exist), the matter of existence (things exist), the matter of self, the matter of attainment (things about attainment). At that time, Mara will say such things and so on.'

邪貪著事，如是事者，非諸佛及佛弟子所說。爾時惡人為魔所迷，各執所見我是彼非。舍利弗！如來豫見未來世中，有如是等破法事故，說是深經悉斷惡魔諸所執著。

「舍利弗！當爾之時，閻浮提內多是增上慢人，作小善順便謂得道，命終之後當墮惡趣。何以故？是人長夜自謂得道，亦複稱說他人得道，冒受聖人所供養事，是人于諸天人世間為大惡賊。如是癡人聞說第一實義，驚疑怖畏如墮深坑。舍利弗！有諸比丘樂此事者，相與共集破壞諸佛無上菩提。爾時增上慢人偏執者多，惡魔又復迷惑在家、出家者心，令執非法。說正法者少於援助，則便散壞不復得立。

「舍利弗！爾時世間年少比丘多有利根。所以者何？諸出家者有餘煩惱，還生人中即復出家。是諸比丘喜樂難問，推求佛法第一實義。舍利弗！爾時增上慢者，魔所迷惑但求活命，實是凡夫自稱羅漢，謂諸年少比丘等言：『善身口意，此是佛法第一實義。善護凈戒，讀誦經法勤修多聞，是名順忍因緣，所謂凈心信佛；又有第一實義，汝當繫心緣中，專念涅槃滅三種苦，則能厭離五陰、十二入、十八界。汝等當於靜處觀此陰、界、入法悉皆無常，自觀其身種種不凈，汝等能如是觀，當得須陀洹果。又能於是五陰等法，深觀無常、苦、空、無我、無

【現代漢語翻譯】現代漢語譯本：如果有人邪惡地貪戀執著于某些事物，這些事物不是諸佛以及佛的弟子所宣說的。那時，作惡的人被惡魔迷惑，各自堅持自己的見解，認為自己是對的，別人是錯的。舍利弗（Śāriputra，智慧第一的佛陀弟子）！如來（Tathāgata，佛陀的稱號）預見到未來世中，會有像這樣破壞佛法的事故發生，所以宣說了這部甚深經典，徹底斷除惡魔的各種執著。

『舍利弗（Śāriputra）！當那個時候，閻浮提（Jambudvīpa，我們所居住的這個世界）內多數是增上慢人（Adhimāna，未證得聖果卻自認為已證得的人），稍微做一點善事就隨便認為自己已經得道，命終之後將會墮入惡趣（Durgati，不好的輪迴）。為什麼呢？因為這些人長久以來都自認為已經得道，也稱說他人已經得道，冒充接受聖人的供養，這些人對於天人世間來說是大惡賊。像這樣愚癡的人，聽到宣說第一實義（Paramārtha，最高的真理），會驚疑怖畏，如同掉入深坑。舍利弗（Śāriputra）！有一些比丘（Bhikṣu，出家修行的男性佛教徒）喜歡這些事，相互聚集在一起，破壞諸佛的無上菩提（Anuttarā-samyak-saṃbodhi，無上的覺悟）。那時，增上慢人（Adhimāna）偏執的人很多，惡魔又迷惑在家、出家人的心，使他們執著于非法。宣說正法（Dharma，佛法）的人很少得到幫助，於是正法便會散壞，不能再建立。

『舍利弗（Śāriputra）！那時世間年輕的比丘（Bhikṣu）多數具有銳利的根性。為什麼呢？因為那些出家修行的人還有剩餘的煩惱，還生到人間，隨即又出家修行。這些比丘（Bhikṣu）喜歡提出難以解答的問題，探求佛法的第一實義（Paramārtha）。舍利弗（Śāriputra）！那時增上慢者（Adhimāna）被惡魔迷惑，只求活命，實際上是凡夫卻自稱是阿羅漢（Arhat，斷盡煩惱的聖者），對那些年輕的比丘（Bhikṣu）說：『善於守護身口意，這就是佛法的第一實義（Paramārtha）。善於守護清凈的戒律，讀誦經法，勤奮地修習多聞，這叫做順忍因緣（Anuloma-kṣānti-hetu，隨順忍辱的因緣），也就是清凈心地信奉佛陀；還有第一實義（Paramārtha），你們應當專心繫念于中，專心念誦涅槃（Nirvāṇa，寂滅），滅除三種苦，就能厭離五陰（Pañca-skandha，構成個體存在的五種要素）、十二入（Dvādaśa-āyatana，感覺器官和感覺對像）、十八界（Aṣṭādaśa-dhātu，六根、六塵、六識）。你們應當在安靜的地方觀察這五陰（Pañca-skandha）、十二入（Dvādaśa-āyatana）、十八界（Aṣṭādaśa-dhātu）法，全部都是無常的，自己觀察自己的身體種種不凈，你們能夠這樣觀察，就能證得須陀洹果（Srotāpanna，預流果）。又能對這五陰（Pañca-skandha）等法，深刻地觀察無常、苦、空、無我、無……』

【English Translation】 English version: If someone evilly craves and clings to things, such things are not spoken of by the Buddhas and the Buddha's disciples. At that time, the evildoers are deluded by demons, each clinging to their own views, thinking that they are right and others are wrong. Śāriputra (foremost in wisdom among the Buddha's disciples)! The Tathāgata (title of the Buddha) foresees that in the future world, there will be such incidents of destroying the Dharma (Buddha's teachings), so he speaks this profound scripture to completely cut off all the attachments of the demons.

'Śāriputra! At that time, within Jambudvīpa (the world we live in), most people will be those with Adhimāna (false arrogance, those who have not attained enlightenment but think they have), and they will casually think they have attained the path after doing a little good deed, and after death, they will fall into the Durgati (evil realms). Why? Because these people have long claimed to have attained the path, and also claim that others have attained the path, falsely receiving offerings meant for the saints, and these people are great thieves to the world of gods and humans. Such foolish people, upon hearing the first real meaning (Paramārtha, the ultimate truth), will be startled, doubtful, and fearful, as if falling into a deep pit. Śāriputra! There are some Bhikṣus (Buddhist monks) who like these things, gathering together to destroy the unsurpassed Bodhi (Anuttarā-samyak-saṃbodhi, supreme enlightenment) of all the Buddhas. At that time, there will be many people with Adhimāna (false arrogance) who are biased, and the demons will also delude the minds of lay and ordained people, causing them to cling to what is not Dharma (Buddha's teachings). Those who speak the true Dharma (Buddha's teachings) will receive little help, and thus the Dharma (Buddha's teachings) will be scattered and unable to be established.

'Śāriputra! At that time, most of the young Bhikṣus (Buddhist monks) in the world will have sharp faculties. Why? Because those who have left home to practice still have residual afflictions, and they are reborn in the human realm and immediately leave home again to practice. These Bhikṣus (Buddhist monks) like to ask difficult questions, seeking the first real meaning (Paramārtha) of the Buddha's teachings. Śāriputra! At that time, those with Adhimāna (false arrogance) are deluded by demons, only seeking to survive, and are actually ordinary people but claim to be Arhats (enlightened beings who have extinguished all afflictions), saying to those young Bhikṣus (Buddhist monks): 'Be good in guarding your body, speech, and mind, this is the first real meaning (Paramārtha) of the Buddha's teachings. Be good in guarding the pure precepts, reciting the scriptures, and diligently practicing learning, this is called the cause and condition of Anuloma-kṣānti-hetu (conformity to patience), which is to believe in the Buddha with a pure mind; there is also the first real meaning (Paramārtha), you should focus your mind on it, concentrate on reciting Nirvāṇa (liberation), and extinguish the three kinds of suffering, then you can become disgusted with the five Skandhas (Pañca-skandha, the five aggregates that constitute existence), the twelve Āyatanas (Dvādaśa-āyatana, sense bases), and the eighteen Dhātus (Aṣṭādaśa-dhātu, elements of existence). You should observe in a quiet place that these five Skandhas (Pañca-skandha), twelve Āyatanas (Dvādaśa-āyatana), and eighteen Dhātus (Aṣṭādaśa-dhātu) are all impermanent, and observe that your own body is impure in various ways, and if you can observe in this way, you will attain the Srotāpanna (stream-enterer) fruit. Also, regarding these five Skandhas (Pañca-skandha) and other Dharmas (teachings), deeply observe impermanence, suffering, emptiness, non-self, non…'

有堅牢，則得斯陀含，轉復深觀得阿那含、得阿羅漢，是為第一實義。』

「是中年少比丘復問：『于佛法中阿羅漢果，便是第一義耶！我等亦知是事，得阿羅漢是第一義。今此五陰，為憶念者生，為不憶念者生？』答言：『是五陰者憶念者生，不憶念者不生。』復問：『憶念與五陰為異不？』答言：『如五陰，憶念亦爾！』復問：『若如五陰，憶念亦爾者，誰是念五陰者？』答言：『若無念五陰者，則無涅槃；實有念五陰者，是故有修八直聖道，入涅槃者。』

「舍利弗！未來世中多有比丘成就此忍。舍利弗！爾時會中多諸天眾，欲聞佛法第一實義。聞是增上慢者所說，心生疑悔如墮深坑，咸作是言：『咄哉！釋迦牟尼佛法今將速滅。』舍利弗！中有成就善根比丘，謂是比丘：『癡人、空老、增上慢者。』若有五陰相、十二入、十八界相者，不受此語不喜不悅從座起去。舍利弗！爾時諸天心大歡喜，四方唱言：『釋迦牟尼佛猶有好弟子在，是諸人等善根不少，不喜聞是不凈所說，謂：我見、人見。』諸天聞此皆大歡喜，稱揚讚歎是利根者，喜樂問難必皆成就無生法忍。如是人等合集一處共為徒侶，人眾既少勢力亦弱。

「舍利弗！爾時我諸真子！于父種族尚無愛語，況得供養住止塔寺？舍利弗！

【現代漢語翻譯】『若有堅固的修行，就能證得斯陀含（Sotapanna，須陀洹果的進階，一來果），進一步深入觀察就能證得阿那含（Anagami，不還果）、證得阿羅漢（Arahat，無學果），這是第一真實的意義。』

『這時，那位年輕的比丘又問：『在佛法中，阿羅漢果就是第一義嗎？我們都知道這件事，證得阿羅漢是第一義。那麼，這五陰（Panca-khandha，色、受、想、行、識五種構成要素），是憶念者生，還是不憶念者生？』回答說：『這五陰是憶念者生，不憶念者不生。』又問：『憶念與五陰是不同的嗎？』回答說：『如同五陰一樣，憶念也是如此！』又問：『如果如同五陰一樣，憶念也是如此，那麼，誰是念五陰者？』回答說：『如果沒有念五陰者，就沒有涅槃（Nirvana，解脫）；實際上有念五陰者，所以有修八正道（Ariya atthangika magga，達到涅槃的八個要素），進入涅槃的人。』

『舍利弗（Sariputta，佛陀的弟子，以智慧著稱）！未來世中，會有很多比丘成就這種忍。舍利弗！那時，法會中有很多天眾，想要聽聞佛法第一真實的意義。聽到這些增上慢（Adhimana，未證得聖果卻自認為已證得）的人所說，心中產生懷疑後悔，如同掉入深坑，都這樣說：『唉！釋迦牟尼佛（Sakyamuni，佛教的創始人）的佛法現在將要迅速滅亡了。』舍利弗！其中有成就善根的比丘，說這些比丘是：『愚癡的人、空度晚年的人、增上慢的人。』如果有人執著於五陰相、十二入（Ayatana，眼、耳、鼻、舌、身、意六根和色、聲、香、味、觸、法六塵）、十八界（Dhatu，六根、六塵、六識），就不會接受這種說法，不喜悅，從座位上起身離去。舍利弗！那時，諸天心中非常歡喜，四處宣揚說：『釋迦牟尼佛還有好的弟子在，這些人的善根不少，不喜歡聽聞這些不凈的說法，如：我見、人見。』諸天聽到這些都非常歡喜，稱揚讚歎這些利根的人，喜悅地問難，必定都能成就無生法忍（Anutpattika-dharma-ksanti，對諸法不生不滅的深刻理解）。這樣的人聚集在一起，結成同伴，人數很少，勢力也很弱。

『舍利弗！那時，我的這些真子！對於父系的種族尚且沒有愛語，更何況能得到供養，住在寺廟裡呢？舍利弗！』

【English Translation】『If there is steadfastness, one attains Srotapanna (stream-enterer, the first stage of enlightenment), and by further deep contemplation, one attains Anagami (non-returner), and attains Arhat (worthy one, the final stage of enlightenment), this is the first real meaning.』

『Then the young Bhikkhu (monk) asked again: 『In the Buddha-dharma (Buddha's teachings), is the fruit of Arhat the first meaning? We also know this matter, that attaining Arhat is the first meaning. Now, are these five Skandhas (Panca-khandha, the five aggregates of form, feeling, perception, mental formations, and consciousness) born from those who remember, or from those who do not remember?』 The answer was: 『These five Skandhas are born from those who remember, and not born from those who do not remember.』 He asked again: 『Are remembrance and the five Skandhas different?』 The answer was: 『Like the five Skandhas, so is remembrance!』 He asked again: 『If remembrance is like the five Skandhas, then who is the one who remembers the five Skandhas?』 The answer was: 『If there is no one who remembers the five Skandhas, then there is no Nirvana (liberation); in reality, there is one who remembers the five Skandhas, therefore there is the practice of the Noble Eightfold Path (Ariya atthangika magga, the eight elements leading to Nirvana), and those who enter Nirvana.』

『Sariputta (one of the Buddha's chief disciples, known for his wisdom)! In the future world, there will be many Bhikkhus who achieve this forbearance. Sariputta! At that time, there will be many Devas (gods) in the assembly who want to hear the first real meaning of the Buddha-dharma. Hearing what is said by these Adhimana (those with false pride, thinking they have attained what they have not) people, their hearts will be filled with doubt and regret, as if falling into a deep pit, and they will all say: 『Alas! Sakyamuni Buddha's (the founder of Buddhism) Dharma is now about to perish quickly.』 Sariputta! Among them, there will be Bhikkhus who have achieved good roots, who will say that these Bhikkhus are: 『Foolish people, old people wasting their lives, people with Adhimana.』 If there are those who cling to the characteristics of the five Skandhas, the twelve Ayatana (the six sense organs and their corresponding objects), and the eighteen Dhatu (the six sense organs, six sense objects, and six consciousnesses), they will not accept this saying, they will not be happy, and they will rise from their seats and leave. Sariputta! At that time, the Devas will be very happy in their hearts, and they will proclaim in all directions: 『Sakyamuni Buddha still has good disciples, these people have no small amount of good roots, and they do not like to hear these impure sayings, such as: the view of self, the view of others.』 When the Devas hear this, they will all be very happy, praising and extolling these people of sharp faculties, and joyfully asking questions, and they will surely achieve Anutpattika-dharma-ksanti (the acceptance that all dharmas are unproduced). Such people will gather together and form companions, but their numbers will be small and their power will be weak.

『Sariputta! At that time, these true sons of mine! They will not even have loving words for their paternal lineage, let alone receive offerings and dwell in monasteries? Sariputta!』

汝且觀之，爾時如來便為輕微，我滅度后我諸子等，成就善寂無所得忍時亦為輕賤。我以是故，于無數劫摧諸怨敵，化諸一切天王、人王令心清凈，所以爾者，令我諸子得安父位。舍利弗！如來今以一切世間天人為證，如來如法得阿耨多羅三藐三菩提，轉無上法輪；沙門、婆羅門，若天、魔、梵所不能轉。

「舍利弗！如是現事，如來滅后我此阿耨多羅三藐三菩提，我諸弟子等欲廣流佈，是諸惡人不能證明，亦復不能施與無畏。

「舍利弗！譬如蜜瓶置四衢道，而作是言：『若人能食一毛頭者，常不老死。』爾時諸天世人各以刀杖衛護是瓶。時衛護者各作是言：『若或有人食一毛頭者，我等當殺。』舍利弗！中有一人竊作是念：『是瓶中蜜食一毛頭，則不老死，我今何為惜死不啖？若得啖已，則便不畏諸衛護者，亦可常得無老病死。』如是定心不惜壽命直詣瓶所，諸衛護者各持刀杖，競欲殺之。舍利弗！是人若能刀杖未及食一渧者，則免衰患無復老死。

「如是舍利弗！多有惡人、魔及魔民欲滅我法。如來滅后若有人能隨順空法通達無疑，則于諸法心無所得成就上忍。爾時雖為惡人所輕沮壞其道，是人若能不惜身命勤行精進，通達諸法無生無作，則得度脫生老病死。

「舍利弗！蜜瓶是佛第

【現代漢語翻譯】現代漢語譯本：『你且看，那時如來便顯得輕微，我滅度后我的弟子們，成就善寂無所得忍的時候也會被輕視。我因此，于無數劫摧毀各種怨敵，教化一切天王、人王使他們內心清凈，之所以這樣做，是爲了讓我的弟子們能夠安穩地繼承佛位。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！如來現在以一切世間的天人為證，如來如法證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），轉動無上法輪；這法輪是沙門（śrāmaṇa，出家修行者）、婆羅門（brāhmaṇa，古印度祭司階層），以及天、魔、梵天所不能轉動的。

『舍利弗（Śāriputra）！像這樣顯而易見的事情，如來滅度后，我的阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi），我的弟子們想要廣泛流佈，那些惡人卻不能證明，也不能給予無畏。

『舍利弗（Śāriputra）！譬如有一個蜜瓶放在四通八達的道路上，並且這樣說：『如果有人能吃到一毛頭那麼多的蜂蜜，就能永遠不老不死。』那時，諸天和世人都各自拿著刀杖來衛護這個蜜瓶。衛護者們各自說：『如果有人吃了哪怕一毛頭的蜂蜜，我們就要殺了他。』舍利弗（Śāriputra）！其中有一個人暗自思忖：『這瓶中的蜂蜜只要吃一毛頭，就能不老不死，我如今為何要吝惜生命而不吃呢？如果能吃到，就不再害怕那些衛護者，也可以永遠沒有衰老病死。』這樣下定決心，不惜生命直接走向蜜瓶，那些衛護者各自拿著刀杖，爭著要殺他。舍利弗（Śāriputra）！這個人如果能在刀杖還沒來得及碰到他的時候，吃到一滴蜂蜜，就能免除衰老的憂患，不再有老死。

『像這樣，舍利弗（Śāriputra）！有很多惡人、魔以及魔民想要毀滅我的佛法。如來滅度后，如果有人能夠隨順空法，通達而沒有疑惑，那麼對於諸法就能做到心中無所得，成就上忍。那時，即使被惡人輕視、破壞他的修行道路，這個人如果能夠不惜身命，勤奮精進，通達諸法無生無作的道理，就能度脫生老病死。

『舍利弗（Śāriputra）！蜜瓶就是佛的第

【English Translation】 English version: 『Furthermore, you should observe that at that time, the Tathāgata (如來, one of the titles of a Buddha) will appear insignificant, and after my Parinirvana (滅度, the death of a Buddha), my disciples, when they achieve the patience of good tranquility and non-attainment, will also be despised. Therefore, over countless kalpas (劫, eons), I have subdued all enemies and transformed all Deva Kings (天王, celestial kings) and human kings, causing their minds to become pure. The reason for this is to enable my disciples to securely inherit the Buddha's position. Śāriputra (舍利弗, one of the ten principal disciples of the Buddha, known for his wisdom)! The Tathāgata now takes all beings in the world, including Devas (天, gods) and humans, as witnesses that the Tathāgata has rightfully attained Anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment) and turns the unsurpassed Dharma wheel (法輪, the wheel of the Dharma); this wheel cannot be turned by Śrāmaṇas (沙門, wandering ascetics), Brahmins (婆羅門, the priestly class in ancient India), or by Devas, Maras (魔, demons), or Brahmas (梵, Brahma).』

『Śāriputra (舍利弗)! Such is the present situation. After the Tathāgata's Parinirvana (滅度), if my disciples wish to widely propagate this Anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提), these evil people will not be able to prove it, nor will they be able to grant fearlessness.』

『Śāriputra (舍利弗)! For example, a jar of honey is placed at a crossroads, and it is said: 'If anyone can eat a hair's breadth of it, they will never grow old or die.' At that time, the Devas (天) and people of the world each protect the jar with swords and staves. The protectors each say: 'If anyone eats even a hair's breadth of it, we will kill them.' Śāriputra (舍利弗)! Among them, one person secretly thinks: 'If I eat a hair's breadth of honey from this jar, I will not grow old or die. Why should I be stingy with my life and not eat it? If I can eat it, I will no longer fear the protectors, and I can always be free from old age, sickness, and death.' With such determination, not caring for their life, they go straight to the jar. The protectors each hold swords and staves, vying to kill them. Śāriputra (舍利弗)! If this person can eat even a drop of honey before the swords and staves reach them, they will be free from the suffering of decay and will no longer experience old age and death.』

『Likewise, Śāriputra (舍利弗)! There are many evil people, Maras (魔), and Mara's people who wish to destroy my Dharma (法, teachings). After the Tathāgata's (如來) Parinirvana (滅度), if anyone can follow the Dharma of emptiness (空法) and understand it without doubt, then they will have no attainment in their minds regarding all Dharmas (法) and will achieve supreme patience. At that time, even if they are despised by evil people and their path is destroyed, if this person can not care for their life, diligently practice with vigor, and understand the principle that all Dharmas (法) are without birth and without action, then they will be liberated from birth, old age, sickness, and death.』

『Śāriputra (舍利弗)! The jar of honey is the Buddha's

一義法；諸天世人衛護瓶者，則是惡人樂行魔事，自失大利，亦遮他人行實相者，失於大利。舍利弗！增上慢者皆是魔黨助成魔事，咸共譏訶無生滅法。

「又舍利弗！不凈說者，我見、人見、眾生見、五陰、十二入、十八界見，未得謂得，心計得道，計得涅槃，咸亦譏訶如是正法。何以故？是人貪著空故，亦是魔眾，魔所迷惑，以我正法而作魔事。

「舍利弗！若在家、出家，聞是無我、無人、無眾生，畢竟空法驚疑畏者，當知是人受魔教化，是像比丘，為是盜法惡威儀者。舍利弗！是人則是我見、眾生見、有見、無見、常見、斷見，皆是魔民非佛弟子。何以故？我經中說：『一切世間皆空，無我無我所、無人無眾生、無常無定、無不壞法。』如是惡人亦復皆共讀誦是經為他人說，而心貪著我見、人見，如是癡人名為造作苦因、名為反覆兩端、名為斗亂破僧、名為污染道法、名為沙門中濁、名為醜陋穢惡、名為但有言說、名為假偽沙門、名為沙門中貧、名為擔重擔者、名為欺誑諸佛、名為得逆罪者。

「舍利弗！是人名為大惡逆賊、名為惡知識、名為破戒、名為邪見、名為外道、名為無實行、名為惡伴、名為殺鬼、名為癩瘡、名為臭穢、名為燒熱、名為諂曲、名為墮在黑闇、名為入稠榛林、名為

【現代漢語翻譯】現代漢語譯本：一義法：如果諸天和世人衛護持有寶瓶的人，那麼這些人就是喜歡做惡事、助長魔事的人，他們自己失去大利益，也阻礙他人修行實相，從而失去大利益。舍利弗（Śāriputra）！那些增上慢的人都是魔的黨羽，幫助成就魔事，他們會一起譏諷無生滅法。

『還有，舍利弗（Śāriputra）！不清凈說法的人，持有我見、人見、眾生見、五陰見、十二入見、十八界見，沒有證得卻說自己證得，心裡盤算著自己已經得道，盤算著自己已經得到涅槃，他們也會譏諷這樣的正法。為什麼呢？因為這些人貪著于空，也是魔的眷屬，被魔所迷惑，用我的正法來做魔事。』

『舍利弗（Śāriputra）！如果在家的居士或出家的僧人，聽到這無我、無人、無眾生，畢竟空的法而感到驚疑畏懼，應當知道這些人是接受了魔的教化，是像僧人一樣的盜法者，行為惡劣。舍利弗（Śāriputra）！這些人持有我見、眾生見、有見、無見、常見、斷見，都是魔的子民，不是佛的弟子。為什麼呢？因為我在經中說過：『一切世間皆是空的，沒有我，沒有我所擁有的，沒有人，沒有眾生，沒有常，沒有定，沒有不壞的法。』這些惡人也會一起讀誦這部經，為他人宣說，但內心卻貪著我見、人見，這樣的愚癡之人被稱為造作苦因，被稱為反覆無常的兩面派，被稱為挑起爭鬥破壞僧團的人，被稱為污染道法的人，被稱為僧團中的污濁，被稱為醜陋污穢，被稱為只有言語而無實際行動的人，被稱為虛假的僧人，被稱為僧人中的貧窮者，被稱為揹負重擔的人，被稱為欺騙諸佛的人，被稱為犯下逆罪的人。

『舍利弗（Śāriputra）！這些人被稱為大惡逆賊，被稱為惡知識，被稱為破戒者，被稱為邪見者，被稱為外道，被稱為沒有實際修行的人，被稱為惡伴，被稱為殺鬼，被稱為癩瘡，被稱為臭穢，被稱為燒熱，被稱為諂曲，被稱為墮落在黑暗中，被稱為進入茂密的叢林，被稱為』

【English Translation】 English version: The One Meaning Dharma: If gods and people protect those who hold the vase, then these are evil people who delight in demonic deeds, losing great benefit for themselves, and also hindering others from practicing true reality, thus losing great benefit. Śāriputra! Those with increased arrogance are all part of the demonic faction, helping to accomplish demonic deeds, and together they ridicule the Dharma of no birth and no death.

'Furthermore, Śāriputra! Those who speak impurely, holding views of self, views of person, views of sentient beings, views of the five skandhas, views of the twelve entrances, views of the eighteen realms, claiming to have attained what they have not, calculating in their minds that they have attained the Path, calculating that they have attained Nirvana, they also ridicule such a correct Dharma. Why? Because these people are attached to emptiness, they are also part of the demonic host, deluded by demons, using my correct Dharma to perform demonic deeds.'

'Śāriputra! If laypeople or renunciants, upon hearing this Dharma of no self, no person, no sentient being, ultimately empty, are startled, doubtful, and fearful, know that these people have received demonic teachings, are like monks who are thieves of the Dharma, with evil conduct. Śāriputra! These people hold views of self, views of sentient beings, views of existence, views of non-existence, views of permanence, views of annihilation; they are all demonic people, not disciples of the Buddha. Why? Because in my sutras I say: 'All the world is empty, without self, without what belongs to self, without person, without sentient being, without permanence, without stability, without indestructible Dharma.' Such evil people also all together recite these sutras, speaking them for others, but their minds are attached to views of self, views of person; such foolish people are called creators of suffering causes, called fickle two-faced people, called those who incite strife and break the Sangha, called those who defile the Dharma, called the turbidity in the Sangha, called ugly and filthy, called those who only have words, called false renunciants, called the poor among renunciants, called those who carry heavy burdens, called those who deceive all Buddhas, called those who have committed heinous offenses.'

'Śāriputra! These people are called great evil rebels, called evil advisors, called breakers of precepts, called those with wrong views, called outsiders, called those without actual practice, called evil companions, called killers of ghosts, called lepers, called foul and filthy, called burning hot, called deceitful and crooked, called fallen into darkness, called entered into dense thickets, called'

墮生死流、名為互出惡者、名為地獄、名為畜生、名為餓鬼、名為阿修羅、名為不入道者、名為欺誑人者、名為自讚己者、名為行占相者、名為大聲喚呼、名為因利求利、名為污染他家、名為常調戲者、名為散亂心者、名為貪所害者、名為瞋所害者、名為癡所害者、名為好面欺者、名為衰惱處者、名為無解脫者，名為憂惱縛者。名為非沙門、形像沙門、沙門旃陀羅、沙門臭穢、沙門糟粕、名為難滿、名為難養、名為壞威儀者、名為無羞恥者、名為截斷頭者、名為身體壞者、名為袈裟繫頸、名為自入闇冥者、名為多貪慾者、名為多瞋恚者、名為多愚癡者、名為五蓋纏覆、名為沒者、名為虛者空者、名為癡者。

「舍利弗！云何名空？退失諸佛贊善人相，故名為空；退失一切沙門功德沙門事法，故名為空。云何為虛？在聖法外故名為虛；遠離空、無相、無愿法故名為虛。舍利弗！如是惡人能令魔喜，貪著堅執虛妄法故，同於凡夫備足具有罪惡人相；不似得法忍者，沙門事法沙門功德，百千萬分尚無其一。舍利弗！是故名為空者、虛者。但深貪著世間利樂，非是沙門自稱沙門，不應供養而受供養，名為常賊、立幢相賊，名為自在殺害人賊。是人所食一口皆不清凈，唯有向道得道果者能消供養，是人無此，是故名為不凈

【現代漢語翻譯】現代漢語譯本：墮入生死輪迴，這被稱為『互相產生罪惡』，也被稱為地獄、畜生、餓鬼、阿修羅、不入正道者、欺騙他人者、自我讚揚者、從事占卜相面者、大聲喧譁者、因利益而追求利益者、污染他人家庭者、經常調戲他人者、心懷散亂者、被貪慾所傷害者、被嗔恨所傷害者、被愚癡所傷害者、喜歡偽裝欺騙者、處於衰敗惱怒之境者、無法解脫者、被憂愁煩惱束縛者。被稱為非沙門（非出家修行人），徒具沙門外形，沙門中的旃陀羅（賤民），沙門中的污穢，沙門中的糟粕，被稱為難以滿足者，難以供養者，破壞威儀者，毫無羞恥心者，自斷善根者，身心敗壞者，身披袈裟卻如繫頸之索者，自己墮入黑暗者，貪慾熾盛者，嗔恚熾盛者，愚癡熾盛者，被五蓋（貪、嗔、癡、慢、疑）所覆蓋者，沉淪者，虛偽空洞者，愚昧無知者。

『舍利弗（釋迦牟尼佛的十大弟子之一，以智慧著稱）！』什麼叫做『空』？喪失了諸佛所讚歎的善良之人應有的相貌，所以叫做『空』；喪失了一切沙門（出家修行人）的功德和沙門應修持的法，所以叫做『空』。什麼叫做『虛』？處於聖法之外，所以叫做『虛』；遠離空、無相、無愿之法，所以叫做『虛』。舍利弗！這樣的惡人能令魔（障礙修行的力量）感到歡喜，因為他們貪戀執著虛妄之法，如同凡夫一樣具備各種罪惡之人的相貌；他們不像那些證得法忍（對佛法真理安忍不動搖的智慧）的人，連沙門的修行、沙門的功德的百千萬分之一都不具備。舍利弗！因此，這樣的人被稱為『空』者、『虛』者。他們只是深深地貪戀世間的利益和快樂，並非真正的沙門卻自稱為沙門，不應該接受供養卻接受供養，這被稱為常賊、立幢相賊（比喻），也等同於自在殺害人的賊。這樣的人所食用的一口食物都不清凈，只有那些嚮往正道並證得道果的人才能消化供養，而這些人沒有這樣的功德，所以被稱為『不清凈』。

【English Translation】 English version: They fall into the stream of birth and death, and are called 'mutually producing evil'. They are also called hell beings, animals, hungry ghosts, Asuras (demi-gods), those who do not enter the path, those who deceive others, those who praise themselves, those who practice divination and fortune-telling, those who shout loudly, those who seek profit for profit's sake, those who defile other people's families, those who constantly tease others, those whose minds are scattered, those who are harmed by greed, those who are harmed by anger, those who are harmed by ignorance, those who like to deceive with a false face, those who are in a state of decline and distress, those who cannot be liberated, and those who are bound by sorrow and affliction. They are called non-Shramanas (non-renunciates), those who merely have the appearance of Shramanas, Chandala (outcast) among Shramanas, filth among Shramanas, dregs among Shramanas, those who are difficult to satisfy, those who are difficult to support, those who destroy dignity, those who are without shame, those who cut off their own heads (severing roots of goodness), those whose bodies are ruined, those who wear the Kāsāya (monastic robe) as if it were a noose around their necks, those who enter darkness themselves, those who are excessively greedy, those who are excessively angry, those who are excessively ignorant, those who are covered by the five hindrances (greed, hatred, delusion, pride, doubt), those who are submerged, those who are empty and void, and those who are foolish.

'Shariputra (one of the ten great disciples of Shakyamuni Buddha, known for his wisdom)!』 What is called 'emptiness'? It is called 'emptiness' because it has lost the characteristics of a good person praised by all Buddhas; it is called 'emptiness' because it has lost all the merits of a Shramana (renunciate) and the Dharma (teachings) that a Shramana should practice. What is called 'falsity'? It is called 'falsity' because it is outside the sacred Dharma; it is called 'falsity' because it is far from the Dharma of emptiness, signlessness, and wishlessness. Shariputra! Such evil people can make Mara (forces that obstruct practice) happy, because they are greedy and attached to false Dharma, and like ordinary people, they possess all the characteristics of evil people; they are not like those who have attained Dharma-kshanti (the wisdom of being unshakeable in the face of the truth of the Dharma), not even one hundred thousandth of the practice of a Shramana or the merits of a Shramana. Shariputra! Therefore, such people are called 'empty' and 'false'. They only deeply crave worldly benefits and pleasures, and although they are not true Shramanas, they call themselves Shramanas, and they receive offerings that they should not receive. This is called a constant thief, a thief with a banner (metaphor), and is equivalent to a thief who freely kills people. Every mouthful of food that such a person eats is impure. Only those who aspire to the path and attain the fruit of the path can digest offerings, but these people do not have such merit, so they are called 'impure'.

食者。舍利弗！是故名為空者、虛者。

「于意云何？若人殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪嫉、瞋、恚、邪見，是人為是常殺生不常奪命不？」

「不也。世尊！在家殺生不常奪命，殺生時少不殺時多。」

「舍利弗！于意云何？若人偷盜，偷盜時多不盜時多？」

「世尊！不盜時多。」

「舍利弗！于意云何？若人邪淫，邪淫時多、不邪淫時多？」

「世尊！不邪淫時多。」

「妄語、惡口、兩舌、綺語、貪嫉、瞋恚時多，不瞋恚時多？」

「世尊！不瞋恚時多。」

「舍利弗！是十不善道中何者罪重？」

「世尊！十不善中邪見罪重。何以故？世尊！邪見者垢常著心，心不清凈。」

「舍利弗！我今語汝，若人一日殺百千萬億眾生，一日偷盜百千萬億金銀寶物，邪淫者晝夜不息；妄語者常欺誑人，口業不凈無一實語；兩舌者常破和合亦助破者；惡口者口常惡逆，乃至不說柔軟一語；綺語者無有根本，人問此事，以余無量語言干亂；貪嫉者於他物中生非法心；瞋恚者無有因緣橫起瞋恚懷恨滿心；邪見者樂行非道。舍利弗！于意云何？若人成就如是不善法者，罪為多不？」

「甚多。世尊！」

「舍利弗！我今語

【現代漢語翻譯】現代漢語譯本：食者，舍利弗（Śāriputra，佛陀十大弟子之一）！因此被稱為空虛的、虛幻的。『你的意思如何？如果有人殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪嫉、嗔恚、邪見，這個人是經常殺生還是不經常奪命呢？』『不是的，世尊（Bhagavān，對佛陀的尊稱）！在家之人殺生不是經常奪命，殺生的時候少，不殺生的時候多。』『舍利弗！你的意思如何？如果有人偷盜，偷盜的時候多還是不偷盜的時候多？』『世尊！不偷盜的時候多。』『舍利弗！你的意思如何？如果有人邪淫，邪淫的時候多還是不邪淫的時候多？』『世尊！不邪淫的時候多。』『妄語、惡口、兩舌、綺語、貪嫉、嗔恚的時候多，還是不嗔恚的時候多？』『世尊！不嗔恚的時候多。』『舍利弗！這十不善道中哪個罪過最重？』『世尊！十不善中邪見罪過最重。為什麼呢？世尊！邪見之人，污垢常常附著於心，心不清凈。』『舍利弗！我現在告訴你，如果有人一天殺百千萬億眾生，一天偷盜百千萬億金銀寶物，邪淫之人晝夜不息；妄語之人常常欺騙人，口業不凈沒有一句實話；兩舌之人常常破壞和合，也幫助破壞者；惡口之人，口中常常惡語傷人，甚至不說一句柔軟的話；綺語之人沒有根本，別人問這件事，卻用其他無量的語言干擾；貪嫉之人對別人的東西生起非法的念頭；嗔恚之人沒有原因就橫生嗔恚，心中充滿怨恨；邪見之人喜歡行不正之道。舍利弗！你的意思如何？如果有人成就了這樣不善的法，罪過是多還是少？』『非常多，世尊！』『舍利弗！我現在告訴你，』

【English Translation】 English version: 'Eaters. Śāriputra (one of the ten principal disciples of the Buddha)! Therefore, it is called empty and illusory.' 'What do you think? If someone commits killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, greed, anger, and wrong views, does this person constantly kill or not constantly take lives?' 'No, World-Honored One (Bhagavān, a respectful title for the Buddha)! A householder does not constantly take lives; the times of killing are few, and the times of not killing are many.' 'Śāriputra! What do you think? If someone steals, are the times of stealing more or the times of not stealing more?' 'World-Honored One! The times of not stealing are more.' 'Śāriputra! What do you think? If someone commits sexual misconduct, are the times of sexual misconduct more or the times of not committing sexual misconduct more?' 'World-Honored One! The times of not committing sexual misconduct are more.' 'Are the times of false speech, harsh speech, divisive speech, idle chatter, greed, and anger more, or are the times of not being angry more?' 'World-Honored One! The times of not being angry are more.' 'Śāriputra! Among these ten unwholesome paths, which is the most serious offense?' 'World-Honored One! Among the ten unwholesome deeds, wrong view is the most serious offense. Why? World-Honored One! For a person with wrong views, defilements constantly cling to the mind, and the mind is not pure.' 'Śāriputra! I now tell you, if someone kills hundreds of millions of beings in a day, steals hundreds of millions of gold and silver treasures in a day, and engages in sexual misconduct day and night; if someone who speaks falsely constantly deceives people, their speech is impure, and there is not a single truthful word; if someone who speaks divisively constantly destroys harmony and also helps those who destroy it; if someone who speaks harshly constantly uses abusive language, not even saying a single gentle word; if someone who engages in idle chatter has no foundation, and when people ask about this matter, they confuse it with countless other words; if someone who is greedy and jealous generates unlawful thoughts about other people's possessions; if someone who is angry arises anger without cause and harbors resentment in their heart; if someone with wrong views enjoys walking the wrong path. Śāriputra! What do you think? If someone accomplishes such unwholesome deeds, is the offense great or small?' 'Very great, World-Honored One!' 'Śāriputra! I now tell you,'

汝，若人百歲成就如是十不善罪，破戒比丘一日一夜受他供養，罪多於彼。何以故？是殺生者，多人所知、多人所識，人所惡賤，人皆知是殺奪命者，罪人、穢濁、是污染者，不善、無德、人所離者。又舍利弗！殺生之人多奪他命，或生厭心自知不是，當得罪報，人皆知惡無戒穢濁，於此人所不望功德，乃至析毛百分之一，況謂福田而供養之？又舍利弗！是殺生之人，其家妻子，人皆知悉不共恭敬，尚不令坐何況供養？殺生之人以財自活養育妻子，或時供養沙門、婆羅門，以此業報得遇賢聖比丘、比丘尼，為說道法，教離殺生舍其殺業。于佛法中而得出家無有障礙，得出家已近善知識得沙門果，是人現世輕受罪報，不障聖道得免三塗。

「舍利弗！於我法中有諸比丘，非是沙門自言沙門，非是梵行自言梵行，斷諸善根障入涅槃迷惑失道，破道因緣破諸善法，行外道事入于惡道。多諸惡賊，空生受命猶如死人，形色毀悴失正威儀，於我法中名為污染、名為法賊、名為逆人、名為魔使。猶如行廁亦如死狗，如像沙門，同沙門服無沙門事。

「舍利弗！譬如野干在師子群；亦如黃門在於轉輪聖王眾中；亦如獼猴在於諸天；亦復如驢在象王眾；亦如盲人在天眼眾；亦如蝙蝠在金翅鳥眾。舍利弗！破戒比丘在我眾中

【現代漢語翻譯】現代漢語譯本：『你，如果有人一百年造作像這樣十種不善的罪業，一個破戒的比丘哪怕只是一日一夜接受別人的供養，（後者的）罪過也比前者更大。為什麼呢？因為殺生的人，很多人都知道、很多人都認識，人們厭惡他，都知道他是殺人奪命的人，是罪人、是污穢的、是被污染的，是不善的、沒有德行的、人們遠離的人。』『還有，舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）！殺生的人多次奪取他人的性命，或許會產生厭惡之心，自己也知道不對，應當得到罪報，人們都知道他邪惡、沒有戒律、污穢不堪，對於這樣的人，人們不期望他能有什麼功德，哪怕是分析一根毛髮的百分之一（的功德），更何況說他是福田而供養他呢？』『還有，舍利弗（Sariputra）！殺生的人，他的家屬妻子，人們都知道而不恭敬他們，尚且不讓他們坐下，更何況供養他們呢？殺生的人用他的財產來養活妻子兒女，或者有時供養沙門（Sramana，出家修道者）、婆羅門（Brahman，古印度教祭司），憑藉這種業報，（如果）能遇到賢聖的比丘（Bhikkhu，佛教男出家人）、比丘尼（Bhikkhuni，佛教女出家人），為他們講說道法，教導他們遠離殺生，捨棄殺生的行業，在佛法中得以出家，沒有障礙，出家后親近善知識，得到沙門果（Sramana-phala，指修行證果），這個人現世輕輕地承受罪報，不障礙聖道，得以免除三惡道（Three Lower Realms，地獄、餓鬼、畜生）。』『舍利弗（Sariputra）！在我的佛法中，有一些比丘（Bhikkhu），不是沙門（Sramana）卻自稱是沙門（Sramana），不是梵行（Brahmacarya，清凈的行為）卻自稱是梵行（Brahmacarya），斷絕各種善根，障礙進入涅槃（Nirvana，佛教最高境界），迷惑而迷失正道，破壞正道的因緣，破壞各種善法，行外道之事，進入惡道。他們大多是惡賊，空活於世，如同死人，形色憔悴，失去應有的威儀，在我的佛法中被稱為污染、被稱為法賊、被稱為逆人、被稱為魔的使者。他們就像廁所，也像死狗，像個沙門（Sramana）的樣子，穿著沙門的服裝，卻沒有沙門的行為。』『舍利弗（Sariputra）！譬如野干（Jackal，一種犬科動物）在獅子群中；又如黃門（Eunuch，太監）在轉輪聖王（Chakravartin，擁有統治世界的理想明君）的隊伍中；又如獼猴在諸天（Devas，天神）之中；又如驢在象王（Elephant King，像群之王）的隊伍中；又如盲人在天眼（Divine Eye，具有超凡視力者）的隊伍中；又如蝙蝠在金翅鳥（Garuda，一種神鳥）的隊伍中。舍利弗（Sariputra）！破戒的比丘（Bhikkhu）在我的僧團中……』

【English Translation】 English version: 『If someone commits these ten unwholesome deeds for a hundred years, and a precept-breaking Bhikkhu (Buddhist monk) receives offerings from others for just one day and one night, the latter's transgression is greater. Why? Because the one who kills is known and recognized by many, and people detest him. Everyone knows that he is a murderer, a criminal, impure, defiled, unwholesome, without virtue, and shunned by people.』『Furthermore, Sariputra (one of the ten principal disciples of the Buddha, known for his wisdom)! The one who kills often takes the lives of others, and may develop a sense of disgust, knowing that he is wrong and should receive retribution. People know that he is evil, without precepts, and impure. People do not expect any merit from such a person, not even one-hundredth of a hair's breadth of merit. How much less can he be considered a field of merit to be offered to?』『Furthermore, Sariputra (Sariputra)! The family and wife of the one who kills are known and not respected by people. They are not even allowed to sit down, let alone be offered anything. The one who kills uses his wealth to support his wife and children, or sometimes makes offerings to Sramanas (ascetics) and Brahmins (priests). By means of this karmic retribution, (if) he encounters virtuous and holy Bhikkhus (Buddhist monks) and Bhikkhunis (Buddhist nuns), who teach him the Dharma, instructing him to abstain from killing and abandon his killing profession, he can leave home in the Buddha's Dharma without any obstacles. After leaving home, he can associate with good teachers and attain the fruit of a Sramana (Sramana-phala, the fruit of ascetic practice). This person will lightly receive the retribution for his sins in this life, without hindering the holy path, and will be able to avoid the three lower realms (Three Lower Realms, hell, hungry ghosts, and animals).』『Sariputra (Sariputra)! In my Dharma, there are Bhikkhus (Buddhist monks) who are not Sramanas (ascetics) but call themselves Sramanas (ascetics), who are not practicing Brahmacarya (pure conduct) but call themselves practicing Brahmacarya (pure conduct), who sever all good roots, obstruct entry into Nirvana (the ultimate goal of Buddhism), are confused and lose the right path, destroy the causes and conditions for the path, destroy all good Dharmas, engage in the practices of external paths, and enter evil paths. They are mostly evil thieves, living in vain like dead people, with withered appearances, losing their proper demeanor. In my Dharma, they are called defilements, Dharma thieves, rebellious people, and messengers of Mara (demon). They are like toilets, like dead dogs, like the appearance of Sramanas (ascetics), wearing the robes of Sramanas (ascetics) but without the conduct of Sramanas (ascetics).』『Sariputra (Sariputra)! It is like a jackal (Jackal) in a lion's den; like a eunuch (Eunuch) in the assembly of a Chakravartin (ideal universal ruler); like a monkey among the Devas (gods); like a donkey in the assembly of elephant kings (Elephant King); like a blind man in the assembly of those with divine eyes (Divine Eye); like a bat among the Garudas (mythical birds). Sariputra (Sariputra)! A precept-breaking Bhikkhu (Buddhist monk) in my Sangha (community)...』

，百千萬億諸天大眾，見此比丘在眾而坐，皆大憂惱而作是言：『如是惡人何用布薩？是魔黨類，欲聞無上佛道向白衣說。』復有信樂佛法諸龍鬼神等，高聲大喚是惡比丘：『何故於此隱藏其身？似如惡馬在調善馬中。』如是癡人自謂無有見知我惡，自藏於此欺誑天人，為是一切天人中賊，眾共見已皆更大笑。

「舍利弗！如是罪惡比丘，為是諸天所知惡賊，白衣無異而受供養，迎送禮拜合掌恭敬。弊人愚癡猶如死屍，所著衣服皆是偷得，缽中所食皆是盜取，無人與者，乃至少水亦是盜得。舍利弗！破戒比丘所至之方，若至東方、南西、北方，皆是偷地而行。何以故？是人所有威儀行法，皆是偷盜假竊所作，行立坐臥來去視瞻，屈申俯仰著衣持缽，今但略說身口意業，有所施作皆是偷賊，若有剃是人發，為剃賊發。舉要言之，破戒比丘有所施作，皆是賊作。舍利弗！弊惡比丘，乃至大小便利澡手皆是賊法，何以故？舍利弗！閻浮提內皆是國王及諸大臣、人民所有及屬非人，是惡比丘于中為賊。

「舍利弗！若王大臣，于惡賊所不望功德、不言等我、不言勝我。破戒比丘著聖法服，於是人所望得功德，是故聽使止住國土；若知其惡，乃至唾地亦復不聽。是故舍利弗！弊惡比丘，動身所作皆是賊作，名為常賊

【現代漢語翻譯】現代漢語譯本：百千萬億諸天大眾，見到這位比丘在眾人中坐著，都非常憂愁惱怒，說道：『這樣的惡人，要布薩（Uposatha，佛教的齋戒日）有什麼用？他是魔的同黨，想要把無上的佛道告訴在家居士。』又有信奉佛法的諸龍鬼神等，高聲呼喊這個惡比丘：『為什麼在這裡隱藏你的身形？就像劣馬混在好馬群中。』這樣的愚癡之人，還自以為沒有人知道他的惡行，藏在這裡欺騙天人，是所有天人中的賊，大家看見了都更加嘲笑他。『舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）！』這樣的罪惡比丘，是被諸天所知的惡賊，和在家居士沒什麼區別，卻接受供養，被迎送禮拜，合掌恭敬。這種卑劣之人愚癡得像死屍一樣，所穿的衣服都是偷來的，缽里所吃的食物都是盜取的，沒有人給他，哪怕是少量的水也是偷來的。舍利弗！破戒比丘所到的地方，無論是東方、南方、西方、北方，都是在偷來的土地上行走。為什麼呢？因為這個人所有的威儀行為，都是偷盜假裝的，行走站立坐臥，來去觀看，屈伸俯仰，穿衣持缽，現在只是簡單地說說他的身口意業，所有作為都是偷盜。如果有人給這個人剃頭，就是給賊剃頭。總而言之，破戒比丘所做的一切，都是賊的行為。舍利弗！卑劣惡毒的比丘，甚至大小便、洗手都是賊法，為什麼呢？舍利弗！閻浮提（Jambudvipa，指我們所居住的這個世界）內的一切，都是國王以及各位大臣、人民所有，以及屬於非人的，這個惡比丘在其中就是賊。『舍利弗！如果國王大臣，對於惡賊，不會期望他有什麼功德，也不會說他和自己平等，更不會說他勝過自己。破戒比丘穿著聖法的衣服，卻期望從這個人那裡得到功德，所以才允許他住在自己的國土；如果知道他的惡行，哪怕是朝地上吐口唾沫，也不會允許他。所以舍利弗！卑劣惡毒的比丘，動身所做的一切都是賊的行為，可以稱之為常賊。』

【English Translation】 English version: Hundreds of thousands of millions of devas (celestial beings) and others, seeing this bhiksu (monk) sitting in the assembly, were greatly worried and annoyed, saying: 'What is the use of such an evil person observing Uposatha (Buddhist day of observance)? He is a member of the devil's party, wanting to tell the unsurpassed Buddha-dharma to laypeople.' Furthermore, dragons, ghosts, spirits, and others who believe in the Buddha-dharma loudly shouted at this evil bhiksu: 'Why are you hiding your body here? It is like a bad horse among good horses.' Such a foolish person thinks that no one knows his evil deeds, hiding here to deceive devas and humans, being a thief among all devas and humans. Everyone, seeing this, laughed even louder. 'Sariputra (one of the ten principal disciples of the Buddha, known for his wisdom)! Such a sinful bhiksu is an evil thief known by the devas, no different from laypeople, yet he receives offerings, is welcomed, sent off, bowed to, and treated with respectful palms together. This vile person is as foolish as a corpse, the clothes he wears are all stolen, the food in his bowl is all plundered, no one gives it to him, even a little water is stolen. Sariputra! Wherever a precept-breaking bhiksu goes, whether it is east, south, west, or north, he is walking on stolen land. Why? Because all of this person's dignified behavior is stolen and feigned. Walking, standing, sitting, lying down, coming and going, looking, stretching, bowing, putting on clothes, holding a bowl—now I will just briefly talk about his actions of body, speech, and mind. All his actions are theft. If someone shaves this person's hair, it is shaving the hair of a thief. In short, everything a precept-breaking bhiksu does is the act of a thief. Sariputra! A vile and evil bhiksu, even his bowel movements, urination, and washing hands are the ways of a thief. Why? Sariputra! Everything within Jambudvipa (the world we live in) belongs to the king, ministers, people, and non-humans. This evil bhiksu is a thief among them.' 'Sariputra! If a king or minister does not expect merit from an evil thief, nor says he is equal to me, nor says he is superior to me. A precept-breaking bhiksu wears the robes of the sacred Dharma, yet one expects to gain merit from this person, so he is allowed to stay in the country. If his evil deeds are known, even spitting on the ground would not be allowed. Therefore, Sariputra! A vile and evil bhiksu, everything he does with his body is the act of a thief, and he can be called a constant thief.'

、大賊、立幢相賊，打害一切世間人者。何以故？無惡不作故。是故舍利弗！是惡比丘于諸一切天人世間，為是大賊。舍利弗！若人是一切天人世間大賊，是人能消一飲水不？」

「不也。世尊！」

「舍利弗！于意云何？是人非是大惡人耶？」

「如是。世尊！」

「舍利弗！破戒比丘于諸一切天人世間有大惡罪，以是義故，我說此偈：

「『寧啖燒石，　　吞飲洋銅；　　不以無戒，　　食人信施。』

「舍利弗！是破戒比丘，無色無德、無復志願，身心熱毒喜見惡夢，不樂獨處，或時獨處、或時獨行，身則戰懼。見凈戒者僻藏避回，心怯自愧不喜欲見。受供養時驚疑怖畏，心常馳騁多諸想念，深貪財利愛樂美食。如是比丘！命終之後必入地獄。舍利弗！是名破戒比丘七憂惱箭，必入地獄。

「複次舍利弗！破戒比丘樂在眾鬧，散亂多語性好嫉妒，與破戒者以為親友，常樂論說破戒惡事，以為喜樂不知羞恥，違逆深經心疑不信。或時聞說如是等經，疑逆諍競不樂聽受，東西顧望心不專一，以手掩口仰視虛空，從坐而起謗佛法教，懷瞋恨心罵說法者。以如是等過惡因緣，命終之後深入地獄。舍利弗！是名破戒比丘八憂惱箭，必墮地獄。

「複次舍利弗！破戒比丘，

【現代漢語翻譯】現代漢語譯本：『大賊』、『立幢相賊』（豎起旗幟的盜賊），是指那些傷害一切世間人的人。為什麼這麼說呢？因為他們無惡不作。所以，舍利弗（佛陀的弟子）！這種惡劣的比丘（佛教僧侶）對於一切天人世間來說，就是大盜賊。舍利弗！如果有人是一切天人世間的大盜賊，這個人能消受哪怕一口水嗎？」「不能，世尊（對佛陀的尊稱）！」「舍利弗！你認為呢？這個人難道不是大惡人嗎？」「是的，世尊！」「舍利弗！破戒的比丘對於一切天人世間有極大的罪惡，因為這個緣故，我說這個偈子：『寧願吃燒熱的石頭，吞飲滾燙的銅汁；也不要以破戒之身，食用人們的信仰佈施。』「舍利弗！這種破戒的比丘，沒有好的名聲，沒有德行，也沒有修行的意願，身心充滿熱毒，喜歡看到惡夢，不樂於獨自修行，有時即使獨處或獨行，身心也會戰慄恐懼。見到持守清凈戒律的人，就偏僻地躲藏迴避，內心怯懦羞愧，不喜歡也不想見到他們。接受供養的時候，內心驚疑怖畏，心念常常馳騁不定，有很多妄想，深深貪戀財利，喜愛美味的食物。這樣的比丘！命終之後必定墮入地獄。舍利弗！這叫做破戒比丘的七支憂惱之箭，必定會墮入地獄。「再者，舍利弗！破戒的比丘喜歡身處喧鬧的場所，心神散亂，喜歡多說話，天性喜歡嫉妒，與破戒的人結為親友，常常喜歡談論破戒的惡事，以此為樂，不知羞恥，違背甚深經典，內心懷疑而不相信。有時聽到別人說這些經典，就懷疑、違逆、爭辯，不樂意聽受，東張西望，心不在焉，用手摀住嘴巴，仰望天空，從座位上站起來誹謗佛法教義，懷著嗔恨心謾罵說法的人。因為這些過錯和惡劣的因緣，命終之後會深深墮入地獄。舍利弗！這叫做破戒比丘的八支憂惱之箭，必定會墮入地獄。「再者，舍利弗！破戒的比丘，

【English Translation】 English version: 『Great thieves』 and 『thieves who erect banners』 refer to those who harm all beings in the world. Why is that? Because they commit all kinds of evil. Therefore, Shariputra (Buddha's disciple)! Such evil Bhikshus (Buddhist monks) are great thieves to all gods and humans in the world. Shariputra! If someone is a great thief to all gods and humans in the world, can that person even digest a single sip of water?」「No, World Honored One (a title of respect for the Buddha)!」「Shariputra! What do you think? Is this person not a great evildoer?」「Yes, World Honored One!」「Shariputra! A Bhikshu who breaks the precepts has great evil sins in the eyes of all gods and humans in the world. For this reason, I speak this verse: 『Rather eat burning stones, and swallow molten copper; than with broken precepts, consume the offerings of faith.』「Shariputra! Such a Bhikshu who breaks the precepts has no good reputation, no virtue, and no desire to cultivate. His body and mind are filled with toxic heat, he likes to see bad dreams, and he is not happy to be alone. Even when he is alone or walking alone, his body and mind tremble with fear. When he sees those who uphold pure precepts, he hides and avoids them, feeling timid and ashamed, and does not like to see them. When receiving offerings, he is filled with suspicion and fear, his mind is constantly wandering, and he has many delusions. He is deeply greedy for wealth and loves delicious food. Such a Bhikshu! After death, he will surely fall into hell. Shariputra! These are called the seven arrows of affliction of a Bhikshu who breaks the precepts, and he will surely fall into hell. 「Furthermore, Shariputra! A Bhikshu who breaks the precepts likes to be in noisy places, his mind is scattered, he likes to talk a lot, and he is naturally jealous. He makes friends with those who break the precepts, and he often likes to talk about the evil deeds of breaking the precepts, taking pleasure in this and not knowing shame. He goes against the profound sutras, and his mind is doubtful and unbelieving. Sometimes when he hears others speaking of these sutras, he doubts, opposes, and argues, and is not happy to listen. He looks around, his mind is not focused, he covers his mouth with his hand, looks up at the empty sky, stands up from his seat and slanders the Buddha's teachings, and curses those who preach the Dharma with hatred in his heart. Because of these faults and evil causes, after death he will fall deeply into hell. Shariputra! These are called the eight arrows of affliction of a Bhikshu who breaks the precepts, and he will surely fall into hell. 「Furthermore, Shariputra! A Bhikshu who breaks the precepts,

但樂尊重和上阿阇梨贊其功德以求名利，稱持戒者因以自活，執事便附隨宜善巧，無有羞恥猶如黑烏。為僧因緣多求衣服、飲食恣口身力肥盛，不知慚愧言無次第。手腳粗燥顏色毀悴，樂視婦女不附男子。如是惡人眾所輕賤，天龍鬼神所不稱讚，乃至諸佛亦不嘆說。心性急促常好瞋恚，眾僧斷事俠為勢力。舍利弗！如是破戒比丘，多於僧中求有威勢，未問而答常求他過，見凈戒者謂是欺誑。勤求道者不同其法，喜樂別異諍者助喜。舍利弗！是名破戒比丘九憂惱箭，必墮地獄。

「複次舍利弗！破戒比丘，好樂他事任持其理，有斗諍者以為喜樂，衣服嚴身學他威儀，求好臥具利養安身樂人稱讚，護惜檀越及吝住處，恐好比丘來見我過，憎持戒者親附破戒。常贊佈施，不讚持戒、忍辱、精進、禪定、智慧，不讚寂滅遠離獨處。常好譏論持戒者過，亦不稱讚行頭陀者，或指說其事、或惡口橫加、或憶想妄說。依怙種姓數問親族，以少因緣為貪說法，常以曲心而懷驚疑，眾所憎惡久而益賤。于持戒者常好譏說，苦切實語者不欲親近，意不喜聞如是等經。好持讀誦如是經者，聞說是經心歡喜者亦不喜見。又不喜聞贊持戒法，說是等經不來聽受，設來聽受不久即還。多與白衣而作知識，常樂論說持戒比丘，以得自在輕行暴惡

【現代漢語翻譯】現代漢語譯本：然而，他們卻樂於尊重和讚美上座阿阇梨（老師），以求取名利，聲稱持戒者以此為生。執事之人便會附和，善於投機取巧，毫無羞恥之心，如同黑烏鴉一般。爲了僧團的因緣，他們大量索取衣服、飲食，放縱口腹之慾，身體肥胖強壯，卻不知慚愧，言語毫無條理。他們的手腳粗糙，容顏憔悴，喜歡觀看婦女，而不親近男子。這樣的惡人被大眾所輕視，不被天龍鬼神所稱讚，乃至諸佛也不會讚歎。他們心性急躁，常常喜歡嗔怒，在僧團處理事務時，依仗權勢。舍利弗（佛陀的弟子名）！這樣的破戒比丘，常常在僧團中尋求威勢，不待詢問就搶先回答，常常尋找他人的過失，見到持凈戒者，就認為是欺騙。他們與勤求佛道者不同道，喜歡與衆不同，對於爭論者，他們會助長其喜悅。舍利弗！這被稱為破戒比丘的九支憂惱之箭，必定會墮入地獄。

『再者，舍利弗！破戒比丘，喜歡管別人的事情，還自以為有理。有爭鬥的事情，他們就覺得高興。他們用華麗的衣服裝飾自己，學習別人的威儀，追求好的臥具，貪圖供養以安身，喜歡別人稱讚，守護和吝惜施主的供養，害怕好的比丘來看到自己的過失，憎恨持戒者，親近破戒者。他們常常讚歎佈施，而不讚嘆持戒、忍辱、精進、禪定、智慧，不讚嘆寂滅、遠離獨處。他們常常喜歡譏諷持戒者的過失，也不稱讚修行頭陀行（苦行）的人，或者指責他們的行為，或者惡語相加，或者憑空捏造。他們依靠種姓，頻繁詢問親族，因為一點點小小的因緣就貪婪地說法，常常心懷不正，充滿驚疑，被大眾所憎惡，時間越久越被人輕賤。對於持戒者，他們常常喜歡譏諷，對於說真話、切實語的人，他們不願親近，心裡不喜歡聽聞這樣的經典。對於喜歡持誦這樣的經典的人，聽到別人說這樣的經典，心裡歡喜的人，他們也不喜歡見到。他們也不喜歡聽聞讚歎持戒之法的言論，對於宣說這些經典的場合，他們不來聽受，即使來了聽受，不久也會離開。他們常常與白衣（在家居士）結交，常常喜歡議論持戒的比丘，因為自己得到自在，就輕率地做出暴惡的行為。』

【English Translation】 English version: However, they delight in respecting and praising senior Ajahn (teachers) in order to seek fame and profit, claiming that those who uphold the precepts live by this. Those in charge will then echo, being skilled at opportunism, without any sense of shame, like black crows. For the sake of the Sangha's (monastic community) connections, they demand large amounts of clothing and food, indulging their appetites, their bodies becoming fat and strong, yet they know no shame, their words without order. Their hands and feet are rough, their complexions haggard, they like to look at women, but do not associate with men. Such evil people are despised by the masses, not praised by devas (gods), nagas (dragons), or spirits, and even the Buddhas do not praise them. Their minds are impatient, they often like to be angry, and when the Sangha handles affairs, they rely on power. Shariputra (name of Buddha's disciple)! Such precept-breaking Bhikkhus (monks), often seek power in the Sangha, answering before being asked, constantly seeking the faults of others, and when they see those who uphold pure precepts, they think they are deceiving. They do not follow the same path as those who diligently seek the Way, they like to be different, and for those who argue, they will increase their joy. Shariputra! This is called the nine arrows of affliction of a precept-breaking Bhikkhu, and they will surely fall into hell.

'Furthermore, Shariputra! Precept-breaking Bhikkhus like to meddle in other people's affairs, and think they are right. When there are disputes, they feel happy. They adorn themselves with gorgeous clothes, learn the manners of others, pursue good bedding, crave offerings to comfort themselves, like others to praise them, protect and are stingy with the offerings of donors, fearing that good Bhikkhus will come and see their faults, hating those who uphold the precepts, and associating with those who break the precepts. They often praise giving, but do not praise upholding the precepts, patience, diligence, meditation, wisdom, and do not praise tranquility, detachment, and solitude. They often like to ridicule the faults of those who uphold the precepts, and do not praise those who practice Dhuta (ascetic practices), or point out their actions, or add abusive words, or fabricate lies. They rely on lineage, frequently ask about relatives, and greedily preach the Dharma for a small reason, often harboring impure thoughts, full of suspicion, hated by the masses, and the longer it goes on, the more they are despised. For those who uphold the precepts, they often like to ridicule them, and for those who speak the truth and speak practically, they do not want to associate with them, and their minds do not like to hear such sutras (scriptures). For those who like to uphold and recite such sutras, and those who are happy in their hearts when they hear such sutras, they do not like to see them. They also do not like to hear words praising the Dharma of upholding the precepts, and for the occasions where these sutras are preached, they do not come to listen, and even if they come to listen, they will soon leave. They often associate with laypeople, and often like to discuss the Bhikkhus who uphold the precepts, and because they have gained freedom, they rashly commit violent and evil acts.'

。舍利弗！是名破戒比丘十憂惱箭，必墮惡道。

「舍利弗！我滅度后如是等人滿閻浮提，專行求利以自生活。」◎

佛藏經◎凈法品第六

佛告舍利弗：「昔迦葉佛豫記我言：『釋迦牟尼佛多受供養故，法當疾滅。』舍利弗！我法實以多供養故，后當疾滅。舍利弗！譬如貧人得大寶藏心則大樂。如是舍利弗！未來世中多有比丘，親近白衣受其供養，漸相狎習而與執事，心便歡喜以為悅樂，猶如貧人得大寶藏。如是癡人，貴於世利世樂奴僕。若見比丘多人供養，心便謂之得阿羅漢，見少知識便謂惡人。如是比丘！為利養故舍上佛道，隨所樂者即成其事。

「舍利弗！如來於今為是癡人說如是等經。何以故？破戒比丘聞說是經，則生悔心當還持戒，不作大賊受他供養。舍利弗！若有比丘得聞是經，心不清凈不喜不樂，是則名為弊惡比丘。何以故？舍利弗！凈戒比丘無法不樂。若說佈施、若說持戒、若說忍辱、若說精進、若說禪定、若說智慧，若說如是厭畏經法，心皆喜樂。

「舍利弗！有三種人，聞說是經心則憂惱。何等為三？一者、破戒比丘，二者、增上慢人，三者、不凈說法。復有三種人聞如是經心則憂惱。何等為三？一者、人見，二者、命見，三者、我見。

「舍利弗！我

【現代漢語翻譯】舍利弗（Śāriputra，佛陀十大弟子之一）！這被稱為破戒比丘的十種憂惱之箭，必定會墮入惡道。

舍利弗（Śāriputra，佛陀十大弟子之一）！我滅度之後，像這樣的人會遍佈閻浮提（Jambudvīpa，指我們所居住的這個世界），專門爲了追求利益而生活。』

佛藏經◎凈法品第六

佛告訴舍利弗（Śāriputra，佛陀十大弟子之一）：『過去迦葉佛（Kāśyapa，過去七佛之一）曾經預言我說：「釋迦牟尼佛（Śākyamuni，現在佛）因為接受過多的供養，所以佛法將會迅速滅亡。」舍利弗（Śāriputra，佛陀十大弟子之一）！我的佛法確實因為過多的供養，以後將會迅速滅亡。舍利弗（Śāriputra，佛陀十大弟子之一）！譬如一個貧窮的人得到巨大的寶藏，內心會非常快樂。像這樣，舍利弗（Śāriputra，佛陀十大弟子之一）！未來世中會有很多比丘，親近在家居士，接受他們的供養，逐漸互相親近熟悉，並且為他們處理事務，內心便會歡喜，認為這是快樂，就像貧窮的人得到巨大的寶藏一樣。像這樣愚癡的人，看重世間的利益，成為世間享樂的奴僕。如果看到比丘得到很多人的供養，內心便認為他證得了阿羅漢（Arhat，斷盡煩惱的聖者），看到很少人認識的比丘，便認為他是惡人。像這樣的比丘！爲了利益供養的緣故，捨棄了至上的佛道，隨著自己所喜好的，就成就了那些事情。

舍利弗（Śāriputra，佛陀十大弟子之一）！如來現在正是爲了這些愚癡的人說這些經典。為什麼呢？破戒的比丘聽到這些經典，就會生起後悔之心，應當回頭持守戒律，不去做大盜，接受他人的供養。舍利弗（Śāriputra，佛陀十大弟子之一）！如果有比丘聽到這些經典，內心不清凈，不歡喜也不快樂，這就是所謂的惡劣比丘。為什麼呢？舍利弗（Śāriputra，佛陀十大弟子之一）！持守清凈戒律的比丘，沒有什麼佛法是不喜歡的。如果說佈施、如果說持戒、如果說忍辱、如果說精進、如果說禪定、如果說智慧，如果說像這樣厭離畏懼的經典佛法，內心都會歡喜快樂。

舍利弗（Śāriputra，佛陀十大弟子之一）！有三種人，聽到這些經典內心會憂愁煩惱。是哪三種人呢？第一種是破戒的比丘，第二種是增上慢的人，第三種是不清凈說法的人。又有三種人聽到這樣的經典內心會憂愁煩惱。是哪三種人呢？第一種是人見，第二種是命見，第三種是我見。

舍利弗（Śāriputra，佛陀十大弟子之一）！我

【English Translation】 Śāriputra! These are called the ten arrows of sorrow and distress for a precept-breaking Bhikṣu, and they will certainly lead to falling into evil destinies.

Śāriputra! After my Parinirvana, such people will fill Jambudvīpa, exclusively seeking profit to support their lives.'◎

The Buddha-treasure Sutra◎Chapter Six on Pure Dharma

The Buddha told Śāriputra: 'In the past, Buddha Kāśyapa predicted me, saying: 「Because Śākyamuni Buddha receives many offerings, the Dharma will quickly perish.」 Śāriputra! My Dharma will indeed quickly perish in the future because of many offerings. Śāriputra! It is like a poor person who obtains a great treasure and feels great joy. Likewise, Śāriputra! In the future, there will be many Bhikṣus who associate closely with laypeople, receiving their offerings, gradually becoming familiar with each other and handling their affairs, and their hearts will be filled with joy, considering it a pleasure, just like a poor person obtaining a great treasure. Such foolish people value worldly benefits and are slaves to worldly pleasures. If they see a Bhikṣu receiving many offerings, they will think that he has attained Arhatship, and if they see a Bhikṣu with few acquaintances, they will consider him an evil person. Such Bhikṣus! For the sake of profit and offerings, they abandon the supreme Buddha-path, and whatever they enjoy, they accomplish those things.

Śāriputra! The Tathāgata is now speaking these sutras for these foolish people. Why? When a precept-breaking Bhikṣu hears these sutras, he will develop remorse and should return to upholding the precepts, not acting as a great thief and accepting offerings from others. Śāriputra! If a Bhikṣu hears these sutras and his mind is not pure, neither joyful nor happy, then he is called a wicked Bhikṣu. Why? Śāriputra! A Bhikṣu who upholds pure precepts finds nothing in the Dharma that he does not enjoy. If one speaks of giving, or speaks of upholding precepts, or speaks of patience, or speaks of diligence, or speaks of meditation, or speaks of wisdom, or speaks of such sutras of aversion and fear, his heart will be joyful and happy.

Śāriputra! There are three types of people who, upon hearing these sutras, will feel sorrow and distress. What are the three? The first is a precept-breaking Bhikṣu, the second is a person with increased arrogance, and the third is a person who preaches the Dharma with impurity. Again, there are three types of people who, upon hearing such sutras, will feel sorrow and distress. What are the three? The first is the view of self, the second is the view of life, and the third is the view of ego.

Śāriputra! I

今明瞭告汝，如好善知識，以慈愍心為人求利、求樂、求安隱，汝等一心聽受我語，常求善利心勿放逸。

「舍利弗！不凈說法者，有五過失。何等為五？一者、自言盡知佛法；二者、說佛經時，出諸經中相違過失；三者、于諸法中心疑不信；四者、自以所知非他經法；五者、以利養故為人說法。舍利弗！如是說者，我說此人當墮地獄不至涅槃。

「複次舍利弗！說法比丘處在大眾，信樂法者為敷高座，舍佛正法而說外道嚴飾文辭（我久勤苦求是法寶，而此惡人舍置不說），但以經中相違語義，互相是非不順正法，于聖法中高心自大，隨意而說為求利養。舍利弗！若比丘說法雜外道義，有善比丘勤求道者，應從坐去。何以故？舍利弗！有信白衣敷置高座，不應演說外道語義；若不去者非善比丘，亦復不名隨佛教者。舍利弗！說法甚難，如是說者，我說此人名為外道尼犍弟子，非佛弟子。是說法者命終之後，當生尼犍子道。何等是尼犍子道？邪見是尼犍子道。何等為邪見？謂是地獄、畜生、餓鬼。何以故？舍利弗！身未證法而在高座，身自不知而教人者，必墮地獄。

「舍利弗！如是因緣如來悉知，我諸弟子，以種種門、種種因緣、種種諸見，滅我正法。舍利弗！若有眾生，聞如是經第一義空無所有

【現代漢語翻譯】現代漢語譯本：我現在明白地告訴你們，就像好的善知識一樣，以慈悲憐憫之心為人尋求利益、快樂和安穩。你們要一心聽受我的話語，常常尋求善利，內心不要放逸。

『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！不以清凈心說法的人，有五種過失。哪五種呢？第一，自稱完全瞭解佛法；第二，在講解佛經時，挑出各部經典中互相矛盾的錯誤；第三，對於佛法心存懷疑，不相信；第四，認為自己所知道的才是正確的，否定其他經典中的佛法；第五，爲了獲取供養而為人說法。舍利弗！像這樣說法的人，我說此人必定墮入地獄，無法達到涅槃（Nirvana，解脫）。』

『再者，舍利弗！說法比丘（bhiksu，出家修行的男性佛教徒）處在大眾之中，信奉佛法的人為他鋪設高座，但他卻捨棄佛陀的正法，而去宣講外道的華麗辭藻（我長久勤苦才求得這佛法珍寶，而這惡人卻捨棄不說），只用經典中互相矛盾的語句，互相爭論是非，不順應正法，對於神聖的佛法心懷傲慢，自高自大，隨意講解，只是爲了求取利養。舍利弗！如果比丘說法時摻雜外道的義理，有善良的比丘，勤奮求道的人，就應該離開座位。為什麼呢？舍利弗！有信仰的在家居士鋪設高座，不應該用來宣講外道的義理；如果不離開，就不是善良的比丘，也不能算是隨從佛陀教誨的人。舍利弗！說法是非常困難的，像這樣說法的人，我說此人是外道尼犍（Nigantha，古印度六大外道之一，耆那教的別稱）的弟子，不是佛陀的弟子。這種說法的人死後，會墮入尼犍子的道。什麼是尼犍子道呢？邪見就是尼犍子道。什麼是邪見呢？就是地獄、畜生、餓鬼。為什麼呢？舍利弗！自身沒有證得佛法，卻坐在高座上，自身都不明白，卻去教導別人，必定會墮入地獄。』

『舍利弗！像這樣的因緣，如來（Tathāgata，佛陀的稱號之一）完全知曉。我的弟子們，以種種方式、種種因緣、種種見解，毀滅我的正法。舍利弗！如果有眾生，聽聞這樣的經典，認為第一義空（Paramārtha-śūnyatā，佛教關於空性的最高真理）什麼都沒有』

【English Translation】 English version: Now I clearly tell you, like a good Kalyāṇa-mitra (spiritual friend), with a compassionate mind seeking benefit, happiness, and peace for others. You should listen to my words with one mind, constantly seek good benefits, and do not be negligent in your hearts.

'Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! Those who preach the Dharma (Buddha's teachings) with impurity have five faults. What are the five? First, they claim to know all the Buddha's teachings completely; second, when explaining the Sutras (Buddhist scriptures), they point out contradictory errors in various scriptures; third, they harbor doubts and disbelief in the Dharma; fourth, they consider their own knowledge to be correct and deny the Dharma in other scriptures; fifth, they preach the Dharma for the sake of offerings. Śāriputra! Those who preach in this way, I say that they will surely fall into hell and will not attain Nirvana (liberation).'

'Furthermore, Śāriputra! When a Bhiksu (Buddhist monk) preaches the Dharma in a large assembly, and those who believe in the Dharma prepare a high seat for him, he abandons the Buddha's true Dharma and instead preaches the ornate language of external paths (I have diligently sought this Dharma treasure for a long time, but this evil person abandons it and does not speak of it), only using contradictory statements in the scriptures to argue with each other, not conforming to the true Dharma, harboring arrogance and pride in the sacred Dharma, speaking arbitrarily, only seeking offerings. Śāriputra! If a Bhiksu mixes the meanings of external paths when preaching the Dharma, good Bhiksus who diligently seek the path should leave their seats. Why? Śāriputra! Laypeople who have faith and prepare a high seat should not use it to preach the meanings of external paths; if they do not leave, they are not good Bhiksus, nor can they be considered followers of the Buddha's teachings. Śāriputra! Preaching the Dharma is very difficult, and those who preach in this way, I say that they are disciples of the external path Nigantha (one of the six major heterodox schools of ancient India, another name for Jainism), not disciples of the Buddha. After death, such preachers will fall into the path of the Niganthas. What is the path of the Niganthas? Wrong views are the path of the Niganthas. What are wrong views? They are hell, animals, and hungry ghosts. Why? Śāriputra! Those who have not realized the Dharma themselves but sit on a high seat, those who do not understand themselves but teach others, will surely fall into hell.'

'Śāriputra! The Tathāgata (one of the titles of the Buddha) knows all such causes and conditions. My disciples, in various ways, with various causes and conditions, and with various views, destroy my true Dharma. Śāriputra! If there are sentient beings who hear such a Sutra and think that Paramārtha-śūnyatā (the ultimate truth of emptiness in Buddhism) is nothing at all.'

法，心歡喜者，當知是人真我弟子。

「舍利弗！過去世有五百盲人行於道路，到一大城飢渴乏極，令一盲人在外守物，餘者入城乞索飲食。未久之間有一誑人，至守物者所，語言：『咄人何以獨住？』答言：『我有多伴入城乞食。』誑人語言：『汝為知不？彼間大施衣食、瓔珞、花香、雜物，隨意可得，汝若須者將汝詣彼。』答言：『可爾！』誑人將盲小離本處盡奪其物。諸盲乞食得已而還，誑人復語諸盲人言：『汝等得值大會施不？』答言：『不值。』誑人語言：『汝等所得可置於此，我將汝等詣大施會。』諸盲盡共留物一處，隨誑人去。誑人盡將五百盲人臨大深坑，而語之言：『此地平好有大施會，汝等各可回面東行受他施物。』即便一時墮坑而死。

「舍利弗！當來比丘好讀外經，當說法時莊校文辭令眾歡樂，惡魔爾時助惑眾人障礙善法。若有貪著音聲、語言、巧飾文辭，若復有人好讀外道經者，魔皆迷惑令心安隱。若有比丘修佛法者令生疑惑，咸使眾人不復供養。或有比丘若二若三已讀佛經，便使令求外道經法，先自看者贊言善好。是諸人等，為魔所惑覆障慧眼，深貪利養看諸外書，猶如群盲為誑所欺，皆使令墮深坑而死。舍利弗！諸生盲人即是比丘舍佛無上道求外道經書，誑人是惡魔，深坑

【現代漢語翻譯】現代漢語譯本：如果有人對佛法感到歡喜，應當知道這個人是真正的我的弟子。

『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！過去世有五百個盲人走在路上，來到一座大城市，飢渴交迫，便讓一個盲人在外面看守物品，其餘的人進城乞討食物。沒過多久，來了一個騙子，走到看守物品的盲人那裡，說道：『喂，你為什麼獨自住在這裡？』盲人回答說：『我有很多同伴進城乞討食物去了。』騙子說：『你知道嗎？那裡正在舉行盛大的佈施大會，有衣食、瓔珞（飾品）、花香、各種物品，可以隨意獲得，如果你需要，我可以帶你到那裡去。』盲人回答說：『好的！』騙子就把盲人帶離原來的地方，奪走了他所有的東西。那些乞討食物的盲人回來后，騙子又對他們說：『你們有沒有遇到盛大的佈施大會？』盲人回答說：『沒有遇到。』騙子說：『你們可以把得到的東西放在這裡，我帶你們去參加盛大的佈施大會。』盲人們就把東西放在一起，跟隨騙子走了。騙子把五百個盲人帶到一口深坑邊，對他們說：『這裡平坦寬敞，正在舉行盛大的佈施大會，你們可以面向東方，接受別人的佈施。』盲人們立刻一起掉進坑裡死了。

『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！未來的比丘（bhikṣu，佛教出家男眾）喜歡讀外道經典，說法時注重修飾文辭，使大眾感到快樂，惡魔（māra）那時會迷惑眾人，障礙善法。如果有人貪著音聲、語言、巧妙的文辭，或者有人喜歡讀外道經典，惡魔（māra）都會迷惑他們，使他們內心感到安穩。如果有人修行佛法，惡魔（māra）會使他們產生疑惑，使大眾不再供養他們。或者有比丘（bhikṣu，佛教出家男眾）讀過兩三遍佛經，惡魔（māra）便會讓他們去尋求外道經典，先自己閱讀，然後讚歎說好。這些人被惡魔（māra）所迷惑，遮蔽了智慧之眼，貪圖利益供養，閱讀各種外道書籍，就像一群盲人被騙子所欺騙，最終都掉進深坑而死。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！這些天生的盲人就是那些捨棄佛陀無上道，而去尋求外道經書的比丘（bhikṣu，佛教出家男眾），騙子就是惡魔（māra），深坑

【English Translation】 English version: If someone rejoices in the Dharma, know that this person is truly my disciple.

'Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! In the past, there were five hundred blind men traveling on a road. They arrived at a large city, extremely hungry and thirsty. They had one blind man stay outside to guard their belongings while the others entered the city to beg for food. Before long, a deceiver came to the blind man guarding the belongings and said, 'Hey, why are you staying here alone?' The blind man replied, 'I have many companions who have gone into the city to beg for food.' The deceiver said, 'Do you know? There is a grand almsgiving event taking place there, with food, clothing, necklaces (ornaments), flowers, incense, and various items available at will. If you need them, I can take you there.' The blind man replied, 'Okay!' The deceiver led the blind man away from his original location and stole all his belongings. When the blind men who had gone to beg for food returned, the deceiver said to them, 'Did you encounter the grand almsgiving event?' The blind men replied, 'No, we didn't.' The deceiver said, 'You can put what you have obtained here, and I will take you to the grand almsgiving event.' The blind men put their belongings together in one place and followed the deceiver. The deceiver led the five hundred blind men to the edge of a deep pit and said to them, 'This place is flat and good, and there is a grand almsgiving event taking place. You can each turn to face east and receive alms from others.' Immediately, they all fell into the pit and died.

'Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! In the future, monks (bhikṣu, ordained male Buddhist monastic) will enjoy reading external scriptures. When they preach the Dharma, they will focus on embellishing their words to make the audience happy. At that time, Māra (demon) will help to delude the people and obstruct the good Dharma. If someone is attached to sounds, words, and skillfully adorned language, or if someone enjoys reading external scriptures, Māra (demon) will delude them, making them feel secure in their hearts. If someone cultivates the Buddha's Dharma, Māra (demon) will cause them to have doubts, causing the people to no longer make offerings to them. Or if a monk (bhikṣu, ordained male Buddhist monastic) has read the Buddhist scriptures two or three times, Māra (demon) will cause them to seek external scriptures, first reading them themselves and then praising them as good. These people are deluded by Māra (demon), their eyes of wisdom are covered, they greedily seek profit and offerings, and read various external books, just like a group of blind men deceived by a deceiver, ultimately falling into a deep pit and dying. Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! These congenitally blind men are like those monks (bhikṣu, ordained male Buddhist monastic) who abandon the Buddha's unsurpassed path and seek external scriptures. The deceiver is Māra (demon), and the deep pit is

是邪道。舍利弗！如群盲人舍所得物，欲詣大施而墮深坑；我諸弟子亦復如是，舍粗衣食而逐大施求好供養，以世利故失大智慧，而墮深坑阿鼻地獄。

「複次舍利弗！不凈說法者，不知如來隨宜意趣，自不善解而為人說，是人現世得五過失，餘人不知。唯得天眼比丘及諸天所知。何等為五？一、說法時心懷怖畏恐人難我；二、內懷憂怖而外為他說；三、是凡夫無有真智；四、所說不凈但有言辭；五、言無次第處處抄撮，是故在眾心懷恐怖。如是凡夫無有智慧心無決定，但以憍慢微小因緣求于名聞，疑悔在心而為人說，是人長夜自受貪慾、瞋恚、愚癡毒箭。何以故？舍利弗！是人不能定知諸法，而為他說，心不喜樂若樂速失。

「舍利弗！我知不凈說法有此過咎不得正道，是事一切比丘不知、諸天不知，唯我乃知。復有不凈說法比丘，不解如來隨宜所說，而為他人說。諸經中無我、無人、無眾生、無壽命，而是人自以論辭說言有我、有人、有眾生、有壽命。即為謗佛、謗法、謗僧，謗三寶罪。諸天世人所不能知，唯佛乃知。舍利弗！是人亦名不凈說法。我知其過，諸神通者及諸天眾皆不能知，唯佛乃知。

「舍利弗！我今為汝譬喻解說。若人不知佛道義相，而為他人不凈說法，此人成就幾不善事？

【現代漢語翻譯】現代漢語譯本：這是邪道。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！就像一群盲人捨棄他們所得到的物品，想要前往大的佈施場所卻掉入深坑一樣；我的這些弟子也是這樣，捨棄粗糙的衣食，卻追逐大的佈施，尋求好的供養，因為世俗的利益而失去大的智慧，從而掉入深坑阿鼻地獄（Avīci，八大地獄中最苦之處）。

『再者，舍利弗！不清凈的說法者，不知道如來（Tathāgata，佛陀的稱號之一）隨順機宜的意趣，自己不善於理解卻為他人解說，這種人現世會得到五種過失，其他人不知道，只有得到天眼的比丘（bhikṣu，出家男子）以及諸天才能知道。是哪五種呢？一、說法的時候心中懷有怖畏，害怕別人詰難自己；二、內心懷有憂愁怖畏，卻在外面為他人說法；三、這種人是凡夫，沒有真正的智慧；四、所說的並不清凈，只有言辭；五、言語沒有次第，到處抄襲摘取，因此在眾人之中內心懷有恐怖。像這樣的凡夫沒有智慧，心中沒有決斷，只是因為驕慢和微小的因緣而追求名聞，心中疑惑後悔卻為他人說法，這種人長夜都在承受貪慾、瞋恚、愚癡的毒箭。為什麼呢？舍利弗！這種人不能確定地瞭解諸法，卻為他人解說，心中不喜悅，如果喜悅也會迅速失去。』

『舍利弗！我知道不清凈的說法有這樣的過失，不能得到正道，這件事一切比丘不知道，諸天也不知道，只有我才知道。還有不清凈說法的比丘，不理解如來隨順機宜所說的法，卻為他人解說。諸經中明明說無我（anatta，佛教教義，指沒有永恒不變的自我）、無人、無眾生（satta，有情）、無壽命，而這種人卻用自己的論調說有我、有人、有眾生、有壽命。這就是誹謗佛、誹謗法（dharma，佛法）、誹謗僧（saṃgha，僧團），誹謗三寶（triratna，佛、法、僧）的罪過。諸天世人都不能知道，只有佛才能知道。舍利弗！這種人也叫做不清凈說法。我知道他的過失，諸神通者以及諸天眾都不能知道，只有佛才能知道。』

『舍利弗！我現在為你用譬喻來解說。如果有人不知道佛道（Buddha-dharma，成佛之道）的義理和表相，卻為他人不清凈地說法，這個人會造就多少不善的事情呢？』

【English Translation】 English version: This is a wrong path. Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! It is like a group of blind people abandoning what they have obtained, wanting to go to a great almsgiving but falling into a deep pit; my disciples are also like this, abandoning coarse clothing and food, but pursuing great almsgiving, seeking good offerings, losing great wisdom because of worldly benefits, and thus falling into the deep pit of Avīci (the most painful of the eight great hells).

'Furthermore, Śāriputra! An impure Dharma speaker does not understand the Buddha's (Tathāgata, one of the titles of the Buddha) expedient intentions, does not understand well himself but explains to others. Such a person will receive five faults in this life, which others do not know, only a bhikkhu (bhikṣu, ordained male monastic) who has attained the divine eye and the devas (devas, gods) know. What are the five? First, when speaking the Dharma, he is fearful in his heart, afraid that others will challenge him; second, he harbors sorrow and fear inwardly, but speaks to others outwardly; third, this person is an ordinary person, without true wisdom; fourth, what is said is not pure, only words; fifth, the words are not in order, copying and excerpting everywhere, therefore he is fearful in the assembly. Such an ordinary person has no wisdom, no determination in his heart, but seeks fame and fortune because of arrogance and small causes, and explains to others with doubt and regret in his heart. Such a person endures the poisonous arrows of greed, hatred, and delusion for a long night. Why? Śāriputra! This person cannot know the dharmas (dharmas, teachings) with certainty, but explains to others, and his heart is not joyful; if he is joyful, he will quickly lose it.'

'Śāriputra! I know that impure Dharma speaking has such faults and cannot attain the right path. This matter is not known by all bhikkhus, nor by the devas, only I know it. There are also bhikkhus who speak the Dharma impurely, who do not understand what the Buddha said according to expediency, but explain it to others. In the sutras (sutras, Buddhist scriptures) it is clearly stated that there is no self (anatta, Buddhist doctrine, referring to the absence of a permanent self), no person, no sentient being (satta, sentient beings), no life, but this person uses his own arguments to say that there is a self, there is a person, there is a sentient being, there is life. This is slandering the Buddha, slandering the Dharma (dharma, Buddhist teachings), slandering the Sangha (saṃgha, monastic community), and slandering the Three Jewels (triratna, Buddha, Dharma, and Sangha). The devas and people of the world cannot know this, only the Buddha knows it. Śāriputra! This person is also called an impure Dharma speaker. I know his faults, but the possessors of supernatural powers and the devas cannot know them, only the Buddha knows them.'

'Śāriputra! I will now explain to you with a metaphor. If a person does not know the meaning and appearance of the Buddha-dharma (Buddha-dharma, the path to Buddhahood), but speaks the Dharma impurely to others, how many unwholesome things will this person accomplish?'

舍利弗！于意云何？閻浮提眾生寧為多不？」

「甚多。世尊！」

「舍利弗！若有惡人盡奪其命，是人得罪寧為多不？」

「甚多。世尊！」

「如是癡人不知佛道，而為他人不凈說法。罪多於此。何以故？是人不凈說法破無上佛道，亦謗過去、未來、今佛。何以故？舍利弗！若有過去諸佛，說一切法皆畢竟空，無我、無人、無眾生、無壽者、無命者。舍利弗！未來諸佛說一切法亦畢竟空，無我、無人、無眾生、無壽者、無命者。舍利弗！今現在十方恒河沙世界諸佛，說一切法亦畢竟空，無我、無人、無眾生、無壽者、無命者。舍利弗！是名諸佛無上之法，謂一切法無有體性、無所得空，本性寂滅、無生無滅，無有性相自相皆空。如來但為斷諸憶想分別故說，而諸佛菩提無有分別。

「舍利弗！何等為分別？謂分別者，我見、人見、眾生見、壽見、命見、斷見、常見，凡夫成就是諸分別。若人無有如是分別，能悉了知一切法空，無我、無人、無眾生、無壽者、無命者。如是念時心得歡喜，聞第一義空不驚不畏。是人則知五陰虛妄無有真實，知十二入、十八界虛妄無有真實。是人亦不分別涅槃、不念涅槃、不言我能念涅槃。以法得寂滅而不分別，是法所寂滅處，亦不分別亦復不得。舍

【現代漢語翻譯】現代漢語譯本『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！你認為怎麼樣？閻浮提（Jambudvīpa，指我們所居住的這個世界）的眾生是多還是少？』『非常多。世尊（Bhagavan，對佛陀的尊稱）！』『舍利弗！如果有人把所有惡人的性命都奪走，這個人所犯的罪過是多還是少？』『非常多。世尊！』『像這樣愚癡的人，不瞭解佛道，卻為他人宣說不清凈的佛法，他的罪過比奪取惡人性命還要多。為什麼呢？因為這種人不凈說法，破壞無上的佛道，也誹謗過去、未來、現在的諸佛。為什麼呢？舍利弗！如果過去諸佛所說的一切法都是畢竟空，無我、無人、無眾生、無壽者、無命者。舍利弗！未來諸佛所說的一切法也是畢竟空，無我、無人、無眾生、無壽者、無命者。舍利弗！現在十方恒河沙世界諸佛，所說的一切法也是畢竟空，無我、無人、無眾生、無壽者、無命者。舍利弗！這叫做諸佛無上的佛法，就是說一切法沒有自體、沒有可得的空性，其本性是寂滅的，無生無滅，沒有自性，一切法相的自相都是空。如來（Tathāgata，佛陀的稱號之一）只是爲了斷除眾生的憶想分別才這樣說，而諸佛的菩提（bodhi，覺悟）是沒有分別的。『舍利弗！什麼是分別呢？所謂分別，就是我見、人見、眾生見、壽見、命見、斷見、常見，凡夫成就的就是這些分別。如果有人沒有這些分別，能夠完全了知一切法空，無我、無人、無眾生、無壽者、無命者。像這樣思念的時候，內心會感到歡喜，聽到第一義空（paramārtha-śūnyatā，勝義空）不會驚慌恐懼。這個人就知道五陰（pañca-skandha，構成個體存在的五種要素，即色、受、想、行、識）是虛妄的，沒有真實性，知道十二入（dvādaśa-āyatana，六根和六塵）和十八界（aṣṭādaśa-dhātu，六根、六塵和六識）是虛妄的，沒有真實性。這個人也不會分別涅槃（nirvāṇa，寂滅），不思念涅槃，不說我能思念涅槃。因為通過佛法得到寂滅，而不分別這個佛法，對於佛法所寂滅之處，也不分別，也無法得到。』

【English Translation】 English version 『Śāriputra! What do you think? Are the sentient beings in Jambudvīpa (the continent where we live) many or few?』『Very many, World-Honored One (Bhagavan, a title for the Buddha)!』『Śāriputra! If an evil person were to take the lives of all evil people, would the offense committed by that person be great or small?』『Very great, World-Honored One!』『Thus, a foolish person, not understanding the Buddha-dharma, yet expounds impure dharma to others, their offense is greater than this. Why? Because this person's impure exposition destroys the unsurpassed Buddha-dharma, and also slanders the Buddhas of the past, future, and present. Why? Śāriputra! If the Buddhas of the past declared that all dharmas are ultimately empty (śūnyatā), without self (ātman), without person, without sentient being, without life-span, without life. Śāriputra! The Buddhas of the future will also declare that all dharmas are ultimately empty, without self, without person, without sentient being, without life-span, without life. Śāriputra! The Buddhas of the present, in the ten directions, in worlds as numerous as the sands of the Ganges River, also declare that all dharmas are ultimately empty, without self, without person, without sentient being, without life-span, without life. Śāriputra! This is called the unsurpassed dharma of the Buddhas, which means that all dharmas have no inherent nature, no attainable emptiness, their fundamental nature is quiescent, without arising or ceasing, without inherent nature, all characteristics of phenomena are empty. The Tathāgata (one of the Buddha's titles) speaks in this way only to sever the recollections and discriminations of sentient beings, but the Bodhi (awakening) of the Buddhas has no discriminations. 『Śāriputra! What is discrimination? Discrimination is the view of self, the view of person, the view of sentient being, the view of life-span, the view of life, the view of annihilation, the view of permanence; ordinary people accomplish these discriminations. If a person is without such discriminations, and can fully understand that all dharmas are empty, without self, without person, without sentient being, without life-span, without life, when contemplating in this way, their mind will be filled with joy, and upon hearing the ultimate emptiness (paramārtha-śūnyatā), they will not be startled or afraid. This person will know that the five aggregates (pañca-skandha, the five components of existence: form, feeling, perception, mental formations, and consciousness) are illusory and without reality, and will know that the twelve entrances (dvādaśa-āyatana, the six sense organs and six sense objects) and the eighteen realms (aṣṭādaśa-dhātu, the six sense organs, six sense objects, and six consciousnesses) are illusory and without reality. This person also does not discriminate Nirvana (nirvāṇa, liberation), does not contemplate Nirvana, and does not say 'I can contemplate Nirvana.' Because they attain quiescence through the Dharma without discrimination, and regarding the place where the Dharma is quiescent, they also do not discriminate and cannot attain it.』

利弗！是名順忍。是人於是順忍第一義中，亦不得自相。舍利弗！何等是順忍相？所謂無相是順忍相。

「舍利弗！于意云何？若人於此順忍尚不得相，是人若得我相、人相、眾生相、壽相、命相者，無有是處。若人成就如是智慧，應受供養，是名佛子、是名入不住定。

「舍利弗！是名佛法第一義門，謂無憶想分別、無此無彼。而是癡人在大眾中說于邪見，自以憶想分別教人：『此是佛法、此是聖道。』如是癡人，則為誹謗過去未來現在諸佛。如是癡人，名惡知識，不名善知識。舍利弗！怨雖奪命但失一身，如是癡人不凈說法，千萬億劫為諸眾生作大衰惱。是人癡冥覆佛菩提本心，貪著還復熾盛相續不斷，以貪著故往來五道，無善逕路生死不斷。是故舍利弗！不凈說法者得罪極多，亦為眾生作惡知識，亦謗過去、未來、今佛。

「舍利弗！置此閻浮提眾生，若人悉奪三千大千世界眾生命，不凈說法罪多於此。何以故？是人皆破諸佛阿耨多羅三藐三菩提，為助魔事，亦使眾生於百千萬世受諸衰惱，但能作縛不能令解，當知是人于諸眾生為惡知識、為是妄語，于大眾中謗毀諸佛，以是因緣墮大地獄，教多眾生以邪見事，是故名為惡邪見者。舍利弗！我見、人見、眾生見者多墮邪見，斷滅見者多疾得道

【現代漢語翻譯】現代漢語譯本：『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！這被稱為順忍。這樣的人在這種順忍的第一義中，也找不到自相。舍利弗！什麼是順忍相呢？所謂無相就是順忍相。』

『舍利弗！你認為如何？如果有人在這種順忍中尚且找不到任何相，那麼這個人如果能找到我相、人相、眾生相、壽相、命相，是不可能的。如果有人成就了這樣的智慧，就應該接受供養，這被稱為佛子，這被稱為進入不住定。』

『舍利弗！這被稱為佛法第一義門，意思是無憶想分別，無此無彼。但是愚癡的人在大眾中宣說邪見，自己用憶想分別來教導別人：『這是佛法，這是聖道。』這樣的愚癡之人，就是在誹謗過去、未來、現在的一切諸佛。這樣的愚癡之人，被稱為惡知識，不能稱為善知識。舍利弗！怨家雖然奪取性命，但只是失去一身，像這樣愚癡的人以不清凈的說法，在千萬億劫中給眾生帶來巨大的衰敗和惱害。這樣的人的愚昧遮蔽了佛的菩提本心，貪著反而更加熾盛，相續不斷，因為貪著的緣故在五道中往來，沒有好的道路，生死不斷。所以舍利弗！不清凈說法的人罪過極大，也為眾生做了惡知識，也誹謗過去、未來、現在的佛。』

『舍利弗！暫且不說這閻浮提（Jambudvīpa，我們所居住的這個世界）的眾生，如果有人奪取了三千大千世界所有眾生的性命，不清凈說法的罪過也比這還要大。為什麼呢？因為這樣的人破壞了諸佛的阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），幫助魔的事業，也使眾生在百千萬世中遭受各種衰敗和惱害，只能製造束縛而不能使人解脫，應當知道這樣的人對於眾生來說是惡知識，是妄語，在大眾中誹謗毀壞諸佛，因為這樣的因緣墮入大地獄，教導眾多眾生以邪見行事，所以被稱為惡邪見者。舍利弗！執著於我見、人見、眾生見的人大多墮入邪見，斷滅見的人更容易得道。』

【English Translation】 English version: 『Śāriputra! This is called acquiescence to forbearance (kṣānti). Such a person, in this ultimate meaning of acquiescence to forbearance, also cannot find a self-image. Śāriputra! What is the characteristic of acquiescence to forbearance? So-called non-image is the characteristic of acquiescence to forbearance.』

『Śāriputra! What do you think? If a person cannot even find an image in this acquiescence to forbearance, it is impossible for that person to attain the perception of self, the perception of person, the perception of sentient beings, the perception of lifespan, or the perception of life. If a person achieves such wisdom, they should receive offerings; this is called a Buddha-child, this is called entering the non-abiding samādhi.』

『Śāriputra! This is called the first principle gate of the Buddha-dharma, meaning without recollection, thought, or discrimination, without this or that. But foolish people, in the assembly, speak of wrong views, using their own recollection, thought, and discrimination to teach others: 『This is the Buddha-dharma, this is the holy path.』 Such foolish people are slandering all the Buddhas of the past, future, and present. Such foolish people are called bad advisors, not good advisors. Śāriputra! Although an enemy may take a life, it only loses one body, but such foolish people, with impure teachings, cause great decline and harm to sentient beings for billions of kalpas. Such people's ignorance covers the Buddha's bodhi original mind, and attachment becomes even more intense, continuing without end. Because of attachment, they travel in the five paths, without a good path, and birth and death continue. Therefore, Śāriputra! Those who teach impurely commit extremely great offenses, also act as bad advisors for sentient beings, and also slander the Buddhas of the past, future, and present.』

『Śāriputra! Set aside the sentient beings of this Jambudvīpa (the world we live in); if someone were to take the lives of all the sentient beings in the three thousand great thousand worlds, the offense of impure teaching would be greater than this. Why? Because such people destroy the anuttarā-samyak-saṃbodhi of all the Buddhas, assist the work of demons, and also cause sentient beings to suffer various declines and harms for hundreds of thousands of kalpas, only able to create bonds but unable to liberate. You should know that such people are bad advisors for sentient beings, are false speech, and slander and destroy the Buddhas in the assembly. Because of this cause, they fall into the great hell, teaching many sentient beings to act with wrong views, therefore they are called those with evil wrong views. Śāriputra! Those who cling to the view of self, the view of person, and the view of sentient beings mostly fall into wrong views; those who cling to the annihilation view attain the path more quickly.』

。何以故？是易舍故。是故當知，是人寧自以利刀割舌，不應眾中不凈說法。」

佛藏經往古品第七

佛告舍利弗：「過去久遠無量無邊不可思議阿僧祇劫，爾時有佛，號大莊嚴如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。其佛壽命六十八百萬億歲，有六十八百萬億大弟子眾。其佛滅后舍利流佈，如我滅后無有異也，正法住世亦五百歲，如我滅后無有異也。其佛滅后大弟子眾，于中一日有百比丘入涅槃者，二百三百四百五百入涅槃者，一日之中或有十萬億比丘入涅槃者。如是展轉，其佛所有多知多識大神通眾，三月之中皆入涅槃。

「舍利弗！大莊嚴佛正法流佈，多諸天人所共供養。舍利弗！大莊嚴佛及大弟子滅度之後，漸多有人知沙門法安隱快樂出家學道，而不能知佛所演說甚深諸經無等空義，多為惡魔之所迷惑。時說法者心不決定說不清凈，說有我、人、眾生、壽命，不說一切諸法空寂。其佛滅度百歲之後，諸弟子眾分為五部：一名、普事。二名、苦岸。三名、薩和多。四名、將去。五名、跋難陀。

「舍利弗！此普事比丘、苦岸比丘、薩和多比丘、將去比丘、跋難陀比丘，是五比丘為大眾師。其普事者知佛所說真實空義無所得法，餘四比丘皆隨

【現代漢語翻譯】現代漢語譯本：為什麼呢？因為捨棄空義很容易。因此應當知道，這種人寧願用利刀割掉自己的舌頭，也不應該在眾人之中不清凈地說法。」

《佛藏經·往古品》第七

佛告訴舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）：「過去久遠無量無邊不可思議阿僧祇劫（asaṃkhya-kalpa，極長的時間單位）之前，那時有一尊佛，號為大莊嚴如來（Mahāvyūha-tathāgata）、應（arhat，阿羅漢）、正遍知（samyak-saṃbuddha，正等覺者）、明行足（vidyā-caraṇa-saṃpanna，具足智慧和德行）、善逝（sugata，善於逝世者）、世間解（lokavid，瞭解世間者）、無上士（anuttara，無上的人）、調御丈夫（puruṣa-damya-sārathi，調御丈夫者）、天人師（śāsta deva-manuṣyāṇām，天人和人類的導師）、佛（buddha，覺悟者）、世尊（bhagavat，世間尊貴者）。那位佛的壽命有六十八百萬億歲，有六十八百萬億大弟子眾。那位佛滅度后，舍利（śarīra，遺骨）流佈的情況，和我滅度后沒有什麼不同，正法（sad-dharma，真正的佛法）住世的時間也是五百歲，和我滅度后沒有什麼不同。那位佛滅度后，大弟子眾中，有一天有上百位比丘（bhikṣu，出家男子）入涅槃（nirvāṇa，寂滅），二百、三百、四百、五百位入涅槃，有一天之中甚至有十萬億比丘入涅槃。就這樣逐漸地，那位佛所有多知多識、具有大神通的弟子們，在三個月之中全部入涅槃。

「舍利弗！大莊嚴佛的正法流佈時，多為天人共同供養。舍利弗！大莊嚴佛和大弟子們滅度之後，漸漸地有很多人知道沙門（śrāmaṇa，出家修行者）的法是安穩快樂的，於是出家學道，卻不能理解佛所演說的甚深諸經中無與倫比的空義（śūnyatā，空性），多被惡魔（māra，障礙修行的惡勢力）所迷惑。這時說法的人心不堅定，說法不清凈，說有我（ātman，自我）、人（pudgala，補特伽羅）、眾生（sattva，有情）、壽命（jīvita，生命），不說一切諸法空寂（śūnya，空）。那位佛滅度一百年後，諸弟子眾分為五部：第一部，名為普事。第二部，名為苦岸。第三部，名為薩和多（Sarvāstivāda，一切有部）。第四部，名為將去。第五部，名為跋難陀。

「舍利弗！這普事比丘、苦岸比丘、薩和多比丘、將去比丘、跋難陀比丘，這五位比丘成為大眾的導師。其中的普事比丘知道佛所說的真實空義，是無所得法，其餘四位比丘都隨

【English Translation】 English version: Why is that? Because it is easy to abandon the meaning of emptiness. Therefore, you should know that such a person would rather cut off his own tongue with a sharp knife than speak impurely among the assembly.'

The Seventh Chapter, 'Past Events,' of the Buddha-garbha Sūtra

The Buddha told Śāriputra: 'In the past, immeasurably long ago, beyond countless, inconceivable asaṃkhya-kalpas, there was a Buddha named Mahāvyūha-tathāgata, arhat, samyak-saṃbuddha, vidyā-caraṇa-saṃpanna, sugata, lokavid, anuttara, puruṣa-damya-sārathi, śāsta deva-manuṣyāṇām, Buddha, bhagavat. That Buddha's lifespan was sixty-eight hundred million trillion years, and he had sixty-eight hundred million trillion great disciples. After that Buddha's parinirvāṇa, the distribution of relics (śarīra) was no different from after my parinirvāṇa, and the duration of the true Dharma (sad-dharma) remaining in the world was also five hundred years, no different from after my parinirvāṇa. After that Buddha's parinirvāṇa, among the great disciples, there were hundreds of bhikṣus entering nirvāṇa on one day, two hundred, three hundred, four hundred, five hundred entering nirvāṇa, and on one day there were even hundreds of millions of billions of bhikṣus entering nirvāṇa. In this way, gradually, all the knowledgeable, wise, and greatly powerful disciples of that Buddha entered nirvāṇa within three months.'

'Śāriputra! When the true Dharma of Mahāvyūha Buddha was propagated, it was commonly offered to by many devas and humans. Śāriputra! After the parinirvāṇa of Mahāvyūha Buddha and his great disciples, gradually many people came to know that the Dharma of śrāmaṇas is peaceful and joyful, and they renounced the household life to study the Way, but they could not understand the profound sūtras expounded by the Buddha, the unparalleled meaning of emptiness (śūnyatā), and were mostly deluded by Māra. At that time, those who preached the Dharma were not resolute in their minds, and their preaching was not pure, speaking of self (ātman), person (pudgala), sentient beings (sattva), and lifespan (jīvita), but not speaking of the emptiness (śūnya) and tranquility of all dharmas. One hundred years after that Buddha's parinirvāṇa, the disciples divided into five groups: the first group was named Pǔshì; the second group was named Kǔ'àn; the third group was named Sarvāstivāda; the fourth group was named Jiāngqù; the fifth group was named Bánántuó.'

'Śāriputra! These bhikṣus of Pǔshì, bhikṣus of Kǔ'àn, bhikṣus of Sarvāstivāda, bhikṣus of Jiāngqù, and bhikṣus of Bánántuó, these five bhikṣus became teachers of the great assembly. Among them, the bhikṣu of Pǔshì knew the true meaning of emptiness spoken by the Buddha, which is the Dharma of no attainment, while the other four bhikṣus all followed'

邪道，多說有我多說有人。舍利弗！普事比丘，為四部所輕無有勢力多人惡賤；四惡比丘多教人眾以邪見道，于佛法中不相恭敬，相違逆故以滅佛法。舍利弗！若有人知普事比丘所說空法信受不逆，我知此人曾於先世供養五千佛，有六十八億那由他人已入涅槃。何以故？舍利弗！此人於過去世諸佛所種諸善根，修習無所得空法應入涅槃。

「舍利弗！是苦岸比丘、一切有比丘、將去比丘、跋難陀比丘，皆計有所得，說有我、人、眾生、壽命，徒眾熾盛。是四惡人多令在家出家住于邪見，舍第一義無所有畢竟空法，貪樂外道尼揵子論。舍利弗！是四惡人，所有在家出家弟子，常相隨逐乃至法盡。舍利弗！是中有人知非法事，受以為法勤心行之，猶尚不得順忍，況得須陀洹果？是人猶尚不作消供養事，何況能生順忍？

「舍利弗！爾時在家、出家弟子，多墮惡道不至善道，是諸惡人滅佛正法，亦與多人大衰惱事。又是惡人命終之後，墮阿鼻地獄，仰臥九百萬億歲；伏臥九百萬億歲；左脅臥九百萬億歲；右脅臥九百萬億歲。于熱鐵上燒然燋爛，是中退死，更生炙地獄、大炙地獄、活地獄、黑繩地獄，皆如上歲數受諸苦惱，于黑繩地獄死還生阿鼻大地獄中。舍利弗！以是因緣，若在家出家親近此人，及善知識並諸

【現代漢語翻譯】現代漢語譯本：邪道，就是多說『有我』，多說『有人』。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！普遍忙於瑣事的比丘，被四部大眾輕視，沒有勢力，很多人厭惡輕賤他們；四種惡比丘教導很多人以邪見之道，在佛法中不互相恭敬，互相違逆，因此會滅亡佛法。舍利弗！如果有人知道普遍忙於瑣事的比丘所說的空法，相信接受而不違逆，我知道這個人曾在過去世供養過五千尊佛，有六十八億那由他（nayuta，數量單位）人已經進入涅槃（nirvāṇa，佛教術語，指解脫生死輪迴的狀態）。為什麼呢？舍利弗！因為這個人於過去世在諸佛那裡種下各種善根，修習無所得的空法，應當進入涅槃。

舍利弗！苦岸比丘、一切有比丘、將去比丘、跋難陀比丘（Bhadanta，尊者的意思），都認為『有所得』，說有『我』、『人』、『眾生』、『壽命』，徒弟眾多，非常興盛。這四種惡人，多讓在家眾和出家眾住在邪見中，捨棄第一義的無所有畢竟空法，貪圖享樂外道尼揵子（Nirgrantha，古印度六大外道之一，耆那教的前身）的理論。舍利弗！這四種惡人，所有的在家和出家弟子，常常互相追隨，直到佛法滅盡。舍利弗！這些人中，有人明知是非法的事，卻接受它作為佛法，勤奮地去實行，尚且不能得到順忍（ksanti，忍辱），更何況能得到須陀洹果（srotāpanna，小乘佛教四果中的初果）？這些人尚且不能成為堪受供養的人，又怎麼能生起順忍呢？

舍利弗！那時，在家和出家的弟子，大多墮入惡道，不能到達善道，這些惡人滅亡佛的正法，也給很多人帶來大的衰敗和惱害。這些惡人命終之後，墮入阿鼻地獄（Avīci，八大地獄中最苦的一個），仰臥九百萬億歲；伏臥九百萬億歲；左脅臥九百萬億歲；右脅臥九百萬億歲。在熱鐵上燃燒焦爛，從中退死，又生到炙地獄、大炙地獄、活地獄、黑繩地獄，都如上面的歲數一樣遭受各種苦惱，在黑繩地獄死去後，又回到阿鼻大地獄中。舍利弗！因為這個因緣，如果在家或出家的人親近這些人，以及善知識和各種

【English Translation】 English version: The heretical path is characterized by excessive talk of 'self' and 'others'. Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! Monks who are universally busy with trivial matters are despised by the four assemblies, lack influence, and are disliked and scorned by many. The four evil monks teach many people the path of wrong views, do not respect each other within the Buddha's Dharma, and contradict each other, thus destroying the Buddha's Dharma. Śāriputra! If someone knows the empty Dharma spoken by the monks who are universally busy with trivial matters, believes and accepts it without opposition, I know that this person has made offerings to five thousand Buddhas in past lives, and sixty-eight billion nayutas (a unit of measurement) of people have already entered nirvāṇa (the state of liberation from the cycle of birth and death). Why is that? Śāriputra! Because this person has planted various roots of goodness in the past lives with the Buddhas, cultivated the empty Dharma of non-attainment, and should enter nirvāṇa.

Śāriputra! The Bitter Shore monk, the All-Existing monk, the Going Away monk, and the Bhadanta (an honorific title) Nanda monk all believe in 'something to be attained', saying there is 'self', 'person', 'sentient being', and 'life span', and their followers are numerous and flourishing. These four evil people mostly cause laypeople and monks to dwell in wrong views, abandoning the ultimately empty Dharma of no-thing-ness, and greedily delight in the theories of the non-Buddhist Nirgranthas (an ancient Indian ascetic tradition, a precursor to Jainism). Śāriputra! All the lay and monastic disciples of these four evil people constantly follow each other until the Dharma is exhausted. Śāriputra! Among these people, some knowingly accept non-Dharma as Dharma and diligently practice it, yet they cannot even attain acceptance (ksanti, patience), let alone the srotāpanna (stream-enterer, the first stage of enlightenment in Theravada Buddhism) fruit. These people are not even worthy of receiving offerings, how can they generate acceptance?

Śāriputra! At that time, most lay and monastic disciples fall into evil paths and cannot reach good paths. These evil people destroy the Buddha's true Dharma and also bring great decline and distress to many people. After these evil people die, they fall into the Avīci (the most painful of the eight great hells) hell, lying face up for nine hundred million billion years; lying face down for nine hundred million billion years; lying on their left side for nine hundred million billion years; lying on their right side for nine hundred million billion years. They are burned and charred on hot iron, and after dying there, they are reborn in the Burning Hell, the Great Burning Hell, the Living Hell, and the Black Rope Hell, suffering various torments for the same number of years as above. After dying in the Black Rope Hell, they return to the great Avīci hell. Śāriputra! Because of this cause, if laypeople or monks associate with these people, as well as good advisors and various

檀越，凡有六百四萬億人，與此四師俱生俱死，在大地獄受諸燒煮。如是舍利弗！是人所有善知識家、諸檀越家，弟子諸師、隨順行者，凡在其數皆生地獄。

「舍利弗！汝等不能知其多少，唯有如來乃能知之，與此惡人墮大地獄俱生俱死，凡有六百四萬億人，如是展轉一劫受苦，大劫將燒故在地獄。何以故？舍利弗！破諸如來阿耨多羅三藐三菩提，其罪甚重不為輕也。大劫若燒，是四惡人及六百四萬億人從此阿鼻大地獄中，轉生他方在大地獄。何以故？舍利弗！重罪具足其報不少，在於他方無數百千萬億那由他歲受大苦惱，世界還生，是四罪人及六百四萬億人，並及餘人罪未畢者，于彼命終還生此間大地獄中。

「舍利弗！是四罪人及六百四萬億眾生，久久雖免地獄苦惱得生人中，於五百世從生而盲，然後得值一切明佛如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。舍利弗！一切明佛聲聞弟子一億那由他。爾時人民身長三百九十六肘，佛身一倍，常光圓照十萬億由旬。舍利弗！是人於一切明佛法中出家，十萬億歲勤行精進如救頭然，不得順忍，況得道果？何以故？舍利弗！起破阿耨多羅三藐三菩提罪業因緣，法應當爾。命終之後還生阿鼻大地獄中，以先起重不善

【現代漢語翻譯】現代漢語譯本：檀越（dànyuè，施主），總共有六百零四萬億人，與這四位惡人一同出生一同死亡，在大地獄中遭受各種燒煮的苦刑。舍利弗（Shèlìfú）！這些人所有的善知識家、各位檀越家，弟子們和老師們、以及隨順他們惡行的人，凡是與他們有關聯的，都會一同墮入地獄。

『舍利弗！你們無法知道具體有多少人會受牽連，只有如來（Rúlái，佛的稱號）才能知曉。與這些惡人一同墮入大地獄，一同出生一同死亡的人，總共有六百零四萬億。他們這樣輾轉受苦長達一劫（jié，極長的時間單位），大劫終了時，仍然在地獄中受苦。為什麼呢？舍利弗！因為他們破壞了諸如來的阿耨多羅三藐三菩提（ānòu duō luō sānmiǎo sānpútí，無上正等正覺），這個罪過極其嚴重，絕不是輕微的。大劫終了時，這四個惡人和六百零四萬億人會從阿鼻大地獄（Ābí dà dìyù，八大地獄中最苦之處）中，轉移到其他世界的大地獄中繼續受苦。為什麼呢？舍利弗！因為他們所犯的重罪還沒有得到完全的報應，所以要在其他世界無數百千萬億那由他（nàyóutā，極大的數量單位）年中遭受巨大的苦惱。當世界再次形成時，這四個罪人和六百零四萬億人，以及其他罪業未了結的人，在那個世界命終之後，還會再次回到這個大地獄中。』

『舍利弗！這四個罪人和六百零四萬億眾生，即使經過漫長的時間，最終得以脫離地獄的苦惱，轉生到人間，也會在五百世中生來就是盲人。然後才能遇到一切明佛（Yīqiè Míng Fó）如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。舍利弗！一切明佛的聲聞弟子有一億那由他。那時的人們身高三百九十六肘，佛的身高是他們的兩倍，佛的光芒常照十萬億由旬（yóuxún，距離單位）。舍利弗！這些人即使在一切明佛的佛法中出家，花費十萬億年的時間勤奮精進，如同救頭燃一樣努力，也無法獲得順忍（shùnrěn，對佛法的隨順和忍耐），更何況是證得道果？為什麼呢？舍利弗！因為他們曾經發起過破壞阿耨多羅三藐三菩提的罪業，這是因果法則的必然。他們命終之後，還會再次墮入阿鼻大地獄中，因為他們先前所造的嚴重不善業。』

【English Translation】 English version: O Dānapati (dānapati, benefactor)! There are six hundred four trillion beings who are born and die together with these four teachers, suffering various burnings and boilings in the great hell. Shariputra (Śāriputra)! All the families of good spiritual friends, all the families of dānapati, the disciples and teachers, and those who follow their actions, all those associated with them will be born in hell.

'Shariputra! You cannot know how many will be affected, only the Tathagata (Tathāgata, 'one who has thus come', an epithet of the Buddha) can know. There are six hundred four trillion beings who are born and die together with these evil people, falling into the great hell. They suffer in this way for one kalpa (kalpa, an extremely long period of time), and when the great kalpa is about to burn, they are still in hell. Why is that? Shariputra! Because they have destroyed the Anuttara-samyak-sambodhi (anuttara-samyak-saṃbodhi, unsurpassed perfect enlightenment) of all the Tathagatas, their sin is extremely heavy and not light. When the great kalpa ends, these four evil people and six hundred four trillion beings will be transferred from this Avīci Great Hell (Avīci Great Hell, the most painful of the eight great hells) to great hells in other worlds. Why is that? Shariputra! Because their heavy sins have not been fully repaid, they will suffer great torment for countless hundreds of thousands of trillions of nayutas (nayuta, a very large number) of years in other worlds. When the world is reborn, these four sinful people and six hundred four trillion beings, as well as others whose sins have not been exhausted, will return to this great hell after their lives end in that world.'

'Shariputra! These four sinful people and six hundred four trillion beings, even after a long time, may eventually escape the suffering of hell and be reborn among humans, but they will be born blind for five hundred lifetimes. Then they will encounter the Buddha Everything-Illuminating (Everything-Illuminating Buddha), the Tathagata, Arhat, Samyak-sambuddha, Vidyā-caraṇa-sampanna, Sugata, Lokavid, Anuttara-puruṣa-damya-sārathi, Śāsta deva-manushyānām, Buddha, Bhagavan. Shariputra! The Śrāvaka disciples of the Buddha Everything-Illuminating number one hundred million nayutas. At that time, the people will be three hundred ninety-six cubits tall, and the Buddha's body will be twice their height, with constant light illuminating one hundred trillion yojanas (yojana, a unit of distance). Shariputra! Even if these people renounce the world in the Dharma of the Buddha Everything-Illuminating and diligently practice for one hundred trillion years, as if their heads were on fire, they will not attain kshanti (kṣānti, forbearance), let alone the fruit of the path. Why is that? Shariputra! Because they initiated the sinful karma of destroying Anuttara-samyak-sambodhi, this is the inevitable result of the law of cause and effect. After their lives end, they will fall back into the Avīci Great Hell, because of the heavy unwholesome karma they created earlier.'

業因緣。

「舍利弗！是諸人等如是展轉，乃至我今于其中間，得值九十九億佛，于諸佛所不得順忍。何以故？佛說深經是人不信，破壞違逆謗毀賢聖持戒比丘，出其過惡起破法業因緣，法應當爾。

「舍利弗！汝且觀之，誹謗聖人不信聖語，受是無量無邊苦惱不得解脫。舍利弗！有諸眾生起破法罪業違逆不信者，其數無量，於九十九億佛所阿僧祇劫，乃無一人入涅槃者。舍利弗！誰能破諸佛教不信違逆？但凡夫愚癡，及增上慢諸惡比丘，並諸不凈說法比丘。何以故？舍利弗！是三種人不名行者、不名得者。是人不信如來法故，譭謗違逆。

「舍利弗！若汝謂何者是苦岸比丘不凈說法者？即調達癡人是。汝謂何者是一切有比丘不凈說法者，即拘迦離比丘是。舍利弗！汝謂何者是將去比丘不凈說法者。即迦羅比丘是。汝謂何者是跋難陀比丘不凈說法者，即裸形沙門波利摩陀是。舍利弗！汝謂爾時清凈如實說諸佛菩提，利益無量眾生者，即是富樓那彌多羅尼子。所說清凈，諸隨學者得值五千佛，有六十八億那由他人，皆已滅度。

「舍利弗！若人實語，何者為是最上法師決了法義清凈說者？當說富樓那是。舍利弗！富樓那定心決了所說無難，無有所疑而生論議。舍利弗！若人實說，何者是一切因

【現代漢語翻譯】業因緣。

『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！這些人就這樣輾轉輪迴，直到現在，我在這期間遇到了九十九億尊佛，但在這些佛那裡，我都沒有得到順忍（對佛法的順從和忍耐）。為什麼呢？因為他們不相信佛所說的深奧經典，破壞、違逆、誹謗賢聖持戒的比丘，揭露他們的過失，造下破壞佛法的罪業因緣，這是法理所應當的。

『舍利弗（Śāriputra）！你且看看，誹謗聖人，不相信聖人的話，會遭受無量無邊的痛苦，無法解脫。舍利弗（Śāriputra）！那些造下破壞佛法的罪業，違逆不信佛法的人，數量非常多，在九十九億尊佛的時代，經歷阿僧祇劫（asaṃkhya kalpa，極長的時間單位），也沒有一個人能夠進入涅槃（nirvāṇa，解脫）。舍利弗（Śāriputra）！是誰能夠破壞諸佛的教法，不信奉、違逆佛法呢？就是那些凡夫愚癡之人，以及增上慢（adhimāna，未證得道卻自以為證得）的惡比丘，還有那些不清凈說法的比丘。為什麼呢？舍利弗（Śāriputra）！這三種人不能稱為修行者，也不能稱為得道者。這些人因為不相信如來的佛法，所以才譭謗、違逆。

『舍利弗（Śāriputra）！如果你們想知道誰是苦岸比丘（ku-tīrthika bhikṣu，外道比丘）不清凈說法的人？那就是調達（Devadatta，佛陀的堂弟，與佛陀作對）這個愚癡的人。你們想知道誰是一切有比丘（sarvāstivāda bhikṣu，說一切有部比丘）不清凈說法的人？那就是拘迦離比丘（Kokālika bhikṣu）是。舍利弗（Śāriputra）！你們想知道誰是將去比丘（saṃghāṭī bhikṣu）不清凈說法的人？那就是迦羅比丘（Kāla bhikṣu）是。你們想知道誰是跋難陀比丘（Nanda bhikṣu）不清凈說法的人？那就是裸形沙門波利摩陀（Pārimaṇḍala）是。舍利弗（Śāriputra）！你們想知道那時清凈如實地宣說諸佛菩提（bodhi，覺悟），利益無量眾生的人是誰嗎？那就是富樓那彌多羅尼子（Pūrṇa Maitrāyaṇīputra，佛陀十大弟子之一，以善於說法著稱）。他所說的法清凈，那些跟隨他學習的人，能夠遇到五千尊佛，有六十八億那由他（nayuta，古代印度數字單位）人，都已經滅度。

『舍利弗（Śāriputra）！如果有人說實話，誰是最上等的法師，能夠決斷法義，清凈說法呢？應當說是富樓那（Pūrṇa）。舍利弗（Śāriputra）！富樓那（Pūrṇa）以定心決斷，所說沒有困難，沒有疑惑，不會產生爭論。舍利弗（Śāriputra）！如果有人說實話，誰是一切因

【English Translation】 Karmic Causes and Conditions.

'Śāriputra! These beings, in such a revolving manner, until now, in the interim, I have encountered ninety-nine billion Buddhas, yet I did not attain acquiescence to the Dharma at the places of those Buddhas. Why is that? Because these people do not believe in the profound sutras spoken by the Buddha, they destroy, oppose, and slander virtuous and holy monks who uphold the precepts, exposing their faults, creating karmic causes and conditions for destroying the Dharma. The Dharma should be so.

'Śāriputra! You should observe that slandering the holy and not believing in the words of the holy leads to suffering immeasurable and boundless afflictions without liberation. Śāriputra! The number of beings who commit the sin of destroying the Dharma, opposing and disbelieving, is immeasurable. Throughout the eras of ninety-nine billion Buddhas, for asaṃkhya kalpas, not even one person enters nirvāṇa. Śāriputra! Who is capable of destroying the teachings of all Buddhas, disbelieving and opposing? Only foolish ordinary people, arrogant evil monks, and impure Dharma-speaking monks. Why is that? Śāriputra! These three types of people are not called practitioners, nor are they called attainers. Because these people do not believe in the Dharma of the Tathagata, they slander and oppose.

'Śāriputra! If you ask who is the heretical shore (ku-tīrthika) monk who speaks impure Dharma? It is Devadatta, that foolish person. If you ask who is the Sarvāstivāda monk who speaks impure Dharma? It is the monk Kokālika. Śāriputra! If you ask who is the 'going away' (saṃghāṭī) monk who speaks impure Dharma? It is the monk Kāla. Śāriputra! If you ask who is the monk Nanda who speaks impure Dharma? It is the naked ascetic Pārimaṇḍala. Śāriputra! If you ask who at that time purely and truthfully spoke of the Bodhi of all Buddhas, benefiting immeasurable beings? It was Pūrṇa Maitrāyaṇīputra. His teachings were pure, and those who followed him in learning encountered five thousand Buddhas, and sixty-eight billion nayutas of people have already attained extinction.

'Śāriputra! If one speaks truthfully, who is the supreme Dharma master who decisively understands the meaning of the Dharma and speaks purely? It should be said to be Pūrṇa. Śāriputra! Pūrṇa, with a concentrated mind, decisively speaks without difficulty, without doubt, and without giving rise to arguments. Śāriputra! If one speaks truthfully, who is the cause of all

緣法師？當說富樓那是。舍利弗！富樓那世世所生，常為眾生而作佛事。於九十億諸佛法中，常作法師清凈說法，皆于諸佛所盡其形壽，常修梵行清凈說法。舍利弗！富樓那亦於六佛法中而作法師，亦於我法作大法師，成阿羅漢心得解脫。若人實說，何人世世供養諸佛種諸善根？當說富樓那是。舍利弗！富樓那於九十億諸佛法中，勤心求學決定議論，有深智慧。是故如來於諸法師說為第一。舍利弗！若我一日一夜稱說富樓那功德不盡，若過一日一夜亦復不盡。何以故？富樓那法施，無俗因緣不貪利養，富樓那法師得四無礙智。唯除如來，諸世間中言辭義理無能勝者。

「舍利弗！我今告汝，若人慾得阿耨多羅三藐三菩提為人說法，則得無量無邊福德，亦能利益無量眾生。舍利弗！若人破壞違逆不信是法者，則起無量重罪因緣。何以故？舍利弗！惡有惡報善有善報。我以此故，今以是經囑累于汝，當爲四眾廣說分別。舍利弗！若聞是經心信歡喜，即得無量無邊福德。若聞不信心不喜樂，即得無量無邊重罪。舍利弗！當知是人名為破戒比丘、若增上慢、不凈說法者。舍利弗！若人違逆如是教者，世世所生常盲無目。

「舍利弗，我今明瞭告汝，我今所說非如陶師愛護壞器。我今分明廣為四眾，說第一義畢竟空

【現代漢語翻譯】現代漢語譯本：緣法師是誰呢？應當說是富樓那（Purna，意為圓滿）。舍利弗（Sariputra，意為舍利之子）！富樓那世世代代所生，常為眾生而做佛事。在九十億諸佛的教法中，常做說法師，清凈說法，都在諸佛處盡其一生，常修梵行，清凈說法。舍利弗！富樓那也在六佛的教法中做說法師，也在我的教法中做大法師，成就阿羅漢（Arhat，意為應供）果位，心得解脫。如果有人如實說，誰世世代代供養諸佛，種植各種善根？應當說是富樓那。舍利弗！富樓那在九十億諸佛的教法中，勤心求學，決定義理，有甚深智慧。因此如來在諸法師中說他是第一。舍利弗！如果我一日一夜稱說富樓那的功德也說不盡，如果超過一日一夜也同樣說不盡。為什麼呢？因為富樓那的法施，沒有世俗的因緣，不貪圖利益供養，富樓那法師得到四無礙智（catasra-pratisamvidah）。除了如來，在所有世間中，言辭義理沒有能勝過他的。

『舍利弗！我現在告訴你，如果有人想要得到阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，意為無上正等正覺），為人說法，就能得到無量無邊的福德，也能利益無量眾生。舍利弗！如果有人破壞、違逆、不相信這個法，就會產生無量重罪的因緣。為什麼呢？舍利弗！惡有惡報，善有善報。我因此緣故，現在用這部經囑託給你，應當為四眾（比丘、比丘尼、優婆塞、優婆夷）廣泛解說分別。舍利弗！如果聽聞這部經，心生相信歡喜，就能得到無量無邊的福德。如果聽聞不相信，心不喜樂，就會得到無量無邊的重罪。舍利弗！應當知道這個人名叫破戒比丘，或是增上慢（adhimana，意為未得謂得）者，是不清凈的說法者。舍利弗！如果有人違逆這樣的教導，世世代代所生，常常是盲人，沒有眼睛。

『舍利弗，我現在明白地告訴你，我現在所說的，不像陶師愛護壞掉的器物。我現在分明地為四眾，說第一義，畢竟空（sunyata，意為空性）。』

【English Translation】 English version: Who is the Dharma master? It should be said to be Purna (meaning 'fullness'). Sariputra (meaning 'son of Sarika')! Purna, in all his lifetimes, has always performed Buddha-deeds for sentient beings. In the Dharma of ninety billion Buddhas, he has always been a Dharma master, purely expounding the Dharma, spending his entire life in the presence of all Buddhas, constantly cultivating pure conduct and purely expounding the Dharma. Sariputra! Purna has also been a Dharma master in the Dharma of six Buddhas, and also a great Dharma master in my Dharma, attaining the state of Arhat (meaning 'worthy of offerings'), his mind liberated. If someone speaks truthfully, who is it that has made offerings to all Buddhas and planted all kinds of good roots in lifetime after lifetime? It should be said to be Purna. Sariputra! Purna, in the Dharma of ninety billion Buddhas, diligently sought learning, determined the meaning, and possessed profound wisdom. Therefore, the Tathagata (meaning 'Thus Come One') says that he is the foremost among all Dharma masters. Sariputra! If I were to praise Purna's merits for one day and one night, I would not be able to exhaust them; even if it were more than one day and one night, I still would not be able to exhaust them. Why? Because Purna's Dharma-giving has no worldly causes and conditions, and he does not covet profit and offerings. Dharma Master Purna has attained the Four Unimpeded Wisdoms (catasra-pratisamvidah). Except for the Tathagata, in all the worlds, there is no one who can surpass him in eloquence and understanding of principles.

'Sariputra! I now tell you, if someone desires to attain anuttara-samyak-sambodhi (meaning 'unsurpassed, right and perfect enlightenment') and expounds the Dharma for others, they will obtain immeasurable and boundless merit and virtue, and will also benefit immeasurable sentient beings. Sariputra! If someone destroys, opposes, or does not believe in this Dharma, they will create causes and conditions for immeasurable heavy offenses. Why? Sariputra! Evil has evil consequences, and good has good consequences. For this reason, I now entrust this Sutra to you, and you should widely explain and differentiate it for the four assemblies (bhiksus, bhiksunis, upasakas, and upasikas). Sariputra! If one hears this Sutra and believes it with joy, they will immediately obtain immeasurable and boundless merit and virtue. If one hears it without faith and without joy, they will obtain immeasurable and boundless heavy offenses. Sariputra! You should know that such a person is called a bhiksu who has broken the precepts, or one who is arrogant (adhimana, meaning 'thinking one has attained what one has not'), and is an impure Dharma speaker. Sariputra! If someone opposes such teachings, in all their lifetimes they will always be blind and without eyes.'

'Sariputra, I now clearly tell you, what I am now saying is not like a potter cherishing broken vessels. I now clearly explain to the four assemblies the First Principle, ultimate emptiness (sunyata, meaning 'emptiness').'

法。堅固者在，不堅固者破。何以故？舍利弗！佛得阿耨多羅三藐三菩提，不為邪見惡人說法，不為我見、人見、眾生見、壽命見者說法。何以故？是諸貪著皆名邪見。舍利弗！如是我見、人見不得順忍，況得道果？舍利弗！若我見、人見、眾生見、壽命見、斷見、常見者，能得順忍、能得道果，無有是處。是故舍利弗！若人成就如是見者，於我法中我則不聽受諸供養，是非行者，亦非得者，但於我法求自活命。

「舍利弗！我說外道欲入佛法，應試四月。何以故？諸外道人，多有我見、人見、眾生見、壽命見、斷見、常見。舍利弗！我諸弟子，無有我見、人見、眾生見、壽命見、斷見、常見。我諸弟子！但說空、無相、無愿、無所得忍，說識無所住。舍利弗！若有成就如是忍者，我聽是人出家受戒，得受供養衣服飲食、臥具醫藥。若人無是忍者，應先試之，先教令住諸法無我。舍利弗！若於此忍心不歡喜，聞說第一義空驚疑譏訶，聞說我見心則歡喜，當知是人為魔所使，若先外道。

「舍利弗！智者於此不應生憂，但於此人應生悲心。何以故？舍利弗！若人成就如是惡者，所獲惡報說不可盡，當於此人生利益心，教以諸法無我、諸法空寂、諸法無作、無有受者。是人若愛佛法，得聞是事心喜樂者，其餘

【現代漢語翻譯】現代漢語譯本法是堅固的，不堅固的就會破滅。為什麼呢？舍利弗（Śāriputra，智慧第一的佛陀弟子）！佛陀證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），不為持有邪見和惡劣之人說法，不為持有我見（ātma-dṛṣṭi）、人見（pudgala-dṛṣṭi）、眾生見（sattva-dṛṣṭi）、壽命見（jīva-dṛṣṭi）的人說法。為什麼呢？因為這些貪著都叫做邪見。舍利弗！像我見、人見這樣，都不能得到順忍（anuloma-kṣānti，隨順真理的忍），更何況得到道果（mārga-phala，修道的果實）呢？舍利弗！如果持有我見、人見、眾生見、壽命見、斷見（uccheda-dṛṣṭi）、常見（śāśvata-dṛṣṭi）的人，能夠得到順忍、能夠得到道果，這是不可能的。所以舍利弗！如果有人成就了這樣的見解，在我的佛法中，我就不允許他接受供養，這樣的人不是修行者，也不是得道者，只是在我的佛法中尋求維持生命而已。

『舍利弗！我說外道（tīrthika，佛教以外的修行者）想要進入佛法，應該先試行四個月。為什麼呢？因為很多外道之人，都持有我見、人見、眾生見、壽命見、斷見、常見。舍利弗！我的弟子們，沒有我見、人見、眾生見、壽命見、斷見、常見。我的弟子們！只是宣說空（śūnyatā，諸法無自性）、無相（animitta，離一切相）、無愿（apraṇihita，無所希求）、無所得忍（anutpattika-dharma-kṣānti，對諸法不生不滅的忍），宣說識（vijñāna，意識）無所住。舍利弗！如果有人成就了這樣的忍，我允許這個人出家受戒，可以接受供養的衣服飲食、臥具醫藥。如果有人沒有這樣的忍，應該先試行，先教導他安住于諸法無我。舍利弗！如果對於這種忍內心不歡喜，聽到宣說第一義空（paramārtha-śūnyatā，最究竟的空性）就驚疑譏諷，聽到宣說我見內心就歡喜，應當知道這個人是被魔所驅使，如果是先前是外道。』

『舍利弗！智者對於這樣的人不應該生起憂愁，而應該對這個人產生悲憫之心。為什麼呢？舍利弗！如果有人成就了這樣的惡見，所獲得的惡報是說不盡的，應當對這個人產生利益之心，教導他諸法無我、諸法空寂（śūnya-śānta，空性寂靜）、諸法無作（anabhisaṃskāra，無造作）、沒有承受者。這個人如果喜愛佛法，聽到這些道理內心歡喜，其餘的……』

【English Translation】 English version The Dharma is firm; what is not firm will be broken. Why is that? Śāriputra (Śāriputra, the Buddha's disciple foremost in wisdom)! The Buddha, having attained Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment), does not teach the Dharma to those with evil views or wicked people, nor to those who hold views of self (ātma-dṛṣṭi), person (pudgala-dṛṣṭi), sentient being (sattva-dṛṣṭi), or life (jīva-dṛṣṭi). Why is that? Because all these attachments are called evil views. Śāriputra! Such views as self and person cannot attain acquiescence to the truth (anuloma-kṣānti, acceptance of the truth), how much less the fruit of the path (mārga-phala, the fruit of practice)? Śāriputra! If those who hold views of self, person, sentient being, life, annihilation (uccheda-dṛṣṭi), or permanence (śāśvata-dṛṣṭi) could attain acquiescence to the truth or the fruit of the path, there is no such possibility. Therefore, Śāriputra! If someone has such views, I will not allow them to receive offerings in my Dharma. Such a person is not a practitioner, nor an achiever, but merely seeks to sustain their life within my Dharma.

'Śāriputra! I say that if non-Buddhists (tīrthika, practitioners outside of Buddhism) wish to enter the Buddha's Dharma, they should be tested for four months. Why is that? Because many non-Buddhists hold views of self, person, sentient being, life, annihilation, or permanence. Śāriputra! My disciples do not have views of self, person, sentient being, life, annihilation, or permanence. My disciples! Only speak of emptiness (śūnyatā, the absence of inherent existence), signlessness (animitta, without characteristics), wishlessness (apraṇihita, without aspirations), and the patience of non-origination (anutpattika-dharma-kṣānti, acceptance of the non-arising of phenomena), and speak of consciousness (vijñāna, awareness) as having no abiding place. Śāriputra! If someone achieves such patience, I allow that person to leave home and receive ordination, and to receive offerings of clothing, food, bedding, and medicine. If someone does not have such patience, they should be tested first, and first taught to abide in the non-self of all phenomena. Śāriputra! If they do not rejoice in this patience, and are startled, doubtful, and critical upon hearing of the ultimate emptiness (paramārtha-śūnyatā, ultimate emptiness), but rejoice upon hearing of views of self, know that this person is driven by demons, if they were previously a non-Buddhist.'

'Śāriputra! The wise should not be concerned about such a person, but should have compassion for them. Why is that? Śāriputra! If someone has such evil views, the evil retribution they will receive is inexhaustible. One should have a mind of benefit towards this person, and teach them that all phenomena are without self, all phenomena are empty and still (śūnya-śānta, empty and quiescent), all phenomena are unconditioned (anabhisaṃskāra, without effort), and there is no receiver. If this person loves the Buddha's Dharma and rejoices upon hearing these things, the rest...'

空行比丘無所得者，皆應示教利喜安慰其心，為說諸法無所有空；若聞驚畏，應于眾中語其和上阿阇梨，如經中說行空行者。又能了知諸法別相，我與為師，不與我見、人見、顛倒邪見，貪著持戒者為師。

「如來聽許具正見者而共布薩，不聽破戒邪見之人、破威儀者而共布薩。長老弟子聞說空寂無所有法，心不信樂志在外道，佛不聽與外道布薩，是人若當不捨是見，不應聽使得入僧事，亦不受其欲。如是作已猶故不捨，當知是人不得在道便是永棄，應語其和上阿阇梨，不應復畜。舍利弗！若僧如是則供養我，亦為善破外道邪見，是名清凈說戒布薩。

「舍利弗！我今明瞭告汝，若人受是我見、人見、眾生見、有無見，是人不名供養於我、不名隨我出家受戒，是名隨逐六師出家，以六師為師。舍利弗！若人於是清凈實法不能得忍，而受供養，是人所得則為邪受。舍利弗！是人雖於我法中出家護持凈戒，而於第一義空無所得法，心不信解驚怖疑悔，當知是人但貴持戒多聞禪定。舍利弗！是人不名供養恭敬尊重於我。何以故？舍利弗！無始世來無有眾生不得四禪，若但知得四禪謂為沙門利者，是人何名供養於我？是故舍利弗！我今明瞭告汝，當來世人，於我法中種種貪著、種種邪見毀壞我法。

「舍利

【現代漢語翻譯】現代漢語譯本：對於那些沒有獲得任何成就的空行比丘（biksu，佛教出家男眾），都應該開導、教化，使他們心生歡喜，並安慰他們的心靈，為他們宣說諸法皆是空無所有的道理；如果他們聽聞後感到驚恐畏懼，應該在僧團中告知他們的和尚（upadhyaya，親教師）或阿阇梨（acarya，軌範師），就像經典中所說的那樣，修行空性之道的修行者。並且能夠明瞭諸法各自不同的相狀，我才與他為師，而不是與那些持有我見、人見、顛倒邪見，貪戀執著于持戒的人為師。『如來允許具有正見的人一起舉行布薩（posadha，每半月舉行的說戒儀式），不允許破戒、持有邪見的人，以及行為不莊嚴的人一起舉行布薩。年長的弟子聽聞宣說空寂無所有的法，內心不相信也不喜歡，心志嚮往外道，佛不允許與外道一起舉行布薩，如果這個人不捨棄這種見解，不應該允許他參與僧團事務，也不接受他的意願。這樣做了之後仍然不捨棄，應當知道這個人不能得道，便是永遠被拋棄，應該告知他的和尚或阿阇梨，不應該再留他在僧團中。舍利弗（Sariputra，佛陀十大弟子之一）！如果僧團這樣做，就是供養我，也是善於破除外道的邪見，這叫做清凈地說戒布薩。』『舍利弗！我現在明白地告訴你，如果有人接受我見、人見、眾生見、有無見，這個人不叫做供養我，不叫做跟隨我出家受戒，這叫做跟隨六師出家，以六師為師。舍利弗！如果有人對於這清凈真實的法不能夠忍受，卻接受供養，這個人所得到的供養就是邪受。舍利弗！這個人雖然在我的佛法中出家，護持清凈的戒律，但是對於第一義空（paramartha-sunyata，勝義空）這種無所得的法，內心不相信、不理解，感到驚恐、懷疑、後悔，應當知道這個人只是看重持戒、多聞、禪定。舍利弗！這個人不叫做供養、恭敬、尊重我。為什麼呢？舍利弗！從無始以來沒有眾生不能得到四禪（dhyana，禪定），如果只是知道得到四禪就認為是沙門（sramana，出家修行者）的利益，這個人怎麼能叫做供養我呢？所以舍利弗！我現在明白地告訴你，未來的世人，在我的佛法中會產生種種貪戀執著、種種邪見，從而毀壞我的佛法。』『舍利弗！』

【English Translation】 English version: Those Bhiksus (Buddhist monks) who practice emptiness and have attained nothing should be instructed, taught, gladdened, and their minds comforted. Teach them that all dharmas (teachings, phenomena) are empty and without substance. If they are frightened upon hearing this, their Upadhyaya (preceptor) or Acarya (teacher) should be informed in the Sangha (monastic community), as it is said in the sutras (Buddhist scriptures) regarding those who practice the path of emptiness. Furthermore, I will be a teacher to those who can understand the distinct characteristics of all dharmas, but not to those who hold views of self, views of people, inverted and perverse views, or those who are attached to upholding precepts. 『The Tathagata (Buddha) permits those with right views to perform the Posadha (bi-monthly confession and recitation of monastic rules) together, but does not permit those who have broken precepts, hold perverse views, or lack proper conduct to perform the Posadha together. If elder disciples hear the teaching of emptiness and non-existence, but do not believe or rejoice in it, and instead desire external paths, the Buddha does not permit them to perform the Posadha with those of external paths. If such a person does not abandon these views, they should not be allowed to participate in Sangha affairs, nor should their wishes be accepted. If they still do not abandon these views after this, know that this person cannot attain the path and is forever rejected. Their Upadhyaya or Acarya should be informed, and they should no longer be kept in the Sangha. Sariputra (one of the Buddha's chief disciples)! If the Sangha does this, it is an offering to me, and it is also skillful in destroying the perverse views of external paths. This is called pure recitation of precepts and Posadha.』『Sariputra! I now clearly tell you that if someone accepts views of self, views of people, views of beings, views of existence or non-existence, this person is not called one who makes offerings to me, nor is this person called one who has left home and received precepts following me. This is called leaving home following the six teachers, taking the six teachers as their teachers. Sariputra! If someone cannot endure this pure and true dharma, yet accepts offerings, the offerings received by this person are wrongly received. Sariputra! Although this person has left home in my Dharma (teachings) and upholds pure precepts, if they do not believe, understand, are frightened, doubt, or regret the Dharma of the ultimate emptiness (paramartha-sunyata), know that this person only values upholding precepts, much learning, and dhyana (meditation). Sariputra! This person is not called one who makes offerings, respects, or reveres me. Why? Sariputra! From beginningless time, there has not been a being who could not attain the four Dhyanas. If one only knows how to attain the four Dhyanas and considers it the benefit of a Sramana (ascetic), how can this person be called one who makes offerings to me? Therefore, Sariputra! I now clearly tell you that in the future, people in my Dharma will have various attachments and various perverse views, thereby destroying my Dharma.』『Sariputra!』

弗！若人但貴持戒多聞禪定，當知是人不能凈行沙門諸法，我則不說此人名為沙門、婆羅門。舍利弗！若人於一切法無我，如實知無我，一切法本來無所有空，能如實知無所有空，是則不以持戒為上、多聞為上、禪定為上。何以故？舍利弗！諸法實相無生無起，于中無法可為上者。舍利弗！是諸法如實中，無持戒者、無破戒者，何況貪著而以為上？舍利弗！是名諸佛阿耨多羅三藐三菩提，謂一切法無相自相空、無我無人。若有是忍，是名行者、是名得者。是人名為以信出家，應受供養清凈布薩，是人則為人中之天。

「舍利弗！諸佛阿耨多羅三藐三菩提，唯是一義，所謂離也。何等為離？離諸欲、諸見。欲者即是無明，見者即是憶念。何以故？一切諸法憶念為本，所有念想即為是見，見即是邪。舍利弗！善法中見，我亦說之名為邪見。何以故？舍利弗！離欲寂滅中無法無非法、無善無惡，是事皆空，遠離諸結一切憶念，是故名離。舍利弗！無上道中諸欲永息。何等諸欲？謂邪不善念，若我若我所、作相事相。是名阿耨多羅三藐三菩提中諸欲永息。」◎

佛藏經卷中大正藏第 15 冊 No. 0653 佛藏經

佛藏經卷下

姚秦龜茲三藏鳩摩羅什譯

◎凈見品第八

佛

【現代漢語翻譯】現代漢語譯本：佛陀說：『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！如果有人只看重持戒、多聞、禪定，應當知道這個人不能清凈地修習沙門（Śrāmaṇa，指出家修道者）的各種法門，我就不會稱這個人是沙門或婆羅門（Brāhmaṇa，古印度教的祭司階層）。舍利弗！如果有人對於一切法都能夠如實地知曉無我（anatta，佛教基本教義之一，指沒有永恒不變的自我），如實地知曉一切法本來就是空無所有，那麼這個人就不會以持戒為最上、多聞為最上、禪定為最上。為什麼呢？舍利弗！諸法的實相是無生無滅的，其中沒有哪一種法可以被認為是至上的。舍利弗！在這諸法的如實相中，沒有持戒的人，也沒有破戒的人，更何況貪戀執著而認為哪一種法是至上的呢？舍利弗！這就叫做諸佛的阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺，即最高的智慧和覺悟），也就是一切法無相、自性空、無我無人。如果有人能夠安忍於此，這個人就叫做修行者，就叫做證得者。這個人可以被稱為以信心出家，應當接受供養，清凈地行布薩（uposatha，佛教僧團每半月舉行的集會，懺悔並重申戒律），這個人就是人中之天。』『舍利弗！諸佛的阿耨多羅三藐三菩提，只有一個意義，那就是離。什麼是離呢？就是離開各種慾望和各種見解。慾望就是無明（avidyā，佛教中指對真理的無知），見解就是憶念。為什麼呢？一切諸法以憶念為根本，所有的念想就是見解，見解就是邪見。舍利弗！即使是善法中的見解，我也稱之為邪見。為什麼呢？舍利弗！在遠離慾望的寂滅境界中，沒有法也沒有非法，沒有善也沒有惡，這些都是空性的，遠離各種煩惱和一切憶念，所以叫做離。舍利弗！在無上道中，各種慾望永遠止息。什麼是各種慾望呢？就是邪惡不善的念頭，無論是『我』還是『我所』，無論是『作』相還是『事』相。這就叫做在阿耨多羅三藐三菩提中，各種慾望永遠止息。』

【English Translation】 English version: The Buddha said: 'Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! If someone only values upholding precepts, extensive learning, and meditation, you should know that this person cannot purely practice the various Dharmas of a Śrāmaṇa (a wandering ascetic or religious mendicant). I would not call this person a Śrāmaṇa or a Brāhmaṇa (a member of the priestly class in ancient India). Śāriputra! If someone can truly know the non-self (anatta, one of the fundamental doctrines of Buddhism, referring to the absence of a permanent self) in all Dharmas, truly know that all Dharmas are originally empty and without substance, then this person will not regard upholding precepts as supreme, extensive learning as supreme, or meditation as supreme. Why? Śāriputra! The true nature of all Dharmas is without arising or ceasing, and there is no Dharma within it that can be considered supreme. Śāriputra! In this true reality of all Dharmas, there is no one who upholds precepts and no one who breaks precepts, let alone clinging to and considering any Dharma as supreme. Śāriputra! This is called the anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment, the highest wisdom and enlightenment) of all Buddhas, which is the absence of characteristics, the emptiness of inherent nature, the absence of self and person in all Dharmas. If someone can endure this, this person is called a practitioner, is called an attainer. This person can be called one who has left home with faith, should receive offerings, and purely observe the uposatha (a Buddhist observance day), this person is a deva (god or celestial being) among humans.' 'Śāriputra! The anuttarā-samyak-saṃbodhi of all Buddhas has only one meaning, which is detachment. What is detachment? It is detachment from various desires and various views. Desire is ignorance (avidyā, ignorance of the true nature of reality in Buddhism), and views are recollection. Why? All Dharmas are rooted in recollection, and all thoughts are views, and views are wrong views. Śāriputra! Even views in good Dharmas, I also call them wrong views. Why? Śāriputra! In the state of quiescence and detachment from desires, there is neither Dharma nor non-Dharma, neither good nor evil, all these are emptiness, far away from various afflictions and all recollections, therefore it is called detachment. Śāriputra! In the unsurpassed path, all desires are forever extinguished. What are the various desires? They are evil and unwholesome thoughts, whether it is 'I' or 'mine', whether it is the aspect of 'doing' or the aspect of 'things'. This is called the eternal cessation of all desires in anuttarā-samyak-saṃbodhi.'

告舍利弗：「我念過世求阿耨多羅三藐三菩提，值三十億佛，皆號釋迦牟尼。我時皆作轉輪聖王，盡形供養，及諸弟子衣服飲食、臥具醫藥，為求阿耨多羅三藐三菩提。而是諸佛不記我言：『汝于來世當得作佛。』何以故？以我有所得故。

「舍利弗！我念過世得值八千佛，皆號定光。我時皆作轉輪聖王，盡形供養，及諸弟子衣服飲食、臥具醫藥，為求阿耨多羅三藐三菩提。而是諸佛皆不記我：『汝于來世當得作佛。』何以故？以我有所得故。

「舍利弗！我念過世值六萬佛，皆號光明。我時皆作轉輪聖王，盡形供養，及諸弟子衣服飲食、臥具醫藥，為求阿耨多羅三藐三菩提。而是諸佛亦不記我：『汝于來世當得作佛。』何以故？以我有所得故。

「舍利弗！我念過世值三億佛，皆號弗沙。我時皆作轉輪聖王，四事供養；皆不記我，以有所得故。

「舍利弗！我念過世得值萬八千佛，皆號山王，劫名上八。我皆於此萬八千佛所，剃髮著法衣，修習阿耨多羅三藐三菩提；皆不記我，以有所得故。

「舍利弗！我念過世得值五百佛，皆號華上。我時皆作轉輪聖王，悉以一切供養諸佛及諸弟子；皆不記我，以有所得故。

「舍利弗！我念過世得值五百佛，皆號威德，我悉供養；皆不記

【現代漢語翻譯】現代漢語譯本佛告舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）: 『我回憶過去，爲了尋求阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），曾遇到三十億尊佛，他們的名號都叫釋迦牟尼（Śākyamuni）。那時我總是做轉輪聖王（cakravartin），盡我一生供養他們，以及他們的弟子衣服飲食、臥具醫藥，爲了尋求阿耨多羅三藐三菩提。但是這些佛都不曾預言我說：「你將來會成佛。」這是為什麼呢？因為我心中有所執著。』『舍利弗！我回憶過去，曾遇到八千尊佛，他們的名號都叫定光（Dīpaṃkara）。那時我總是做轉輪聖王，盡我一生供養他們，以及他們的弟子衣服飲食、臥具醫藥，爲了尋求阿耨多羅三藐三菩提。但是這些佛都不曾預言我說：「你將來會成佛。」這是為什麼呢？因為我心中有所執著。』『舍利弗！我回憶過去，曾遇到六萬尊佛，他們的名號都叫光明。那時我總是做轉輪聖王，盡我一生供養他們，以及他們的弟子衣服飲食、臥具醫藥，爲了尋求阿耨多羅三藐三菩提。但是這些佛也不曾預言我說：「你將來會成佛。」這是為什麼呢？因為我心中有所執著。』『舍利弗！我回憶過去，曾遇到三億尊佛，他們的名號都叫弗沙（Puṣya）。那時我總是做轉輪聖王，用四事供養（衣服、飲食、臥具、醫藥）供養他們；但是他們都不曾預言我，因為我心中有所執著。』『舍利弗！我回憶過去，曾遇到一萬八千尊佛，他們的名號都叫山王。那個劫的名字叫上八。我都在這一萬八千尊佛那裡，剃髮穿著法衣，修習阿耨多羅三藐三菩提；但是他們都不曾預言我，因為我心中有所執著。』『舍利弗！我回憶過去，曾遇到五百尊佛，他們的名號都叫華上。那時我總是做轉輪聖王，用一切供養來供養諸佛以及他們的弟子；但是他們都不曾預言我，因為我心中有所執著。』『舍利弗！我回憶過去，曾遇到五百尊佛，他們的名號都叫威德，我全部供養他們；但是他們都不曾預言我。』

【English Translation】 English version The Buddha told Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom): 'I recall in the past, seeking anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment), I encountered thirty billion Buddhas, all named Śākyamuni. At that time, I always acted as a cakravartin (wheel-turning monarch), dedicating my entire life to making offerings to them, as well as providing their disciples with clothing, food, bedding, and medicine, all in pursuit of anuttarā-samyak-saṃbodhi. However, none of these Buddhas prophesied that I would become a Buddha in the future. Why? Because I was attached to something in my mind.' 'Śāriputra! I recall in the past, I encountered eight thousand Buddhas, all named Dīpaṃkara. At that time, I always acted as a cakravartin, dedicating my entire life to making offerings to them, as well as providing their disciples with clothing, food, bedding, and medicine, all in pursuit of anuttarā-samyak-saṃbodhi. However, none of these Buddhas prophesied that I would become a Buddha in the future. Why? Because I was attached to something in my mind.' 'Śāriputra! I recall in the past, I encountered sixty thousand Buddhas, all named Light. At that time, I always acted as a cakravartin, dedicating my entire life to making offerings to them, as well as providing their disciples with clothing, food, bedding, and medicine, all in pursuit of anuttarā-samyak-saṃbodhi. However, none of these Buddhas prophesied that I would become a Buddha in the future. Why? Because I was attached to something in my mind.' 'Śāriputra! I recall in the past, I encountered three hundred million Buddhas, all named Puṣya. At that time, I always acted as a cakravartin, making offerings to them with the four requisites (clothing, food, bedding, and medicine); however, none of them prophesied about me, because I was attached to something in my mind.' 'Śāriputra! I recall in the past, I encountered eighteen thousand Buddhas, all named Mountain King. The name of that kalpa (aeon) was Upper Eight. I shaved my head, wore the Dharma robes, and practiced anuttarā-samyak-saṃbodhi in the presence of all these eighteen thousand Buddhas; however, none of them prophesied about me, because I was attached to something in my mind.' 'Śāriputra! I recall in the past, I encountered five hundred Buddhas, all named Flower Above. At that time, I always acted as a cakravartin, offering all kinds of offerings to the Buddhas and their disciples; however, none of them prophesied about me, because I was attached to something in my mind.' 'Śāriputra! I recall in the past, I encountered five hundred Buddhas, all named Majestic Virtue, and I made offerings to all of them; however, none of them prophesied about me.'

我，以有所得故。

「舍利弗！我念過世得值二千佛，皆號憍陳如。我時皆作轉輪聖王，悉以一切供具供養諸佛；皆不記我，以有所得故。

「舍利弗！我念過世值九千佛，皆號迦葉。我以四事供養諸佛及弟子眾；皆不記我，以有所得故。

「舍利弗！我念過去于萬劫中無有佛出，爾時初五百劫，有九萬辟支佛，我盡形壽，悉皆供養衣服飲食、臥具醫藥，尊重讚歎。次五百劫，復以四事供養八萬四千億諸辟支佛，尊重讚歎。舍利弗！過是千劫已無復辟支佛！我時閻浮提死，生梵世中作大梵王，如是展轉五百劫中，常生梵世作大梵王，不生閻浮提。過是五百劫已，下生閻浮提，治化閻浮提，命終生四天王天，于中命終生忉利天，作釋提桓因。如是展轉滿五百劫，生閻浮提滿五百劫，生於梵世作大梵王。

「舍利弗！我於九千劫中，但一生閻浮提，九千劫中但生天上，劫盡燒時生光音天，世界成已還生梵世，九千劫中都不生人中。舍利弗！是九千劫無有諸佛辟支佛，多諸眾生墮在惡道。

「舍利弗！是萬劫過已，有佛出世，號曰普守如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。我于爾時梵世命終，生閻浮提作轉輪聖王，號曰共天。人壽九萬歲。我

【現代漢語翻譯】現代漢語譯本：我因為有所得的緣故。（指執著于所做的功德，心有所求）

『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！我回憶過去世曾經遇到兩千尊佛，他們的名號都叫做憍陳如（Kauṇḍinya，五比丘之首）。我那時都做轉輪聖王（cakravartin，擁有統治世界的理想君主），用一切供養的物品供養諸佛；但諸佛都不為我授記（vyākaraṇa，預言未來成佛），因為我有所得的緣故。（執著于功德，未能達到無所求的境界）』

『舍利弗！我回憶過去世曾經遇到九千尊佛，他們的名號都叫做迦葉（Kāśyapa，過去七佛之一，以苦行著稱）。我用四事供養（衣服、飲食、臥具、醫藥）供養諸佛以及他們的弟子們；但諸佛都不為我授記，因為我有所得的緣故。（執著于供養的功德）』

『舍利弗！我回憶過去在萬劫（kalpa，極長的時間單位）之中沒有佛出世，那時最初的五百劫中，有九萬辟支佛（pratyekabuddha，無師自悟的聖者）出現，我盡我一生，都供養他們衣服飲食、臥具醫藥，尊重讚歎他們。接下來的五百劫，我又用四事供養八萬四千億諸辟支佛，尊重讚歎他們。舍利弗！過了這千劫之後，就沒有辟支佛出現了！我那時在閻浮提（Jambudvīpa，我們所居住的這個世界）死去，生到梵世（Brahmaloka，色界天的最高層）中做大梵王（Mahābrahmā，梵天之王），這樣輾轉五百劫中，常常生在梵世做大梵王，不生在閻浮提。過了這五百劫之後，下生到閻浮提，治理教化閻浮提，命終後生到四天王天（Cāturmahārājika-deva，欲界天的第一層），在那裡命終後生到忉利天（Trāyastriṃśa，欲界天的第二層），做釋提桓因（Śakro devānām indraḥ，忉利天之主）。這樣輾轉滿了五百劫，生在閻浮提滿了五百劫，生在梵世做大梵王。』

『舍利弗！我在九千劫中，只一生在閻浮提，九千劫中只生在天上，劫盡燒燬時生到光音天（Ābhāsvara，色界天的第二層），世界形成后又生到梵世，九千劫中都不生在人中。舍利弗！這九千劫中沒有諸佛和辟支佛出世，很多眾生都墮落在惡道之中。』

『舍利弗！這萬劫過後，有佛出世，名號叫做普守如來（Pusya Tathāgata）、應供（Arhat）、正遍知（Samyaksaṃbuddha）、明行足（Vidyācaraṇasaṃpanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara）、調御丈夫（Puruṣadaṃyasārathi）、天人師（Śāstā devamanuṣyāṇāṃ）、佛（Buddha）、世尊（Bhagavat）。我那時從梵世命終，生在閻浮提做轉輪聖王，名號叫做共天。人的壽命有九萬歲。』

【English Translation】 English version: I, because of having something obtained. (Referring to being attached to the merits one has made, with a seeking mind.)

'Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom)! I recall that in past lives I encountered two thousand Buddhas, all named Kauṇḍinya (the first of the five bhikkhus). At that time, I was always a cakravartin (a universal monarch with the ideal of ruling the world), offering all kinds of provisions to the Buddhas; but none of the Buddhas predicted my future Buddhahood (vyākaraṇa), because I had something obtained. (Attached to merits, failing to reach the state of non-seeking.)'

'Śāriputra! I recall that in past lives I encountered nine thousand Buddhas, all named Kāśyapa (one of the past seven Buddhas, known for his ascetic practices). I offered the four requisites (clothing, food, bedding, and medicine) to the Buddhas and their disciples; but none of the Buddhas predicted my future Buddhahood, because I had something obtained. (Attached to the merits of offering.)'

'Śāriputra! I recall that in the past, for ten thousand kalpas (an extremely long unit of time), no Buddha appeared in the world. At that time, in the first five hundred kalpas, there were ninety thousand pratyekabuddhas (self-enlightened saints without a teacher), and I, throughout my life, provided them with clothing, food, bedding, and medicine, respecting and praising them. In the next five hundred kalpas, I again offered the four requisites to eighty-four trillion pratyekabuddhas, respecting and praising them. Śāriputra! After these thousand kalpas, there were no more pratyekabuddhas! At that time, I died in Jambudvīpa (the world we live in) and was born in Brahmaloka (the highest level of the Form Realm) as Mahābrahmā (the king of the Brahma heavens), and in this way, for five hundred kalpas, I was constantly born in Brahmaloka as Mahābrahmā, not born in Jambudvīpa. After these five hundred kalpas, I descended to Jambudvīpa, governing and teaching Jambudvīpa, and after death, I was born in Cāturmahārājika-deva (the first level of the Desire Realm), and after death there, I was born in Trāyastriṃśa (the second level of the Desire Realm), becoming Śakro devānām indraḥ (the lord of Trāyastriṃśa). In this way, for five hundred kalpas, I was born in Jambudvīpa for five hundred kalpas, and born in Brahmaloka as Mahābrahmā.'

'Śāriputra! In nine thousand kalpas, I was only born once in Jambudvīpa, and in nine thousand kalpas, I was only born in the heavens. When the kalpa was destroyed by fire, I was born in Ābhāsvara (the second level of the Form Realm), and when the world was formed, I was born again in Brahmaloka. In nine thousand kalpas, I was never born among humans. Śāriputra! In these nine thousand kalpas, there were no Buddhas or pratyekabuddhas appearing, and many beings fell into evil realms.'

'Śāriputra! After these ten thousand kalpas, a Buddha appeared in the world, named Pusya Tathāgata, Arhat, Samyaksaṃbuddha, Vidyācaraṇasaṃpanna, Sugata, Lokavid, Anuttara, Puruṣadaṃyasārathi, Śāstā devamanuṣyāṇāṃ, Buddha, Bhagavat. At that time, I died in Brahmaloka and was born in Jambudvīpa as a cakravartin, named Common Heaven. The lifespan of humans was ninety thousand years.'

盡形壽以一切樂具，供養彼佛及九十億比丘，於九萬歲為求阿耨多羅三藐三菩提，是普守佛亦不說我：『汝于來世當得作佛。』何以故？我于爾時不能通達諸法實相，貪著計我有所得見。

「舍利弗！於是劫中有百佛出，名號各異。我時皆作轉輪聖王，盡形供養及諸弟子，為求阿耨多羅三藐三菩提，而是諸佛亦不記我：『汝于來世當得作佛。』以有所得故。

「舍利弗！我念過世第七百阿僧祇劫中，得值千佛，皆號閻浮檀。我盡形壽四事供養，亦無記我，以有所得故。

「舍利弗！我念過世，亦于第七百阿僧祇劫中，得值六百二十萬諸佛，皆號見一切義。我時皆作轉輪聖王，以一切樂具盡形供養及諸弟子；亦不記我，以有所得故。

「舍利弗！我念過世亦于第七百阿僧祇劫中，得值八十四佛，皆號帝相。我時皆作轉輪聖王，以一切樂具盡形供養及諸弟子；亦不記我，以有所得故。

「舍利弗！我念過世亦于第七百阿僧祇劫中，得值六十五佛，皆號日明。我時皆作轉輪聖王，以一切樂具盡形供養及諸弟子；亦不記我，以有所得故。

「舍利弗！我念過世亦于第七百阿僧祇劫中，得值六十二佛，皆號善寂。我時皆作轉輪聖王，以一切樂具盡形供養；亦不記我，以有所得故。如是展轉

【現代漢語翻譯】現代漢語譯本：『舍利弗（Śāriputra，佛陀十大弟子之一）！即使我用一切美好的事物，盡我一生來供養普守佛（Pǔshǒu fó）以及九十億比丘（bǐqiū，佛教出家男眾），並且在九萬年中爲了尋求阿耨多羅三藐三菩提（ānòuduōluósānmiǎosānpútí，無上正等正覺），普守佛也沒有對我說：『你將來會成佛。』這是為什麼呢？因為我那時不能通達諸法實相，貪戀執著于『我』，認為有所得。』

『舍利弗！在這個劫中有百佛出世，名號各不相同。我那時都做轉輪聖王（zhuǎnlún shèngwáng，以正法統治世界的理想君王），盡我一生供養諸佛以及他們的弟子，爲了尋求阿耨多羅三藐三菩提，但是這些佛也沒有預言我說：『你將來會成佛。』因為我執著于有所得。』

『舍利弗！我回憶過去世第七百阿僧祇劫（āsēngqí jié，極長的時間單位）中，遇到了一千尊佛，他們的名號都叫閻浮檀（Yánfú tán）。我盡我一生用四事供養（sìshì gòngyǎng，指飲食、衣服、臥具、醫藥四種供養），也沒有佛預言我成佛，因為我執著于有所得。』

『舍利弗！我回憶過去世，也在第七百阿僧祇劫中，遇到了六百二十萬尊佛，他們的名號都叫見一切義（Jiàn yīqiè yì）。我那時都做轉輪聖王，用一切美好的事物盡我一生供養諸佛以及他們的弟子；也沒有佛預言我成佛，因為我執著于有所得。』

『舍利弗！我回憶過去世，也在第七百阿僧祇劫中，遇到了八十四尊佛，他們的名號都叫帝相（Dì xiàng）。我那時都做轉輪聖王，用一切美好的事物盡我一生供養諸佛以及他們的弟子；也沒有佛預言我成佛，因為我執著于有所得。』

『舍利弗！我回憶過去世，也在第七百阿僧祇劫中，遇到了六十五尊佛，他們的名號都叫日明（Rì míng）。我那時都做轉輪聖王，用一切美好的事物盡我一生供養諸佛以及他們的弟子；也沒有佛預言我成佛，因為我執著于有所得。』

『舍利弗！我回憶過去世，也在第七百阿僧祇劫中，遇到了六十二尊佛，他們的名號都叫善寂（Shàn jì）。我那時都做轉輪聖王，用一切美好的事物盡我一生供養；也沒有佛預言我成佛，因為我執著于有所得。』就這樣輾轉。

【English Translation】 English version: 『Śāriputra (one of the ten great disciples of the Buddha)! Even if I were to use all kinds of delightful things to offer to Buddha Pǔshǒu (Universal Protector Buddha) and ninety billion Bhikkhus (Buddhist monks) for the duration of my life, and for ninety thousand years sought Anuttarā-samyak-saṃbodhi (unsurpassed complete and perfect enlightenment), Buddha Pǔshǒu would not have said to me: 『In the future, you will become a Buddha.』 Why is that? Because at that time, I was unable to penetrate the true nature of all dharmas, and I was attached to the notion of 『self,』 thinking that there was something to be gained.』

『Śāriputra! In that kalpa (an extremely long period of time), there were a hundred Buddhas who appeared in the world, each with a different name. At that time, I was always a Chakravartin (ideal universal ruler who rules with righteousness), offering to all those Buddhas and their disciples for the duration of my life, seeking Anuttarā-samyak-saṃbodhi. However, none of those Buddhas predicted that I would become a Buddha in the future, because I was attached to the idea of something to be gained.』

『Śāriputra! I remember in the past, during the seven hundred asaṃkhya kalpas (incalculable eons) ago, I encountered a thousand Buddhas, all named Jambudāna (Jāmbudāna). I offered them the four requisites (food, clothing, bedding, and medicine) for the duration of my life, but none of them predicted my Buddhahood, because I was attached to the idea of something to be gained.』

『Śāriputra! I remember in the past, also during the seven hundred asaṃkhya kalpas ago, I encountered six million two hundred thousand Buddhas, all named Seeing All Meanings (Jiàn yīqiè yì). At that time, I was always a Chakravartin, offering all kinds of delightful things to all those Buddhas and their disciples for the duration of my life; but none of them predicted my Buddhahood, because I was attached to the idea of something to be gained.』

『Śāriputra! I remember in the past, also during the seven hundred asaṃkhya kalpas ago, I encountered eighty-four Buddhas, all named Emperor Appearance (Dì xiàng). At that time, I was always a Chakravartin, offering all kinds of delightful things to all those Buddhas and their disciples for the duration of my life; but none of them predicted my Buddhahood, because I was attached to the idea of something to be gained.』

『Śāriputra! I remember in the past, also during the seven hundred asaṃkhya kalpas ago, I encountered sixty-five Buddhas, all named Sun Brightness (Rì míng). At that time, I was always a Chakravartin, offering all kinds of delightful things to all those Buddhas and their disciples for the duration of my life; but none of them predicted my Buddhahood, because I was attached to the idea of something to be gained.』

『Śāriputra! I remember in the past, also during the seven hundred asaṃkhya kalpas ago, I encountered sixty-two Buddhas, all named Good Tranquility (Shàn jì). At that time, I was always a Chakravartin, offering all kinds of delightful things for the duration of my life; but none of them predicted my Buddhahood, because I was attached to the idea of something to be gained.』 And so on, in this manner.

乃至見定光佛，乃得無生忍，即記我言：『汝于來世過阿僧祇劫，當得作佛，號釋迦牟尼如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。』

「舍利弗！我念過世有十二億轉輪聖王，皆字頂生。又舍利弗！過世有三十億轉輪聖王，皆名摩訶那摩陀那。舍利弗！我念過世有四十億轉輪聖王，皆字摩訶提婆。舍利弗！我念過世有一億轉輪聖王，皆字億螺(律媯反)。舍利弗！我念過世有一億轉輪聖王，皆字稱尾(覓視反)。舍利弗！我念過世有一萬轉輪聖王，皆字照明。舍利弗！我念過世有二萬轉輪聖王，名字各異。舍利弗！我念過世有十六億轉輪聖王，名字各異，是諸王等，我于余處為阿難說。舍利弗！于意云何？汝謂是諸王者，豈異人乎？即我身是。

「舍利弗！我念過去時世有佛，號曰善明。彌勒菩薩時作轉輪聖王，字曰照明，初發阿耨多羅三藐三菩提心。於時眾生壽八萬四千歲。其善明佛三會說法，初會九十六億人一時得道；第二大會九十四億人一時得道；第三大會九十二億人一時得道。時王見佛三會說法度人無量，心大歡喜，即于萬歲一切供養佛及弟子，發心求阿耨多羅三藐三菩提：『于未來世眾生易度，我當成佛，壽命限量、比丘僧數圍繞如是。』舍利弗

【現代漢語翻譯】現代漢語譯本乃至見到定光佛（Dipamkara Buddha），才證得無生法忍，定光佛就為我授記說：『你于未來世經過無數阿僧祇劫（asamkhya kalpas），當得成佛，名號為釋迦牟尼如來（Sakyamuni Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha）、明行足（Vidyacarana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara）、調御丈夫（Purusadamyasarathi）、天人師（Sasta Devamanusyanam）、佛（Buddha）、世尊（Bhagavan）。』『舍利弗（Sariputra）！我憶念過去世有十二億轉輪聖王（chakravarti kings），都字頂生。又，舍利弗！過去世有三十億轉輪聖王，都名摩訶那摩陀那（Mahanamadana）。舍利弗！我憶念過去世有四十億轉輪聖王，都字摩訶提婆（Mahadeva）。舍利弗！我憶念過去世有一億轉輪聖王，都字億螺。舍利弗！我憶念過去世有一億轉輪聖王，都字稱尾。舍利弗！我憶念過去世有一萬轉輪聖王，都字照明。舍利弗！我憶念過去世有二萬轉輪聖王，名字各不相同。舍利弗！我憶念過去世有十六億轉輪聖王，名字各不相同，這些國王等的事蹟，我曾在其他地方為阿難（Ananda）說過。舍利弗！你認為如何？你認為這些國王是其他人嗎？就是我自身啊。』『舍利弗！我憶念過去時世有佛，名號為善明佛（Good Light Buddha）。彌勒菩薩（Maitreya Bodhisattva）當時作轉輪聖王，字曰照明，最初發起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta）。當時眾生的壽命是八萬四千歲。這位善明佛舉行了三次法會說法，第一次法會有九十六億人同時得道；第二次法會有九十四億人同時得道；第三次法會有九十二億人同時得道。當時的國王見到佛三次法會說法度化無量眾生，心中非常歡喜，就在一萬年里一切供養佛和他的弟子們，併發心求阿耨多羅三藐三菩提：『在未來世眾生容易度化時，我應當成佛，壽命長短、比丘僧眾圍繞的數量都如善明佛一樣。』舍利弗！』

【English Translation】 English version 『Even until I saw Dipamkara Buddha (定光佛), I then obtained the Patience with the Unborn Dharmas (無生忍), and he predicted of me, saying: 『In a future life, after countless asamkhya kalpas (阿僧祇劫), you will become a Buddha named Sakyamuni Tathagata (釋迦牟尼如來), Worthy of Offerings (應供), Perfectly Enlightened (正遍知), Perfect in Knowledge and Conduct (明行足), Well-Gone (善逝), Knower of the World (世間解), Unsurpassed One (無上士), Tamer of Men (調御丈夫), Teacher of Gods and Men (天人師), Buddha (佛), World-Honored One (世尊).』『Sariputra (舍利弗)! I recall that in past lives there were twelve billion Chakravarti Kings (轉輪聖王), all named Born from the Top [of the head]. Again, Sariputra! In past lives there were thirty billion Chakravarti Kings, all named Mahanamadana (摩訶那摩陀那). Sariputra! I recall that in past lives there were forty billion Chakravarti Kings, all named Mahadeva (摩訶提婆). Sariputra! I recall that in past lives there was one billion Chakravarti Kings, all named Yiluo (億螺). Sariputra! I recall that in past lives there was one billion Chakravarti Kings, all named Chenwei (稱尾). Sariputra! I recall that in past lives there were ten thousand Chakravarti Kings, all named Illuminating. Sariputra! I recall that in past lives there were twenty thousand Chakravarti Kings, with different names. Sariputra! I recall that in past lives there were sixteen billion Chakravarti Kings, with different names. I have told Ananda (阿難) about these kings elsewhere. Sariputra! What do you think? Do you think these kings were different people? They were myself.』『Sariputra! I recall that in the past there was a Buddha named Good Light Buddha (善明佛). Maitreya Bodhisattva (彌勒菩薩) at that time was a Chakravarti King named Illuminating, and he first generated the mind of anuttara-samyak-sambodhi-citta (阿耨多羅三藐三菩提心). At that time, the lifespan of beings was eighty-four thousand years. That Good Light Buddha held three Dharma assemblies, and at the first assembly, ninety-six billion people attained the Way at the same time; at the second assembly, ninety-four billion people attained the Way at the same time; at the third assembly, ninety-two billion people attained the Way at the same time. The king at that time saw the Buddha holding three Dharma assemblies and liberating countless beings, and his heart was greatly joyful. He then made offerings to the Buddha and his disciples for ten thousand years, and generated the mind to seek anuttara-samyak-sambodhi: 『In a future world when beings are easy to liberate, I shall become a Buddha, with a lifespan and a surrounding Sangha of Bhikkhus (比丘) like that of Good Light Buddha.』 Sariputra!』

！我知是事過此無量。

「舍利弗！彌勒發心四十劫已，我乃發心。無勝佛所初種善根，我于千歲一切樂具供養是佛，五百張疊而以奉上。是佛滅後起七寶塔，高一由旬、縱廣半由旬，皆以金銀、琉璃、頗梨、車𤦲、馬瑙、赤真珠所成。心常發願：『眾生苦惱無救度者，遭值惡法多墮惡趣，我于爾時當成佛道。』

「舍利弗！汝且觀之，阿耨多羅三藐三菩提甚難修習。舍利弗！我修習阿耨多羅三藐三菩提，無央數世受諸苦惱，我若說者汝聞愁悶，我諸所受勤苦憂惱，皆為求得阿耨多羅三藐三菩提。舍利弗！汝觀薩和檀菩薩、求善法菩薩、常悲菩薩、不放逸菩薩、常精進菩薩，供養若干諸佛受諸苦惱，猶尚難得阿耨多羅三藐三菩提，何況是諸癡人，乃無一念為求涅槃？舍利弗！如是行者猶尚甚難，況不行者？

「是故舍利弗！我今明瞭告汝，以下法者不得上法，用上法者乃得上法。何等下法？謂身惡業、口惡業、意惡業。下法名為不能勤心修習善法；下法名為懈怠懶墮破所受戒。舍利弗！是名下中下者。又下中下者，於我法中出家，生有所得見、我見、人見、眾生見。何以故？舍利弗！如來於此了了現知，有所得者乃無順忍，況得道果。舍利弗！若有所得者，百千萬億諸佛，以三輪示現是人，若當不

【現代漢語翻譯】現代漢語譯本『我知道這件事已經過去了無量劫。』

『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！彌勒（Maitreya，未來佛）發菩提心四十劫后，我才發菩提心。我在無勝佛（An勝佛）那裡初次種下善根，我用千年的時間，用一切美好的東西供養這位佛，並獻上五百張精美的疊布。這位佛涅槃后，我建造了一座七寶塔，高一由旬（Yojana，古印度長度單位，約合12-16公里），縱橫半由旬，全部由金、銀、琉璃（vaiḍūrya，一種寶石）、頗梨（sphaṭika，水晶）、車𤦲（muśāragalva，硨磲）、瑪瑙（aśmagarbha，一種玉石）、赤真珠（lohita-muktā，紅色珍珠）構成。我心中常發願：『眾生受苦受難，沒有救度者，遭遇惡法，大多墮入惡趣，我那時應當成就佛道。』

『舍利弗！你且觀察，阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）非常難以修習。舍利弗！我修習阿耨多羅三藐三菩提，經歷了無數世的苦惱，如果我說出來，你聽了會感到愁悶。我所受的勤勞、辛苦、憂愁、煩惱，都是爲了求得阿耨多羅三藐三菩提。舍利弗！你看看薩和檀菩薩（Sārvadāna bodhisattva，一切施與菩薩）、求善法菩薩（Kuśaladharmārāma bodhisattva，樂求善法菩薩）、常悲菩薩（Sadāprarudita bodhisattva，常啼菩薩）、不放逸菩薩（Apramāda bodhisattva，不放逸菩薩）、常精進菩薩（Sada-yukta bodhisattva，常精進菩薩），他們供養了無數的佛，承受了各種苦惱，尚且難以得到阿耨多羅三藐三菩提，更何況那些愚癡的人，竟然沒有一念是爲了求涅槃（nirvāṇa，寂滅）？舍利弗！像這樣修行的人尚且非常困難，更何況不修行的人？』

『所以，舍利弗！我現在明白地告訴你，用下等法的人得不到上等法，用上等法的人才能得到上等法。什麼是下等法？就是身惡業、口惡業、意惡業。下等法是指不能勤奮地修習善法；下等法是指懈怠懶惰，違犯所受的戒律。舍利弗！這就是下中下等的人。還有下中下等的人，在我佛法中出家，卻產生有所得見、我見、人見、眾生見。為什麼呢？舍利弗！如來（tathāgata，佛的稱號之一）對此清清楚楚地知道，有所得的人沒有順忍（anuloma-kṣānti，隨順安忍），更何況得到道果。舍利弗！如果有所得的人，即使百千萬億諸佛用三輪（身輪、口輪、意輪）來教化他，也不會

【English Translation】 English version 'I know that this matter has passed immeasurable kalpas (aeons).'

'Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom)! It was forty kalpas after Maitreya (the future Buddha) generated the aspiration for enlightenment that I generated mine. I first planted roots of goodness with the Buddha An勝佛 (An勝 Buddha), and for a thousand years, I offered all kinds of delightful things to this Buddha, presenting five hundred exquisite layers of cloth. After that Buddha entered parinirvana (final nirvana), I erected a seven-jeweled stupa (a mound-like or hemispherical structure containing relics), one yojana (an ancient Indian unit of distance, approximately 12-16 kilometers) in height and half a yojana in length and width, entirely made of gold, silver, vaiḍūrya (lapis lazuli), sphaṭika (crystal), muśāragalva (clam shell), aśmagarbha (agate), and lohita-muktā (red pearls). I constantly made the vow in my heart: 'When sentient beings suffer and have no one to save them, when they encounter evil dharmas (teachings) and mostly fall into evil destinies, at that time, I shall attain Buddhahood.'

'Śāriputra! Observe this: anuttarā-samyak-saṃbodhi (unsurpassed, complete and perfect enlightenment) is extremely difficult to cultivate. Śāriputra! In cultivating anuttarā-samyak-saṃbodhi, I endured countless ages of suffering. If I were to speak of it, you would be saddened to hear it. All the diligence, hardship, worry, and vexation I endured were for the sake of attaining anuttarā-samyak-saṃbodhi. Śāriputra! Observe the Sārvadāna bodhisattva (All-Giving Bodhisattva), the Kuśaladharmārāma bodhisattva (Bodhisattva Delighting in Good Dharma), the Sadāprarudita bodhisattva (Ever-Weeping Bodhisattva), the Apramāda bodhisattva (Non-Negligent Bodhisattva), and the Sada-yukta bodhisattva (Ever-Diligent Bodhisattva). They made offerings to countless Buddhas and endured all kinds of suffering, yet it is still difficult to attain anuttarā-samyak-saṃbodhi. How much more so for those foolish people who do not have a single thought of seeking nirvana (liberation)? Śāriputra! It is already extremely difficult for those who practice in this way, how much more so for those who do not practice?'

'Therefore, Śāriputra! I now clearly tell you that those who use inferior dharmas cannot attain superior dharmas, but those who use superior dharmas can attain superior dharmas. What are inferior dharmas? They are evil deeds of body, evil deeds of speech, and evil deeds of mind. Inferior dharma means not diligently cultivating good dharmas; inferior dharma means being lazy and indolent, breaking the precepts one has received. Śāriputra! These are the lowest of the low. Furthermore, among the lowest of the low are those who leave home in my Dharma (teachings) but give rise to views of attainment, views of self, views of person, and views of sentient beings. Why is that? Śāriputra! The Tathāgata (one of the titles of the Buddha) clearly knows this: those who have views of attainment do not have anuloma-kṣānti (acceptance of the truth), how much less will they attain the fruit of the path. Śāriputra! If someone has views of attainment, even if hundreds of thousands of millions of Buddhas use the three wheels (body, speech, and mind) to teach them, they will not'

舍是見，尚不消人一口飲食，況得道果？

「舍利弗！我見、人見得涅槃者，一切凡夫皆應滅度。何以故？我見、人見皆是邪見。諸凡夫人，多貪著我我所見、人見、眾生見。是故一切凡夫應得涅槃。

「舍利弗！若人作念有我、有人，是人若當不捨是見得入涅槃，一切凡夫應得聖道。何以故？一切凡夫皆是我見、人見。是故我見、人見入涅槃者，一切凡夫皆入聖道，于聖道中則無所少。

「舍利弗！若人作念有我見者則有涅槃，是人得是聖道不須余念。何以故？一切凡夫我見、人見無所少故。如是癡人有是過失，謂諸凡夫皆入聖道，聖道無系。是人修時應當殺生，受諸五欲起五逆罪。是故癡人于聖道中有五逆罪。何以故？一切凡夫皆說有我、有眾生故。若人作如是言：『成就五逆罪者不入涅槃，說我、人者得入涅槃。』即是妄語亦是謗佛，於我法中又不能得清凈出家。

「舍利弗！我今明瞭告汝，有所得者無有涅槃。有所得者若有涅槃，是則諸佛不出於世，一切凡夫皆入涅槃。何以故？一切凡夫皆有我見、人見，皆有所得皆是邪見。

「舍利弗！汝且觀我，幾時成就有所得見、非賢聖行，諸佛不與我授記言：『汝于來世當得作佛。』舍利弗！我如是行，猶不得記；況是癡人但以持戒

【現代漢語翻譯】捨棄這種知見，尚且不能減少人一口的飲食，更何況是證得道果呢？

『舍利弗（Śāriputra，智慧第一的佛陀十大弟子之一）！如果認為有『我見』、『人見』就能得到涅槃（Nirvāṇa，解脫），那麼所有的凡夫都應該滅度了。為什麼呢？因為『我見』、『人見』都是邪見。那些凡夫俗子，大多貪戀執著于『我我所見』、『人見』、『眾生見』。所以，如果『我見』、『人見』能得涅槃，一切凡夫都應該得到涅槃。』

『舍利弗！如果有人認為有『我』、有『人』，這樣的人如果不捨棄這種知見就能進入涅槃，那麼所有的凡夫都應該得到聖道（Ārya-mārga，通往解脫的道路）。為什麼呢？因為所有的凡夫都有『我見』、『人見』。所以，如果『我見』、『人見』能進入涅槃，那麼所有的凡夫都能進入聖道，在聖道中就不會有所欠缺。』

『舍利弗！如果有人認為有『我見』就能得到涅槃，那麼這個人得到聖道就不需要其他的修行了。為什麼呢？因為所有的凡夫在『我見』、『人見』上都沒有欠缺。像這樣愚癡的人會有這樣的過失，認為所有的凡夫都能進入聖道，聖道沒有束縛。這樣的人修行時就會殺生，接受各種五欲（pañca kāmaguṇāḥ，色、聲、香、味、觸）而造下五逆罪（ānantarika-karma，殺父、殺母、殺阿羅漢、出佛身血、破和合僧）。所以愚癡的人在聖道中會犯下五逆罪。為什麼呢？因為所有的凡夫都說有『我』、有『眾生』。如果有人這樣說：『成就五逆罪的人不能進入涅槃，說有『我』、『人』的人就能進入涅槃。』這就是妄語，也是誹謗佛陀，這樣的人在我佛法中也不能得到清凈的出家。』

『舍利弗！我現在明白地告訴你，有所得的人沒有涅槃。有所得的人如果有涅槃，那麼諸佛就不會出現在世間，所有的凡夫都能進入涅槃。為什麼呢？因為所有的凡夫都有『我見』、『人見』，都有所得，都是邪見。

『舍利弗！你且看看我，什麼時候成就了有所得的知見、做了非賢聖的行為，諸佛沒有給我授記（vyākaraṇa，預言成佛）說：『你將來會成佛。』舍利弗！我這樣修行，尚且沒有得到授記；更何況是那些愚癡的人，僅僅憑藉持戒

【English Translation】 To relinquish such a view is not even enough to reduce a person's food consumption by a mouthful, let alone attain the fruit of the Path?

'Śāriputra (foremost in wisdom among the Buddha's ten great disciples)! If those who hold views of 'self' and 'person' could attain Nirvāṇa (liberation), then all ordinary beings should be liberated. Why? Because views of 'self' and 'person' are all wrong views. Most ordinary people are greedy and attached to views of 'self and what belongs to self,' 'person,' and 'sentient beings.' Therefore, if views of 'self' and 'person' could lead to Nirvāṇa, all ordinary beings should attain Nirvāṇa.'

'Śāriputra! If someone thinks there is a 'self' and a 'person,' and if such a person could enter Nirvāṇa without abandoning this view, then all ordinary beings should attain the Noble Path (Ārya-mārga, the path to liberation). Why? Because all ordinary beings have views of 'self' and 'person.' Therefore, if views of 'self' and 'person' could enter Nirvāṇa, then all ordinary beings could enter the Noble Path, and there would be nothing lacking in the Noble Path.'

'Śāriputra! If someone thinks that having a view of 'self' can lead to Nirvāṇa, then that person would not need any other practice to attain the Noble Path. Why? Because all ordinary beings have no lack in their views of 'self' and 'person.' Such foolish people would have this fault, thinking that all ordinary beings can enter the Noble Path, and that the Noble Path has no constraints. Such a person, when practicing, would kill, indulge in the five desires (pañca kāmaguṇāḥ, forms, sounds, smells, tastes, and tactile objects), and commit the five heinous crimes (ānantarika-karma, patricide, matricide, killing an Arhat, causing a Buddha to bleed, and creating schism in the Sangha). Therefore, foolish people would commit the five heinous crimes on the Noble Path. Why? Because all ordinary beings say there is a 'self' and 'sentient beings.' If someone says, 'Those who commit the five heinous crimes cannot enter Nirvāṇa, but those who speak of 'self' and 'person' can enter Nirvāṇa,' that is a lie and a slander against the Buddha, and such a person cannot obtain pure ordination in my Dharma.'

'Śāriputra! I now clearly tell you, those who have attainment have no Nirvāṇa. If those who have attainment could have Nirvāṇa, then all Buddhas would not appear in the world, and all ordinary beings could enter Nirvāṇa. Why? Because all ordinary beings have views of 'self' and 'person,' all have attainment, and all have wrong views.'

'Śāriputra! Look at me, when did I achieve views of attainment and engage in non-virtuous conduct, that the Buddhas did not give me a prediction (vyākaraṇa, prophecy of Buddhahood), saying, 'You will become a Buddha in the future.' Śāriputra! Even with my practice, I have not yet received a prediction; how much less so for those foolish people who merely rely on upholding precepts

、多聞、禪定等，生我見、人見、眾生見？舍利弗！我說此人不名行者、不名得者。何以故？舍利弗！長夜貪著如是邪見，不得滅度故。如是癡人不作是念：『我等何不試行修習無我、人法？我等或得斷眾苦聚。』舍利弗！譬如從生盲人，走避惡狗墮深火坑。舍利弗！我謂癡人如是修習我見、人見、有所得見，以是諸見慾望清凈，是人隨所貪著，即以是事欲得涅槃；我說是人當墮惡道。

「舍利弗！譬如盲人于深火坑生安隱心，如是癡人於我、人見、有所得見生安隱心，是人長夜隨所著者，為之欺誑還著是事，於我法中而受供養，如是癡人長夜衰惱墮惡道中。

「舍利弗！譬如大灌頂王，自於所治國中威勢自在，是人應奪、是人應驅。若諸民眾不順王意，說王過惡沮壞人心，不能護城謀欲反叛。王知是人為是大賊，于大眾中打惡聲鼓，苦治其罪驅擯令出，以其不能盡忠護城，得是苦惱。舍利弗！佛亦如是，于無量劫修習阿耨多羅三藐三菩提為大法王，於法國土有大威力。諸弟子中有知法味，乃至失命不毀我教，諸天世人無能壞者，所受教中自不惡逆亦不教他。我于眾中有大威力，自在立教為護法城，不使惡賊毀壞得入，竊受如來所說密法，向諸怨賊邪見者說。

「舍利弗！如來現在善護法城，四大

【現代漢語翻譯】現代漢語譯本：『舍利弗（智慧第一的佛陀弟子）！』如果有人因為博學多聞、禪定等，反而生起我見（認為有『我』的錯誤觀念）、人見（認為有獨立不變的『人』的錯誤觀念）、眾生見（認為有獨立存在的『眾生』的錯誤觀念），舍利弗！我說這種人不能稱為修行者，也不能稱為得道者。為什麼呢？舍利弗！因為他長久以來貪戀執著于這種邪見，無法得到解脫。這種愚癡的人不會這樣想：『我們為什麼不嘗試修行無我、人無我的法門呢？或許我們能夠斷除一切痛苦。』舍利弗！譬如一個天生的盲人，爲了躲避惡狗而掉進深火坑。舍利弗！我認為愚癡的人像這樣修習我見、人見、有所得見（認為修行能獲得某種東西的錯誤觀念），想要通過這些見解和慾望來獲得清凈，這種人隨著他所貪戀執著的，就想用這些東西來得到涅槃（寂滅，解脫的境界）；我說這種人一定會墮入惡道。

『舍利弗！譬如盲人在深火坑中產生安全感，這種愚癡的人對我見、人見、有所得見產生安全感，這種人長久以來隨著他所執著的，被這些錯誤觀念欺騙，反而執著于這些東西，在我的佛法中接受供養，這種愚癡的人長久以來衰敗苦惱，墮入惡道之中。

『舍利弗！譬如一個偉大的灌頂王（古代印度國王即位時的一種儀式），在自己所治理的國家中擁有絕對的權威，他可以決定誰應該被剝奪權力，誰應該被驅逐。如果民眾不順從國王的意願，說國王的壞話，擾亂人心，不能保護城池，圖謀反叛。國王知道這些人是大盜賊，就在大眾中敲響警示的鼓聲，嚴厲懲治他們的罪行，驅逐他們出去，因為他們不能盡忠職守保護城池，所以遭受這樣的苦惱。舍利弗！佛也像這樣，在無量劫的時間裡修習阿耨多羅三藐三菩提（無上正等正覺，即最高的智慧和覺悟），成為大法王，在佛法的國土中擁有巨大的威力。弟子中有領悟佛法真味，甚至不惜犧牲生命也不毀壞我的教誨的人，諸天和世人都無法破壞我的教法，他們在所接受的教誨中自己不作惡逆，也不教唆他人作惡。我在大眾中擁有巨大的威力，自在地建立教法，是爲了守護佛法的城池，不讓惡賊毀壞進入，偷偷接受如來說的秘密教法，向那些怨賊和邪見者宣說。

『舍利弗！如來現在善於守護佛法的城池，四大（地、水、火、風，構成物質世界的基本元素）

【English Translation】 English version: 『Shariputra (the Buddha's disciple known for his wisdom)!』 If someone, due to extensive learning, meditation, etc., gives rise to the view of self (the mistaken notion of a permanent 『self』), the view of person (the mistaken notion of an independent and unchanging 『person』), and the view of sentient beings (the mistaken notion of independently existing 『sentient beings』), Shariputra! I say that such a person cannot be called a practitioner, nor can they be called an attainer. Why? Shariputra! Because they have long been attached to such wrong views, they cannot attain liberation. Such a foolish person does not think: 『Why don't we try to practice the Dharma of no-self and no-person? Perhaps we can cut off all the accumulation of suffering.』 Shariputra! It is like a person born blind, running away from a vicious dog and falling into a deep fire pit. Shariputra! I say that a foolish person who practices the view of self, the view of person, and the view of attainment (the mistaken notion that practice can gain something), wanting to attain purity through these views and desires, such a person, according to what they are attached to, wants to use these things to attain Nirvana (extinction, the state of liberation); I say that such a person will surely fall into evil realms.

『Shariputra! It is like a blind person feeling safe in a deep fire pit, such a foolish person feels safe in the view of self, the view of person, and the view of attainment, such a person, for a long time, according to what they are attached to, is deceived by these wrong notions, and instead becomes attached to these things, receiving offerings in my Dharma, such a foolish person, for a long time, declines and suffers, falling into evil realms.

『Shariputra! It is like a great consecration king (an ancient Indian king's enthronement ceremony), having absolute authority in the country he governs, he can decide who should be deprived of power and who should be expelled. If the people do not obey the king's will, speak ill of the king, disturb the people's hearts, cannot protect the city, and plot rebellion. The king knows that these people are great thieves, so he sounds the warning drum in public, severely punishes their crimes, and expels them, because they cannot faithfully protect the city, so they suffer such distress. Shariputra! The Buddha is also like this, cultivating Anuttara-samyak-sambodhi (unexcelled perfect enlightenment, the highest wisdom and awakening) for countless kalpas (eons), becoming the great Dharma King, having great power in the Dharma land. Among the disciples are those who understand the true taste of the Dharma, and even at the cost of their lives, do not destroy my teachings, and no gods or people can destroy my teachings, they do not act against the teachings they have received, nor do they instigate others to do evil. I have great power in the assembly, freely establishing the teachings, in order to protect the city of Dharma, not allowing evil thieves to destroy and enter, secretly receiving the secret Dharma spoken by the Tathagata (another name for the Buddha), and proclaiming it to those who are enemies and have wrong views.

『Shariputra! The Tathagata is now good at protecting the city of Dharma, the four elements (earth, water, fire, and wind, the basic elements that make up the material world)

弟子智慧深遠，今我法城不懼破壞。若與法城作障礙者，為是大賊毀壞法城，盜我密法向外道說。是人常來至於我所，我與共語示其教法不說密要。是人為求所示教法出家受戒，我知此人後應得道，聽使出家，四月中試。何以故？為護法城故，又使未來世賊不更起故。如是如來善護法城使不得便，所謂令受佛教捨本惡邪，諸比丘眾皆應歡喜，聽使出家得受戒已，天人世間不能動轉。

「舍利弗！何等是可試者？謂外道人及樂外道法者。舍利弗！何等是樂外道法？所謂有所得者、我見者、人見者、眾生見者、貪者、邪者、于自相空法心生疑者，受行種種邪虛妄法，不能入于第一義空，行諸邪道，是人名為樂外道法。

「舍利弗！不可試以種種色衣。若白衣人若著袈裟，有如是不善有所得見，皆名外道。於我法中出家受戒，是人應試。何以故？有所得者，於我法中即是邪見，是名大賊。一切世間天人中賊，是名一切世間怨家、諸佛大賊。舍利弗！是邪見人，我則不聽出家受戒。

「舍利弗！一切法無我，若人于中不能生忍，一切法空、無我、無人、無眾生、無壽命不能信解，於我法中所受供養，名為不凈。是人則是不供養佛、不供養法、不供養僧。強入我法，形是沙門，心是外道，為盜法人。

【現代漢語翻譯】現代漢語譯本：弟子們的智慧深遠，現在我的法城（Dharmapuri，指佛法的堡壘）不懼怕任何破壞。如果有人對法城設定障礙，這些人就是大盜，他們會毀壞法城，盜取我的秘密教法去對外道宣說。這些人常常來到我這裡，我會和他們交談，向他們展示教法，但不會說出秘密的要義。這些人爲了求取我所展示的教法而出家受戒，我知道這些人將來應該能夠得道，所以允許他們出家，但要經過四個月的考驗。為什麼這樣做呢？爲了守護法城，也是爲了使未來世的盜法者不再出現。像這樣，如來（Tathagata，佛的稱號）善於守護法城，使盜法者無法得逞，也就是讓他們接受佛教，捨棄原本的邪惡思想。各位比丘（Bhikkhu，佛教僧侶）都應該歡喜，允許他們出家受戒后，即使是天人世間也無法動搖他們。

『舍利弗（Sariputra，佛陀的十大弟子之一）！什麼樣的人是可以考驗的呢？就是那些外道（Tirthika，指佛教以外的宗教或哲學）之人以及喜歡外道教法的人。舍利弗！什麼樣的人是喜歡外道教法的呢？就是那些有所得見者、我見者、人見者、眾生見者、貪婪者、邪見者、對於自身相空的法產生懷疑的人，他們接受並奉行各種邪惡虛妄的法，不能進入第一義空（Paramartha-sunyata，最高的空性），行持各種邪道，這樣的人就叫做喜歡外道教法。』

『舍利弗！不能用各種顏色的衣服來考驗他們。無論是白衣（在家信徒）還是穿著袈裟（Kasaya，僧侶的法衣）的人，只要有這樣不善的有所得見，都可以稱為外道。如果這樣的人在我的佛法中出家受戒，就應該進行考驗。為什麼呢？因為有所得見的人，在我的佛法中就是邪見，這就是大盜。他們是一切世間天人中的盜賊，是一切世間的怨家，是諸佛的大盜。舍利弗！對於有邪見的人，我是不允許他們出家受戒的。』

『舍利弗！一切法都是無我的，如果有人不能對此生起忍耐，不能相信和理解一切法空、無我、無人、無眾生、無壽命，那麼他們所接受的供養，就稱為不凈。這樣的人就是不供養佛、不供養法、不供養僧。他們強行進入我的佛法，外表是沙門（Sramana，出家修行者），內心卻是外道，是盜取佛法的人。』

【English Translation】 English version: Disciples with profound wisdom, now my Dharma-puri (Dharmapuri, the fortress of Dharma) fears no destruction. If anyone obstructs the Dharma-puri, they are great thieves who will destroy the Dharma-puri, steal my secret Dharma and preach it to outsiders. These people often come to me, and I speak with them, showing them the teachings but not revealing the secret essence. These people seek the teachings I show and become monks, taking vows. I know that these people should attain enlightenment in the future, so I allow them to become monks, but they must undergo a four-month trial. Why is this? To protect the Dharma-puri and to prevent future thieves of the Dharma from arising. Thus, the Tathagata (Tathagata, the title of the Buddha) skillfully protects the Dharma-puri, preventing thieves from succeeding, that is, allowing them to accept Buddhism and abandon their original evil thoughts. All Bhikkhus (Bhikkhu, Buddhist monks) should rejoice, and after allowing them to become monks and take vows, even the world of gods and humans cannot shake them.

'Sariputra (Sariputra, one of the Buddha's ten great disciples)! Who is suitable for testing? Those who are Tirthikas (Tirthika, religions or philosophies other than Buddhism) and those who enjoy Tirthika teachings. Sariputra! Who enjoys Tirthika teachings? Those who have something to gain, those who have a self-view, those who have a person-view, those who have a sentient being-view, those who are greedy, those who are heretical, those who doubt the Dharma of self-nature emptiness, they accept and practice various evil and false Dharmas, unable to enter the Paramartha-sunyata (Paramartha-sunyata, the highest emptiness), practicing various evil paths, such people are called those who enjoy Tirthika teachings.'

'Sariputra! Do not test them with various colored robes. Whether they are laypeople or wearing Kasaya (Kasaya, a monk's robe), if they have such unwholesome views of having something to gain, they can be called Tirthikas. If such people become monks and take vows in my Dharma, they should be tested. Why? Because those who have something to gain are heretical views in my Dharma, and they are great thieves. They are thieves among all the worlds of gods and humans, enemies of all the world, and great thieves of all Buddhas. Sariputra! I do not allow those with heretical views to become monks and take vows.'

'Sariputra! All Dharmas are without self. If one cannot bear this, cannot believe and understand that all Dharmas are empty, without self, without person, without sentient being, without life, then the offerings they receive are called impure. Such people do not make offerings to the Buddha, do not make offerings to the Dharma, and do not make offerings to the Sangha. They forcibly enter my Dharma, their appearance is that of a Sramana (Sramana, a renunciate practitioner), but their heart is that of a Tirthika, they are thieves of the Dharma.'

「舍利弗！于未來世當有比丘，不修身、不修戒、不修心、不修慧。是人輕笑如來所說、如來所行。如來常于第一義空，恭敬供養常樂是行。是諸比丘輕笑如來所行真際畢竟空法。舍利弗！爾時若有苦行比丘，亦共輕笑（今我弟子有行空者，我贊其善安慰其心）。爾時是人輕蔑空行，但求不堅牢事，以有我及有諸法如是等事，令眾心喜。若說一切諸法空者亦輕是人。何以故？舍利弗！法應爾也。眾生善根欲斷，本相則現，真實妙法在於世間無有受者。譬如癡人，以栴檀香同於猥木。

「舍利弗！迦葉佛說：『未來世中釋迦牟尼佛諸弟子眾，以利養故，為諸白衣說第一義空。爾時多有在家出家，愚癡不受違逆不信，而反誹謗失於大利。以是因緣當墮惡道』。

「舍利弗！爾時多有相違諍論，我論、人論、眾生論、壽者論、命者論，善法欲少但樂利養，實是愚癡自謂有智，互相違逆常共諍訟，樂有斷事生怨嫉心。是人舍沙門法但求利養，多樂事務所營非一，常樂伺求他人長短，自隱其過稱說功德（如今比丘覆藏功德，自出過惡）。當爾之時，咸共不能護持重戒，無所曉故破于儀則，而言：『諸法空、自相空，何所能作？』如那羅戲人種種變現，無所知者見之大笑。何以故？不知戲法其術隱故，生希有心驚怪大

【現代漢語翻譯】現代漢語譯本：『舍利弗！在未來的世代，將會有一些比丘不修習身、不修習戒、不修習心、不修習慧。這些人會輕視嘲笑如來所說的法，以及如來所行的道。如來常常對於第一義空（ ultimate emptiness，指事物最終的真實性質）恭敬供養，並且樂於奉行這種行為。但是這些比丘卻會輕視嘲笑如來所行的，也就是那真實究竟的空法。舍利弗！那時如果有一些苦行的比丘，也會一起嘲笑（他們會說：『現在我的弟子中有人修行空法，我就讚美他們的善行，安慰他們的心』）。那時，這些人會輕蔑空性的修行，只追求不堅固的事物，因為他們執著于有我以及有諸法等等這樣的事情，來讓眾人的心歡喜。如果有人說一切諸法皆是空性的，他們也會輕視這個人。為什麼呢？舍利弗！法就是這樣。當衆生的善根將要斷絕的時候，本來的惡相就會顯現出來，真實微妙的佛法在世間將沒有人接受。這就好像愚癡的人，把栴檀香（ sandalwood，一種珍貴的香木）等同於普通的木頭一樣。

『舍利弗！迦葉佛（ Kashyapa Buddha，過去七佛之一）曾說：『在未來的世代中，釋迦牟尼佛（ Shakyamuni Buddha，現世佛）的弟子們，會因為貪圖利養的緣故，為那些在家的白衣（ lay people，指沒有出家的信徒）宣說第一義空。那時會有很多在家和出家的人，因為愚癡而不接受、違背、不相信，反而誹謗，從而失去巨大的利益。因為這樣的因緣，他們將會墮入惡道』。

『舍利弗！那時會有很多相互違背的爭論，比如我論、人論、眾生論、壽者論、命者論等等。修習善法的人會越來越少，人們只喜歡追求利養，實際上是愚癡卻自認為有智慧，互相違背，常常爭吵，喜歡談論斷滅的事情，產生怨恨嫉妒之心。這些人捨棄了沙門（ Shramana，指佛教出家修行者）的修行方法，只追求利養，喜歡從事很多事務，經營各種各樣的事情，常常喜歡伺機尋找別人的缺點，隱藏自己的過失，稱讚自己的功德（現在有些比丘會隱藏自己的功德，而揭露自己的過錯）。在那個時候，大家共同不能夠護持重要的戒律，因為不明白戒律的意義而破壞儀軌，並且說：『諸法是空性的，自性也是空性的，能做什麼呢？』就像那羅（ Nata，一種古代的表演者）戲人表演各種各樣的變化，不瞭解其中奧秘的人看到後會大笑。為什麼呢？因為他們不知道戲法的原理，戲法的技巧被隱藏起來了，所以會產生稀有的感覺，感到驚訝奇怪。』

【English Translation】 English version: 『Shariputra! In the future, there will be monks who do not cultivate the body, do not cultivate the precepts, do not cultivate the mind, and do not cultivate wisdom. These people will lightly laugh at the Dharma spoken by the Tathagata ( the 'Thus-Gone One', an epithet of the Buddha), and the practices performed by the Tathagata. The Tathagata always respectfully makes offerings to the ultimate emptiness ( first principle of emptiness), and delights in practicing this way. However, these monks will lightly laugh at the ultimate and true emptiness Dharma practiced by the Tathagata. Shariputra! At that time, if there are ascetic monks, they will also laugh together (saying, 『Now, among my disciples, there are those who practice emptiness, and I praise their good deeds and comfort their hearts』). At that time, these people will despise the practice of emptiness, only seeking impermanent things, because they cling to the existence of self and the existence of dharmas ( phenomena), using such things to please the minds of others. If someone speaks of all dharmas as being empty, they will also despise that person. Why? Shariputra! The Dharma is like this. When the good roots of sentient beings are about to be cut off, their original evil nature will manifest, and the true and wonderful Dharma will not be received by anyone in the world. It is like a foolish person who equates sandalwood ( a precious fragrant wood) with ordinary wood.

『Shariputra! Kashyapa Buddha ( one of the past seven Buddhas) said: 『In the future, the disciples of Shakyamuni Buddha ( the current Buddha) will, for the sake of gain and offerings, preach the ultimate emptiness to the lay people ( white-robed ones, referring to non-ordained followers). At that time, many lay and ordained people, out of ignorance, will not accept, oppose, and disbelieve, but instead slander, thereby losing great benefits. Because of this cause, they will fall into evil realms.』

『Shariputra! At that time, there will be many conflicting debates, such as debates about self, debates about people, debates about sentient beings, debates about life-span, debates about the one who lives, and so on. Those who cultivate good deeds will become fewer and fewer, and people will only like to pursue gain and offerings, actually being ignorant but thinking themselves wise, contradicting each other, often arguing, delighting in discussing annihilation, and generating resentment and jealousy. These people abandon the practices of a Shramana ( Buddhist renunciate), only pursuing gain and offerings, liking to engage in many affairs, managing all sorts of things, often liking to seek out the faults of others, concealing their own faults, and praising their own merits (now some monks hide their merits and reveal their faults). At that time, everyone will be unable to uphold the important precepts, destroying the rules of conduct because they do not understand the meaning of the precepts, and saying, 『Dharmas are empty, self-nature is also empty, what can be done?』 It is like a Nata ( ancient performer) performer performing various transformations, and those who do not understand the mysteries laugh loudly when they see it. Why? Because they do not know the principles of the performance, the techniques of the performance are hidden, so they have a rare feeling and are surprised and amazed.』

笑。如是舍利弗！爾時真實比丘說空寂法，求活命者咸共嗤笑。何以故？是人不知佛法義故，聞說空法驚疑怖畏。舍利弗！汝觀此人，于安隱處生衰惱心，于衰惱處生安隱心，是人顛倒逆行善法，順行惡法。舍利弗！如是癡人，多懷慳貪、瞋恚、愚癡，具行三不善根。

「舍利弗！我為利益持戒比丘故，說二百五十戒經。如是癡人，乃以世間小因緣故，向在家者說，乃至書寫以示白衣。舍利弗！如是癡人說言：『諸法空、自相空，何所能作？』何以故？如是癡人，尚不能除慳貪煩惱，何況能斷無明？

「舍利弗！爾時持律比丘不能善學，諸說法者亦不善學，讀誦修妒路者亦不善學。舍利弗！云何名為持律比丘不能善學？如來經中說有三學：善戒學、善心學、善慧學。是人於三學中不能善學，但以多聞因緣輕慢他人，是人則為障礙善法。如是癡人，猶尚不能如法答問，況於畢竟空無所有中能發精進？

「舍利弗！爾時破戒比丘，樂為白衣執事，宣通使命，療治病法，以自生活。舍利弗！汝今觀此惡人，於我法中出家受戒得受供養，而反以我為怨。舍利弗！爾時四天王、釋提桓因、大梵天王，乃至百千萬億諸天，見我法中如是毀壞，皆大憂愁啼泣涕零。舍利弗！是實不應依止於我，而為白衣營執事務。

【現代漢語翻譯】現代漢語譯本：笑。』就是這樣，舍利弗！（Sariputra，佛陀十大弟子之一，以智慧著稱）』那時，真正的比丘宣說空寂之法，那些貪生怕死的人都一起嘲笑他。為什麼呢？因為這些人不瞭解佛法的真義，聽到宣說空性之法就驚慌、懷疑、害怕。舍利弗！你看看這些人，在安穩的地方生起衰老和煩惱的心，在衰老和煩惱的地方卻生起安穩的心，這些人真是顛倒錯亂，背離善法，順從惡法。舍利弗！像這樣的愚癡之人，大多懷有慳吝、貪婪、嗔恨、愚癡，完全在做身、口、意這三種不善的惡行。

『舍利弗！我爲了利益那些持戒的比丘，才宣說了二百五十條戒律。像這樣的愚癡之人，竟然因為世間微小的因緣，就向在家人宣說戒律，甚至書寫下來給在家居士看。舍利弗！像這樣的愚癡之人還說：『諸法皆空，自性也是空的，那還能做什麼呢？』為什麼呢？因為這樣的愚癡之人，尚且不能去除慳吝和貪婪的煩惱，更何況能夠斷除無明呢？』

『舍利弗！那時，持律的比丘不能好好學習戒律，那些說法的人也不能好好學習佛法，讀誦經典的人也不能好好學習。舍利弗！什麼叫做持律的比丘不能好好學習呢？如來在經典中說了有三種學習：善戒學（Sila，戒律的學習）、善心學（Samadhi，禪定的學習）、善慧學（Prajna，智慧的學習）。這些人在這三種學習中不能好好學習，只是因為自己聽得多就輕慢他人，這樣的人就會障礙善法。像這樣的愚癡之人，尚且不能如法地回答問題，更何況在畢竟空無所有的境界中能夠發起精進呢？』

『舍利弗！那時，破戒的比丘，喜歡為在家人做事，傳遞訊息，治療疾病，以此來維持生活。舍利弗！你現在看看這些惡人，在我的佛法中出家受戒，得到供養，反而把我當成仇人。舍利弗！那時，四大天王（Caturmaharajakayikas，佛教的護法神）、釋提桓因（Sakra Devanam Indra，忉利天之主）、大梵天王（Mahabrahma，色界天之主），乃至成百上千萬億的天人，看到我的佛法中出現這樣的毀壞，都非常憂愁，哭泣流淚。舍利弗！實在不應該依靠我，卻為在家人經營處理事務。』

【English Translation】 English version: 『Laughter.』 Thus, Sariputra! At that time, true bhikshus (monks) spoke of the Dharma of emptiness and tranquility, and those who sought to preserve their lives ridiculed them together. Why? Because these people did not understand the meaning of the Buddha's Dharma, and when they heard the Dharma of emptiness, they were startled, doubtful, and fearful. Sariputra! Observe these people, who generate thoughts of decay and affliction in places of peace and security, and generate thoughts of peace and security in places of decay and affliction. These people are inverted and act contrary to good Dharma, and follow evil Dharma. Sariputra! Such foolish people mostly harbor stinginess, greed, anger, and ignorance, and fully engage in the three unwholesome roots (of action).

『Sariputra! I spoke the 250 precepts for the benefit of bhikshus who uphold the precepts. Such foolish people, because of small worldly causes, speak to laypeople about the precepts, even writing them down to show to laypeople. Sariputra! Such foolish people say: 『All dharmas are empty, and their self-nature is empty, so what can be done?』 Why? Because such foolish people cannot even remove the afflictions of stinginess and greed, how much less can they cut off ignorance?』

『Sariputra! At that time, the bhikshus who upheld the Vinaya (rules of monastic discipline) could not learn well, those who expounded the Dharma also did not learn well, and those who recited the Sutras (discourses of the Buddha) also did not learn well. Sariputra! What is meant by bhikshus who uphold the Vinaya not learning well? The Tathagata (another name for the Buddha) spoke of three learnings in the Sutras: good learning in morality (Sila), good learning in concentration (Samadhi), and good learning in wisdom (Prajna). These people cannot learn well in these three learnings, but because they have heard much, they belittle others, and such people obstruct good Dharma. Such foolish people cannot even answer questions according to the Dharma, how much less can they generate diligence in the realm of ultimate emptiness and nothingness?』

『Sariputra! At that time, bhikshus who broke the precepts were happy to serve laypeople, delivering messages, treating illnesses, and making a living in this way. Sariputra! Now observe these evil people, who have left home and received the precepts in my Dharma, and receive offerings, but instead regard me as an enemy. Sariputra! At that time, the Four Heavenly Kings (Caturmaharajakayikas), Sakra Devanam Indra, Mahabrahma, and even hundreds of thousands of millions of devas (gods), seeing such destruction in my Dharma, were all greatly saddened, weeping and shedding tears. Sariputra! It is truly not appropriate to rely on me, yet engage in managing affairs for laypeople.』

何以故？釋迦牟尼佛弟子，乃至諸天龍神猶尚不應為作給使，諸天龍神於我弟子與作給使。如是癡人所親近白衣，若能修習通達諸法第一義空，無有是處。

「舍利弗！爾時破戒比丘，乃至為得一杯酒故，與諸白衣演說佛法。于意云何？多貪恚癡多樂讀經，貪外經利行不清凈，是人能得信解無所有畢竟空法，能得具足沙門果不？」

「不也。世尊！」

「舍利弗！若有比丘趣得衣服飲食、臥具醫藥，持戒清凈，不樂眾鬧散亂言語，不貪外義晝夜精勤如救頭然，一心勤行八直聖道。是人于空無所得法尚難通達，況是癡人，無有深欲無有信解？舍利弗！汝觀是人，不知如來無上義故破我正法，自為己身及為他人作大衰惱，如是大賊世間怨家，此經中說應當遠離。是人于佛尚不知恩自念：『我等所為出家？於此法中不應行處則不應行。』是故舍利弗！如來欲使未來世中止此惡故，說如是經。若有比丘破所受戒，毀破威儀及破正見，得聞是經怖畏反戒。何以故？破戒之人，不應于彈指頃住聖人相在袈裟中。若聞是經心歡喜者，是人名為供養諸佛守護佛道。何以故？舍利弗！是名佛道真際。若善男子、善女人慾得沙門法者，為聽是經，應過百千萬億由旬。何以故？諸佛如來久乃出世，雖出於世時乃說之。」◎

【現代漢語翻譯】現代漢語譯本：為什麼呢？釋迦牟尼佛（Sakyamuni Buddha）的弟子，乃至諸天（Devas）龍神（Nagas）尚且不應該為（那些癡人所親近的白衣）做僕役，反而是諸天龍神為我的弟子做僕役。像這樣親近癡人的在家人，如果能修習通達諸法第一義空（the ultimate emptiness of all dharmas），這是不可能的。

『舍利弗（Sariputra）！那時破戒的比丘，甚至爲了得到一杯酒，就為在家人演說佛法。你認為怎麼樣？貪婪、嗔恚、愚癡很多，卻喜歡讀經，貪圖外道的利益，行為不清凈，這樣的人能信解無所有畢竟空法（the ultimate emptiness of all things），能證得具足沙門果（the fruits of a Samana）嗎？』

『不能，世尊（Bhagavan）！』

『舍利弗！如果有比丘僅僅爲了獲得衣服、飲食、臥具、醫藥，持戒清凈，不喜歡人群喧鬧和散亂的言語，不貪圖外道的義理，日夜精勤如同救頭燃，一心勤奮修行八正道（the Eightfold Noble Path）。這樣的人尚且難以通達空無所得之法，更何況是那些愚癡的人，沒有深刻的慾望，沒有堅定的信念？舍利弗！你看看這些人，因為不瞭解如來（Tathagata）無上的真義，所以破壞我的正法，為自己和他人帶來巨大的衰敗和惱害，就像是大盜和世間的怨家，這部經中說應當遠離他們。這些人對於佛（Buddha）尚且不知感恩，心裡想：『我們出家是爲了什麼？對於這部佛法中不應該做的事情，就不應該去做。』所以，舍利弗！如來爲了使未來世中止這種惡行，才說了這部經。如果有比丘破壞所受的戒律，毀壞威儀和破壞正見，聽到這部經就會因為害怕而停止違犯戒律。為什麼呢？因為破戒的人，不應該在彈指之間還以聖人的形象住在袈裟中。如果聽到這部經心生歡喜，這個人就叫做供養諸佛，守護佛道。為什麼呢？舍利弗！這就是佛道的真際。如果善男子、善女人想要獲得沙門之法，爲了聽這部經，應該走過百千萬億由旬（yojana）。為什麼呢？諸佛如來（Tathagatas）很久才出現於世，即使出現於世，也要等待時機才能宣說這部經。』◎

English version: Why is that? Disciples of Sakyamuni Buddha, even Devas and Nagas, should not be made to serve (those laypeople who are close to fools); rather, Devas and Nagas serve my disciples. If laypeople who are close to fools like this can cultivate and understand the ultimate emptiness of all dharmas, there is no such possibility.

'Sariputra! At that time, a precept-breaking Bhiksu, even for the sake of obtaining a cup of wine, would expound the Buddha's Dharma to laypeople. What do you think? Being full of greed, hatred, and delusion, yet enjoying reading scriptures, being greedy for external benefits, and behaving impurely, can such a person believe and understand the ultimate emptiness of all things, and attain the fruits of a Samana?'

'No, Bhagavan!'

'Sariputra! If there is a Bhiksu who merely seeks to obtain clothing, food, bedding, and medicine, maintains pure precepts, does not enjoy crowds and scattered speech, does not crave external meanings, and is diligent day and night as if saving his own head from burning, diligently practicing the Eightfold Noble Path with one mind, it is still difficult for such a person to understand the Dharma of emptiness and non-attainment. How much more so for those foolish people who have no deep desires and no firm faith? Sariputra! You see these people, because they do not understand the unsurpassed meaning of the Tathagata, they destroy my true Dharma, causing great decline and harm to themselves and others, like great thieves and enemies of the world. This sutra says that they should be kept away from. These people do not even know gratitude to the Buddha, thinking to themselves: 'What did we renounce the world for? We should not do what should not be done in this Dharma.' Therefore, Sariputra! The Tathagata spoke this sutra in order to stop this evil in the future. If there are Bhiksus who break the precepts they have received, destroy their dignity, and destroy their right views, upon hearing this sutra, they will stop violating the precepts out of fear. Why is that? Because a precept-breaking person should not remain in the appearance of a sage in the Kasaya robe even for the snap of a finger. If one hears this sutra and rejoices, that person is called one who makes offerings to all Buddhas and protects the Buddha's path. Why is that? Sariputra! This is called the true boundary of the Buddha's path. If good men and good women want to obtain the Dharma of a Samana, they should travel hundreds of thousands of millions of yojanas to hear this sutra. Why is that? The Tathagatas appear in the world after a long time, and even when they appear in the world, they only speak of it when the time is right.'◎

【English Translation】 English version: Why is that? Disciples of Sakyamuni Buddha (釋迦牟尼佛), even Devas (諸天) and Nagas (龍神), should not be made to serve (those laypeople who are close to fools); rather, Devas and Nagas serve my disciples. If laypeople who are close to fools like this can cultivate and understand the ultimate emptiness of all dharmas (諸法第一義空), there is no such possibility.

'Sariputra (舍利弗)! At that time, a precept-breaking Bhiksu, even for the sake of obtaining a cup of wine, would expound the Buddha's Dharma to laypeople. What do you think? Being full of greed, hatred, and delusion, yet enjoying reading scriptures, being greedy for external benefits, and behaving impurely, can such a person believe and understand the ultimate emptiness of all things (無所有畢竟空法), and attain the fruits of a Samana (沙門果)?'

'No, Bhagavan (世尊)!'

'Sariputra! If there is a Bhiksu who merely seeks to obtain clothing, food, bedding, and medicine, maintains pure precepts, does not enjoy crowds and scattered speech, does not crave external meanings, and is diligent day and night as if saving his own head from burning, diligently practicing the Eightfold Noble Path (八直聖道) with one mind, it is still difficult for such a person to understand the Dharma of emptiness and non-attainment. How much more so for those foolish people who have no deep desires and no firm faith? Sariputra! You see these people, because they do not understand the unsurpassed meaning of the Tathagata (如來), they destroy my true Dharma, causing great decline and harm to themselves and others, like great thieves and enemies of the world. This sutra says that they should be kept away from. These people do not even know gratitude to the Buddha (佛), thinking to themselves: 'What did we renounce the world for? We should not do what should not be done in this Dharma.' Therefore, Sariputra! The Tathagata spoke this sutra in order to stop this evil in the future. If there are Bhiksus who break the precepts they have received, destroy their dignity, and destroy their right views, upon hearing this sutra, they will stop violating the precepts out of fear. Why is that? Because a precept-breaking person should not remain in the appearance of a sage in the Kasaya robe even for the snap of a finger. If one hears this sutra and rejoices, that person is called one who makes offerings to all Buddhas and protects the Buddha's path. Why is that? Sariputra! This is called the true boundary of the Buddha's path. If good men and good women want to obtain the Dharma of a Samana, they should travel hundreds of thousands of millions of yojanas (由旬) to hear this sutra. Why is that? The Tathagatas (如來) appear in the world after a long time, and even when they appear in the world, they only speak of it when the time is right.'◎

◎佛藏經了戒品第九

佛告舍利弗：「有三種人，聞說是經心不喜樂。何等三？一者、破戒比丘；二者、增上慢人；三者、不凈說法及貪著我者。是人遠離於此隨順實相深經，具足充滿生盲部黨。是故舍利弗！我以是經重囑累汝。所以者何？是經于如來滅后，能令清凈持戒比丘心生喜樂。如是深經，清凈戒者常所攝持，毀破戒者常所遠離。所以者何？癡人聞說真實正語，則以為苦。

「舍利弗！破戒比丘所成相貌，如來於此已具廣說。舍利弗！破戒比丘法應不樂持戒律儀，愚癡之人不喜智慧；慳人不欲聞說佈施；增上慢者不欲聞此無憍慢法，若聞驚畏如墮深坑；好世利者貪著美味，聞訶訾食心則憂惱；若人好讀外經書者，則于其中生堅實想；貪著語者樂說散亂，樂嚴飾辭；巧美說者，于佛第一義則無凈心，又於此法不敬不信。舍利弗！譬如不男之人無男子用，至男子中生不男想，而作是念：『是諸人等如我無異。』如是好著外經書者，常樂嚴飾巧美文辭，于佛第一義心不恭敬。舍利弗！其中有人說清凈經，於此人所亦不恭敬，輕慢清凈持戒比丘。何以故？舍利弗！外道經書無真實語，法應憍慢貢高自大。何以故？是事不為厭離、不為寂滅、不為得道、不為涅槃，是人毀壞信等善根故，於一切處不

【現代漢語翻譯】現代漢語譯本佛告訴舍利弗（智慧第一的弟子）: '有三種人，聽聞這部《佛藏經》不會心生歡喜。是哪三種人呢？第一種是，破戒的比丘（出家男眾）；第二種是，懷有增上慢心的人（未證得果位卻自認為已證得的人）；第三種是，以不清凈的心態說法以及貪戀自我的凡夫俗子。這些人會遠離這部闡述實相的甚深經典，完全屬於盲昧無知的群體。所以，舍利弗！我再三囑託你弘揚此經。為什麼呢？因為這部經在如來滅度后，能讓清凈持戒的比丘心生歡喜。像這樣甚深的經典，是清凈持戒者經常受持的，而毀犯戒律的人則會遠離。為什麼呢？愚癡的人聽聞真實正直的言語，反而覺得痛苦。『舍利弗！關於破戒比丘的種種表現，如來已經在此經中詳細闡述過了。舍利弗！破戒的比丘本性上就不喜歡遵守戒律，愚癡的人不喜歡智慧；吝嗇的人不喜歡聽聞佈施；懷有增上慢心的人不喜歡聽聞這種去除驕慢的法，如果聽聞了就會驚恐畏懼，如同掉入深坑；喜歡世俗利益的人貪戀美味，聽聞呵斥飲食的言論內心就會憂愁煩惱；如果有人喜歡閱讀外道經書，就會在其中產生堅固的執著；貪戀言語的人喜歡說些散亂無章的話，喜歡修飾辭藻；善於用巧妙美麗的言辭說話的人，對於佛陀的第一義諦則沒有清凈心，而且對於此法不恭敬也不相信。舍利弗！譬如沒有生殖能力的男人沒有男子的作用，到了男子中間就覺得自己和他們不一樣，心裡會想：『這些人也和我一樣沒有男子氣概。』像這樣喜歡外道經書的人，常常喜歡修飾巧妙美麗的文辭，對於佛陀的第一義諦內心不恭敬。舍利弗！其中如果有人宣說清凈的經典，對於這個人也不恭敬，輕慢清凈持戒的比丘。為什麼呢？舍利弗！外道經書沒有真實之語，自然會使人驕慢自大。為什麼呢？因為外道經書不能使人厭離世間、不能使人得到寂滅、不能使人證得道果、不能使人達到涅槃，這些人毀壞了信等善根，所以在一切處都不能……』

【English Translation】 English version The Buddha told Shariputra (foremost in wisdom): 'There are three types of people who, upon hearing this Sutra, do not rejoice. What are the three? The first is a Bhikshu (ordained male monastic) who has broken the precepts; the second is a person with arrogance; and the third is one who preaches impurely and is attached to the self. These people are far from this profound Sutra that accords with reality, and they are fully part of the party of the born-blind. Therefore, Shariputra! I entrust this Sutra to you again and again. Why? Because this Sutra, after the Tathagata's (another name for Buddha) extinction, can cause pure, precept-holding Bhikshus to rejoice. Such a profound Sutra is constantly upheld by those with pure precepts, while those who break the precepts constantly stay away from it. Why? Foolish people find it painful to hear true and upright words. 'Shariputra! The characteristics of a precept-breaking Bhikshu have already been fully described by the Tathagata in this Sutra. Shariputra! A precept-breaking Bhikshu by nature does not like to uphold the precepts and discipline; foolish people do not like wisdom; stingy people do not want to hear about giving; arrogant people do not want to hear this Dharma (teachings) without arrogance, and if they hear it, they are frightened as if falling into a deep pit; those who like worldly benefits are attached to delicious flavors, and their hearts are troubled when they hear criticism of food; if someone likes to read external scriptures, they will develop firm attachments to them; those who are attached to words like to speak scattered and disordered words, and like to adorn their speech; those who are skilled in beautiful speech have no pure mind towards the Buddha's First Principle, and they are neither respectful nor faithful to this Dharma. Shariputra! It is like a man without male potency who has no male function, and when he is among men, he thinks he is different from them, and he thinks: 'These people are just like me, without masculinity.' Likewise, those who like external scriptures often like to adorn their speech with skillful and beautiful words, and they are not respectful in their hearts towards the Buddha's First Principle. Shariputra! If someone among them preaches a pure Sutra, they are not respectful to this person either, and they despise pure, precept-holding Bhikshus. Why? Shariputra! External scriptures have no true words, and they naturally cause people to be arrogant and conceited. Why? Because these things do not lead to renunciation, do not lead to tranquility, do not lead to the attainment of the Path, and do not lead to Nirvana (state of enlightenment); these people destroy the roots of goodness such as faith, so they cannot...'

信有功德，如不男人于諸人中皆謂如己。

「舍利弗！如生盲人不見諸色，所謂黑色白色，不見黑白色者；不見好色不見丑色、不見青黃赤白紅紫縹色，不見長短粗細深淺等色、不見日月星宿，不見日月星宿者。如是盲人便作是念：『無黑白色、無見黑白色者，無好醜色、無青黃紫縹、長短粗細深淺、日月星宿色，無見日月星宿者，餘人皆亦如是！』盲人心倒，於一切處皆謂黑闇。舍利弗！破戒比丘、增上慢人、墮外道論比丘亦復如是，于深佛法心不信樂不能通達，聞諸法空無所有，不信不樂不能通達。舍利弗！如是諸人畏於汝等，入邪際中不得正法，以是正法名為真實沙門。汝所得法是人不信，猶如盲人謂無白黑等色。

「舍利弗！是人如是入于邪際，求外道論樂眾鬧語，增長煩惱惡性惡法，是人不能信諸法空，何況通達？舍利弗！于意云何？野干作師子，為能已吼、今吼、當吼，作師子行，今行、當行、已行不？」

「不也。世尊！何以故？野干色力音聲不及師子，野干但能作野乾聲。若欲作聲，但有野乾聲出，非師子聲。」

「如是舍利弗！破戒比丘、增上慢比丘自以此事為上，不凈說法者受尼犍子論，若執一事堅持不捨，貪貴世利樂讀經書，不能通達諸法實相。若能信受無相法者，

【現代漢語翻譯】現代漢語譯本：相信有功德，就像沒有性功能的男人在眾人中都認為別人和他一樣。

『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！就像天生的盲人看不見各種顏色，例如黑色白色，看不見黑白色；看不見好的顏色看不見醜的顏色、看不見青黃赤白紅紫縹色，看不見長短粗細深淺等顏色、看不見日月星宿，看不見日月星宿。這樣的盲人便會這樣想：『沒有黑白色、沒有能看見黑白色的人，沒有好醜的顏色、沒有青黃紫縹、長短粗細深淺、日月星宿的顏色，沒有能看見日月星宿的人，其他人也都和他一樣！』盲人心思顛倒，在所有地方都認為是黑暗。舍利弗！破戒的比丘、自以為是的人、墮入外道理論的比丘也像這樣，對於深奧的佛法心不信奉不喜好不能通達，聽到諸法皆空無所有，不相信不喜好不能通達。舍利弗！這樣的人害怕你們，進入邪惡的邊際中得不到正法，把這種正法說成是真實的沙門（Śrāmaṇa，指佛教出家修行者）。你們所得到的法，這些人不相信，就像盲人認為沒有白黑等顏色一樣。

『舍利弗！這些人像這樣進入邪惡的邊際，追求外道的理論，喜歡熱鬧的言語，增長煩惱惡劣的性質和惡法，這些人不能相信諸法皆空，更何況通達？舍利弗！你認為怎麼樣？野干（一種野獸）裝作獅子，能夠已經吼叫、現在吼叫、將來吼叫，做出獅子的行為，現在做、將來做、已經做過嗎？』

『不能。世尊（Bhagavān，佛陀的尊稱）！為什麼呢？野乾的顏色、力量、聲音比不上獅子，野干只能發出野乾的聲音。如果想要發出聲音，只會發出野乾的聲音，不是獅子的聲音。』

『像這樣，舍利弗！破戒的比丘、自以為是的比丘自己認為這件事是最好的，不清凈說法的人接受尼犍子（Nirgrantha，耆那教的別稱）的理論，如果執著一件事堅持不放，貪圖世俗的利益，喜歡閱讀經書，不能通達諸法的真實相狀。如果能相信接受無相法的人，』

【English Translation】 English version: Believing in merit is like a man without sexual function assuming everyone else is the same.

'Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! It is like a man born blind who cannot see colors, such as black and white, cannot see black and white; cannot see good colors or ugly colors, cannot see blue, yellow, red, white, crimson, or purple colors, cannot see long, short, thick, thin, deep, or shallow colors, cannot see the sun, moon, or stars, cannot see the sun, moon, or stars. Such a blind man would think: 『There is no black and white, no one who can see black and white, no good or ugly colors, no blue, yellow, purple, crimson, long, short, thick, thin, deep, shallow colors, no colors of the sun, moon, or stars, no one who can see the sun, moon, or stars, and everyone else is the same!』 The blind man's mind is inverted, and he thinks everything is darkness. Śāriputra! A precept-breaking Bhikṣu (Buddhist monk), an arrogant person, a Bhikṣu who has fallen into externalist doctrines is also like this, they do not believe in or delight in the profound Buddha-dharma and cannot understand it. When they hear that all dharmas are empty and without substance, they do not believe in or delight in it and cannot understand it. Śāriputra! Such people fear you, enter into evil extremes, and cannot obtain the true Dharma. They call this true Dharma a true Śrāmaṇa (wandering ascetic). They do not believe in the Dharma you have obtained, just as a blind man thinks there are no white or black colors.

'Śāriputra! These people enter into evil extremes, seek externalist doctrines, delight in noisy talk, increase afflictions, evil nature, and evil dharmas. These people cannot believe that all dharmas are empty, how much less can they understand it? Śāriputra! What do you think? Can a jackal act like a lion, be able to have already roared, be roaring now, be going to roar, act like a lion, be acting now, be going to act, have already acted?'

'No, World-Honored One (Bhagavān, an epithet of the Buddha)! Why? The jackal's color, strength, and voice are not comparable to a lion's. The jackal can only make a jackal's sound. If it wants to make a sound, only a jackal's sound will come out, not a lion's sound.'

'Just so, Śāriputra! A precept-breaking Bhikṣu, an arrogant Bhikṣu, thinks this matter is the best, an impure Dharma speaker accepts the doctrines of the Nirgrantha (Jainism), if they cling to one thing and insist on not letting go, are greedy for worldly gain, delight in reading scriptures, they cannot understand the true nature of all dharmas. If they can believe in and accept the Dharma of no-form,'

無有是處。

「舍利弗！若有比丘耆年有德，比丘中龍有深智慧，是人能信無所有、自相空法、無我、無人法。何以故？是人不樂眾鬧雜語；不樂讀經睡眠多事；不為白衣營執事務；不為使命持送文書；不行醫術、不讀醫方、不為販賣、不樂論說世間語言，但樂欲說出世間語。是人能信一切法空，於一切法不起不壞。是人則能證真實際，則能如實正師子吼，非野干吼。

「舍利弗！若有比丘著外經義，是人為舍微妙佛法，誦持外道語言為大眾說，但作野干吼。舍利弗！如是惡人名為朽壞沙門。何以故？是外道義，非佛法故。

「舍利弗！著外道法比丘，不應自稱是佛弟子。何以故？沙門釋子不說尼犍子語，于大眾中但說佛語。舍利弗！若人著不凈語，欲作師子吼，但作野干鳴，是人不能解佛法第一義。

「舍利弗！我今明瞭告汝，若人具足持戒、禪定、智慧，不慳不貪、不染恚癡，不懷諂曲有厭惡心，言必真實，常樂獨處不樂睡眠，樂空無相無愿、無生無滅行，生離欲心求解佛法第一義，不好世語樂出世語盡持諸戒，一切惡事及惡知識悉皆遠離，住如是法則能解空無所有法。何以故？舍利弗！是行名為大人所行；非是貪樂利養所行，非是愚癡常人所行，非是敗壞沙門所行，非是糟糠沙門所行

【現代漢語翻譯】現代漢語譯本：沒有這樣的道理。

『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！如果有比丘（bhikkhu，佛教出家男眾）年長有德，是比丘中的龍象，具有深刻的智慧，這樣的人能相信無所有、自相空法、無我（anātman，佛教基本教義，認為沒有永恒不變的「我」）、無人法。為什麼呢？因為這樣的人不喜歡喧鬧雜亂的言語；不喜歡讀經后貪睡，不喜歡多事；不為在家居士經營處理事務；不為傳遞使命而持送文書；不行醫術、不讀醫方、不做買賣、不喜歡談論世俗的語言，只喜歡說出世間的語言。這樣的人能相信一切法皆空，對於一切法不起執著不生毀壞之想。這樣的人就能證得真實際，就能如實地發出真正的獅子吼，而不是野干（jackal）的叫聲。』

『舍利弗！如果有比丘執著于外道的經義，這樣的人是捨棄了微妙的佛法，誦持外道的語言為大眾宣說，只是發出野乾的叫聲。舍利弗！這樣的惡人被稱為朽壞的沙門（śrāmaṇa，佛教出家修行者）。為什麼呢？因為這些外道的義理，不是佛法。』

『舍利弗！執著于外道法的比丘，不應該自稱是佛弟子。為什麼呢？沙門釋子（Śākyaputra，釋迦牟尼佛的弟子）不說尼犍子（Nigaṇṭha，耆那教的修行者）的語言，在大眾中只說佛語。舍利弗！如果有人執著于不純凈的語言，想要發出獅子吼，卻只是發出野乾的叫聲，這樣的人不能理解佛法的第一義諦。』

『舍利弗！我現在明白地告訴你，如果有人具足持戒（śīla，佛教倫理規範）、禪定（dhyāna，通過冥想達到的精神狀態）、智慧（prajñā，對事物本質的洞察力），不慳吝不貪婪、不被嗔恚愚癡所染污，不懷有諂媚虛偽之心，有厭離世俗之心，言語必定真實，常常喜歡獨自居住不喜歡貪睡，喜歡空、無相（animitta，不執著於事物的外在表象）、無愿（apraṇihita，不追求任何目標）、無生無滅的修行，生起遠離慾望之心，尋求佛法的第一義諦，不喜歡世俗的語言而喜歡出世間的語言，完全持守各種戒律，一切惡事以及惡知識都遠離，安住于這樣的法則就能理解空無所有的法。為什麼呢？舍利弗！這樣的行為被稱為是大人（mahāpuruṣa，具有偉大品質的人）所行；不是貪圖名利供養的人所行，不是愚癡的普通人所行，不是敗壞的沙門所行，不是像糟糠一樣無用的沙門所行。』

【English Translation】 English version: There is no such reason.

'Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! If there is a bhikkhu (Buddhist monk) who is old and virtuous, a dragon among bhikkhus, possessing profound wisdom, such a person can believe in non-existence, the emptiness of inherent nature, no-self (anātman, a fundamental Buddhist doctrine asserting the absence of a permanent, unchanging 'self'), and the dharma of no person. Why? Because such a person does not delight in noisy and chaotic speech; does not delight in reading scriptures and then indulging in excessive sleep, nor in being involved in many affairs; does not manage affairs for laypeople; does not carry documents for delivering messages; does not practice medicine, does not study medical texts, does not engage in trade, does not delight in discussing worldly languages, but only delights in speaking transcendental language. Such a person can believe that all dharmas are empty, and towards all dharmas, does not give rise to attachment or thoughts of destruction. Such a person can realize true reality, and can truly roar like a lion, not howl like a jackal.'

'Śāriputra! If there is a bhikkhu attached to the meanings of external scriptures, such a person abandons the subtle and wonderful Buddha-dharma, recites and upholds the languages of external paths to preach to the masses, merely making the howl of a jackal. Śāriputra! Such an evil person is called a decayed śrāmaṇa (Buddhist renunciate). Why? Because these meanings of external paths are not the Buddha-dharma.'

'Śāriputra! A bhikkhu attached to external path dharmas should not call himself a disciple of the Buddha. Why? A Śākyaputra (disciple of Śākyamuni Buddha) does not speak the language of the Nigaṇṭhas (ascetics of Jainism), but only speaks the Buddha's words in the assembly. Śāriputra! If someone is attached to impure speech, wanting to roar like a lion, but only makes the cry of a jackal, such a person cannot understand the supreme meaning of the Buddha-dharma.'

'Śāriputra! I now clearly tell you, if someone is complete with precepts (śīla, Buddhist ethical conduct), meditation (dhyāna, mental state achieved through meditation), and wisdom (prajñā, insight into the nature of reality), is not stingy or greedy, is not defiled by anger or ignorance, does not harbor flattery or deceit, has a sense of aversion to the mundane, speaks truthfully, always delights in solitude and does not indulge in sleep, delights in emptiness, signlessness (animitta, not clinging to the external appearances of things), wishlessness (apraṇihita, not pursuing any goals), the practice of no birth and no death, generates a mind of detachment from desires, seeks the supreme meaning of the Buddha-dharma, does not like worldly language but delights in transcendental language, fully upholds all precepts, and keeps away from all evil deeds and evil companions, abiding in such a dharma, one can understand the dharma of emptiness and non-existence. Why? Śāriputra! Such conduct is called the conduct of a great person (mahāpuruṣa, a person with great qualities); it is not the conduct of those who crave profit and offerings, not the conduct of foolish ordinary people, not the conduct of decayed śrāmaṇas, not the conduct of useless śrāmaṇas.'

，非是假名沙門所行。

「舍利弗！諸法實相畢竟空寂，即是佛道，好世財利貪說不凈法者，所不能及。舍利弗！是地名為大智者地；非是貪樂外道者地，非說我見人見者地。

「舍利弗！若實有我、有人者，說我人者，應有實相。如實應問：『若有我者，為是何色？青黃赤白？為在身中？為在身外？為遍在身如油在麻？』舍利弗！麻中有油，可出可示。若我在內說有我者，應說應示，如從麻中出油示油。第一義中求我不可得，是故當知，若說有我人者，是人猶尚無沙門戒，況沙門地？

「舍利弗！當知如是邪貪著者，所謂著我、著眾生、著壽命者，則為墮頂。是人如是邪貪著故，尚不能除貪利養心，況細煩惱？舍利弗！通達空者，若為貪慾、瞋恚、愚癡利養所覆，無有是處，亦不墮頂。

「舍利弗！計我心者謂有壽命，壽命因緣故，則為利養所牽障礙於道。舍利弗！我見者、人見者，雖於我法出家為道，如是癡人于清凈中則非出家。何以故？尼犍子出家，皆計我心有所得故。舍利弗！有所得者，從無始世常有此見，若得出家猶有不絕，是名因外道出家，不名因聖法出家。何以故？弊人不能信樂大法，于清凈大法無真實想。

「舍利弗！如是破法重罪因緣餘殃未盡，不能信解諸法實相

【現代漢語翻譯】現代漢語譯本：這並非是虛假沙門（śrāmaṇa，指佛教出家修行者）所應行的道路。

『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！諸法的真實相狀是畢竟空寂的，這才是佛道。那些貪圖世俗財利，宣說不清凈之法的人，是無法達到的。舍利弗！這塊土地被稱為大智者之地；不是那些貪戀外道的人所能到達的，也不是那些執著於我見、人見的人所能到達的。

『舍利弗！如果真的存在『我』、『人』，那麼宣說『我』、『人』的人，就應該有真實的相狀。應該如實地詢問：『如果存在『我』，那麼『我』是什麼顏色？是青色、黃色、紅色還是白色？『我』是在身體裡面？還是在身體外面？還是像油在芝麻中一樣遍佈全身？』舍利弗！芝麻中有油，可以取出，可以展示。如果『我』在身體裡面，宣說有『我』的人，就應該說出來，應該展示出來，就像從芝麻中取出油來展示一樣。在第一義諦（paramārtha-satya，佛教用語，指最高的真理）中尋求『我』是不可得的，所以應當知道，如果有人宣說有『我』、『人』，這個人甚至還不具備沙門戒（śrāmaṇya，出家人的戒律），更何況是沙門所處的境界？

『舍利弗！應當知道，像這樣邪惡貪著的人，所謂貪著于『我』、貪著于『眾生』、貪著于『壽命』的人，就如同從高處墜落。這樣的人因為邪惡貪著，尚且不能去除貪圖名利供養的心，更何況是細微的煩惱？舍利弗！通達空性的人，如果被貪慾、瞋恚、愚癡、名利供養所覆蓋，這是不可能的，也不會從高處墜落。

『舍利弗！執著于『我』的心的人認為存在壽命，因為壽命的緣故，就會被名利供養所牽引，障礙修道。舍利弗！持有我見、人見的人，即使在我法（指佛教）中出家修道，像這樣的愚癡之人，在清凈的佛法中也並非真正的出家。為什麼呢？因為尼犍子（Nigaṇṭha，古印度六大外道之一）出家，都是因為執著于『我』的心，認為有所得。舍利弗！有所得的人，從無始以來就一直有這種見解，即使出家了，這種見解仍然不會斷絕，這叫做因為外道而出家，不叫做因為聖法而出家。為什麼呢？因為這種卑劣的人不能信樂大法，對於清凈的大法沒有真實的認識。

『舍利弗！像這樣破壞佛法的嚴重罪業的余報還沒有結束，不能相信和理解諸法的真實相狀。

【English Translation】 English version: This is not the path practiced by false śrāmaṇas (śrāmaṇa, Buddhist renunciates).

『Śāriputra (Śāriputra, one of the ten principal disciples of the Buddha, known for his wisdom)! The true nature of all dharmas is ultimately empty and tranquil; this is the Buddha's path. Those who are greedy for worldly wealth and speak of impure dharmas cannot attain it. Śāriputra! This land is called the land of the greatly wise; it is not the land of those who are attached to external paths, nor the land of those who cling to views of self and views of person.

『Śāriputra! If there truly exists a 『self』 or a 『person,』 then those who speak of 『self』 and 『person』 should have a real form. One should truthfully ask: 『If there is a 『self,』 what color is it? Is it blue, yellow, red, or white? Is it inside the body? Or outside the body? Or does it pervade the body like oil in sesame seeds?』 Śāriputra! Oil exists in sesame seeds, and it can be extracted and shown. If the 『self』 is inside, those who say there is a 『self』 should be able to say it and show it, just as oil is extracted from sesame seeds and shown. In the ultimate truth (paramārtha-satya, the highest truth in Buddhism), seeking the 『self』 is unattainable. Therefore, know that if someone says there is a 『self』 or a 『person,』 that person does not even possess the śrāmaṇa precepts (śrāmaṇya, the precepts of a renunciate), let alone the state of a śrāmaṇa.

『Śāriputra! Know that those who are attached to such evil greed, those who are attached to 『self,』 attached to 『sentient beings,』 attached to 『lifespan,』 are like those who have fallen from a high place. Because of such evil attachment, such a person cannot even remove the mind that craves profit and offerings, let alone subtle afflictions? Śāriputra! For one who understands emptiness, it is impossible to be covered by greed, hatred, delusion, or the desire for profit and offerings; nor will they fall from a high place.

『Śāriputra! Those who cling to the mind of 『self』 believe there is a lifespan. Because of the condition of lifespan, they are drawn by profit and offerings, which obstruct the path. Śāriputra! Those who hold views of self and views of person, even if they renounce the household life in my Dharma (Buddhism) to cultivate the path, such foolish people are not truly renounced in the pure Dharma. Why? Because the Nigaṇṭhas (Nigaṇṭha, one of the six major heterodox schools in ancient India) renounce the household life all because they cling to the mind of 『self』 and believe they have something to gain. Śāriputra! Those who have something to gain have always had this view since beginningless time. Even if they renounce the household life, this view will not cease. This is called renouncing the household life because of external paths, not because of the holy Dharma. Why? Because such base people cannot believe in and delight in the great Dharma, and they have no real understanding of the pure great Dharma.

『Śāriputra! Because the remaining retribution from the cause of such a grave offense of destroying the Dharma has not yet ended, they cannot believe in and understand the true nature of all dharmas.』

，起不善業，或謗八直聖道；或於凈戒比丘而生噁心，妄出其過；或言破戒、破見、破命、破威儀；或不見他過妄生是非；或以濁恚嫉心說他惡名；或不能知佛經義理，謂非佛法。如是惡人成就破法惡業，于佛第一義中，心不通達不入不喜。如是重罪余報因緣，雖勤精進，猶尚不能取所緣相，何況繫心能得道果？又深依止我見人見，如是見者，乃至諸佛猶亦不能拔其根本，何況聲聞？

「舍利弗！若人有如是貪著不善邪見，謂我見、人見、眾生見、壽者見、命者見，又于第一義空驚疑畏者，當知是人先世成就破法罪緣。舍利弗！若人如是貪著惡邪不善，謂貪我、貪人、貪壽命者，是人百千億諸佛以三輪示現，不能令悟使得道果。舍利弗！寧以利刀割舌，不應不見他事妄說其過，破戒、破見、破命、破威儀。

「舍利弗！于未來世，當有比丘善護二百五十戒，是人我慢心生而作是念：『我是持戒，餘人不爾！』輕於他人心無恭敬：『我是多聞，彼非多聞。』舍利弗！爾時多有比丘，但貴持戒多行阿蘭若行，能善護戒品隨所說行，勤心讀經求通佛法。如是人等，生多聞慢、阿練若慢，而好瞋恚心常垢濁，深懷慳貪、瞋恚毒心頑鈍無知，以小因緣而起大事。是人瞋恚覆心互相出過，謂破戒、破見、破命、破威儀

【現代漢語翻譯】現代漢語譯本：做了不善的業，或者誹謗八正道；或者對持凈戒的比丘生起噁心，憑空捏造他們的過失；或者說別人破戒、破見解、破性命、破威儀；或者不瞭解別人的情況就妄加評論，製造是非；或者用充滿嗔恨和嫉妒的心說別人的壞名聲；或者不能理解佛經的義理，說它不是佛法。這樣的惡人造下了破壞佛法的惡業，對於佛所說的第一義諦，內心不能通達，不能進入，也不喜歡。像這樣犯下嚴重罪業的人，即使再勤奮精進，也不能把握所觀想的境界，更何況是繫念一心而證得道果呢？而且他們深深地執著於我見、人見，像這樣的見解，即使是諸佛也無法拔除其根本，更何況是聲聞呢？『舍利弗（智慧第一的佛陀弟子）！如果有人像這樣貪戀執著于不善的邪見，比如我見、人見、眾生見、壽者見、命者見，又對於第一義空感到驚恐和畏懼，應當知道這個人前世造下了破壞佛法的罪業因緣。舍利弗！如果有人像這樣貪戀執著于惡劣的邪見和不善法，比如貪戀自我、貪戀他人、貪戀壽命，這樣的人，即使百千億諸佛以身、口、意三輪來教化，也不能使他覺悟而證得道果。舍利弗！寧可用鋒利的刀割掉舌頭，也不應該不瞭解情況就妄加評論別人的過失，說別人破戒、破見解、破性命、破威儀。』『舍利弗！在未來的世代，將會有比丘能夠很好地守護二百五十條戒律，但是這些人會生起我慢心，並且這樣想：『我是持戒的，其他人不是！』輕視他人，心中沒有恭敬：『我是博學多聞的，他們不是博學多聞的。』舍利弗！那時會有很多比丘，只看重持戒，喜歡修行阿蘭若行（在寂靜處修行），能夠很好地守護戒律，按照所說的去修行，勤奮地閱讀佛經，尋求通達佛法。像這樣的人，會生起多聞的傲慢、阿蘭若修行的傲慢，而且喜歡嗔恚，內心常常污濁，深深地懷著慳吝和貪婪，充滿嗔恚的毒心，頑固遲鈍，沒有智慧，因為很小的原因就引發大的事端。這些人被嗔恚之心矇蔽，互相揭發過失，說別人破戒、破見解、破性命、破威儀。』

【English Translation】 English version: They commit unwholesome deeds, or slander the Eightfold Noble Path; or harbor evil intentions towards monks who uphold pure precepts, falsely accusing them of faults; or claim that others have broken precepts, broken views, broken lives, or broken decorum; or make unwarranted judgments without understanding others' situations; or speak ill of others with hearts full of anger and jealousy; or fail to understand the meaning of the Buddha's teachings, claiming they are not the Dharma. Such wicked individuals, having committed the evil karma of destroying the Dharma, cannot comprehend, enter into, or rejoice in the Buddha's ultimate truth. Due to the remaining consequences of such grave sins, even with diligent effort, they cannot grasp the object of their contemplation, let alone focus their minds and attain the fruits of the path. Furthermore, they deeply cling to views of self and others. Such views, even the Buddhas cannot uproot their fundamental nature, let alone the Shravakas (disciples). 『Shariputra (foremost in wisdom among the Buddha's disciples)! If someone is attached to unwholesome and wrong views, such as views of self, views of others, views of sentient beings, views of life-span, and views of a living being, and is fearful and doubtful of the ultimate emptiness, know that this person has created the karmic conditions for destroying the Dharma in a previous life. Shariputra! If someone is attached to evil, wrong, and unwholesome things, such as attachment to self, attachment to others, and attachment to life-span, even if hundreds of thousands of millions of Buddhas manifest with the three wheels (body, speech, and mind), they cannot enlighten them to attain the fruits of the path. Shariputra! It is better to cut off one's tongue with a sharp knife than to falsely accuse others of faults without understanding their situation, saying they have broken precepts, broken views, broken lives, or broken decorum.』『Shariputra! In the future, there will be monks who diligently uphold the two hundred and fifty precepts, but these individuals will develop arrogance and think: 『I am virtuous in upholding the precepts, others are not!』 They will belittle others and lack respect in their hearts: 『I am learned and knowledgeable, they are not.』 Shariputra! At that time, there will be many monks who only value upholding the precepts and prefer to practice in the Aranya (quiet places for practice), diligently guarding the precepts, practicing according to what is said, and diligently reading the scriptures to seek understanding of the Buddha's teachings. Such individuals will develop arrogance of learning and arrogance of practicing in the Aranya, and they will be prone to anger, their minds constantly defiled, deeply harboring stinginess and greed, filled with the poison of anger, stubborn and dull, lacking wisdom, and they will cause great disturbances over small matters. These individuals, blinded by anger, will expose each other's faults, saying that others have broken precepts, broken views, broken lives, or broken decorum.』

。舍利弗！如是僧中有好比丘，心無偏黨處在中間，而亦同之在彼惡中，互相譏論諍訟不息，不得安隱坐禪讀經，在家出家皆亦嬈動。

「如是舍利弗！爾時多有比丘，一歲二歲三歲乃至九歲，輕慢上座無有恭敬，是人出家受戒多不如法，習效和上阿阇梨亦無恭敬。舍利弗！爾時年少比丘及先出家無有依止，共相輕慢十歲比丘所畜徒眾，其諸徒眾皆無恭敬威儀法則，亦不如法。舍利弗！時諸惡人，具足貪慾、瞋恚、愚癡，互相輕慢無有恭敬，相違逆故我法則滅。舍利弗！時諸癡人多起破法罪業，起此罪已當墮惡道。

「舍利弗！我今明瞭告汝，求自利己善比丘，當爾之時不應入眾，乃至一宿；唯除阿羅漢煩惱已斷，及病比丘于中有緣。何以故？舍利弗！當爾時人貪慾、瞋恚、愚癡毒盛，不活怖畏常所逼切。求利善人常應自處山林空靜，乃至畢命如野獸死。

「舍利弗！我今明瞭告汝，我此真法不久住世。何以故？眾生福德善根已盡，濁世在近，求自利善比丘應生如是厭心：我當云何？見法破亂、見此沙門惡世難時，我當勤心精進早得道果。

「舍利弗！我法無諸難事，不念衣食臥具醫藥，汝等但當勤行佛道，莫貴世間財利供養。舍利弗！汝今善聽！我當語汝。若有一心行道比丘，千億天神皆

【現代漢語翻譯】現代漢語譯本：『舍利弗（Śāriputra，佛陀十大弟子之一）！像這樣，僧團中有好的比丘，內心公正不偏袒，但卻與那些惡劣的比丘一樣，互相譏諷爭論不休，無法安靜地坐禪讀經，使得在家眾和出家眾都受到擾亂。』

『像這樣，舍利弗！那時有很多比丘，出家一兩年甚至三到九年，輕視上座比丘，沒有恭敬心。這些人出家受戒大多不如法，學習和效仿和尚（Upadhyaya，戒師）和阿阇梨（Ācārya，導師）也沒有恭敬心。舍利弗！那時年輕的比丘以及先出家的比丘沒有依靠，互相輕視那些有十年戒臘的比丘所帶領的徒眾，這些徒眾也都沒有恭敬心，威儀法則也不如法。舍利弗！那時那些惡人，充滿貪慾、瞋恚、愚癡，互相輕視沒有恭敬心，因為互相違逆的緣故，我的法則將會滅亡。舍利弗！那時那些愚癡的人會造作很多破壞佛法的罪業，造作這些罪業后將會墮入惡道。』

『舍利弗！我現在明白地告訴你，那些尋求自身利益的善良比丘，在那個時候不應該進入大眾僧團，哪怕只住一晚；除非是阿羅漢（Arhat，斷盡煩惱的聖者），煩惱已經斷盡，以及生病的比丘在僧團中有所因緣。為什麼呢？舍利弗！因為那個時候的人們貪慾、瞋恚、愚癡的毒害非常嚴重，常常被無法生存的恐懼所逼迫。尋求利益的善良之人應該常常獨自待在山林空曠寂靜之處，直到生命終結，像野獸一樣死去。』

『舍利弗！我現在明白地告訴你，我的這個真法不能長久住世。為什麼呢？眾生的福德善根已經耗盡，污濁的時代臨近，尋求自身利益的善良比丘應該生起這樣的厭離之心：我應當怎麼辦呢？眼見佛法破敗混亂，眼見這個沙門（Śrāmaṇa，出家修行者）惡世的艱難時期，我應當勤奮精進，早日證得道果。』

『舍利弗！我的佛法沒有諸多的難事，不要掛念衣食臥具醫藥，你們只要勤奮修行佛道，不要看重世間的財利供養。舍利弗！你現在好好聽著！我將要告訴你。如果有一個一心修行佛道的比丘，千億天神都會…』

【English Translation】 English version: 『Śāriputra! Like this, in the Sangha (community of monks), there are good Bhikshus (monks) who are impartial and unbiased, but they are the same as those evil ones, constantly criticizing and arguing with each other, unable to peacefully meditate and recite scriptures, causing disturbance to both laypeople and renunciants.』

『Like this, Śāriputra! At that time, there will be many Bhikshus who have been ordained for one, two, three, or even nine years, who disrespect senior monks and lack reverence. These people's ordination and precepts are mostly not in accordance with the Dharma (teachings), and they also lack respect when learning from and emulating their Upadhyaya (preceptor) and Ācārya (teacher). Śāriputra! At that time, young Bhikshus and those who were ordained earlier have no support and disrespect the disciples of Bhikshus who have been ordained for ten years. These disciples also lack respect, and their conduct and rules are not in accordance with the Dharma. Śāriputra! At that time, those evil people, full of greed, hatred, and delusion, will disrespect each other and lack reverence. Because of their mutual opposition, my Dharma will perish. Śāriputra! At that time, those foolish people will commit many sins that destroy the Dharma, and after committing these sins, they will fall into evil realms.』

『Śāriputra! I now clearly tell you that those good Bhikshus who seek their own benefit should not enter the Sangha at that time, not even for one night; unless they are Arhats (enlightened beings) who have eradicated their afflictions, or sick Bhikshus who have some connection to the Sangha. Why is that? Śāriputra! Because at that time, people's greed, hatred, and delusion will be very strong, and they will be constantly oppressed by the fear of not being able to survive. Good people who seek benefit should always stay alone in the quiet and empty mountains and forests, until the end of their lives, dying like wild animals.』

『Śāriputra! I now clearly tell you that my true Dharma will not last long in the world. Why is that? The merit and good roots of sentient beings have been exhausted, and the degenerate age is near. Good Bhikshus who seek their own benefit should generate such a sense of renunciation: What should I do? Seeing the Dharma being destroyed and in chaos, seeing the difficult times of this Śrāmaṇa (ascetic) evil age, I should diligently strive to quickly attain the fruit of the Path.』

『Śāriputra! My Dharma has no difficult matters. Do not be concerned about clothing, food, bedding, and medicine. You should only diligently practice the Buddha's Path and not value worldly wealth and offerings. Śāriputra! Listen carefully now! I will tell you. If there is a Bhikshu who single-mindedly practices the Path, billions of devas (gods) will…』

共同心，以諸樂具欲共供養。舍利弗！諸人供養坐禪比丘不及天神。是故舍利弗！汝勿憂念不得自供。佛真教化當隨順行，莫以第一義空出人過惡。何以故？舍利弗！大險難者所謂得空。或有比丘因以我法出家受戒，於此法中勤行精進。雖諸天神、諸人不念，但能一心勤行道者，終亦不念衣食所須、所以者何？如來福藏無量難盡。

「舍利弗！如來滅后，白毫相中百千億分，其中一分供養舍利及諸弟子。舍利弗！設使一切世間人，皆共出家隨順法行，于白毫相百千億分不盡其一。舍利弗！如來如是無量福德，若諸比丘所得飲食，及所須物趣得皆足。舍利弗！是諸比丘應如是念：『不應于所須物，行諸邪命惡法。』

「舍利弗！若納衣比丘，于糞掃中拾取弊故，應生是心：『以此障寒及修聖道。我今以此弊故，縫作僧伽梨，著勤行精進；若以凡夫，乃至一夜不應著此。』是比丘凈浣縫著。若此比丘於此納衣生貪著心，即應舍之，我不聽著，何況余衣？何以故？舍利弗！是比丘於此衣中，生非比丘法，是比丘不復應著，何況余物？舍利弗！是時比丘寧以赤熱鐵鍱自纏其身，不應著此納衣。何以故？於此衣中染愛心故。

「舍利弗！納衣比丘應作是念：『著此納衣，以遮寒熱以助修道，我今不復更著余衣

【現代漢語翻譯】現代漢語譯本：『共同發心，用各種美好的器具想要共同供養。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！眾人供養坐禪的比丘，比不上天神的供養。所以，舍利弗（Śāriputra）！你不要憂慮惦念得不到供養。佛陀真正的教化應當隨順奉行，不要用第一義空（paramārtha-śūnyatā，佛教哲學中的最高真理，即空性）來指責別人的過失。為什麼呢？舍利弗（Śāriputra）！最大的危險困難就是證悟空性。或許有比丘因為我的法而出家受戒，在這佛法中勤奮修行。即使諸天神、眾人不思念他，但只要能一心勤奮修行的人，最終也不會惦念衣食所需。這是為什麼呢？如來的福德寶藏無量無邊難以窮盡。

『舍利弗（Śāriputra）！如來滅度后，白毫相（ūrṇā，佛的三十二相之一，位於兩眉之間）中的百千億分之一，其中的一分用來供養舍利（śarīra，佛陀或高僧火化后的遺骨）以及各位弟子。舍利弗（Śāriputra）！假設一切世間的人，都共同出家隨順佛法修行，對於白毫相（ūrṇā）的百千億分之一也用不完。舍利弗（Śāriputra）！如來有如此無量的福德，如果各位比丘得到的飲食，以及所需的物品，都能自然充足。舍利弗（Śāriputra）！各位比丘應當這樣想：『不應該爲了所需的物品，而行各種邪命（mithyā-ājīva，不如法的謀生方式）的惡法。』

『舍利弗（Śāriputra）！如果穿納衣（paṭacīvara，用廢棄的布料縫製的僧衣）的比丘，從糞堆中撿取破舊的布料，應當生起這樣的心念：『用這納衣來遮蔽寒冷，並且幫助修行聖道。我現在用這些破舊的布料，縫製成僧伽梨（saṃghāṭī，比丘的三衣之一，大衣），穿著它勤奮修行；如果是凡夫，即使一夜也不應該穿這納衣。』這位比丘應當清洗乾淨后縫製並穿上。如果這位比丘對於這件納衣生起貪著之心，就應當捨棄它，我不允許他穿，更何況是其他的衣服？為什麼呢？舍利弗（Śāriputra）！這位比丘對於這件衣服，生起了不符合比丘身份的念頭，這位比丘就不應該再穿它，更何況是其他的物品？舍利弗（Śāriputra）！這時比丘寧願用燒得通紅的鐵片纏繞自己的身體，也不應該穿這件納衣。為什麼呢？因為對於這件衣服產生了染愛之心。

『舍利弗（Śāriputra）！穿納衣的比丘應當這樣想：『穿這件納衣，是爲了遮蔽寒冷和炎熱，用來幫助修行佛道，我現在不再穿其他的衣服了。』

【English Translation】 English version: 『With a shared mind, they wish to make offerings together using various delightful instruments. Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! The offerings made by people to meditating monks are not as great as those made by the gods. Therefore, Śāriputra! You should not worry about not receiving offerings. The true teachings of the Buddha should be followed and practiced accordingly. Do not use the emptiness of the ultimate meaning (paramārtha-śūnyatā, the highest truth in Buddhist philosophy, i.e., emptiness) to point out the faults of others. Why is that? Śāriputra! The greatest danger and difficulty is attaining emptiness. Perhaps there are monks who have left home and taken vows because of my Dharma, diligently practicing in this Dharma. Even if the gods and people do not think of them, those who can diligently practice the path with one mind will ultimately not think of the necessities of clothing and food. Why is that? The treasury of the Tathagata's blessings is immeasurable and inexhaustible.

『Śāriputra! After the Tathagata's Parinirvana, one part of the hundred thousand millionth part of the white hair mark (ūrṇā, one of the thirty-two marks of the Buddha, located between the eyebrows) should be used to make offerings to the relics (śarīra, the remains of the Buddha or high monks after cremation) and all the disciples. Śāriputra! Suppose all the people in the world were to leave home together and practice according to the Dharma, they would not exhaust even one part of the hundred thousand millionth part of the white hair mark (ūrṇā). Śāriputra! The Tathagata has such immeasurable merit that if the monks receive food and other necessities, they will naturally be sufficient. Śāriputra! These monks should think like this: 'They should not engage in various evil practices of wrong livelihood (mithyā-ājīva, improper ways of making a living) for the sake of necessities.'

『Śāriputra! If a rag-robe (paṭacīvara, a robe made from discarded cloth) wearing monk picks up old, worn-out cloth from a pile of refuse, he should generate this thought: 'I will use this to shield myself from the cold and to aid in the practice of the holy path. Now I will use these worn-out cloths to sew a saṃghāṭī (one of the three robes of a monk, the outer robe), wear it, and diligently practice. If it were an ordinary person, he should not wear this even for one night.' This monk should wash it clean, sew it, and wear it. If this monk develops attachment to this rag-robe, he should discard it. I do not allow him to wear it, let alone other clothes. Why is that? Śāriputra! This monk has generated thoughts about this robe that are not in accordance with the conduct of a monk. This monk should no longer wear it, let alone other things. Śāriputra! At this time, the monk would rather wrap his body with red-hot iron sheets than wear this rag-robe. Why is that? Because he has developed attachment and love for this robe.

『Śāriputra! A rag-robe wearing monk should think like this: 'Wearing this rag-robe is to shield myself from the cold and heat, and to help in the practice of the Buddhist path. I will no longer wear other clothes.'

，當得須陀洹果、斯陀含果、阿那含果、阿羅漢果。』舍利弗！如是納衣比丘專求道者，我則聽著。

「舍利弗！乞食比丘，應諸法中無所分別，常攝其心不令散亂而入聚落，以諸禪定而自莊嚴，乞食得已心不染污，持所得食從聚落出，在凈水邊可修道處置食，一面洗腳而坐，以食著前，應生厭離想、不凈想、屎尿想、臭爛想、變吐想、涂瘡想、厭惡想、子肉想、臭果想、沉重想。又于身中應生死想、青想、膿想、爛壞想。舍利弗！比丘應生如是想，以無貪著心然後乃食，但以支身除飢渴病，令得修道。應作是念：『我食此食，破先苦惱不生后苦，心得快樂調適無患，身體輕便行步安隱。』又念：『食此食已，我應當得須陀洹果、斯陀含果、阿那含果、阿羅漢果、無生法忍。』舍利弗！比丘如是食者，我聽乞食。

「舍利弗！若乞食比丘，于所得食生貪味心，以為甘美而作是念：『我食此食，當得好色氣力充盛。』不作是念：『我食此食勤行聖道。』如是比丘我乃不聽受一飲水，何況飯食？

「舍利弗！若於食中不見過惡，不見出道而便食者，寧自以手割股肉啖。何以故？我聽行者、得者受他供養，不聽餘人。舍利弗！云何名為行者？若有比丘決定發心：『我於今世斷諸結使，當入無餘涅槃。』修

【現代漢語翻譯】現代漢語譯本：『便能證得須陀洹果（Sotapanna-phala，預流果）、斯陀含果（Sakadagami-phala，一來果）、阿那含果（Anagami-phala，不還果）、阿羅漢果（Arahat-phala，無學果）。』舍利弗（Sariputta）！像這樣穿糞掃衣的比丘，專心求道，我才允許他穿。

『舍利弗（Sariputta）！乞食的比丘，對於一切法不應有所分別，經常收攝心念，不使其散亂而進入村落，以各種禪定來莊嚴自身，乞食完畢后內心不被污染，拿著乞來的食物從村落出來，在乾淨的水邊，可以修道的地方食用，一面洗腳一面坐下，將食物放在面前，應當生起厭離想、不凈想、屎尿想、臭爛想、變吐想、涂瘡想、厭惡想、子肉想、臭果想、沉重想。又對於自身，應當生起生死想、青瘀想、膿爛想、腐壞想。舍利弗（Sariputta）！比丘應當生起這樣的觀想，以沒有貪著的心然後才食用，只是爲了維持身體，解除飢渴疾病，使身體能夠修道。應當這樣想：『我吃這些食物，爲了破除過去的苦惱，不生未來的苦惱，使心得到快樂調適沒有憂患，身體輕便行走安穩。』又想：『吃了這些食物后，我應當證得須陀洹果（Sotapanna-phala，預流果）、斯陀含果（Sakadagami-phala，一來果）、阿那含果（Anagami-phala，不還果）、阿羅漢果（Arahat-phala，無學果）、無生法忍。』舍利弗（Sariputta）！比丘像這樣食用，我才允許他乞食。

『舍利弗（Sariputta）！如果乞食的比丘，對於所得的食物生起貪戀美味的心，認為食物甘美而這樣想：『我吃這些食物，應當得到好的臉色和充足的力氣。』不這樣想：『我吃這些食物是爲了勤奮修行聖道。』這樣的比丘，我不允許他喝一口水，更何況是飯食？』

『舍利弗（Sariputta）！如果在食物中看不到過患，看不到出離之道而食用，寧願自己用手割下大腿的肉來吃。為什麼呢？我允許修行者、證果者接受他人的供養，不允許其他人。舍利弗（Sariputta）！什麼叫做修行者呢？如果有比丘決心發願：『我今生一定要斷除各種煩惱，證入無餘涅槃（nirvana，寂滅）。』修

【English Translation】 English version: 『Then one will attain the Sotapanna-phala (stream-enterer fruit), Sakadagami-phala (once-returner fruit), Anagami-phala (non-returner fruit), and Arahat-phala (arahat fruit).』 Sariputta! Such a rag-robe bhikkhu, who single-mindedly seeks the path, I then allow to wear such robes.

『Sariputta! A bhikkhu who begs for food should not discriminate among any dharmas, constantly restrain his mind, not allowing it to be scattered, and enter villages adorned with various samadhis. Having obtained food by begging, his mind is not defiled. Taking the food obtained, he leaves the village and eats it by clean water, in a place suitable for practicing the path, washing his feet and sitting down. With the food placed before him, he should generate thoughts of revulsion, impurity, excrement and urine, foulness and decay, vomit, pus-filled sores, disgust, flesh of offspring, foul fruit, and heaviness. Furthermore, regarding his own body, he should generate thoughts of birth and death, bluishness, pus, decay, and putrefaction. Sariputta! A bhikkhu should generate such thoughts, and only then eat with a mind free from greed, merely to sustain the body, eliminate hunger and thirst, and enable the body to practice the path. He should think thus: 『I eat this food to eliminate past suffering and not create future suffering, so that the mind may be happy, balanced, and free from affliction, and the body may be light and walk in peace.』 Furthermore, he should think: 『Having eaten this food, I should attain the Sotapanna-phala (stream-enterer fruit), Sakadagami-phala (once-returner fruit), Anagami-phala (non-returner fruit), Arahat-phala (arahat fruit), and the acceptance of the non-arising of dharmas.』 Sariputta! A bhikkhu who eats in this way, I allow to beg for food.

『Sariputta! If a bhikkhu who begs for food develops a greedy taste for the food obtained, thinking it delicious and saying: 『I eat this food so that I may have a good complexion and abundant strength,』 and does not think: 『I eat this food to diligently practice the holy path,』 such a bhikkhu, I do not allow to receive even a single drink of water, let alone food.

『Sariputta! If one does not see the faults in food, and does not see the path of liberation, and then eats, it would be better to cut off a piece of flesh from one's own thigh and eat it. Why? I allow practitioners and those who have attained the fruits to receive offerings from others, but not others. Sariputta! What is called a practitioner? If a bhikkhu is determined and resolves: 『In this life, I will certainly cut off all fetters and enter nirvana (nirvana, cessation) without remainder.』 He practices

習聖道如救頭然，又當除斷不善惡法，是名行者；又能一心信解空、無相、無愿，為得須陀洹果、斯陀含果、阿那含果、阿羅漢果斷諸煩惱，名為行者；求諸善法常行咨問，名為行者；又能發心度脫一切，名為行者；勤心修習諸助道法，于諸經中如說而行，及有一心求佛道者，舍利弗！于佛法中是名行者。

「何謂得者？謂得須陀洹脫三惡道，名為得者。斯陀含、阿那含、阿羅漢，斷諸煩惱求道已息，所作已辦善學三學，是名得者。我聽是人得受供養，是人若受供養，是名善受供養。

「舍利弗！清凈持戒者、開化檀越者及修多聞讀誦經者，謂讀誦修妒路、岐夜、授記經、伽陀、憂陀那、尼陀那、如是諸經、本生經、方廣經、未曾有經、阿波陀那、論議經，是人又能清凈持戒無有瑕疵，不垢不濁自在不著，智者所贊能自具足，隨順禪定時時樂坐禪，如是比丘我亦聽受供養。

「舍利弗！身證法者無有疑悔，我聽是人高座說法。雖是凡夫清凈持戒，心不貪著外道經義，一心勤求沙門上果，不貪利養善巧定說，多聞廣喻猶如大海，乃至失命猶不妄語，不樂諍訟自利利他，唯說清凈第一實義，所說如是亦如是行。舍利弗！如是說者我聽說法。

「如來所說能使諸法不相違逆，謂說戒、定、慧、解脫

【現代漢語翻譯】現代漢語譯本：

努力修習聖道就像是拯救燃燒的頭髮一樣緊迫，並且應當斷除一切不善的惡法，這叫做『行者』（practitioner）；又能一心信解空（emptiness）、無相（absence of characteristics）、無愿（absence of wishes），爲了獲得須陀洹果（Sotapanna-fruit，入流果）、斯陀含果（Sakadagami-fruit，一來果）、阿那含果（Anagami-fruit，不還果）、阿羅漢果（Arhat-fruit，無學果）而斷除各種煩惱，這叫做『行者』；尋求各種善法並且經常請教，這叫做『行者』；又能發心度脫一切眾生，這叫做『行者』；勤奮修習各種助道的法門，對於各種經典能夠如經文所說的那樣去實行，以及一心求取佛道的人，舍利弗（Sariputra）！在佛法中，這樣的人叫做『行者』。

『什麼叫做『得者』（attainer）呢？』叫做獲得須陀洹果而脫離三惡道的人，叫做『得者』。斯陀含（Sakadagami）、阿那含（Anagami）、阿羅漢（Arhat），斷除各種煩惱，求道的行為已經止息，應該做的事情已經完成，好好地學習戒、定、慧三學，這樣的人叫做『得者』。我允許這樣的人接受供養，這樣的人如果接受供養，這叫做善於接受供養。

舍利弗（Sariputra）！清凈持戒的人、開導教化佈施供養者的人，以及廣學多聞讀誦經典的人，這裡所說的讀誦修妒路（Sutra，契經）、岐夜（Geya，重頌）、授記經（Vyakarna，授記）、伽陀（Gatha，諷頌）、憂陀那（Udana，自說）、尼陀那（Nidana，因緣）、像這樣的各種經典、本生經（Jataka，本生）、方廣經（Vaipulya-sutra，方廣）、未曾有經（Adbhuta-dharma，未曾有）、阿波陀那（Avadana，譬喻）、論議經（Upadesa，論議），這樣的人又能清凈地持守戒律，沒有瑕疵，不被污染，清凈自在而不執著，被有智慧的人所讚歎，能夠自己具足功德，隨順禪定，時常喜歡坐禪，像這樣的比丘，我也允許接受供養。

舍利弗（Sariputra）！以自身證得佛法的人，沒有疑惑和後悔，我允許這樣的人在高座上說法。即使是凡夫，如果能夠清凈地持守戒律，心中不貪著外道的經書義理，一心勤奮地追求沙門的上等果位，不貪圖名利供養，善於用巧妙的方法來宣講佛法，廣學多聞，用譬喻來開導眾生，就像大海一樣深廣，乃至失去生命也不說謊，不喜歡爭論訴訟，能夠自利利他，只說清凈的第一義諦，所說的和所做的一樣。舍利弗（Sariputra）！像這樣說法的人，我允許他說法。

如來所說的法能夠使各種法門不互相違背，這裡所說的就是戒（sila，戒律）、定（samadhi，禪定）、慧（prajna，智慧）、解脫（vimukti，解脫）。

【English Translation】 English version:

Diligent practice of the holy path is as urgent as saving one's burning head, and one should eliminate all unwholesome and evil dharmas; this is called a 'practitioner'. Furthermore, being able to wholeheartedly believe and understand emptiness (Sunyata), absence of characteristics (Animitta), and absence of wishes (Apranihita), in order to attain the Sotapanna-fruit (stream-enterer), Sakadagami-fruit (once-returner), Anagami-fruit (non-returner), and Arhat-fruit (worthy one), and to eliminate various afflictions, this is called a 'practitioner'. Seeking various wholesome dharmas and frequently inquiring, this is called a 'practitioner'. Furthermore, being able to generate the aspiration to liberate all beings, this is called a 'practitioner'. Diligently cultivating various auxiliary practices to the path, and practicing according to the sutras, as well as those who wholeheartedly seek the Buddha path, Sariputra! In the Buddha-dharma, such a person is called a 'practitioner'.

'What is called an 'attainer'?' One who attains the Sotapanna-fruit and escapes the three evil realms is called an 'attainer'. Sakadagami, Anagami, Arhat, having eliminated various afflictions, the act of seeking the path has ceased, what should be done has been completed, and having well-learned the three learnings of morality, concentration, and wisdom, such a person is called an 'attainer'. I allow such a person to receive offerings; if such a person receives offerings, this is called skillfully receiving offerings.

Sariputra! Those who purely uphold the precepts, those who enlighten and transform donors, and those who widely learn and recite the scriptures, namely, reciting Sutra (discourses), Geya (verses), Vyakarna (prophecies), Gatha (hymns), Udana (inspired utterances), Nidana (accounts of origin), such scriptures, Jataka (birth stories), Vaipulya-sutra (extensive sutras), Adbhuta-dharma (unprecedented dharmas), Avadana (parables), Upadesa (treatises), such a person can also purely uphold the precepts without flaws, unblemished, pure and unattached, praised by the wise, able to be self-sufficient, in accordance with meditation, often enjoying sitting in meditation, such a Bhikshu (monk), I also allow to receive offerings.

Sariputra! Those who personally realize the Dharma have no doubts or regrets, I allow such a person to preach the Dharma from a high seat. Even if they are ordinary people, if they can purely uphold the precepts, and their minds are not attached to the doctrines of external paths, wholeheartedly diligently seeking the superior fruits of a Shramana (ascetic), not greedy for profit and offerings, skillful in explaining the Dharma, widely learned and using metaphors, like the vast ocean, even to the point of losing their lives, they would not lie, not delighting in disputes, benefiting themselves and others, only speaking of the pure and ultimate truth, what they say is what they do. Sariputra! Such a speaker, I allow to preach the Dharma.

What the Tathagata (Thus Come One) speaks can make all dharmas not contradict each other, namely, speaking of Sila (morality), Samadhi (concentration), Prajna (wisdom), and Vimukti (liberation).

、解脫知見。舍利弗！求利比丘！為佛出家而破戒品，何用說法？何以故？舍利弗！我經中說：『若人自不善寂自不能護，能令他人善寂自護，無有是處。如人自沒污泥，欲出他人，無有是處。若人能自善寂，能出污泥，欲出他人，則有是處。』是故舍利弗！我今明瞭告汝，誹謗如來其罪不輕，實語比丘應聽說法，非妄語者持戒比丘，則能法施。

「舍利弗！高座說法決定斷疑，最是上事。若持戒不凈著外道義，我則不聽。及妄語者、貴世樂者、求利養者、樂諍訟者，我亦不聽。我聽凈持戒者、質直心者、通達諸法實相者，高座說法。

「舍利弗！破戒比丘寧當舍戒，不著聖人相袈裟覆藏罪垢，密作眾惡受人信施。舍利弗！以小因緣，而於久遠受地獄身。」

佛藏經囑累品第十

爾時阿難白佛言：「世尊！當爾世時諸比丘等，于善法中雲何精進？」

佛告阿難：「且置莫問。所以者何？佛無量智所說經典，爾時比丘尚不能信，況能勤行？阿難！如來於有為法中所有智慧，一切辟支佛、阿羅漢等不能解知。阿難！如來所知法，若為汝說，汝則迷悶，何況是人當能信之？如來於今說如是經，爾時癡人猶尚不信，何況能信所說罪報？阿難！法應當爾！自身是惡謂余亦惡，如今第一懈怠比丘，

【現代漢語翻譯】現代漢語譯本：解脫知見（對解脫的理解和見解）。舍利弗（釋迦牟尼佛的十大弟子之一）！爲了追求利益而出家的比丘，如果破了戒律，還講什麼法呢？為什麼呢？舍利弗！我在經中說過：『如果一個人自己不能很好地調伏自己，不能保護自己，卻想讓別人調伏和保護自己，這是不可能的。就像一個人自己陷在污泥里，卻想把別人拉出來，這是不可能的。如果一個人能很好地調伏自己，能從污泥中出來，想把別人拉出來，這才是可能的。』所以，舍利弗！我現在明確地告訴你，誹謗如來的罪過不輕，誠實的比丘才應該聽聞佛法，不是說謊的比丘，持戒的比丘，才能以佛法佈施於人。舍利弗！在高座上說法，能夠決斷疑惑，這是最重要的事情。如果持戒不清凈，卻執著于外道的義理，我是不允許的。以及說謊的人、貪圖世俗享樂的人、追求利益供養的人、喜歡爭論訴訟的人，我也是不允許的。我允許清凈持戒的人、心地正直的人、通達諸法實相的人，在高座上說法。舍利弗！破戒的比丘寧可捨棄戒律，也不要穿著象徵聖人的袈裟來掩蓋自己的罪惡，暗地裡做各種惡事，接受別人的信任和供養。舍利弗！因為很小的因緣，卻要在久遠的時間裡承受地獄之苦。』佛藏經囑累品第十這時，阿難（釋迦牟尼佛的十大弟子之一，以記憶力超群著稱）問佛說：『世尊！在您涅槃后的時代，那些比丘們，要如何才能在善法中精進修行呢？』佛告訴阿難：『先放下，不要問這個問題。為什麼呢？佛以無量智慧所說的經典，那個時候的比丘尚且不能相信，更何況是勤奮修行呢？阿難！如來在有為法中所擁有的智慧，一切辟支佛（無需依賴他人教導，通過自身努力證悟真理者）、阿羅漢（斷盡煩惱，證得解脫的聖者）等都不能理解和知曉。阿難！如來所知道的法，如果為你解說，你都會感到迷惑，更何況是那些人能夠相信呢？如來現在宣說這樣的經典，那個時候愚癡的人尚且不相信，更何況能相信經中所說的罪報呢？阿難！法本來就是這樣的！自身是惡的，就認為別人也是惡的，就像現在第一懈怠的比丘一樣。』

【English Translation】 English version: Knowledge and views on liberation. Shariputra (one of the ten great disciples of Shakyamuni Buddha)! What is the use of preaching the Dharma to a Bhikshu (Buddhist monk) who has left home to seek profit and has broken the precepts? Why? Shariputra! I said in the Sutra: 'If a person cannot subdue himself well and cannot protect himself, but wants to make others subdue and protect themselves, it is impossible. It is like a person who is trapped in the mud and wants to pull others out, it is impossible. If a person can subdue himself well and get out of the mud, and wants to pull others out, then it is possible.' Therefore, Shariputra! I now clearly tell you that the sin of slandering the Tathagata (another name for the Buddha) is not light, only honest Bhikshus should listen to the Dharma, not liars, and Bhikshus who uphold the precepts can give the Dharma to others. Shariputra! Preaching the Dharma on a high seat can resolve doubts, which is the most important thing. If one does not uphold the precepts purely but clings to the doctrines of external paths, I will not allow it. And those who lie, those who are greedy for worldly pleasures, those who seek profit and offerings, and those who like to argue and litigate, I will not allow them either. I allow those who purely uphold the precepts, those who are honest in heart, and those who understand the true nature of all Dharmas to preach the Dharma on a high seat. Shariputra! A Bhikshu who has broken the precepts should rather abandon the precepts than wear the Kasaya (Buddhist robe), which symbolizes the saints, to cover up his sins, secretly do all kinds of evil deeds, and receive the trust and offerings of others. Shariputra! Because of a small cause, one will suffer the suffering of hell for a long time.' Chapter Ten, Entrustment, of the Buddha Treasury Sutra At this time, Ananda (one of the ten great disciples of Shakyamuni Buddha, known for his extraordinary memory) asked the Buddha: 'World Honored One! In the era after your Nirvana (the state of enlightenment and liberation from the cycle of rebirth), how can those Bhikshus diligently practice in the good Dharma?' The Buddha told Ananda: 'Put it aside, don't ask this question. Why? The Sutras spoken by the Buddha with immeasurable wisdom, the Bhikshus of that time could not even believe, let alone diligently practice. Ananda! The wisdom that the Tathagata possesses in conditioned Dharmas cannot be understood and known by all Pratyekabuddhas (those who attain enlightenment through their own efforts without relying on teachers) and Arhats (saints who have eradicated all afflictions and attained liberation). Ananda! If I explain the Dharma that the Tathagata knows to you, you will be confused, let alone those people who can believe it? The Tathagata is now expounding such Sutras, and the foolish people of that time still do not believe it, let alone believe the retribution of sins mentioned in the Sutras? Ananda! The Dharma is originally like this! Those who are evil themselves think that others are also evil, just like the most lazy Bhikshu now.'

爾時第一精進比丘所不能及，若所持戒威儀智慧，不得相比。如來若說此人所行一切過惡，轉身所受，是人不信，更起重罪。汝等若聞亦得憂怖，不能量其所受罪惡。阿難！如來深法受者難有。于意云何？好床茵褥，豚子樂不？」

「不也。世尊！」

「阿難！我阿耨多羅三藐三菩提，此法深妙智者所樂，是人不能信解通達。得出家已自稱沙門，不能堪受如實教化，於此法中不能修心、不得滋味，振手而去墮在惡道，猶如豚子舍好床褥。何以故？阿難！是我阿耨多羅三藐三菩提甚深清凈，非難化者所能信解，難降伏者、無智慧者、難滿者、難養者、破戒者、難與語者、住邪法者、行邪行者、貴財利者、以衣食為上者、破威儀者、破戒德者、墮頂者、弊惡者、懈怠者、小欲者、小精進者、無羞者、耐羞者、匆匆營事業者，沙門中旃陀羅、沙門中白衣、沙門中敗壞、沙門中行邪道者、非沙門自言是沙門者、魔所吞者、與外道義合者、不如說行者、樂眾鬧者、樂散亂語者、具有魔事者、魔所衰惱者、煩惱熾盛者，我見者、人見者、眾生見者、顛倒者，於我此法若能信解通達，無有是處。何以故？阿難！我阿耨多羅三藐三菩提清凈快大，與此惡人不相稱可。阿難！譬如百千億三千大千世界中間曠遠，此弊惡人遠沙

【現代漢語翻譯】現代漢語譯本：那時，（某位比丘的）第一精進（Adhyavasaya-virya，指最初發起的大精進力）是其他比丘所不能及的，他所持的戒律、威儀和智慧，也是其他人無法相比的。如來說此人過去所做的一切過錯和惡行，以及他轉身後將要承受的果報，此人聽了不會相信，反而會因此生起更重的罪業。你們如果聽了，也會感到憂愁和恐懼，無法衡量他所要承受的罪惡。阿難（Ananda，佛陀的十大弟子之一）！如來甚深之法，很難有人能夠接受。你認為怎麼樣？好的床鋪和褥子，豬會喜歡嗎？' '不會的，世尊（Bhagavan，佛陀的稱號之一）！' '阿難！我所證得的阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），這種甚深微妙的法是智者所喜愛的，而這種人（指之前提到的比丘）不能夠相信、理解和通達。他們即使出了家，自稱為沙門（Sramana，指佛教出家修行者），也不能夠接受如實的教化，對於這種法不能夠修心、不能夠得到其中的滋味，最終會拂袖而去，墮落在惡道之中，就像豬舍棄好的床鋪和褥子一樣。為什麼呢？阿難！因為我的阿耨多羅三藐三菩提非常深奧清凈，不是那些難以教化的人所能夠相信和理解的，這些人包括：難以調伏的人、沒有智慧的人、難以滿足的人、難以養活的人、破戒的人、難以與他們交談的人、住在邪法中的人、行邪行的人、看重錢財利益的人、把衣食放在首位的人、破壞威儀的人、破壞戒德的人、墮落的人、卑鄙邪惡的人、懈怠的人、小慾望的人、小精進的人、沒有羞恥心的人、能忍受羞辱的人、匆匆忙忙經營世俗事業的人、沙門中的旃陀羅（Candala，指印度種姓制度中的賤民）、沙門中的白衣（指在家信徒）、沙門中的敗壞者、沙門中行走邪道的人、不是沙門卻自稱是沙門的人、被魔所吞噬的人、與外道義理相合的人、不如法修行的人、喜歡聚眾喧鬧的人、喜歡散亂說話的人、具有魔事的人、被魔所衰惱的人、煩惱熾盛的人、以『我』為中心看待事物的人、以『人』的視角看待事物的人、以『眾生』的視角看待事物的人、顛倒錯亂的人，如果這些人能夠相信、理解和通達我的法，那是不可能的。為什麼呢？阿難！我的阿耨多羅三藐三菩提清凈、快速、廣大，與這些邪惡的人不相稱。阿難！譬如百千億三千大千世界（Trisahasra-maha-sahasra-lokadhatu，佛教宇宙觀中的一個巨大世界體系）中間的曠遠距離，這些卑鄙邪惡的人距離我的法就像那樣的遙遠。

【English Translation】 English version: At that time, the foremost diligence (Adhyavasaya-virya) of that Bhikkhu (Buddhist monk) was unmatched, and his precepts, demeanor, and wisdom were incomparable. If the Tathagata (Buddha) were to speak of all the past faults and evil deeds of this person, and the retribution he would receive in future lives, this person would not believe it, but would instead generate even greater sins. If you were to hear it, you would also feel sorrow and fear, unable to fathom the extent of the sins he would endure. Ananda! It is rare for someone to truly receive the profound Dharma of the Tathagata. 'What do you think? Does a pig enjoy a fine bed and mattress?' 'No, Bhagavan!' 'Ananda! My Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), this profound and subtle Dharma is cherished by the wise, but such a person (referring to the aforementioned Bhikkhu) cannot believe, understand, or penetrate it. Even if they have left home and call themselves Sramanas (ascetics), they cannot accept truthful teachings, cannot cultivate their minds in this Dharma, cannot taste its flavor, and will ultimately leave in anger, falling into evil realms, just like a pig abandoning a fine bed and mattress. Why is that? Ananda! Because my Anuttara-samyak-sambodhi is extremely profound and pure, it cannot be believed and understood by those who are difficult to teach, including those who are difficult to subdue, those without wisdom, those who are difficult to satisfy, those who are difficult to support, those who have broken their precepts, those who are difficult to converse with, those who dwell in wrong views, those who practice wrong conduct, those who value wealth and gain, those who prioritize clothing and food, those who violate decorum, those who break their vows, those who are fallen, those who are wicked, those who are lazy, those with small desires, those with little diligence, those who are shameless, those who endure shame, those who are hastily engaged in worldly affairs, the Candala (outcaste) among Sramanas, the layperson among Sramanas, the corrupted among Sramanas, those who walk the wrong path among Sramanas, those who are not Sramanas but claim to be Sramanas, those who are swallowed by Mara (demon), those who align with the doctrines of external paths, those who do not practice according to the teachings, those who enjoy crowds and noise, those who enjoy scattered speech, those who possess demonic affairs, those who are afflicted by Mara, those whose afflictions are intense, those who see things from the perspective of 'self', those who see things from the perspective of 'person', those who see things from the perspective of 'sentient beings', those who are inverted and confused—if these people can believe, understand, and penetrate my Dharma, it is impossible. Why is that? Ananda! My Anuttara-samyak-sambodhi is pure, swift, and vast, and it is incompatible with these wicked people. Ananda! Just as the vast distance between hundreds of thousands of millions of three thousand great thousand worlds (Trisahasra-maha-sahasra-lokadhatu), these wicked people are as far from my Dharma as that distance.

門法，猶尚如是，況得順忍？況得涅槃？

「阿難！如此事者說不可盡，當來沙門弊惡鄙賤，深懷慳貪、深懷瞋恚、深懷不信。三毒熾盛心行粗獷，難可制御。阿難！譬如良田善熟以火自燒，甘膳美食而自著毒，舍宅所有以火自焚，為應爾不？」

「不也。世尊！」

「阿難！如是未來世癡人，因以我法得受供養，而不信解如來功德，又不能信如是等經，不能堪忍如實說過，自知瘡疣而逆我語。如是癡人依佛自活，而逆是法。阿難！爾時閻浮提內，如是癡人充滿其中。阿難！且置。何用求此愚癡惡人，徒生徒老所行惡事？」

爾時阿難白佛言：「世尊！當何名此經？云何奉持？」

佛告阿難：「此經名為『佛藏』，亦名『發起精進』，亦名『降伏破戒』，亦名『選擇諸法』。當奉持之。

「阿難！若人誦持是經，所得功德無量無邊。所以者何？破戒比丘尚不能信讀誦教人，況於是中得歡喜心？何以故？阿難！譬如惡賊于王大臣，不敢自現盜他物者，不自言賊。如是阿難！破戒比丘成就非沙門法，尚不自言是惡，況能向餘人說，自言罪人？阿難！如是經者，破戒比丘隨得聞時，能自降伏則有慚愧，持戒比丘得自增長。」

說是經時，無數諸天于諸法中得法眼凈，惡魔及諸眷

【現代漢語翻譯】現代漢語譯本：連門法（進入佛法的門徑）都尚且如此，更何況是獲得順忍（順從真理的忍耐）？更何況是獲得涅槃（寂滅）？『阿難（Ananda，佛陀的十大弟子之一）！這樣的事情說也說不完，未來的沙門（Sramana，出家修道者）會變得邪惡、卑鄙、下賤，內心充滿慳貪（吝嗇）、瞋恚（憤怒）、不信。三毒（貪、嗔、癡）熾盛，心行粗暴，難以控制。阿難！譬如良田收穫頗豐卻被自己用火燒燬，甘美的食物卻自己放入毒藥，房舍家產卻自己用火焚燒，應該這樣嗎？』『不應該。世尊（釋迦牟尼佛的尊稱）！』『阿難！像這樣未來世的愚癡之人，因為我的佛法而得到供養，卻不相信和理解如來的功德，又不能相信這樣的經典，不能忍受如實地指出過錯，明明知道自己的缺點和錯誤卻反駁我的話。這樣的愚癡之人依靠佛法生活，卻違背佛法。阿難！那時閻浮提（Jambudvipa，我們所居住的這個世界）內，像這樣的愚癡之人充滿其中。阿難！暫且放下不說。何必去尋求這些愚癡惡人，只是徒然地增長年齡，所做都是惡事呢？』這時阿難對佛說：『世尊！這部經應當叫什麼名字？我們應該如何奉持？』佛告訴阿難：『這部經名為『佛藏（Buddha-pitaka，包含佛陀教義的寶藏）』，也名為『發起精進（Arabbha-viraga，開始努力修行）』，也名為『降伏破戒（Vinaya-samvara，制伏違犯戒律的行為）』，也名為『選擇諸法（Dharma-vicaya，辨別各種佛法）』。應當奉持它。『阿難！如果有人誦讀和受持這部經，所得到的功德無量無邊。為什麼呢？破戒的比丘（Bhikkhu，出家男眾）尚且不能相信、讀誦和教導他人，更何況是從中得到歡喜心？為什麼呢？阿難！譬如惡賊對於國王大臣，不敢自己顯露盜竊他人的財物，不自己說自己是賊。像這樣阿難！破戒的比丘成就了非沙門（asramana，不屬於出家修行人）的法，尚且不自己說自己是惡人，更何況能向其他人說，自己是罪人？阿難！像這樣的經典，破戒的比丘一旦聽到，如果能自己降伏就能產生慚愧心，持戒的比丘就能自我增長。』在宣說這部經的時候，無數諸天（Deva，天神）在各種佛法中獲得了法眼凈（Dharma-caksu-visuddhi，對佛法的清凈洞察力），惡魔（Mara，阻礙修行的惡神）以及他們的眷屬...

【English Translation】 English version: Even the gateway to the Dharma (the path to entering Buddhism) is still like this, how much more so to attain Ksanti (patience with the truth)? How much more so to attain Nirvana (liberation)? 'Ananda (one of the ten principal disciples of the Buddha)! Such matters are inexhaustible. In the future, Sramanas (ascetics, religious wanderers) will become wicked, base, and vile, harboring deep avarice, deep anger, and deep disbelief. The three poisons (greed, hatred, and delusion) will be rampant, their conduct coarse and difficult to control. Ananda! It is like a fertile field yielding a good harvest, yet one burns it with fire; delicious food, yet one poisons it; a house and property, yet one sets them ablaze. Should it be so?' 'No, World-Honored One (a title of the Buddha)!' 'Ananda! Like this, foolish people in the future will receive offerings because of my Dharma, yet they will not believe or understand the merits of the Tathagata (another title of the Buddha), nor will they believe in such scriptures. They will not be able to endure truthful criticism, and knowing their own faults and errors, they will contradict my words. Such foolish people live by the Buddha's Dharma, yet they oppose it. Ananda! At that time, within Jambudvipa (the continent where we live), such foolish people will be abundant. Ananda! Let it be. Why seek out these foolish and wicked people, who only increase in age and do evil deeds?' At that time, Ananda said to the Buddha: 'World-Honored One! What should this sutra be called? How should we uphold it?' The Buddha told Ananda: 'This sutra is named 'Buddha-pitaka (the treasure of the Buddha's teachings)', also named 'Arabbha-viraga (Initiating Diligence)', also named 'Vinaya-samvara (Subduing the Breaking of Precepts)', also named 'Dharma-vicaya (Discriminating Among Dharmas)'. You should uphold it. 'Ananda! If someone recites and upholds this sutra, the merits they obtain will be immeasurable and boundless. Why? Because even a Bhikkhu (Buddhist monk) who has broken the precepts cannot believe, recite, and teach others, how much less can they find joy in it? Why? Ananda! It is like a wicked thief who, before the king and ministers, dares not reveal that they have stolen others' property, and does not call themselves a thief. Like this, Ananda! A Bhikkhu who has broken the precepts has achieved the Dharma of a non-Sramana (one who is not an ascetic), and does not even call themselves wicked, how much less can they say to others that they are a sinner? Ananda! When a Bhikkhu who has broken the precepts hears such a sutra, if they can subdue themselves, they will feel ashamed, and a Bhikkhu who upholds the precepts will grow in virtue.' While this sutra was being spoken, countless Devas (gods) attained Dharma-caksu-visuddhi (the pure Dharma eye) in various Dharmas, and Mara (demon) and their retinue...

屬皆大憂惱，如墮十六種大坑，大啼哭言：「瞿曇沙門知我覺我，我常長夜愿佛滅后，破持戒者、助破戒者，欲令諸惡比丘不知佛法，但知讀誦。我欲于佛法中破安隱心，語言此非佛法無有義趣。瞿曇於今在諸天人大眾之中，守護是法遮我所愿。」魔說此已，懷憂愁惱忽然不現。

爾時世尊欲明瞭此事，而說偈言：

「我所說諸法，　　隨順第一義；　有為不堅牢，　　如夢之所見。　我今說此法，　　呵責未來事；　隨順第一義，　　防制諸惡人。　爾時惡世中，　　比丘心嬈動；　諍訟生是非，　　不能得涅槃。　沙門及白衣，　　所說無有異；　爾時我此法，　　與俗法無別。　為諸在家說：　　『汝知我希有；　我得於佛法，　　初道第一果。』　更有比丘言：　　『我說不異是；　此人與我同，　　我真見法者。』　見法不見者，　　為致白衣故；　各于自法中，　　而生其議論。　有言一切有，　　有言一切空；　不住于正道，　　性惡毀我法。『汝勿近是人，　　可來親附我；　為汝說真法，　　如我疾得道。』　如是諸音聲，　　流佈于遠近；　同心相黨助，　　破我所教法。　譬如諸惡賊，　　同惡共為侶；　反逆破國土，　　城邑及聚落。

【現代漢語翻譯】現代漢語譯本：這些魔眾都非常憂愁惱怒，好像墮入了十六種大坑中一樣，大聲啼哭說：『喬達摩沙門（Gautama，指釋迦牟尼佛）知道我，覺察我。我常常長夜希望佛陀滅度后，去破壞持戒的人，幫助破壞戒律的人，想讓那些作惡的比丘不知道佛法，只知道讀誦。我想在佛法中破壞安穩之心，說這些不是佛法，沒有意義。喬達摩（Gautama）現在在諸天人和大眾之中，守護這個佛法，阻止我所希望的。』魔說完這些話，懷著憂愁惱怒，忽然消失不見。

這時，世尊爲了明白這件事，說了偈語：

『我所說的各種法，都是隨順第一義諦的；有為法是不堅固的，就像夢中所見一樣。我現在說這些法，是爲了呵責未來的事情；隨順第一義諦，是爲了防制各種惡人。在那個惡世中，比丘的心會動搖；爭論會產生是非，不能得到涅槃（Nirvana，解脫）。沙門（Sramana，出家修行者）和在家白衣所說的沒有差別；那時我的佛法，和世俗的法沒有區別。爲了那些在家的人說：『你知道我是稀有的；我得到了佛法，初果須陀洹（Srotapanna，入流果）。』更有比丘說：『我說的不和這個人說的不一樣；這個人和我一樣，我是真正見到佛法的人。』見到佛法的人和沒有見到佛法的人，爲了得到在家人的供養；各自在自己的法中，產生議論。有人說一切有，有人說一切空；不住在正道上，本性邪惡，毀壞我的佛法。『你們不要接近這個人，可以來親近我；我為你們說真正的佛法，像我一樣快速得道。』這樣的聲音，流傳到遠近各地；同心結黨互相幫助，破壞我所教的佛法。譬如那些惡賊，同流合污結為同夥；反叛破壞國土，城邑和村落。』

【English Translation】 English version: All the demons were greatly worried and distressed, as if they had fallen into the sixteen great pits. They cried out loudly, saying, 'The Sramana Gautama (Gautama, referring to Sakyamuni Buddha) knows me and is aware of me. I have always wished, throughout the long nights, that after the Buddha's Parinirvana (death), I could destroy those who uphold the precepts and help those who break them, wanting to prevent those evil Bhikkhus (monks) from understanding the Buddha's Dharma (teachings), only knowing how to recite it. I want to destroy the peaceful mind within the Buddha's Dharma, saying that these are not the Buddha's Dharma and have no meaning. Gautama is now among the assembly of gods and humans, protecting this Dharma and preventing my wishes from being fulfilled.' After the demon said this, filled with worry and distress, he suddenly disappeared.

At that time, the World-Honored One, wanting to clarify this matter, spoke in verse:

'All the Dharmas I have spoken are in accordance with the supreme meaning; conditioned things are not firm, like what is seen in a dream. I now speak of these Dharmas to rebuke future events; in accordance with the supreme meaning, to prevent all evil people. In that evil age, the minds of the Bhikkhus will be disturbed; disputes will arise, and they will not be able to attain Nirvana (Nirvana, liberation). The Sramanas (Sramana, monastic practitioners) and the white-robed laypeople will speak without distinction; at that time, my Dharma will be no different from worldly Dharmas. Speaking to the laypeople, 'You know that I am rare; I have attained the Buddha's Dharma, the first fruit of the path, Srotapanna (Srotapanna, stream-enterer).' Other Bhikkhus will say, 'What I say is no different from this; this person is the same as me, I am the one who truly sees the Dharma.' Those who see the Dharma and those who do not, for the sake of gaining the support of laypeople; each in their own Dharma, will give rise to discussions. Some say everything exists, some say everything is empty; not abiding on the right path, with an evil nature, they destroy my Dharma. 'Do not approach this person, come and be close to me; I will speak the true Dharma for you, so you can quickly attain the path like me.' Such voices will spread far and wide; with one mind, they will form parties and help each other, destroying the Dharma I have taught. Like those evil thieves, joining together with evil companions; rebelling and destroying the country, cities, and villages.'

爾時諸比丘，　　難可得開化；　鈍根深貪著，　　少智依我、人。　不解于如來，　　隨宜所說法；　說有漏增上，　　自言是得道。　在於大會中，　　多有諸比丘；　皆言有智慧，　　求智無一人。　若是大會中，　　或有一比丘；　如實有智慧，　　皆呵言無智。　諸天神等見，　　法王道散壞；　咸皆懷憂惱，　　相對而啼泣。　中有諸樹神，　　從樹而墮地；　咸言：『釋師子　　妙法今悉壞。　佛寶法僧寶，　　在世猶未久；　如何於今日，　　悉皆當散壞？　我等不復聞，　　如來所說法；　癡冥無所知，　　上道今將滅。』　爾時諸地神，　　皆出大音聲：『如來大法炬，　　於今當滅盡。　諸天諸神等，　　后莫有所悔，　而言不見聞，　　佛道今已滅。』　如來無量劫，　　自利亦利人；　忍受諸苦惱，　　發願得成佛。　釋師子大聖，　　度諸眾生者；　清凈微妙法，　　今將欲滅盡。　癡惡諸賊等，　　於今當得力；　無有慈愍心，　　互相謗毀惱。　魔使及魔民，　　鈍根難開化；　諂曲懈怠心，　　瞋恚壞佛法。　但于空林中，　　坐禪滿三月；　自言是羅漢，　　無禪況得道？　不得言得道，　　死言入涅槃；

【現代漢語翻譯】現代漢語譯本那時，各位比丘（bhiksu，佛教出家眾），很難被開導教化；他們根器遲鈍，深深貪戀執著，智慧淺薄，還執著于『我』和『人』的分別。他們不理解如來（tathagata，佛的稱號之一）根據不同情況所說的法；只說那些有漏（sasrava，指有煩惱，會產生惡果的行為）的增上法，還自稱已經得道。在大會之中，有很多比丘（bhiksu，佛教出家眾）；都說自己有智慧，但真正尋求智慧的人卻沒有一個。如果大會中，偶爾有一位比丘（bhiksu，佛教出家眾）；如實地擁有智慧，大家都會呵斥他說沒有智慧。諸天神等看到，法王（dharmaraja，指佛）的教導即將散壞；都感到憂愁煩惱，相對而哭泣。其中有些樹神，從樹上掉落到地上；都說：『釋迦獅子（Sakya-simha，釋迦牟尼佛的尊稱）的微妙之法現在都要壞滅了。佛寶、法寶、僧寶，存在世間的時間已經不長了；為什麼在今天，都要全部散壞了呢？』『我們再也聽不到，如來（tathagata，佛的稱號之一）所說的法了；愚癡黑暗無所知，通往上道的道路現在將要滅絕。』那時，各位地神，都發出巨大的聲音：『如來（tathagata，佛的稱號之一）的大法炬，如今將要滅盡了。各位天神，以後不要有所後悔，說自己沒有看見聽見，佛道現在已經滅亡。』如來（tathagata，佛的稱號之一）在無量劫的時間裡，既利益自己也利益他人；忍受各種苦惱，發願最終成就佛果。釋迦獅子（Sakya-simha，釋迦牟尼佛的尊稱）大聖，度化眾生的人；清凈微妙的佛法，現在將要滅盡了。愚癡邪惡的賊人等，現在將要得勢；沒有慈悲憐憫之心，互相誹謗毀壞惱亂。魔的使者和魔的子民，根器遲鈍難以開化；心懷諂媚奸詐和懈怠，以瞋恚之心破壞佛法。只是在空曠的樹林中，坐禪滿了三個月；就自稱是阿羅漢（arhat，斷盡煩惱，證得解脫的聖者），沒有禪定怎麼可能得道？沒有得到道卻說得到了道，死亡的時候說進入了涅槃（nirvana，寂滅，解脫）。

【English Translation】 English version At that time, the bhiksus (Buddhist monks) were difficult to instruct and guide; Their roots were dull, deeply attached and greedy, with little wisdom, clinging to 'self' and 'others'. They did not understand the Dharma spoken by the Tathagata (one of the titles of the Buddha) according to different situations; They only spoke of the increasing of defiled (sasrava, referring to actions with afflictions that produce bad results) dharmas, and claimed to have attained the Way. In the great assembly, there were many bhiksus (Buddhist monks); All said they had wisdom, but not one truly sought wisdom. If in the great assembly, there was occasionally one bhiksu (Buddhist monk); Who truly possessed wisdom, everyone would scold him, saying he had no wisdom. The devas (gods) and spirits saw that the Dharma King's (dharmaraja, referring to the Buddha) teachings were about to be scattered and destroyed; All felt sorrow and distress, weeping to each other. Among them, some tree spirits fell from the trees to the ground; All said: 'Sakya-simha's (the honorable name of Sakyamuni Buddha) wonderful Dharma is now about to be destroyed. The Buddha Jewel, the Dharma Jewel, and the Sangha Jewel, their existence in the world is not long; Why is it that today, they are all about to be scattered and destroyed?' 'We will no longer hear the Dharma spoken by the Tathagata (one of the titles of the Buddha); Ignorant and unknowing in the darkness, the path to the higher way is now about to be extinguished.' At that time, all the earth spirits, uttered great sounds: 'The Tathagata's (one of the titles of the Buddha) great Dharma torch, is now about to be extinguished. All you devas (gods) and spirits, do not have regrets later, Saying you did not see or hear, that the Buddha's Way is now destroyed.' The Tathagata (one of the titles of the Buddha) in immeasurable kalpas (eons), Benefited both himself and others; Endured all kinds of suffering, vowing to ultimately achieve Buddhahood. Sakya-simha (the honorable name of Sakyamuni Buddha), the great sage, who delivers all sentient beings; The pure and subtle Dharma, is now about to be extinguished. The ignorant and evil thieves, are now about to gain power; Without compassion and pity, slandering, destroying, and disturbing each other. The messengers of Mara (demon) and the people of Mara, with dull roots, are difficult to instruct and guide; With flattering and deceitful and lazy minds, with anger destroying the Buddha's Dharma. They only sit in meditation in the empty forest, for three months; And claim to be arhats (saints who have cut off afflictions and attained liberation), without dhyana (meditation) how can they attain the Way? Not having attained the Way, they say they have attained the Way, and at death, they say they have entered Nirvana (extinction, liberation).

眾人信起塔，　　而自入地獄。　如是癡空者，　　互共相輕恚；　我于無量劫，　　所得今盡壞。　爾時虛空神，　　共見釋師子；　妙法毀壞敗，　　發聲皆啼泣。　四天王聞此，　　皆共懷憂惱；　時與諸天神，　　僉皆共來下。　阿羅迦槃城，　　夜叉神眾來；　僉皆大啼哭，　　出可畏音聲。　有諸七寶城，　　嚴飾極微妙；　失色皆如土，　　諸天不樂住。　悲號大啼哭，　　處處皆來集；　各共懷憂惱，　　相見不能言。　宛轉臥在地，　　發如是音聲；　共行閻浮提，　　見是大怖畏。　佛子共鬥諍，　　破法而分散；　皆從天上來，　　共詣我生處。　天神諸寶城，　　七日無光色；　各共坐啼泣，　　滿七日不起。『如何大精進，　　勇猛世間尊！　我等見住此，　　今當不復見。』　咸共詣祇洹，　　相對而啼泣：『佛此說四諦，　　我等此中聞。　世間將盲冥，　　互相輕恚慢；　但起諸惡業，　　還墮于惡道。　諸天妙宮殿，　　可惜今將空；　我等諸天神，　　無復救度者。』　爾時閻浮提，　　毀壞無威色；　經行處樹下，　　山窟無善人。　一切諸世間，　　悉皆大嬈動；　諸天及大神，　　音聲可怖畏。　

【現代漢語翻譯】現代漢語譯本眾人相信建造佛塔，卻因此墮入地獄。這些愚癡空談的人，互相輕視憎恨；我于無量劫以來所獲得的功德，如今都要完全毀壞了。那時，虛空中的神祇們，共同看到釋迦牟尼佛（釋師子，Sakyamuni Buddha）；因為微妙的佛法被毀壞，都發出聲音啼哭。四大天王（四天王，Four Heavenly Kings）聽到這些，都感到憂愁煩惱；當時與眾天神，都一起降臨。阿羅迦槃城（阿羅迦槃城，Alakavati）的夜叉神眾到來；都一起大聲啼哭，發出可怕的聲音。那些用七寶裝飾的城池，莊嚴微妙；都失去光彩變得像泥土一樣，眾天神也不樂意居住。悲傷地號哭，到處聚集；各自懷著憂愁煩惱，相見卻說不出話來。在地上輾轉哭泣，發出這樣的聲音；共同行走在閻浮提（閻浮提，Jambudvipa），看到這巨大的恐怖。佛弟子們互相爭鬥，破壞佛法而四處分散；都從天上下來，一起到我出生的地方。天神和他們的寶城，七天沒有光彩；各自坐著啼哭，滿了七天也不起來。『如何是具有大精進，勇猛的世間尊者！』『我們看見您住在這裡，現在將再也見不到了。』都一起前往祇洹精舍（祇洹，Jetavana），相對而啼哭：『佛陀在這裡宣說四聖諦（四諦，Four Noble Truths），我們在這裡聽聞。』『世間將要陷入盲昧黑暗，互相輕視憎恨傲慢；』『只是造作各種惡業，最終還是墮入惡道。』『諸天的美妙宮殿，可惜現在將要空無一人；』『我們這些天神，再也沒有救度者了。』那時，閻浮提（閻浮提，Jambudvipa）毀壞而失去威嚴光彩；經行的地方，樹下，山洞裡，都沒有善良的人。一切世間，都大為騷動；諸天和強大的神祇，發出的聲音令人恐懼。

【English Translation】 English version People believe in building stupas, but thereby fall into hell. Such foolish empty talkers, mutually despise and hate each other; The merits I have gained over countless kalpas are now completely destroyed. At that time, the gods in the sky, together saw Sakyamuni Buddha (釋師子, Sakyamuni Buddha); Because the wonderful Dharma is destroyed, they all cry out. The Four Heavenly Kings (四天王, Four Heavenly Kings) heard this, and all felt worried and distressed; At that time, they and the gods all descended together. The Yaksha gods of Alakavati (阿羅迦槃城, Alakavati) came; They all cried loudly, making terrible sounds. Those cities decorated with seven treasures, solemn and subtle; All lost their color and became like earth, and the gods were unwilling to live there. They cried sadly and gathered everywhere; Each with sorrow and distress, they could not speak when they met. Rolling on the ground, they made such sounds; Walking together in Jambudvipa (閻浮提, Jambudvipa), they saw this great fear. The Buddha's disciples fought each other, destroying the Dharma and scattering everywhere; They all came down from the sky and went to the place where I was born. The gods and their treasure cities had no light for seven days; Each sat crying, and did not get up for seven days. 'How great is the diligent, brave and honored one of the world!' 'We saw you living here, and now we will never see you again.' They all went to Jetavana (祇洹, Jetavana) together, crying face to face: 'The Buddha preached the Four Noble Truths (四諦, Four Noble Truths) here, and we heard them here.' 'The world will fall into blindness and darkness, mutually despising, hating and being arrogant;' 'They only create all kinds of evil karma, and eventually fall into evil paths.' 'The wonderful palaces of the gods, it is a pity that they will now be empty;' 'We gods have no savior anymore.' At that time, Jambudvipa (閻浮提, Jambudvipa) was destroyed and lost its majesty and glory; There were no good people in the places where they walked, under the trees, and in the caves. All the worlds were greatly disturbed; The sounds of the gods and powerful deities were terrifying.

爾時忉利天，　　舉手大悲哭；　各于宮殿中，　　發聲而號哭。　諸天宮殿中，　　皆稱說我言；　永離大聖王，　　為我說法者。　忉利天六月，　　不食修陀食；　不聽伎樂音，　　憂愁如喪子。　諸阿修羅眾，　　聞有如此事；　皆共相命集，　　欲攻忉利天。　時諸閻浮王，　　皆共相征罰；　諸天阿修羅，　　亦皆共戰鬥。　爾時諸比丘，　　及諸比丘尼；　多墮惡道中，　　少有得免者。　破戒諸白衣，　　隨順惡比丘；　以是因緣故，　　皆趣于惡道。　諸惡優婆夷，　　隨順惡師故；　亦復入惡道，　　世間皆嬈動。　有入城聚落，　　有至山林中；　東西懷憂惱，　　以損其壽命。　爾時多惡賊，　　多有諸險道；　種五穀不生，　　若生蟲所食。　爾時世人民，　　饑饉多餓死；　死墮餓鬼中，　　久受諸苦惱。　時人施佛物、　　塔及四方僧；　輒皆共分食，　　我后僧如是。　阿難汝等當，　　勉力勤精進；　莫見后末世，　　如是眾惡事。　一切諸凡夫，　　愚癡無有智；　起諸凡夫業，　　疾墮惡道中。　汝等勤讀誦，　　是名智慧因；　若為智慧故，　　疾得至勝處。　我學世正見，　　汝亦如我學；　斷世障礙

【現代漢語翻譯】現代漢語譯本那時，忉利天（Trayastrimsa Heaven，佛教宇宙觀中位於須彌山頂的天界）舉起雙手，極度悲傷地哭泣；各個宮殿中，都發出聲音號哭。諸天宮殿中，都在稱說我的名字，說：『我們永遠離開了偉大的聖王，那位為我們說法的人。』忉利天的眾生六個月不食用修陀食（Sudha food，天界的食物），不聽伎樂之音，憂愁得如同失去了孩子。諸阿修羅眾（Asura，一種好戰的神道），聽到有這樣的事情發生；都互相命令聚集起來，想要攻打忉利天。那時，閻浮提（Jambudvipa，我們所居住的這個世界）的國王們，都互相征討懲罰；諸天和阿修羅，也都在互相戰鬥。那時，諸比丘（Bhikkhu，男性出家人），以及諸比丘尼（Bhikkhuni，女性出家人）；多數墮入惡道之中，很少有人能夠倖免。破戒的在家居士，隨順那些邪惡的比丘；因為這樣的因緣，都趨向于惡道。那些邪惡的優婆夷（Upasika，女性在家佛教徒），因為隨順邪惡的師父；也同樣進入惡道，世間都騷動不安。有人進入城市村落，有人去到山林之中；東西奔波，懷著憂愁煩惱，以至於損傷了自己的壽命。那時有很多惡賊，有很多危險的道路；種植五穀不能生長，即使生長出來也被蟲子吃掉。那時世間的人民，因為饑荒大多餓死；死後墮入餓鬼道中，長久地遭受各種苦惱。當時的人們把供養佛、佛塔以及四方僧眾的物品，都一起分食了，我涅槃后的僧團也會這樣。阿難（Ananda，佛陀的十大弟子之一）你們應當，努力勤奮精進；不要在後世末法時代，見到這樣的各種惡事。一切的凡夫俗子，愚癡沒有智慧；造作各種凡夫的惡業，迅速墮入惡道之中。你們勤奮地讀誦佛經，這是產生智慧的原因；如果爲了獲得智慧，就能迅速到達殊勝的境界。我學習世間的正見，你們也像我一樣學習；斷除世間的障礙。

【English Translation】 English version At that time, the Trayastrimsa Heaven (Trayastrimsa Heaven, the heaven located on the summit of Mount Sumeru in the Buddhist cosmology) raised their hands and wept with great sorrow; In each palace, voices of weeping arose. In the palaces of the heavens, they all spoke my name, saying: 'We are forever separated from the great Holy King, the one who expounded the Dharma for us.' The beings of Trayastrimsa Heaven did not consume Sudha food (Sudha food, the food of the heavens) for six months, Nor did they listen to the sounds of music, sorrowing as if they had lost a child. The Asura (Asura, a warlike demigod) hosts, hearing of such events, Commanded each other to gather, desiring to attack Trayastrimsa Heaven. At that time, the kings of Jambudvipa (Jambudvipa, the world we inhabit) all waged war and punished each other; The gods and Asuras also battled each other. At that time, the Bhikkhus (Bhikkhu, male renunciates), and the Bhikkhunis (Bhikkhuni, female renunciates); Mostly fell into evil paths, few were able to escape. The laypeople who broke the precepts followed those evil Bhikkhus; Because of this cause and condition, they all headed towards evil paths. Those evil Upasikas (Upasika, female lay Buddhists), because they followed evil teachers; Also entered evil paths, the world was in turmoil. Some entered cities and villages, some went to the mountains and forests; Running east and west, harboring sorrow and vexation, to the point of damaging their lifespans. At that time, there were many evil thieves, many dangerous roads; Planting the five grains did not yield crops, and if they did grow, they were eaten by insects. At that time, the people of the world, mostly starved to death due to famine; After death, they fell into the realm of hungry ghosts, enduring various sufferings for a long time. At that time, people took the offerings to the Buddha, stupas, and the Sangha of the four directions, And divided them among themselves to eat, my Sangha will be like this after my Parinirvana. Ananda (Ananda, one of the ten great disciples of the Buddha), you should, Strive diligently and vigorously; Do not see such evil things in the degenerate age of the future. All ordinary people, foolish and without wisdom; Create all kinds of ordinary evil karma, and quickly fall into evil paths. You diligently recite the Buddhist scriptures, this is the cause of wisdom; If it is for the sake of gaining wisdom, you can quickly reach a supreme state. I learned the right view of the world, you also learn as I did; Cut off the obstacles of the world.

事，　　疾得至勝處。　勤行八聖道，　　當疾得涅槃；　思量求自利，　　我所說如是。　是劫過去後，　　六十劫無佛；　尚無佛音聲，　　況有得道者？　時世諸人民，　　飢餓所逼切；　無有孝慈心，　　食母食兒肉。　時諸家生子，　　常護恐他食；　誰聞是惡事，　　復起生死業。　諸苦癡為本，　　五陰貪為本；　若不樂五欲，　　當斷諸貪著。　受福果報時，　　深生貪著心；　貪著因緣故，　　起惡墮惡道。　無漏法空寂，　　世間無牢堅；　若知如是者，　　汝等應疾行。　無心生心想，　　而自大驚畏：『我為作不作？　　是事為云何？』　如是諸凡夫，　　思惟而籌量：『我當云何作？』　　如是常啼泣。　無陰生陰想，　　無我生我想；　聞自相空法，　　如是亦迷悶。　不知佛如實，　　所說諸陰義；　聞則以為定，　　畏處無畏想。　我說去來今，　　諸陰皆空寂；　三世悉平等，　　猶若如虛空。　所有過去佛，　　亦說自相空；　未來世諸佛，　　亦說自相空。　我今出於世，　　亦說一切法；　自性自相空，　　三世無有異。　當來人不知，　　佛所說實義；　貪著我眾生，　　常墮于惡道。　當來世如是，

{ "translations": [ "現代漢語譯本", "事，迅速達到殊勝的境界。", "勤奮修行八聖道（Aṣṭāṅga-mārga），應當迅速證得涅槃（Nirvāṇa）；", "思量尋求自身的利益，我所說的就是這樣。", "在這個劫（kalpa）過去之後，六十個劫都沒有佛（Buddha）出世；", "甚至沒有佛的音聲，更何況有得道的人呢？", "那時的世間人民，被飢餓所逼迫；", "沒有孝順慈愛之心，甚至吃母親和孩子的肉。", "那時各家生了孩子，常常保護著，害怕被別人吃掉；", "誰聽了這種惡事，還會再造生死輪迴的業呢？", "一切痛苦都以愚癡為根本，五陰（pañca-skandha）的貪愛為根本；", "如果不貪戀五欲（pañca kāmaguṇa），就應當斷除一切貪著。", "享受福報果報的時候，深深地生起貪著之心；", "因為貪著的緣故，造作惡業，墮入惡道。", "無漏法（anāsrava-dharma）是空寂的，世間沒有什麼是牢固堅實的；", "如果知道是這樣的，你們就應當迅速修行。", "無心卻生起有心的想法，自己卻大驚小怪，感到畏懼：", '我做了什麼？沒做什麼？這件事是怎麼回事？', "像這樣的凡夫俗子，思來想去，反覆籌量：", '我應當怎麼做呢？'，像這樣常常啼哭。", "沒有陰（skandha）卻生起有陰的想法，沒有我（ātman）卻生起有我的想法；", "聽到諸法自相本空的道理，也同樣感到迷惑困頓。", "不知道佛所說的如實之義，以及五陰的真正含義；", "聽了之後就以為是實有，在沒有恐懼的地方產生恐懼的想法。", "我說過去、現在、未來，諸陰都是空寂的；", "過去、現在、未來三世都是平等的，就像虛空一樣。", "所有過去的佛，也說諸法自相本空；", "未來世的諸佛，也說諸法自相本空。", "我現在出現於世，也說一切法；", "自性自相本空，過去、現在、未來三世沒有差別。", "未來的人不知道，佛所說的真實含義；", "貪著於我和眾生，常常墮入惡道。", "未來的世間就是這樣。" ], "english_translations": [ "English version", "Quickly attain the supreme state.", "Diligently practice the Noble Eightfold Path (Aṣṭāṅga-mārga), you should quickly attain Nirvana (Nirvāṇa);", "Contemplate and seek your own benefit, what I have said is thus.", "After this kalpa (kalpa) has passed, there will be no Buddha (Buddha) for sixty kalpas;", "There is not even the sound of the Buddha, let alone those who attain the Way?", "The people of that time, oppressed by hunger;", "Have no filial piety or compassion, even eating the flesh of mothers and children.", "At that time, families protect their newborn children, fearing they will be eaten by others;", "Who, upon hearing of such evil deeds, would create the karma of birth and death again?", "All suffering is rooted in ignorance, and greed for the five aggregates (pañca-skandha) is the root;", "If you do not delight in the five desires (pañca kāmaguṇa), you should cut off all attachments.", "When enjoying the fruits of blessings, deeply generate a mind of attachment;", "Because of the cause of attachment, create evil deeds and fall into evil paths.", "The unconditioned dharma (anāsrava-dharma) is empty and still, and nothing in the world is solid and firm;", "If you know this to be so, you should practice diligently.", "Without a mind, thoughts of mind arise, and you are greatly alarmed and fearful:", "'What have I done? What have I not done? What is the matter?'", "Such ordinary people, think and deliberate:", "'What should I do?' Like this, they constantly weep.", "Without aggregates (skandha), thoughts of aggregates arise, without a self (ātman), thoughts of a self arise;", "Hearing the doctrine that all dharmas are empty in their own nature, they are also confused and bewildered.", "Not knowing the true meaning of what the Buddha said, nor the true meaning of the five aggregates;", "Upon hearing it, they think it is real, and generate thoughts of fear where there is no fear.", "I say that in the past, present, and future, the aggregates are all empty and still;", "The three times are all equal, like empty space.", "All the Buddhas of the past also said that all dharmas are empty in their own nature;", "The Buddhas of the future will also say that all dharmas are empty in their own nature.", "I now appear in the world, and also say that all dharmas;", "Are empty in their own nature and own form, and there is no difference in the three times.", "People of the future will not know the true meaning of what the Buddha said;", "Clinging to self and sentient beings, they will constantly fall into evil paths.", "The future world will be like this." ] }

大惡甚可畏；　汝等勤精進，　　莫見是惡世。」

佛說此經已，長老舍利弗及諸比丘，一切世間天人大眾，聞佛所說，皆大歡喜，信受佛語。

佛藏經卷下

【現代漢語翻譯】現代漢語譯本：巨大的罪惡非常可怕；你們應當勤奮精進，不要看到這個罪惡的世界。

佛陀說完這部經后，長老舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）以及各位比丘（bhiksu，出家修行的男性佛教徒），還有一切世間的天人大眾，聽聞佛陀所說，都非常歡喜，信受佛陀的教誨。

《佛藏經》卷下

【English Translation】 English version: Great evil is exceedingly dreadful; You should diligently strive forward, do not see this evil world.

After the Buddha spoke this Sutra, the elder Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom) and all the bhiksus (bhiksu, male Buddhist monks), as well as all the gods and humans in the world, hearing what the Buddha said, were all greatly rejoiced, and faithfully accepted the Buddha's words.

The Lower Scroll of the Buddhabhasita-pitaka-sutra