T17n0730_佛說處處經

大正藏第 17 冊 No. 0730 佛說處處經

No. 730

佛說處處經

後漢安息國三藏安世高譯

佛言：「道人行道，若瞋恚意起時，即當制己，制便念善，是為道人行。若佈施財利，得之便計無常，不隨身犯，謂不犯殺盜淫，是為不隨身犯。出瞋恚者口亦不言，意亦不念，是為出瞋恚意中大深聲者。譬如人作盜，說言：『汝所作大無狀。』是為意中大深聲。」

佛言：「味味次第者，所食物外合之，內分別其味令不錯誤，是為味味次第。菩薩所以得知者，前世所食啖，皆先上父母、道人，然後自食，是故得是三十二相、八十種好。」

佛言：「菩薩用四事，得四無畏：一者、自身所知，亦欲使人悉知；二者、教人無厭極；三者、等心無所藏匿；四者、為人說經從后不悔；是為四事。佛亦用四事，得四無所畏：一者、如法說；二者、不受他人物；三者、等心；四者、戒具。」

佛言：「復有四無所畏：一者、如事說；二者、無所愛惜；三者、神足；四者、不與人共諍。

「佛得頂中光明者，有三因緣：一者、然燈施佛寺；二者、愛樂明經；三者、解人疑結。

「佛舉右手，有四因緣：一者、用惡人無反覆故；二者、以善人有反覆故；三

【現代漢語翻譯】現代漢語譯本《佛說處處經》

後漢安息國三藏安世高譯

佛說：『修行之人，如果生起嗔恚之心，就應當克制自己，克制之後便應思念善事，這就是修行人的行為。如果佈施財物利益他人，得到好處便應考慮到世事無常，不要放縱自己去觸犯殺盜淫等惡行，這叫做不隨身犯。從嗔恚中解脫出來的人，口中不說惡語，心中也不想惡事，這叫做從嗔恚意念中發出洪亮的聲音。譬如有人做了盜竊之事，（你）說：『你所做的事情太不像話了。』這就是意念中發出的洪亮的聲音。』

佛說：『辨別味道的次第，是指對於所食物品，從外表上加以辨別，在內心分別其味道，使之不發生錯誤，這叫做辨別味道的次第。菩薩之所以能夠得知味道的次第，是因為前世所食用的東西，都先供養父母、道人，然後自己才食用，因此得到三十二相、八十種好。』

佛說：『菩薩用四種行為，得到四種無畏：第一，自己所知曉的，也希望別人完全知曉；第二，教導別人沒有厭倦的時候；第三，以平等心對待一切，沒有絲毫的藏匿；第四，為人講說經典，事後從不後悔；這就是四種行為。佛也用四種行為，得到四種無所畏懼：第一，如法宣說；第二，不接受他人的財物；第三，以平等心對待一切；第四，戒律完備。』

佛說：『還有四種無所畏懼：第一，如實宣說；第二，沒有絲毫的吝惜；第三，具有神通；第四，不與他人爭論。』

『佛頂上的光明，有三種因緣：第一，燃燈供養佛寺；第二，喜愛研習明經；第三，解除他人的疑惑。』

『佛舉起右手，有四種因緣：第一，因為惡人沒有反覆無常；第二，因為善人有反覆無常；第三

【English Translation】 English version The Sutra on Various Locations Spoken by the Buddha

Translated by An Shih-kao, a Tripitaka Master from An息(Anxi) Kingdom of the Later Han Dynasty

The Buddha said: 'When a practitioner is walking the path, if anger arises, they should restrain themselves. After restraining, they should contemplate goodness. This is the conduct of a practitioner. If they give alms and benefits, they should consider impermanence upon receiving them, and not indulge in committing offenses with their body, meaning not committing killing, stealing, or sexual misconduct. This is called not committing offenses with the body. One who is free from anger does not speak evil words, nor does one think evil thoughts. This is called emitting a profound sound from the mind free of anger. For example, if someone commits theft, (you) say: 'What you have done is outrageous.' This is called emitting a profound sound from the mind.'

The Buddha said: 'The order of distinguishing flavors refers to externally examining the food, and internally distinguishing its taste to avoid errors. This is called the order of distinguishing flavors. The reason why a Bodhisattva can know the order of flavors is because in previous lives, whatever they ate, they first offered it to their parents and practitioners, and then ate it themselves. Therefore, they obtained the thirty-two marks and eighty minor characteristics.'

The Buddha said: 'A Bodhisattva uses four practices to obtain four kinds of fearlessness: First, what they themselves know, they also want others to fully know; second, they never tire of teaching others; third, they treat everyone with equanimity, without any concealment; fourth, they speak the scriptures for others and never regret it afterwards. These are the four practices. A Buddha also uses four practices to obtain four kinds of fearlessness: First, speaking according to the Dharma; second, not accepting others' possessions; third, treating everyone with equanimity; fourth, having complete precepts.'

The Buddha said: 'There are also four kinds of fearlessness: First, speaking truthfully; second, without any stinginess; third, having supernatural powers; fourth, not arguing with others.'

'The light from the Buddha's crown has three causes: First, offering lamps to Buddhist temples; second, loving to study the illuminating scriptures; third, resolving people's doubts.'

'The Buddha raising his right hand has four causes: First, because evil people are not fickle; second, because good people are fickle; third

者、現教；四者、語人無作惡。

「佛舉右手，復有四因緣：一者、欲令十方人皆來學道隨行意；二者、為欲示人我所行福，今得是相；三者、勸人皆令持戒；四者、威儀自爾，亦為不欲見人惡態，是故舉一切右手。

「佛不著履，有三因緣：一者、使行者少欲；二者、現足下輪；三者、令人見之歡喜。

「佛行足去地四寸，有三因緣：一者、見地有蟲蟻故；二者、地有生草故；三者、現神足故，亦欲令人意止佛行。

「佛行地高下皆平，有三因緣：一者、本行四等心，欲令一切安隱，地在水上、水中有神，蟲蟻一切值佛足下，皆安隱同心立意，是故卑者為高，高者為卑；二者、諸天鬼神行福，為佛除地故，高下為平；三者、佛為菩薩時，通利道逕橋樑度人故，從是得福故，高下正平，欲令人意亦爾。

「佛不飛行，有四因緣：一者、勸弟子欲令精進；二者、欲令弟子聽經；三者、報宿命恩；四者、現相，是故不飛行。

「佛在世時，諸天、鬼神、龍、人民皆到佛所聽經，數千百重，行坐前後皆見佛面。所以者何？佛前世時，言語無前後，是故無不見佛面者，人臥皆隨佛所首，用佛尊故。

「佛初得道不食七日，有四因緣：一者、念道忘食；二者、一心不饑；三者、歡喜

【現代漢語翻譯】現代漢語譯本：『不說人過失，不說現在所教的法；不說他人所作的惡事。』

『佛舉起右手，有四個因緣：一是，想要讓十方的人都來學習佛道，隨順佛的意願而行；二是，爲了向人們展示我所修行的福報，今生才得到這樣的相貌；三是，勸導人們都能夠持守戒律；四是，威儀自然如此，也是因為不希望看到人們醜惡的姿態，所以舉起一切右手。

『佛不穿鞋子，有三個因緣：一是，使修行的人減少慾望；二是，顯現足下的輪相；三是，使人們見到後心生歡喜。

『佛行走時，腳離地面四寸，有三個因緣：一是，因為看到地上有蟲蟻的緣故；二是，因為地上有生長的草的緣故；三是，顯現神通的緣故，也想讓人們的心意專注于佛的行止。

『佛行走時，地面高低都變得平坦，有三個因緣：一是，佛本來修行四等心（四無量心），想要讓一切眾生都得到安穩，土地在水上、水中又有神靈，蟲蟻一切眾生遇到佛的足下，都安穩同心立意，因此低的地方變為高，高的地方變為低；二是，諸天鬼神行福，為佛清除地面，所以高低變得平坦；三是，佛作為菩薩時，疏通道路，架設橋樑，救度人們，因此得到這樣的福報，所以高低正平，想要讓人們的心意也像這樣。

『佛不飛行，有四個因緣：一是，勸勉弟子想要精進修行；二是，想要讓弟子們聽聞佛經；三是，報答宿世的恩情；四是，顯現相貌，所以不飛行。

『佛在世的時候，諸天（Devas）、鬼神（ghosts and spirits）、龍（Nagas）、人民都到佛的住所聽聞佛經，數千百重，行走坐臥前後都能見到佛的面容。這是什麼原因呢？佛前世的時候，言語沒有前後矛盾，所以沒有見不到佛面容的人，人們睡覺時都朝著佛所在的方向，因為佛的尊貴。

『佛最初得道后七天沒有進食，有四個因緣：一是，思念佛道而忘記了進食；二是，一心專注而沒有飢餓感；三是，心生歡喜。

【English Translation】 English version: 『Not speaking of others' faults, not speaking of the Dharma (teachings) currently being taught; not speaking of the evil deeds done by others.』

『The Buddha raising his right hand has four causes and conditions: first, wanting to have people from the ten directions come to learn the Buddha's path, following the Buddha's intention; second, to show people the blessings I have cultivated, and thus I have obtained this appearance in this life; third, to encourage people to uphold the precepts; fourth, the demeanor is naturally so, and also because I do not wish to see people's ugly appearances, therefore I raise my right hand.

『The Buddha not wearing shoes has three causes and conditions: first, to make practitioners have fewer desires; second, to reveal the wheel marks under the feet; third, to make people happy when they see them.

『When the Buddha walks, his feet are four inches above the ground, with three causes and conditions: first, because he sees insects and ants on the ground; second, because there is growing grass on the ground; third, to manifest supernatural powers, and also to make people's minds focus on the Buddha's actions.

『When the Buddha walks, the ground is level regardless of its original height, with three causes and conditions: first, the Buddha originally practiced the Four Immeasurable Minds (four immeasurable states of mind), wanting to bring peace and stability to all beings. The land is on water, and there are spirits in the water. All beings, including insects and ants, who encounter the Buddha's feet are peaceful and of one mind. Therefore, the low becomes high, and the high becomes low; second, the devas (gods) and spirits perform meritorious deeds, clearing the ground for the Buddha, so the high and low become level; third, when the Buddha was a Bodhisattva, he cleared roads, built bridges, and saved people, and therefore obtained such blessings, so the high and low are level, wanting people's minds to be like this as well.

『The Buddha does not fly, with four causes and conditions: first, to encourage disciples to be diligent in practice; second, to have disciples listen to the scriptures; third, to repay past life debts; fourth, to manifest appearances, therefore he does not fly.

『When the Buddha was in the world, devas (gods), ghosts and spirits, nagas (dragons), and people all came to the Buddha's residence to listen to the scriptures, in thousands of layers, walking, sitting, and lying down, they could all see the Buddha's face. What is the reason for this? In the Buddha's past lives, his words were not contradictory, so there was no one who could not see the Buddha's face. People slept facing the direction where the Buddha was, because of the Buddha's尊貴 (venerability).』

『The Buddha did not eat for seven days after first attaining enlightenment, with four causes and conditions: first, he was mindful of the path and forgot to eat; second, he was focused and not hungry; third, he was joyful.

不渴；四者、不念痛癢思想生死識；是為四。欲使人聽經亦爾。

「佛袈裟里，塵水不著、外垢不著，有二因緣：一者、不念一切人惡故；二者、見一切人有欲，欲令滅之。佛復浣袈裟者，外垢不著里著，有身故有垢。所以者何？外行已盡，是故垢不著外，內行未盡，是故垢著，用有身故為內未盡，以有身為罪用，是故不惜身命。所以者何？復惜命，用命得道故。

「佛說八十億萬因緣經，都治人三病：一者、貪淫；二者、瞋恚；三者、愚癡。是三事分為六，故應六衰治三病。經所以多者，譬如人服藥病不愈，當更服余藥。佛言：『人意多端，疾轉故多經，隨意療，之慾使疾解故。』

「佛已得道，復有三病六憂。六憂者謂憂六入，三病者謂心意識虞受故。佛已得道有是憂病，何況餘人殃罪不畢不得度世，佛業未竟不得度世。

「佛棄余壽二十年，有三因緣：一者、用世間人貪身故；二者、所教已盡；三者、恐惡人誹謗之得罪重故，便取般泥洹。佛度世去，亦不持身去，亦不持意去，但為苦滅耳。地水火風空，常在世間無有斷時。

「佛度世燒身，有三因緣：一者、腐爛故；二者、蟲蛾生故；三者、人以香華持資來得福故。

「佛笑口有五色光出者，有五因緣：一者、欲令人有

所問，因所問有益故；二者、恐人言佛不知笑故；三者、現口中光；四者、笑諸不至誠；五者、笑阿羅漢守空不得菩薩道。光還從頂上入者，當示後人大明故。」

佛欲度世去，諸比丘白佛言：「諸在世間人，皆當從佛得福。今佛度世去，諸世間人民，當復從誰得福？」

佛言：「比丘！我雖度世去，經法當在。復有四因緣，可從得福：一者、畜生無所食，飼之令得命；二者、見人得疾病無瞻視者，當給與供養令得安隱；三者、貧窮孤獨當護視；四者、人獨一身行禪念道，無所衣食當給視之；是為四事。佈施持善意與之，其得福與佛等無有異。爾時身皆痛，便欲度世去。」

佛謂舍利弗：「令說經者，有三因緣：一者、恐佛去後，人不信余比丘語故；二者、勸弟子意令解，佛尚令比丘說經，何況餘人；三者、現舍利弗功德，恐余比丘各自貢高，欲得說經故。」是故，佛使舍利弗說經。

佛度世去後，諸阿羅漢共責數阿難：「佛在世時欲得水，何以故不與？十方一切皆當從佛解脫，汝何以不留佛，莫令般泥洹？佛欲行四神足，止住一劫，亦可百劫，亦可千劫，汝何不勸佛行四神足？」阿難言：「如卿語，佛為不得自在耶，當須我言？設使止住一劫在世間，彌勒當那得來下作佛？佛本行共學道者

【現代漢語翻譯】現代漢語譯本：所問的原因，是因為所問的問題有益處；第二，恐怕有人說佛不知道笑；第三，顯現口中的光明；第四，嘲笑那些不至誠的人；第五，嘲笑阿羅漢只守著空性，不能證得菩薩道。光明又從頭頂進入，是爲了向後人昭示大光明。' 佛將要入滅，眾比丘問佛：'世間的人，都從佛這裡得到福報。現在佛要入滅，世間的人民，又將從誰那裡得到福報呢？' 佛說：'比丘們！我雖然入滅，經法仍然存在。還有四種因緣，可以從中得到福報：第一，畜生沒有食物，餵養它們使它們得以生存；第二，看見有人生病而無人照顧，應當給予供養，使他們得到安穩；第三，對於貧窮孤獨的人應當照顧；第四，有人獨自修行禪定，沒有衣食，應當給予供給；這就是四件事。佈施並懷著善良的意願給予，所得到的福報與供養佛沒有差別。'這時佛的身體都疼痛，便想要入滅。佛告訴舍利弗：'讓（你）說經，有三種因緣：第一，恐怕佛入滅后，人們不相信其他比丘的話；第二，勸勉弟子們的心意，使他們明白，佛尚且讓比丘說經，何況其他人；第三，顯現舍利弗的功德，恐怕其他比丘各自貢高自大，想要得到說經的機會。'因此，佛讓舍利弗說經。佛入滅后，眾阿羅漢共同責備阿難：'佛在世的時候想要水，你為什麼不給？十方一切眾生都應當從佛那裡得到解脫，你為什麼不挽留佛，不要讓他般涅槃？佛想要運用四神足，止住一劫，也可以百劫，也可以千劫，你為什麼不勸佛運用四神足？'阿難說：'像你們說的話，佛難道不能夠自在嗎，需要我說嗎？假使佛止住一劫在世間，彌勒菩薩又怎麼能來下產生佛呢？佛本來一起學道的人

【English Translation】 English version: 'The reason for asking is because the questions asked are beneficial; second, for fear that people will say the Buddha does not know how to smile; third, to manifest the light from the mouth; fourth, to laugh at those who are not sincere; fifth, to laugh at the Arhats who only guard emptiness and cannot attain the Bodhisattva path. The light then enters from the top of the head, in order to show great light to future generations.' When the Buddha was about to pass away, the Bhikshus asked the Buddha: 'All beings in the world receive blessings from the Buddha. Now that the Buddha is about to pass away, from whom will the people of the world receive blessings?' The Buddha said: 'Bhikshus! Although I pass away, the Sutras will still exist. There are also four causes and conditions from which blessings can be obtained: first, if animals have no food, feed them so that they may live; second, if you see someone who is sick and has no one to care for them, you should provide them with offerings so that they may be at peace; third, you should care for the poor and lonely; fourth, if someone is practicing meditation alone and has no food or clothing, you should provide for them; these are the four things. Giving with a good intention, the blessings obtained are no different from offering to the Buddha.' At this time, the Buddha's body was in pain, and he wanted to pass away. The Buddha said to Shariputra (舍利弗, one of the Buddha's chief disciples): 'There are three reasons for letting (you) speak the Sutra: first, for fear that after the Buddha passes away, people will not believe the words of other Bhikshus; second, to encourage the minds of the disciples, so that they understand that even the Buddha lets the Bhikshus speak the Sutra, let alone others; third, to manifest the merits of Shariputra, for fear that other Bhikshus will be arrogant and want to have the opportunity to speak the Sutra.' Therefore, the Buddha let Shariputra speak the Sutra. After the Buddha passed away, the Arhats (阿羅漢, enlightened disciples) together blamed Ananda (阿難, the Buddha's attendant): 'When the Buddha wanted water when he was alive, why didn't you give it to him? All beings in the ten directions should be liberated from the Buddha, why didn't you keep the Buddha from entering Parinirvana (般泥洹, complete nirvana)? The Buddha wanted to use the four supernatural powers (四神足, four bases of spiritual power) to stay for one kalpa (劫, an aeon), or even a hundred kalpas, or even a thousand kalpas, why didn't you encourage the Buddha to use the four supernatural powers?' Ananda said: 'As you say, is the Buddha not able to be free, and needs my words? Even if the Buddha stayed in the world for one kalpa, how could Maitreya (彌勒, the future Buddha) come down to become a Buddha? The Buddha's original fellow practitioners'

有八十億萬人，皆求菩薩道，唯有兩人得道耳：一者釋迦文；二者彌勒，其餘人有得阿羅漢辟支佛者。佛忍辱過於地，心軟過於水，意堅過於須彌山，功德過於海水，智慧過於虛空，以是故前得佛耳！」

佛言：「彌勒不來下，有四因緣：一者、有時福應彼間；二者、是間人粗無能受經者；三者、功德未滿；四者、世間有能說經者，故彌勒不下。當來下，余有五億七千六十萬歲，彌勒時人眼皆見四千里。彌勒時人眼見四千里者，本行十因緣得：一者、不掩人眼明；二者、不捨人眼；三者、不覆蔽人眼；四者、不藏人善；五者、不視殺；六者、不視盜；七者、不視淫；八者、不視陰私及人短；九者、諸惡事不視；十者、然燈于佛寺；是為十事。

「佛、辟支佛、阿羅漢是三人，法同行異：佛者為覺意；辟支佛為見因緣知；阿羅漢坐禪乃知。辟支佛為因緣見生死相，自守不敢離行，從見因緣得道，故為辟支佛。佛者為通行欲度脫人故，故求辟支佛。辟支佛自割身活五百人，以木自刺其頸見因緣計挍，如割土見血是水、見萬物皆非常，便取道。有辟支佛，先世為菩薩五百劫，身已有三十相，無二相不及佛，不及佛者，無善權方便故。

「佛說生死勤苦三惡道事，有黠人意解，便取阿羅漢，雖作阿羅漢，于

【現代漢語翻譯】現代漢語譯本有八十億人都在尋求菩薩道（Bodhisattva path），但只有兩人能夠得道成佛：一位是釋迦文（Sakyamuni），另一位是彌勒（Maitreya）。其餘的人則可能證得阿羅漢（Arhat）或辟支佛（Pratyekabuddha）的果位。佛陀的忍辱之心勝過大地，心腸柔軟勝過水，意志堅定勝過須彌山（Mount Sumeru），功德勝過海水，智慧勝過虛空，因此才能先於他人成佛！'

佛陀說：『彌勒菩薩現在不降生人間，有四個原因：第一，有時他的福報應該在其他的世界；第二，這個世界的人根器粗劣，沒有能力接受甚深的佛法；第三，他的功德尚未圓滿；第四，世間還有能夠宣說佛法的人。所以彌勒菩薩現在還不降生。當他降生的時候，距離現在還有五億七千六十萬年。彌勒菩薩降生時，人們的眼睛都能看到四千里遠的地方。彌勒菩薩時代的人們眼睛能看到四千里遠，是由於過去世修行了十種因緣：第一，不遮掩別人的視力；第二，不捨棄別人的視力；第三，不覆蓋別人的視力；第四，不善（原文如此，疑為「不作惡」）；第五，不觀看殺戮；第六，不觀看偷盜；第七，不觀看淫慾之事；第八，不觀看隱私和別人的缺點；第九，不觀看各種惡事；第十，在佛寺中點燈。這就是十種因緣。』

『佛（Buddha）、辟支佛（Pratyekabuddha）、阿羅漢（Arhat）是三種人，他們的修行方法相同，但證悟的境界不同：佛是覺悟一切事物的真意；辟支佛是通過觀察因緣而知曉真理；阿羅漢是通過坐禪才能知曉真理。辟支佛通過觀察因緣而了知生死的真相，自我守護，不敢離開這種修行，從觀察因緣而證得道果，所以稱為辟支佛。佛是爲了普遍地救度眾生，所以才去尋求辟支佛的境界。辟支佛曾經割捨自己的身體來救活五百人，用木頭刺自己的脖子來觀察因緣，就像割開泥土看到血就是水，看到萬物都是無常的，於是就證得了道果。有的辟支佛，前世曾經作為菩薩修行了五百劫，身上已經具有了三十二相中的三十相，只有兩相不如佛，不如佛的原因是沒有善巧方便。』

『佛陀宣說生死輪迴的勤苦和三惡道（three evil realms）的苦難，有些聰明人聽了之後，立刻就證得了阿羅漢的果位。雖然他們證得了阿羅漢的果位，但于

【English Translation】 English version There are eighty billion people who all seek the Bodhisattva path, but only two will attain enlightenment: one is Sakyamuni (釋迦文), and the other is Maitreya (彌勒). The rest may attain the state of Arhat (阿羅漢) or Pratyekabuddha (辟支佛). The Buddha's forbearance exceeds the earth, his heart is softer than water, his will is firmer than Mount Sumeru (須彌山), his merit is greater than the ocean, and his wisdom surpasses the void. That is why he attained Buddhahood before others!'

The Buddha said, 'Maitreya (彌勒) does not descend now for four reasons: first, sometimes his blessings should be in other worlds; second, the people of this world are coarse and unable to receive the sutras; third, his merits are not yet complete; fourth, there are still those in the world who can expound the sutras. Therefore, Maitreya does not descend now. When he descends, there will be five hundred and seventy-six million years remaining. At the time of Maitreya, people's eyes will see four thousand li (里). The people of Maitreya's time can see four thousand li because they cultivated ten causes in past lives: first, not obscuring others' vision; second, not abandoning others' vision; third, not covering others' vision; fourth, not doing evil (不善 - presumed to be 'not doing evil' as the original text seems to be missing a word); fifth, not watching killings; sixth, not watching theft; seventh, not watching lust; eighth, not watching private matters and others' shortcomings; ninth, not watching all kinds of evil deeds; tenth, lighting lamps in Buddhist temples. These are the ten causes.'

'Buddha (佛), Pratyekabuddha (辟支佛), and Arhat (阿羅漢) are three types of people. Their methods of practice are the same, but their states of enlightenment are different: the Buddha is enlightened to the true meaning of all things; the Pratyekabuddha knows the truth by observing causes and conditions; the Arhat knows the truth through meditation. The Pratyekabuddha understands the truth of birth and death by observing causes and conditions, guarding himself and not daring to leave this practice. He attains enlightenment from observing causes and conditions, so he is called Pratyekabuddha. The Buddha seeks the state of Pratyekabuddha in order to universally save sentient beings. A Pratyekabuddha once cut off his own body to save five hundred people, and pierced his own neck with wood to observe causes and conditions, just as cutting open the soil to see blood is water, and seeing that all things are impermanent, and then he attained enlightenment. Some Pratyekabuddhas, in their previous lives, practiced as Bodhisattvas (菩薩) for five hundred kalpas (劫), and already possessed thirty of the thirty-two marks, only two marks being inferior to the Buddha. The reason for being inferior to the Buddha is the lack of skillful means.'

'The Buddha speaks of the diligence and suffering of birth and death and the suffering of the three evil realms (三惡道). Some intelligent people, upon hearing this, immediately attain the state of Arhat. Although they attain the state of Arhat, they are

中最尊。所以者何？用前世行菩薩道五百劫，有慈心欲度十方人故，雖得阿羅漢智慧，能曉方俗語。初為阿羅漢時，不能自覺前世為菩薩，佛便說佛功德，復為說阿羅漢功德，爾乃知佛功德大，便自悔欲轉意取佛。」

佛言：「已得阿羅漢道，不可復得轉，便自悔言：『我何愚癡正取阿羅漢道？』佛便為解意：『汝智勝餘阿羅漢，智慧不及佛。阿羅漢自斷苦不斷他人苦，佛本行自斷苦亦斷他人苦，是故不相及。』」

佛言：「舍利弗！有三語，悉以知人意：一者、粗語；二者、深語；三者、牽語。得是三語，有善意即見，有惡意亦見，有忍意亦見，欲意從是三語悉知人意。」

舍利弗白佛言：「彈指之間，人意有六十生死？」

佛言：「有九百六十生死復不多，要有三意：有善意、有惡意、有欲意。善意有三百二十、惡意有三百二十、欲意有三百二十，彈指之間三意並行，合為九百六十生死。除善意三百二十，余有六百四十生死意。佛與舍利弗同行三十七品經，智慧不等者，譬如喘息，同從諸毛孔，出入能覺，便但知鼻息氣出入。佛所知悉知諸毛孔，舍利弗所知如鼻孔，取捨利弗知分為十六分，滿一佛界三千大千日月天下黠人所知，不及舍利弗所知一分；取佛智分為十六分，滿一佛界中舍利

【現代漢語翻譯】現代漢語譯本：『最為尊貴。』這是為什麼呢？因為（他）前世修行菩薩道五百劫，有慈悲心想要度化十方眾生，所以即使獲得了阿羅漢（Arhat，斷除煩惱，證得解脫的聖者）的智慧，也能明白各地的風俗語言。最初成為阿羅漢時，不能自己覺察到前世是菩薩，佛陀便為（他）講述佛的功德，又為（他）講述阿羅漢的功德，（他）這才知道佛的功德廣大，便後悔想要轉變心意去證得佛果。

佛說：『已經證得阿羅漢道，不可能再轉變（方向）了。』（他）便後悔地說：『我為什麼如此愚癡，只證得阿羅漢道呢？』佛便為（他）解釋說：『你的智慧勝過其他的阿羅漢，但智慧比不上佛。阿羅漢只是斷除自己的痛苦，不能斷除他人的痛苦，佛本來修行是既斷除自己的痛苦也斷除他人的痛苦，所以（阿羅漢的功德）不能與（佛的功德）相比。』

佛說：『舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）！有三種語言，可以用來了解人的心意：第一種是粗俗的語言；第二種是深刻的語言；第三種是牽強的語言。』得到這三種語言，（就能）看到（對方）是否有善意，也能看到（對方）是否有惡意，也能看到（對方）是否有忍耐之心，從這三種語言中完全可以瞭解人的心意。

舍利弗問佛說：『彈指之間，人的心意有六十個生死（生滅）？』

佛說：『有九百六十個生死，甚至更多，關鍵在於有三種意念：有善意、有惡意、有慾望。善意有三百二十個，惡意有三百二十個，慾望有三百二十個，彈指之間三種意念同時執行，合起來就是九百六十個生死。除去善意三百二十個，還剩下六百四十個生死的意念。佛與舍利弗一同修行三十七品經，智慧不等同的原因，譬如喘息，同樣是從各個毛孔出入，（佛）能夠覺察到，（舍利弗）便只知道鼻子的氣息出入。佛所知道的，悉知各個毛孔（的氣息），舍利弗所知道的如同鼻孔（的氣息）。取捨利弗的智慧分為十六份，充滿一個佛界三千大千世界日月天下聰明人所知道的，比不上舍利弗所知道的一份；取佛的智慧分為十六份，充滿一個佛界中舍利』

【English Translation】 English version: 'The most venerable.' Why is that? Because in a previous life, (he) practiced the Bodhisattva path for five hundred kalpas (aeons), having a compassionate heart to liberate beings in the ten directions. Therefore, even though (he) attained the wisdom of an Arhat (one who has extinguished afflictions and attained liberation), (he) could understand the customs and languages of various places. Initially, upon becoming an Arhat, (he) could not realize that (he) was a Bodhisattva in a previous life. The Buddha then explained the merits of the Buddha and also explained the merits of the Arhat. Only then did (he) realize the greatness of the Buddha's merits and regretted wanting to change (his) mind to attain Buddhahood.

The Buddha said, 'Having already attained the path of an Arhat, it is impossible to change (direction) again.' (He) then regretted and said, 'Why was I so foolish as to only attain the path of an Arhat?' The Buddha then explained to (him), 'Your wisdom surpasses that of other Arhats, but your wisdom is not comparable to that of the Buddha. Arhats only extinguish their own suffering and cannot extinguish the suffering of others. The Buddha's original practice was to extinguish both (his) own suffering and the suffering of others. Therefore, (the merits of an Arhat) cannot be compared to (the merits of the Buddha).'

The Buddha said, 'Sariputra (one of the Buddha's ten principal disciples, known for his wisdom)! There are three types of speech that can be used to understand a person's intentions: the first is coarse speech; the second is profound speech; and the third is contrived speech.' By understanding these three types of speech, (one can) see whether (the other person) has good intentions, see whether (the other person) has malicious intentions, and see whether (the other person) has forbearance. From these three types of speech, one can fully understand a person's intentions.

Sariputra asked the Buddha, 'In the time it takes to snap one's fingers, are there sixty births and deaths (arising and ceasing) of a person's mind?'

The Buddha said, 'There are nine hundred and sixty births and deaths, or even more. The key is that there are three types of thoughts: good thoughts, bad thoughts, and desires. There are three hundred and twenty good thoughts, three hundred and twenty bad thoughts, and three hundred and twenty desires. In the time it takes to snap one's fingers, these three types of thoughts operate simultaneously, totaling nine hundred and sixty births and deaths. Removing the three hundred and twenty good thoughts, there remain six hundred and forty thoughts of birth and death. The reason why the Buddha and Sariputra practice the Thirty-Seven Limbs of Enlightenment together but their wisdom is not equal is like breathing. Although (breath) comes in and out of all the pores, (the Buddha) can perceive it, (Sariputra) only knows the breath coming in and out of the nose. What the Buddha knows is knowing all the pores (of breath), what Sariputra knows is like the nose (of breath). Taking Sariputra's wisdom and dividing it into sixteen parts, filling a Buddha-field, a three-thousand-great-thousand world, the knowledge of all the clever people under the sun and moon is not equal to one part of what Sariputra knows. Taking the Buddha's wisdom and dividing it into sixteen parts, filling a Buddha-field, Sariputra'

弗所知，不及佛知一分。三十七品行有三輩，有大三十七品、有中三十七品、有小三十七品；意大得大意，意中得中意，意小得小意，深妙具行三十七品便洞達。何以故？正分分為十六分，人本十六意，故佛分別，是故不同。

「舍利弗知一切法語，用時語、護語、守語，佛便謂舍利弗：『去非時語用，不可寄人故。』舍利弗本字優波替。

「舍利弗！先佛度世去，有三因緣：一為宿命盡；二為不欲見佛度世去；三為無所復度脫。」

舍利弗行受人飯已，還精舍中，言當償債：「謂當坐禪念道為償債，不念道為負債行受人施，譬如負債未畢復更，取前罪未竟，今復造罪。」

佛言：「食人施不可不念道，亦自得復益一切用，是故當償債。」

佛言：「舍利弗黠第一，目揵連神足第一，阿難聞第一，羅云戒第一，阿那律徹視第一。」

佛使目揵連請舍利弗。舍利弗言：「舉我帶，恐不能勝。」目揵連便牽帶，三千大千日月天地悉動，不能令帶起。舍利弗便生意，當先往到佛所，目揵連從後行，先舍利弗至。佛知二人各第一。

「十方天下比丘，無有如羅云持戒者。羅云持戒有四因緣：一者、自念言：『我為佛子。』二者、謂命持多；三者、常自念：『我為沙門。』四者、持

【現代漢語翻譯】現代漢語譯本：弗所知（凡夫所知），不及佛知一分。三十七品行（三十七道品）有三輩，有大三十七品、有中三十七品、有小三十七品；意大得大意，意中得中意，意小得小意，深妙具行三十七品便洞達。何以故？正分分為十六分，人本十六意，故佛分別，是故不同。

『舍利弗（智慧第一的佛陀弟子）知一切法語，用時語、護語、守語，佛便謂舍利弗：『去非時語用，不可寄人故。』舍利弗本字優波替（舍利弗的本名）。』

『舍利弗！先佛度世去，有三因緣：一為宿命盡；二為不欲見佛度世去；三為無所復度脫。』

舍利弗行受人飯已，還精舍中，言當償債：『謂當坐禪念道為償債，不念道為負債行受人施，譬如負債未畢復更，取前罪未竟，今復造罪。』

佛言：『食人施不可不念道，亦自得復益一切用，是故當償債。』

佛言：『舍利弗黠第一，目揵連（神通第一的佛陀弟子）神足第一，阿難（多聞第一的佛陀弟子）聞第一，羅云（密行第一的佛陀弟子）戒第一，阿那律（天眼第一的佛陀弟子）徹視第一。』

佛使目揵連請舍利弗。舍利弗言：『舉我帶，恐不能勝。』目揵連便牽帶，三千大千日月天地悉動，不能令帶起。舍利弗便生意，當先往到佛所，目揵連從後行，先舍利弗至。佛知二人各第一。

『十方天下比丘，無有如羅云持戒者。羅云持戒有四因緣：一者、自念言：『我為佛子。』二者、謂命持多；三者、常自念：『我為沙門。』四者、持

【English Translation】 English version: What the ordinary person knows is not even a fraction of what the Buddha knows. The practice of the Thirty-seven Limbs of Enlightenment (thirty-seven factors of enlightenment) has three levels: the great Thirty-seven Limbs, the medium Thirty-seven Limbs, and the small Thirty-seven Limbs. A great intention yields a great result, a medium intention yields a medium result, and a small intention yields a small result. Profoundly and completely practicing the Thirty-seven Limbs leads to thorough understanding. Why? Because the correct division is divided into sixteen parts, and people inherently have sixteen intentions. Therefore, the Buddha differentiates them, and that is why they are different.

'Shariputra (the Buddha's disciple known for his wisdom) knows all the Dharma languages, using language at the right time, protecting language, and guarding language.' The Buddha then said to Shariputra: 'Discard the use of language at the wrong time, as it cannot be entrusted to others.' Shariputra's original name was Upatissa (Shariputra's original name).'

'Shariputra! The Buddhas of the past who have passed away from the world did so for three reasons: first, to exhaust their past karma; second, because they did not wish to see the Buddha pass away from the world; and third, because there was nothing more for them to liberate.'

Shariputra, after going to receive food from people, returned to the monastery, saying that he should repay the debt: 'That is, to repay the debt by sitting in meditation and contemplating the Way. Not contemplating the Way is like incurring debt by receiving offerings from others. It is like not having finished repaying the debt and taking on more, not having finished the previous offense and now committing another offense.'

The Buddha said: 'When eating offerings from others, one must not fail to contemplate the Way, and one will also gain benefit for oneself and for all uses. Therefore, one should repay the debt.'

The Buddha said: 'Shariputra is the foremost in wisdom, Maudgalyayana (the Buddha's disciple known for his supernatural powers) is the foremost in supernatural powers, Ananda (the Buddha's disciple known for his excellent memory) is the foremost in hearing, Rahula (the Buddha's disciple known for his strict adherence to the precepts) is the foremost in discipline, and Anuruddha (the Buddha's disciple known for his divine eye) is the foremost in seeing clearly.'

The Buddha sent Maudgalyayana to invite Shariputra. Shariputra said: 'Lift my belt; I fear you will not be able to overcome it.' Maudgalyayana then pulled the belt, and the entire three thousand great thousand worlds, including the sun, moon, and earth, shook, but he could not lift the belt. Shariputra then thought that he should go to the Buddha first, and Maudgalyayana followed behind, but Shariputra arrived first. The Buddha knew that each of them was the foremost in their respective abilities.

'Among all the monks in the ten directions, there is no one like Rahula in upholding the precepts. Rahula upholds the precepts for four reasons: first, he reminds himself: 'I am a son of the Buddha.' Second, he thinks that holding the precepts prolongs life. Third, he constantly reminds himself: 'I am a Shramana (a wandering ascetic).' Fourth, he holds

戒常欲勝餘比丘。

「舍利弗！復持一盂水著海，水中撓撈之，明旦往取故水去。舍利弗尚能如此，何況佛！目揵連為人所撾，不飛去，不能得神足故。何以不能得神足用？罪未畢故。」

佛言：「沸迦沙王行至十二門，復還不知其身中六分，秉意能為道，不知身生意、意生身，不能分別是。佛知可度故，便往從宿，王不知是佛。佛問：『王行何法好何道？』而衣毛為豎。佛為解身中事空，於是便得道。不悉斷，不得阿羅漢。」佛言：「諸行者當知，意能得道。」

佛言：「昔者末利滿臺，學經二十四年，得五言解垢下棄離，亦不復憂。何以故？本宿命更見五百佛，悉通知眾經，但閉藏經道不肯教人。后被病二十四日，臨死時乃悔，呼人教之。有是一福故知五言，何況乃具足教人，得福德不可計(知利滿臺他本作朱利盤特)。」

佛言：「昔有栴那比丘得病，佛使舍利弗往與分衛。舍利弗因問之：『汝眼寧有所識不？』栴那對言曰：『眼無所識，但見色，識生身生，病對至故有病，身亦不知死。設身死者，地水火風空皆當滅，但為意識移生耳。』

「佛遣舍利弗行分衛過淫女家，女便閉門作治道，謂舍利弗言：『汝不與我共淫者，當入是大火中。』舍利弗報言：『寧入是火中，不與汝

【現代漢語翻譯】現代漢語譯本戒常想勝過其他比丘。

『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！再拿一盂水放到海里，在水中攪動撈取，明天再去取回原來的水。舍利弗（Śāriputra）尚且能做到這樣，何況是佛！目犍連（Maudgalyāyana，佛陀十大弟子之一，以神通著稱）被人毆打，沒有飛走，是因為沒有得到神足通。為什麼不能使用神足通？因為罪業還沒有完結。』

佛說：『沸迦沙王（姓名待考）走到十二道門，又返回，不知道自身中的六分，秉持意念能夠修道，卻不知道身生於意、意生於身，不能分別這些。佛知道他可以被度化，便前去投宿，國王不知道他是佛。佛問：『國王奉行什麼法，愛好什麼道？』國王的汗毛都豎了起來。佛為他解釋身體中的事物都是空性的，於是他便得道了。但沒有完全斷除煩惱，所以沒有證得阿羅漢果（Arhat，佛教修行的一個果位）。』佛說：『修行的人應當知道，意念能夠使人得道。』

佛說：『過去有個名叫末利滿臺（姓名待考）的人，學習經典二十四年，得到了五言解垢下棄離，也不再憂愁。為什麼呢？因為他前世曾經見過五百尊佛，完全通曉各種經典，只是閉藏經道不肯教人。後來得了病二十四天，臨死的時候才後悔，叫人教他。因為有這一份福報，所以知道五言，更何況是具足地教導別人，得到的福德是不可計量的（知利滿臺他本作朱利盤特）。』

佛說：『過去有個名叫栴那（Channa，佛陀的侍者）的比丘得了病，佛派舍利弗（Śāriputra）前去為他乞食。舍利弗（Śāriputra）因此問他：『你的眼睛是否有所識別？』栴那（Channa）回答說：『眼睛沒有什麼識別，只是看見顏色，識別產生，身體產生，病痛隨之而來，所以有病，身體也不知道死亡。如果身體死了，地、水、火、風、空都會消滅，只是意識轉移去投生罷了。』

『佛派舍利弗（Śāriputra）去乞食，經過**家，那個女子便關上門，假裝在修治道路，對舍利弗（Śāriputra）說：『你不和我行淫，我就跳入這大火中。』舍利弗（Śāriputra）回答說：『寧願跳入這火中，也不和你行淫』

【English Translation】 English version The precept constantly desires to surpass other monks.

『Śāriputra! Take a bowl of water and put it into the sea, stir and scoop it in the water, and go to fetch the original water away tomorrow morning. Śāriputra is still able to do this, let alone the Buddha! Maudgalyāyana was beaten by people and did not fly away because he did not attain supernatural powers. Why couldn't he use supernatural powers? Because the sins were not finished.』

The Buddha said: 『King Vekkasa (name pending verification) went to the twelve gates and returned, not knowing the six parts in his body. Holding the intention, he can practice the Tao, but he does not know that the body is born from the mind and the mind is born from the body, and he cannot distinguish these. The Buddha knew that he could be saved, so he went to stay overnight, but the king did not know that he was the Buddha. The Buddha asked: 『What Dharma does the king practice, and what Tao does he like?』 The king's hair stood on end. The Buddha explained to him that the things in the body are empty, and then he attained the Tao. But he did not completely cut off the afflictions, so he did not attain the Arhat.』 The Buddha said: 『Practitioners should know that the mind can lead to the Tao.』

The Buddha said: 『In the past, there was a person named Culapanthaka (name pending verification) who studied the scriptures for twenty-four years and obtained the five-word solution to dirt, abandonment, and separation, and he was no longer worried. Why? Because he had seen five hundred Buddhas in his previous life, and he fully understood all the scriptures, but he closed the scriptures and refused to teach others. Later, he became ill for twenty-four days, and he regretted it when he was dying, and he asked people to teach him. Because of this blessing, he knew the five words, let alone fully teaching others, the merit he obtained is immeasurable (Zhuli Pantuo is written as Zhuli Pantuo in other works).』

The Buddha said: 『In the past, there was a monk named Channa who became ill, and the Buddha sent Śāriputra to beg for food for him. Śāriputra therefore asked him: 『Does your eye recognize anything?』 Channa replied: 『The eye does not recognize anything, but only sees colors. Recognition arises, the body arises, and pain follows, so there is illness, and the body does not know death. If the body dies, earth, water, fire, wind, and space will all be destroyed, but consciousness will be transferred to be reborn.』

『The Buddha sent Śāriputra to beg for food, passing by the house of **, the woman closed the door and pretended to be repairing the road, and said to Śāriputra: 『If you don't have sex with me, I will jump into this big fire.』 Śāriputra replied: 『I would rather jump into this fire than have sex with you.』

共淫，淫使人墮惡道無有出時。』天便來下救之。佛言：『人但不能守戒，若能守者，終不憂為邪道所中。』」

佛言：「昔有一比丘，坐禪行道，佛弟難陀飲酒醉，數往來到其邊歌戲。比丘白佛言：『我欲避之去。』佛言：『不須，是難陀於今當得道跡。』佛即遣阿難往到其家，摩訶迦葉隨其後。舍利弗為說經，目揵連現神足，難陀便歡喜，即得道跡。佛說比丘行道，當但堅心者，何憂不得道？比丘聞佛說此語，歡喜意解便得阿羅漢。」

佛姑子名須那察多，隨侍佛八年，便生念：「與我兄弟俱行，而獨端正有三十二相。」便惡意生。隨佛后掃佛跡，不令人見佛相，復於人中說佛無道，但言語中人意耳。舍利弗、阿難聞之，便愁憂不樂。佛言：「須那察多不為說我惡，為稱譽佛功德耳。言語中人意者，人意多病故。」佛語舍利弗：「須那察多不挍計但瞋耳，何以故不計？佛有三十二相光明神足，但降伏邪道故。」佛數教誡須那察多，正真之言是邪待之禱，是故瞋耳。

佛有姑姊，年老手自作金縷織，成袈裟，持上佛。佛不受。如是復言：「佛當哀憐我故，當受之令我得福。」阿難白佛言：「可為我受之？」佛語阿難：「令持與諸比丘僧。我亦是比丘僧，不如與眾人，後世當爲因緣。今世相見歡喜

【現代漢語翻譯】現代漢語譯本：『共同邪淫，邪淫會使人墮入惡道，永無出頭之日。』於是天神便下凡來救助他。佛說：『人只要不能持守戒律，如果能持守戒律，最終不會擔心被邪道所侵擾。』

佛說：『過去有一位比丘（bhiksu，佛教出家男眾），坐禪修行，佛的弟弟難陀（Nanda，佛陀的堂弟）喝醉了酒，多次到他身邊唱歌嬉戲。』比丘對比丘（佛陀）說：『我想避開他離開這裡。』佛說：『不必，這難陀（Nanda）如今應當證得道跡（正在修行道路上）。』佛立即派阿難（Ananda，佛陀十大弟子之一）前往他家，摩訶迦葉（Mahakasyapa，佛陀十大弟子之一）緊隨其後。舍利弗（Sariputra，佛陀十大弟子之一）為他說經，目犍連（Maudgalyayana，佛陀十大弟子之一）展現神足通，難陀（Nanda）便心生歡喜，立即證得道跡（正在修行道路上）。佛說比丘（bhiksu）修行，只要堅定內心，何愁不能得道？』比丘（bhiksu）聽了佛說的這些話，歡喜開悟，便證得了阿羅漢（Arhat，斷盡煩惱，證入涅槃的聖者）。

佛的姑母的兒子名叫須那察多（Sunaksatra，人名），跟隨侍奉佛八年，便生起念頭：『我和我的兄弟一起修行，而他獨自端正，具有三十二相（Mahapurusa Laksana，佛的三十二種殊勝的相貌）。』便生起惡意。跟隨在佛的後面掃掉佛的足跡，不讓人看見佛的相，又在人群中說佛沒有道，只是言語中合乎人意罷了。舍利弗（Sariputra）、阿難（Ananda）聽了這些話，便憂愁不樂。佛說：『須那察多（Sunaksatra）不是在說我的壞話，而是在稱讚佛的功德啊。說言語中合乎人意，是因為人意念多病啊。』佛告訴舍利弗（Sariputra）：『須那察多（Sunaksatra）不計較，只是在嗔怒罷了，為什麼不計較呢？佛有三十二相（Mahapurusa Laksana），光明神足，只是爲了降伏邪道罷了。』佛多次教誡須那察多（Sunaksatra），正真的言語，是邪道所等待的，所以他才嗔怒啊。

佛有一位姑母的姐姐，年老了，親手用金線織成袈裟（kasaya，佛教僧侶所穿的法衣），獻給佛。佛沒有接受。姑母的姐姐又說：『佛應當憐憫我，應當接受它，讓我得到福報。』阿難（Ananda）對比丘（佛陀）說：『可以為我接受它嗎？』佛告訴阿難（Ananda）：『讓她拿去給各位比丘僧（bhiksu sangha，佛教僧團）。我也是比丘僧（bhiksu sangha），不如給眾人，後世當成為因緣。今生相見歡喜。

【English Translation】 English version: 'To commit adultery together, adultery causes people to fall into evil paths with no time to escape.' Then the heavenly beings came down to save him. The Buddha said, 'People just cannot keep the precepts; if they can keep them, they will not worry about being affected by evil paths.'

The Buddha said: 'In the past, there was a bhiksu (monk), who was practicing meditation. Nanda (Buddha's cousin), the Buddha's brother, was drunk and repeatedly came to his side to sing and play.' The bhiksu (monk) said to the Buddha: 'I want to avoid him and leave.' The Buddha said: 'No need, this Nanda (Buddha's cousin) should attain the path soon.' The Buddha immediately sent Ananda (one of the ten great disciples of the Buddha) to his home, with Mahakasyapa (one of the ten great disciples of the Buddha) following behind. Sariputra (one of the ten great disciples of the Buddha) explained the scriptures to him, and Maudgalyayana (one of the ten great disciples of the Buddha) displayed his supernatural powers. Nanda (Buddha's cousin) was delighted and immediately attained the path. The Buddha said that when a bhiksu (monk) practices, as long as he is firm in his heart, why worry about not attaining the path?' The bhiksu (monk) heard these words of the Buddha, was delighted and enlightened, and attained Arhat (one who has extinguished all afflictions and entered Nirvana).

The Buddha's aunt's son was named Sunaksatra (name of a person), who served the Buddha for eight years, and then he had the thought: 'I practice with my brothers, but he alone is handsome and has the thirty-two marks (Mahapurusa Laksana, the thirty-two auspicious marks of the Buddha).' Then he had malicious thoughts. He followed behind the Buddha and swept away the Buddha's footprints, not allowing people to see the Buddha's marks, and also said among the people that the Buddha had no path, but only spoke in accordance with people's intentions. Sariputra (one of the ten great disciples of the Buddha) and Ananda (one of the ten great disciples of the Buddha) heard these words and were sad and unhappy. The Buddha said: 'Sunaksatra (name of a person) is not speaking ill of me, but praising the Buddha's merits. Saying that he speaks in accordance with people's intentions is because people's minds are often sick.' The Buddha told Sariputra (one of the ten great disciples of the Buddha): 'Sunaksatra (name of a person) does not calculate, but is only angry. Why does he not calculate? The Buddha has the thirty-two marks (Mahapurusa Laksana), bright and divine feet, but only to subdue evil paths.' The Buddha repeatedly taught Sunaksatra (name of a person), the true words are what the evil paths are waiting for, so he is angry.

The Buddha had an aunt's older sister, who was old and made a kasaya (Buddhist monastic robe) with gold thread by hand and offered it to the Buddha. The Buddha did not accept it. The aunt's older sister said again: 'The Buddha should have compassion on me and accept it so that I may receive blessings.' Ananda (one of the ten great disciples of the Buddha) said to the Buddha: 'Can you accept it for me?' The Buddha told Ananda (one of the ten great disciples of the Buddha): 'Let her give it to the bhiksu sangha (Buddhist monastic community). I am also a bhiksu sangha (Buddhist monastic community), it is better to give it to the people, it will be a cause in future lives. Meeting each other in this life is joyful.'

者，皆是前世親里善知識。何以故知之？相見意解故。」佛言：「世間人相待，但苦薄不苦厚。」

佛言：「本侍佛者字彌喜，次字須那察多，次字阿難。」佛告諸比丘：「我年老欲得一人侍我。」舍利弗、摩訶迦葉、目揵連等，各自願侍佛。佛言：「不得。」摩訶迦葉、目揵連，因禪思惟，知佛欲得阿難，便呼阿難言：「卿當侍佛。」阿難言：「我不敢侍佛，我不能侍佛。」目揵連言：「不得不侍佛。」阿難言：「當聽我四事：一者、佛余衣我不欲受；二者、佛餘飯我不用；三者、若有人請佛，諸比丘不行，我亦不行；四者、佛坐禪思道時，我當出入得自在。」佛言：「大善，聽汝所愿。」於是阿難因侍佛，是故阿難獨能問佛。

佛弟子阿那律、難提、金毗羅三人共坐，自思惟七事：一者、少欲得道，多欲不得道；二者、知足得道，不知足不得道；三者、精進得道，不精進不得道；四者、守六衰使不起得道，不守六衰，放使起者不得道；五者、自護得道，不自護不得道；六者、守意得道，不守意不得道；七者、智慧得道，不智慧不得道；共思惟七事。時去佛六十里。佛時坐禪，即知三人所念，便移意往坐三人前言：「善哉！善哉！我復語汝一事：不念家欲得道、念家欲不得道。」於是三人歡喜，即得菩

【現代漢語翻譯】現代漢語譯本：『這些人都是前世的親戚和善知識。』為什麼知道呢？因為（我們）相見時心意相通。』佛說：『世間人相待，只怕關係淡薄不怕關係深厚。』

佛說：『最初侍奉我的叫彌喜（Mihixi），其次叫須那察多（Sunacatta），再次叫阿難（Ananda）。』佛告訴眾比丘：『我年老了，想找一個人侍奉我。』舍利弗（Sariputta）、摩訶迦葉（Mahakasyapa）、目犍連（Moggallana）等，各自願意侍奉佛。佛說：『不行。』摩訶迦葉、目犍連，通過禪定思惟，知道佛想讓阿難侍奉，便呼喚阿難說：『你應該侍奉佛。』阿難說：『我不敢侍奉佛，我不能侍奉佛。』目犍連說：『不得不侍奉佛。』阿難說：『要聽我的四件事：第一，佛剩下的衣服我不想要；第二，佛剩下的飯我不用；第三，如果有人請佛，其他比丘不去，我也不去；第四，佛坐禪思道時，我應當出入得自在。』佛說：『很好，聽從你的願望。』於是阿難因此侍奉佛，所以阿難獨自能夠問佛。

佛弟子阿那律（Anuruddha）、難提（Nandi）、金毗羅（Kimbila）三人一起坐著，各自思惟七件事：第一，少欲才能得道，多欲不能得道；第二，知足才能得道，不知足不能得道；第三，精進才能得道，不精進不能得道；第四，守護六衰使之不生起才能得道，不守護六衰，放縱它們生起就不能得道；第五，自我守護才能得道，不自我守護不能得道；第六，守護意念才能得道，不守護意念不能得道；第七，有智慧才能得道，沒有智慧不能得道。』他們一起思惟這七件事。當時距離佛六十里。佛當時正在坐禪，立刻知道這三人所想，便用意念移動到三人面前說：『好啊！好啊！我再告訴你們一件事：不思念家才能得道，思念家就不能得道。』於是三人歡喜，立刻得到菩提。

【English Translation】 English version: 『These people are all relatives and good teachers from previous lives.』 How is this known? Because when we meet, our minds understand each other.』 The Buddha said, 『People in the world treat each other, only fearing thin relationships, not fearing thick relationships.』

The Buddha said, 『The first to attend to me was named Mihixi, the second was named Sunacatta, and the third was named Ananda.』 The Buddha told the bhikkhus, 『I am old and want someone to attend to me.』 Sariputta, Mahakasyapa, Moggallana, and others, each wished to attend to the Buddha. The Buddha said, 『No.』 Mahakasyapa and Moggallana, through meditative thought, knew that the Buddha wanted Ananda to attend to him, so they called to Ananda, saying, 『You should attend to the Buddha.』 Ananda said, 『I dare not attend to the Buddha, I cannot attend to the Buddha.』 Moggallana said, 『You must attend to the Buddha.』 Ananda said, 『Listen to my four conditions: first, I do not want the Buddha's leftover robes; second, I do not use the Buddha's leftover food; third, if someone invites the Buddha and the other bhikkhus do not go, I will not go either; fourth, when the Buddha sits in meditation thinking about the Way, I should be free to come and go.』 The Buddha said, 『Very good, let it be as you wish.』 Therefore, Ananda attended to the Buddha, and that is why Ananda alone was able to question the Buddha.

The Buddha's disciples Anuruddha, Nandi, and Kimbila were sitting together, each contemplating seven things: first, having few desires leads to enlightenment, having many desires does not lead to enlightenment; second, being content leads to enlightenment, being discontent does not lead to enlightenment; third, diligence leads to enlightenment, lack of diligence does not lead to enlightenment; fourth, guarding the six declines and preventing them from arising leads to enlightenment, not guarding the six declines and allowing them to arise does not lead to enlightenment; fifth, self-protection leads to enlightenment, not self-protection does not lead to enlightenment; sixth, guarding the mind leads to enlightenment, not guarding the mind does not lead to enlightenment; seventh, wisdom leads to enlightenment, lack of wisdom does not lead to enlightenment.』 They contemplated these seven things together. At that time, they were sixty li (Chinese mile) away from the Buddha. The Buddha was sitting in meditation and immediately knew what these three were thinking, so he moved his mind to sit in front of the three and said, 『Good! Good! I will tell you one more thing: not thinking of home leads to enlightenment, thinking of home does not lead to enlightenment.』 Then the three rejoiced and immediately attained Bodhi.

薩。

佛語阿難：「人眼所見，四十二萬由旬。何以知之？日月去地，四十二萬由旬，人眼見日月，以是知眼所見者。十方廣遠之處，日月億億萬倍，譬如大海中沙，億億萬倍不能計知。人所作善惡殃福，即前後所作殃福，億萬不可復計。一切善惡要在命盡時，作惡逢惡處，作善得善處，殃福皆豫，有處皆豫。有父母、兄弟、妻子得道便止，不得道不斷絕也。」

佛言：「調達但教人作福，不教人行道；佛教人作福、持戒、守意，得道乃止。調達自意生念：『我當現神足於國王阿阇世所，王隨我，餘人亦皆當隨，我便化作一白象，獨出入宮中。』復化作一小兒，端正無比，便上王膝上，王大愛之。王見調達所作如是，王意呼調達勝佛，王便隨調達所語，王吏民及未得道沙門，悉隨王至調達所問事。調達便至佛所言：『佛年老，可不須復教諸弟子。』調達便呼舍利弗去，及諸沙門去。調達癡貪有是惡意，因亡神足。」

佛言：「癡人所作顛倒，非諸佛法。調達自意念言：『我當飛去，人見我飛悉當隨事我。』因欲飛去，便不能復飛。調達不能自覺亡神足時，即有婆羅門行等心，便從第一天上來下語舍利弗：『調達以亡神足。』」佛語舍利弗：「調達欲呼汝，重令得罪。」佛語天言：「調達未得神足，

【現代漢語翻譯】現代漢語譯本薩（Sā）。

佛告訴阿難（Ānán，佛陀的十大弟子之一）說：『人的眼睛所能看到的距離，是四十二萬由旬（yóuxún，古印度長度單位）。憑什麼知道呢？因為太陽和月亮距離地面四十二萬由旬，人的眼睛能看到太陽和月亮，由此可知眼睛所能看到的距離。十方廣闊遙遠的地方，日月數量是現在的億億萬倍，就像大海中的沙子一樣，億億萬倍也無法計算得知。人所做的善惡業報，也就是前後所做的善惡業報，多到億萬也無法計算。一切善惡業報的關鍵在於臨終之時，作惡的遭遇惡報，行善的得到善報，善惡果報都會預先顯現，一切果報都會預先安排。父母、兄弟、妻子如果得道就停止輪迴，如果不得道，輪迴就不會斷絕。』

佛說：『提婆達多（Típódáduō，佛陀的堂兄弟，也是一位弟子，后因嫉妒佛陀而墮落）只是教人修福，不教人修行正道；佛陀教人修福、持戒、守護意念，直到得道為止。提婆達多自己心生邪念：『我應當在阿阇世王（Āshéshìwáng，古印度摩揭陀國國王）面前顯現神通，國王就會跟隨我，其他人也都會跟隨，我便變化成一頭白象，獨自出入王宮之中。』他又變化成一個小孩，相貌端正無比，就坐在國王的膝蓋上，國王非常喜愛他。國王看到提婆達多所作所為是這樣，國王心裡認為提婆達多勝過佛陀，國王便聽從提婆達多所說的話，國王的官吏百姓以及尚未得道的沙門（shāmén，出家修道者），都跟隨國王到提婆達多那裡請教事情。提婆達多便到佛陀那裡說：『佛陀您年紀大了，可以不必再教導弟子們了。』提婆達多便叫舍利弗（Shèlìfú，佛陀的十大弟子之一，以智慧著稱）離開，以及其他的沙門離開。提婆達多愚癡貪婪，心懷惡意，因此失去了神通。』

佛說：『愚癡的人所作所為都是顛倒的，不符合諸佛的教法。提婆達多自己心裡想：『我應當飛走，人們看到我飛走都會跟隨我侍奉我。』因此想要飛走，卻再也不能飛起來。提婆達多沒有意識到自己失去神通的時候，正好有一個婆羅門（Póluómén，古印度社會中的祭司階層）心懷平等之心，便從第一層天上下來告訴舍利弗：『提婆達多已經失去了神通。』』佛告訴舍利弗：『提婆達多想要叫你過去，會讓你再次獲罪。』佛告訴天人說：『提婆達多沒有得到神通，'

【English Translation】 English version Sā.

The Buddha told Ānanda (one of the Buddha's ten principal disciples): 'The human eye can see for 420,000 yojanas (yóuxún, an ancient Indian unit of distance). How do we know this? Because the sun and moon are 420,000 yojanas from the earth, and the human eye can see the sun and moon. From this, we know the distance the eye can see. In the vast and distant places of the ten directions, the number of suns and moons is billions upon billions of times greater than what we have here, like the sands in the ocean, impossible to count. The good and bad karma that people create, that is, the good and bad karma created in the past and present, is so numerous that it cannot be calculated. The key to all good and bad karma lies in the moment of death. Those who do evil will encounter evil consequences, and those who do good will receive good consequences. All karmic rewards and retributions are predetermined, and all outcomes are prearranged. If parents, siblings, or spouses attain enlightenment, they cease to be reborn. If they do not attain enlightenment, the cycle of rebirth will not end.'

The Buddha said: 'Devadatta (Típódáduō, the Buddha's cousin and a disciple who later fell due to jealousy) only teaches people to make merit, but does not teach them to practice the true path. The Buddha teaches people to make merit, uphold precepts, and guard their minds until they attain enlightenment. Devadatta himself conceived an evil thought: 'I should display my supernatural powers before King Ajātasattu (Āshéshìwáng, the king of Magadha in ancient India), and the king will follow me, and everyone else will follow me as well. I will transform into a white elephant and enter and exit the palace alone.' He then transformed into a child, incomparably handsome, and sat on the king's lap. The king loved him very much. When the king saw what Devadatta had done, he thought that Devadatta was superior to the Buddha. The king then followed what Devadatta said. The king's officials, people, and the śrāmaṇas (shāmén, wandering ascetics) who had not yet attained enlightenment all followed the king to Devadatta to ask about matters. Devadatta then went to the Buddha and said: 'Buddha, you are old, you no longer need to teach the disciples.' Devadatta then called Śāriputra (Shèlìfú, one of the Buddha's ten principal disciples, known for his wisdom) to leave, as well as the other śrāmaṇas. Devadatta was foolish and greedy, harboring evil intentions, and therefore lost his supernatural powers.'

The Buddha said: 'The actions of foolish people are inverted and do not conform to the teachings of all Buddhas. Devadatta thought to himself: 'I should fly away, and when people see me fly away, they will all follow me and serve me.' Therefore, he wanted to fly away, but he could no longer fly. When Devadatta did not realize that he had lost his supernatural powers, a Brahmin (Póluómén, the priestly class in ancient Indian society) with an equal mind came down from the first heaven and told Śāriputra: 'Devadatta has lost his supernatural powers.' The Buddha told Śāriputra: 'Devadatta wants to call you over, which will cause you to sin again.' The Buddha told the deva (heavenly being): 'Devadatta has not attained supernatural powers,'

我知當亡之。何況至今？」佛言：「人不當貪，調達但坐貪故，亡失神足。」

佛言：「羅漢有兩輩：一名舍沫，自憂身得道，即欲度世去；二輩隨衛皆得度脫。」

佛與羅漢俱行三十七品經，譬如燈火，佛計挍知有幾事，知其本末守而滅之；阿羅漢不計本末，直而滅之。佛譬如順樹從本至末，分別知之；阿羅漢行，譬如從末至本。從本至末者，計本空；從不知空者，不得道。

佛言：「阿羅漢有盛陰無五陰，所有皆現但不著耳，有色痛癢思想識無生死。」

佛言：「阿羅漢有為默，以得阿羅漢有三相：一者、不復犯身口意；二者、三毒滅；三者、衣食不用作好，但滅飢寒意。有是三因緣，便能變化自在，意不著；衰故，不得自在。」佛言：「意但當分別六衰，不當著，著便不得道。」

佛言：「阿羅漢飛行有二因緣故，令人不見：一者、恐人見便多供養；二者、恐惡人嫉妒之。」佛言：「現神足復有兩福：一者、人見飛行，便精進念道；二者、從人受施，令得大福用；是故現神足。意喜故便得大福。」

佛言：「有羅漢，名憍梵缽，已得阿羅漢道，反作牛飼。」弟子問佛：「何以故？」佛言：「是比丘前世宿命時，七百世作牛，今世得道，余習未盡故。」

佛語比丘：

【現代漢語翻譯】現代漢語譯本：『我知道自己終將死去，更何況是現在呢？』佛說：『人不應該貪婪，提婆達多（Devadatta）就是因為貪婪，喪失了神通。』佛說：『阿羅漢（Arhat）有兩種：一種名為舍沫，只憂慮自身得道，就想離開人世；另一種隨衛，都能得到解脫。』佛與阿羅漢一起修行三十七道品經，好比燈火，佛計算知道有多少事情，知道事情的本末，守護並熄滅它；阿羅漢不計算本末，直接熄滅它。佛好比順著樹，從根到梢，分別知道它；阿羅漢修行，好比從梢到根。從根到梢的人，知道根本是空；從梢到根不知道空的人，不能得道。佛說：『阿羅漢有盛陰而沒有五陰，所有現象都顯現，但不執著罷了，有色、受、想、行、識，但沒有生死。』佛說：『阿羅漢有無為的寂默，因為得到阿羅漢有三種相：一是、不再犯身、口、意；二是、貪、嗔、癡三毒滅盡；三是、衣食不用追求美好，只求消除飢寒。有這三種因緣，就能變化自在，意念不執著；因為衰老，就不能自在。』佛說：『意念只應當分別六衰，不應當執著，執著就不能得道。』佛說：『阿羅漢飛行有兩種因緣，使人看不見：一是、恐怕人看見就多加供養；二是、恐怕惡人嫉妒。』佛說：『顯現神通又有兩種福報：一是、人看見飛行，就精進修道；二是、接受人的佈施，使人得到大的福報；所以顯現神通。意念歡喜就能得到大的福報。』佛說：『有位阿羅漢，名叫憍梵缽提（Gavampati），已經得到阿羅漢道，卻反過來像牛一樣吃草。』弟子問佛：『為什麼呢？』佛說：『這位比丘前世宿命時，七百世都做牛，今世得道，余習未盡的緣故。』佛對比丘說：

【English Translation】 English version: 'I know that I will die eventually, let alone now?' The Buddha said, 'People should not be greedy. Devadatta lost his supernatural powers because of greed.' The Buddha said, 'There are two types of Arhats: one is called Shemo, who only worries about attaining enlightenment for himself and wants to leave the world; the other is Suiwei, who can all attain liberation.' The Buddha and the Arhats practice the Thirty-seven Factors of Enlightenment together, like a lamp. The Buddha calculates and knows how many things there are, knows the beginning and the end of things, guards and extinguishes them; the Arhats do not calculate the beginning and the end, but extinguish them directly. The Buddha is like following a tree, from the root to the tip, knowing it separately; the Arhats practice, like from the tip to the root. Those who go from the root to the tip know that the root is empty; those who go from the tip to the root and do not know emptiness cannot attain enlightenment. The Buddha said, 'Arhats have flourishing skandhas but not the five skandhas. All phenomena appear, but they are not attached to them. There are form, feeling, perception, volition, and consciousness, but there is no birth and death.' The Buddha said, 'Arhats have the silence of non-action, because attaining Arhatship has three characteristics: first, they no longer commit offenses with body, speech, and mind; second, the three poisons of greed, anger, and delusion are extinguished; third, they do not pursue fine clothing and food, but only seek to eliminate hunger and cold. With these three causes and conditions, they can transform freely, and their minds are not attached; because of decay, they cannot be free.' The Buddha said, 'The mind should only distinguish the six decays and should not be attached to them, for attachment will prevent one from attaining enlightenment.' The Buddha said, 'Arhats fly for two reasons, causing people not to see them: first, for fear that people will see them and make many offerings; second, for fear that evil people will be jealous of them.' The Buddha said, 'Showing supernatural powers also has two blessings: first, when people see them flying, they will diligently cultivate the Way; second, by receiving people's offerings, they will enable people to gain great blessings; therefore, they show supernatural powers. Joy in the mind leads to great blessings.' The Buddha said, 'There is an Arhat named Gavampati, who has already attained the Arhat path, but instead eats grass like a cow.' The disciples asked the Buddha, 'Why?' The Buddha said, 'This Bhikkhu was a cow for seven hundred lifetimes in his past lives. In this life, he attained enlightenment, but the remaining habits have not been exhausted.' The Buddha said to the Bhikkhus:

「當念身無常。」有一比丘即報佛言：「我念非常，人在世間極可五十歲。」佛言：「莫說是語。」復有一比丘言：「可三十歲。」佛復言：「莫說是語。」復有一比丘言：「可十歲。」佛言：「莫說是語。」復有一比丘言：「可一歲。」佛復言：「莫說是語。」復有一比丘言：「可一月。」佛復言：「莫說是語。」復有一比丘言：「可一日。」佛復言：「莫說是語。」復有一比丘言：「可一時。」佛復言：「莫說是語。」復有一比丘言：「可呼吸間。」佛言：「是也。」佛言：「出息不還則屬後世，人命在呼吸之間耳。」

佛語諸比丘：「當會坐一切，但當說法語，不能者急閉目聲，守意善聽，可從得道。」諸比丘聞佛說此語，歡喜意解，即得阿羅漢道。

佛言：「比丘入人舍中，當如手在空中無所掛礙，意亦無所著，耳聞可意是爲著，聞不可意是爲著。」有一比丘白佛：「可以不可皆著，當云何得道？」佛言：「比丘意解，空都無所著，是應菩薩行。」諸比丘聞此語，皆歡喜踴躍，即得無所從生法忍。

佛言：「有一比丘，于山中坐，嘆息。有一人問比丘：『卿為道，何以嘆息？』比丘報言：『我在地獄中時，五毒極痛；今得作人，復得見佛經戒，而復不得道，畏死復入是惡道中，是故嘆息耳

【現代漢語翻譯】現代漢語譯本：『應當思念身體是無常的。』有一位比丘（bhikkhu，佛教出家人）隨即稟告佛陀說：『我思念無常，人在世間最多能活到五十歲。』佛陀說：『不要這樣說。』又有一位比丘說：『能活到三十歲。』佛陀又說：『不要這樣說。』又有一位比丘說：『能活到十歲。』佛陀說：『不要這樣說。』又有一位比丘說：『能活到一歲。』佛陀又說：『不要這樣說。』又有一位比丘說：『能活到一月。』佛陀又說：『不要這樣說。』又有一位比丘說：『能活到一天。』佛陀又說：『不要這樣說。』又有一位比丘說：『能活到一個時辰。』佛陀又說：『不要這樣說。』又有一位比丘說：『就在呼吸之間。』佛陀說：『是這樣的。』佛陀說：『呼出去的氣息不再回來，就屬於後世了，人的生命就在呼吸之間啊。』佛告訴眾位比丘：『應當聚會在一起，只應當說符合佛法的言語，不能做到的人就趕緊閉上眼睛，屏住呼吸，專心致志地聽，就可以從中得道。』眾位比丘聽了佛陀說的這些話，歡喜而心領神會，隨即證得了阿羅漢（arhat，斷盡煩惱，證得涅槃的聖者）的果位。佛說：『比丘進入別人的家中，應當像手在空中一樣，沒有任何牽掛阻礙，心意上也沒有任何執著。耳朵聽到悅耳的聲音就產生執著，聽到不悅耳的聲音也產生執著。』有一位比丘稟告佛陀說：『好與不好都產生執著，應當怎樣才能得道呢？』佛陀說：『比丘心意通達，對於一切都無所執著，這才是菩薩（bodhisattva，立志成佛的修行者）應當修行的。』眾位比丘聽了這些話，都歡喜踴躍，隨即證得了無所從生法忍（anutpattika-dharma-kshanti，對諸法不生不滅的真理的深刻領悟）。佛說：『有一位比丘在山中打坐，嘆息。有一個人問這位比丘：『您是爲了求道，為什麼嘆息呢？』比丘回答說：『我在地獄中的時候，五毒（貪、嗔、癡、慢、疑）極其痛苦；現在有幸做人，又能夠見到佛經和戒律，卻仍然不能得道，害怕死後再次墮入那惡道之中，所以才嘆息啊。』

【English Translation】 English version: 'You should contemplate that the body is impermanent.' A bhikkhu (Buddhist monk) then reported to the Buddha, 'I contemplate impermanence, that a person in this world can at most live to fifty years.' The Buddha said, 'Do not say such a thing.' Another bhikkhu said, 'Can live to thirty years.' The Buddha again said, 'Do not say such a thing.' Another bhikkhu said, 'Can live to ten years.' The Buddha said, 'Do not say such a thing.' Another bhikkhu said, 'Can live to one year.' The Buddha again said, 'Do not say such a thing.' Another bhikkhu said, 'Can live to one month.' The Buddha again said, 'Do not say such a thing.' Another bhikkhu said, 'Can live to one day.' The Buddha again said, 'Do not say such a thing.' Another bhikkhu said, 'Can live to one hour.' The Buddha again said, 'Do not say such a thing.' Another bhikkhu said, 'Can live in a breath.' The Buddha said, 'That is so.' The Buddha said, 'If the exhaled breath does not return, it belongs to the next life; a person's life is but in a breath.' The Buddha told the bhikkhus, 'You should gather together, and only speak words that accord with the Dharma; those who cannot do so should quickly close their eyes, hold their breath, and listen attentively, and you can thereby attain the Way.' The bhikkhus, hearing these words of the Buddha, rejoiced and understood, and immediately attained the state of an arhat (one who has extinguished all defilements and attained Nirvana).' The Buddha said, 'When a bhikkhu enters another's house, he should be like a hand in the air, without any hindrance or attachment, and his mind should also be without any clinging. Hearing pleasant sounds gives rise to attachment, and hearing unpleasant sounds also gives rise to attachment.' A bhikkhu reported to the Buddha, 'Both pleasant and unpleasant sounds give rise to attachment; how then can one attain the Way?' The Buddha said, 'When a bhikkhu's mind is clear and free from all attachments, that is the practice of a bodhisattva (one who aspires to Buddhahood).' The bhikkhus, hearing these words, all rejoiced and leaped for joy, and immediately attained the Anutpattika-dharma-kshanti (the profound understanding of the truth of the non-arising and non-ceasing of all dharmas).' The Buddha said, 'There was a bhikkhu sitting in the mountains, sighing. A person asked the bhikkhu, 'You are seeking the Way, why are you sighing?' The bhikkhu replied, 'When I was in hell, the five poisons (greed, hatred, delusion, pride, and doubt) were extremely painful; now I am fortunate to be a human, and I am able to see the Buddhist scriptures and precepts, but I am still unable to attain the Way, and I fear that after death I will again fall into that evil path, that is why I am sighing.'

！』為比丘亦憂俗人、亦憂經戒、亦自憂身，善意不可得常。或有因緣來時，便念妻子、錢財，是為墮惡道。」

佛言：「有一比丘到優婆夷家分衛，因為說經。優婆夷便長跪淚出；比丘說經至夜半，優婆夷長跪不起。比丘言：『我行說經，未曾見人精進乃爾。』優婆夷報言：『我家有一驢，鳴至夜半便死，是故淚出耳。』」佛言：「人說經不在為多，但問解慧不也。」有一比丘，聞佛說是事，便往問佛言：「為我說一要法，令我得道。」佛言：「非汝物莫取，是汝物便取。」於是，比丘即自思念：「天下萬物皆非我許，獨善是家物。」於是，比丘因白佛言：「我已解。」佛言：「解是便為道耳。」時有一比丘，聞佛說此語，便往問佛：「舍利弗為得是未？」佛言：「舍利弗悉得。」比丘言：「舍利弗何以罵我，持袈裟拂我面？」佛言：「呼舍利弗來問之。」舍利弗言：「我無惡意，所以罵者，欲令忍辱。所以持袈裟拂面者，欲令眼耳鼻口凈故。」佛語比丘：「是舍利弗善權方便所作。」於是比丘歡喜，即得阿羅漢道。

佛言：「昔一人往難比丘言：『人死識念思想所知皆滅，行道得定意所知亦滅，有何等異？』比丘報言：『俱滅，人死命盡神不滅，隨行所生，但微不可便，見所得不同，為善昇天、為惡

【現代漢語翻譯】現代漢語譯本：佛說：『如果一個比丘既憂慮世俗之人，又憂慮佛經戒律，又憂慮自身，那麼他的善意就不能常常保持。或者有什麼因緣到來時，便思念妻子、錢財，這就是墮入惡道。』佛說：『有一個比丘到一位優婆夷（在家女信徒）家乞食，因為給她講經。優婆夷便長跪流淚；比丘講經到半夜，優婆夷長跪不起。比丘說：『我行腳講經，從未見過有人如此精進。』優婆夷回答說：『我家有一頭驢，叫到半夜就死了，所以我才流淚啊。』』佛說：『人講經不在於講得多，只在於是否理解其中的智慧。』有一個比丘，聽佛說了這件事，便去問佛說：『請您為我說一個重要的法門，讓我能夠得道。』佛說：『不是你的東西不要拿，是你的東西就可以拿。』於是，比丘就自己思念：『天下萬物都不是我允許的，只有善是家裡的東西。』於是，比丘就稟告佛說：『我已經理解了。』佛說：『理解了就是道啊。』當時有一個比丘，聽佛說了這句話，便去問佛：『舍利弗（佛陀十大弟子之一，以智慧著稱）得到這個了嗎？』佛說：『舍利弗完全得到了。』比丘說：『舍利弗為什麼要罵我，用袈裟拂我的臉？』佛說：『叫舍利弗來問問他。』舍利弗說：『我沒有惡意，之所以罵他，是想讓他忍辱。之所以用袈裟拂他的臉，是想讓他的眼耳鼻口清凈。』佛告訴比丘說：『這是舍利弗善巧方便所做。』於是比丘歡喜，立刻證得阿羅漢道。佛說：『過去有一個人去為難比丘說：『人死後，識念、思想、所知都滅絕了，修行得定后，意念所知也滅絕了，有什麼不同呢？』比丘回答說：『都滅絕了，人死後，壽命終結，神識不滅，隨著所作的業力而轉生，只是非常細微難以察覺，所見所得不同，行善的昇天，作惡的…』

【English Translation】 English version: The Buddha said, 'If a Bhikkhu (Buddhist monk) worries about laypeople, worries about the Sutras and precepts, and worries about himself, then his good intentions cannot be maintained constantly. Or when some causes and conditions arise, he thinks of his wife, children, and money; this is falling into evil paths.' The Buddha said, 'There was a Bhikkhu who went to an Upasika's (female lay devotee) house for alms, and because of that, he preached the Dharma to her. The Upasika knelt and wept; the Bhikkhu preached until midnight, and the Upasika remained kneeling. The Bhikkhu said, 'In my travels preaching the Dharma, I have never seen anyone so diligent.' The Upasika replied, 'My family has a donkey, which brayed until midnight and then died, that is why I am weeping.'' The Buddha said, 'A person's preaching of the Dharma is not about how much is said, but about whether one understands the wisdom within it.' There was a Bhikkhu who, upon hearing the Buddha say this, went to ask the Buddha, 'Please tell me an essential Dharma, so that I may attain enlightenment.' The Buddha said, 'Do not take what is not yours; what is yours, then take.' Thereupon, the Bhikkhu thought to himself, 'All things under heaven are not permitted to me, only goodness is the property of my family.' Then, the Bhikkhu reported to the Buddha, 'I have understood.' The Buddha said, 'Understanding this is the path.' At that time, there was a Bhikkhu who, upon hearing the Buddha say this, went to ask the Buddha, 'Has Sariputra (one of the Buddha's chief disciples, known for his wisdom) attained this?' The Buddha said, 'Sariputra has fully attained it.' The Bhikkhu said, 'Why does Sariputra scold me and brush my face with his Kasaaya (monk's robe)?' The Buddha said, 'Call Sariputra to ask him.' Sariputra said, 'I had no ill intentions; the reason I scolded him was to make him practice forbearance. The reason I brushed his face with the Kasaaya was to purify his eyes, ears, nose, and mouth.' The Buddha told the Bhikkhu, 'This is what Sariputra did with skillful means.' Thereupon, the Bhikkhu rejoiced and immediately attained the state of Arhat (enlightened being).' The Buddha said, 'In the past, a person went to challenge a Bhikkhu, saying, 'When a person dies, consciousness, thoughts, and knowledge all cease; when one cultivates and attains Samadhi (meditative state), thoughts and knowledge also cease; what is the difference?' The Bhikkhu replied, 'Both cease, but when a person dies, life ends, but the spirit does not perish; it is reborn according to the Karma (actions) one has created, but it is very subtle and difficult to perceive, and what one sees and obtains is different; those who do good ascend to heaven, those who do evil...'

入淵，以是為異。』」

佛言：「有一比丘到優婆夷家分衛，見端正好，比丘便生邪念，因起。優婆夷即取飯具與之，比丘便捨去：『我不應受人施。』優婆夷便報之言：『已有悔意，可受施耳。』優婆夷復報，比丘便受。」佛言：「譬如人有惡即覺，罪滅。比丘受施，無有罪。」佛告諸弟子：「能計空制意，如彈指頃，即可得道。」

佛言：「有一比丘，坐得定意。有一優婆塞見坐處不平，牽起示其安處。優婆塞后得五百劫不得安隱。何以故？斷道念故。」佛告諸弟子：「有說經，慎莫其中斷，斷經罪重不可計。」

佛言：「有比丘行道得一禪，自言：『我得道跡，第一禪福，上生第七天上壽一劫；得二禪，自計得斯陀含；第三禪福，上生十五天壽八劫；得四禪，自計我得阿羅漢。今我何故不得生第十九天上壽十六劫？』作是言已，便言：『佛為兩舌耳。』即時從天墮地獄中，不覺失天上壽，便受地獄罪。譬如世間人得珍寶，一日為火起盡燒之，人生惡意為橫燒善意(斯陀含下諸本並脫生天壽劫及得三禪等文)。」佛言：「人善惡相隨，無有解以，唯得道乃離俗耳。」

佛言：「日中后不食有五福：一者、少淫；二者、少臥；三者、得一心；四者、無有下風；五者、身安隱亦不作病。是故

【現代漢語翻譯】現代漢語譯本：『沉入深淵，認為這是奇異的事情。』

佛說：『有一位比丘到優婆夷（在家女信徒）家乞食，見到她容貌端正美好，比丘便生起了邪念，因此而勃起。優婆夷就拿了飯食器具給他，比丘卻立刻捨棄離去，說：『我不應該接受別人的施捨。』優婆夷便告訴他說：『既然已經有了悔意，可以接受施捨了。』優婆夷再次勸說，比丘便接受了。』佛說：『譬如人有了惡念立刻覺察，罪業便會消滅。比丘接受施捨，沒有罪過。』佛告訴各位弟子：『能夠計算空性、控制意念，如同彈指頃刻之間，就可以得道。』

佛說：『有一位比丘，坐禪得到定意。有一位優婆塞（在家男信徒）看見他坐的地方不平坦，拉起他並指示他到平穩的地方。這位優婆塞後來五百劫都不得安穩。為什麼呢？因為他中斷了比丘的修道意念。』佛告訴各位弟子：『有人在說法講經時，千萬不要中途打斷，打斷講經的罪過非常嚴重，無法計算。』

佛說：『有一位比丘修行得到初禪，自己說：『我得到了道跡，初禪的福報，可以上生到第七天上，壽命一個劫；得到二禪，自己估計可以證得斯陀含（二果羅漢）；得到三禪的福報，可以上生到第十五天上，壽命八個劫；得到四禪，自己估計我已經證得阿羅漢（四果羅漢）。現在我為什麼不能夠生到第十九天上，壽命十六個劫呢？』說了這些話之後，便說：『佛是兩舌之人。』立刻從天上墮落到地獄中，沒有察覺失去天上的壽命，便遭受地獄的罪苦。譬如世間人得到珍寶，一天之內因為火災全部燒光，人生起惡意就像橫禍燒燬了善意（斯陀含以下各版本都脫漏了生天壽命劫數以及得到三禪等文字）。』佛說：『人的善惡互相跟隨，沒有辦法解除，只有得道才能脫離世俗。』

佛說：『中午過後不吃飯有五種福報：第一、減少淫慾；第二、減少睡眠；第三、得到一心不亂；第四、沒有下泄之氣；第五、身體安穩也不容易生病。因此』

【English Translation】 English version: 'Sinking into the abyss, regarding this as something strange.'

The Buddha said, 'There was a Bhikshu (monk) who went to the house of a Upasika (female lay devotee) for alms. Seeing her beautiful appearance, the Bhikshu developed impure thoughts, and an erection arose. The Upasika then took food and utensils to give to him, but the Bhikshu immediately abandoned them and left, saying, 'I should not accept offerings from others.' The Upasika then told him, 'Since you already have remorse, you may accept the offering.' The Upasika persuaded him again, and the Bhikshu accepted.' The Buddha said, 'It is like a person who immediately recognizes evil thoughts, and the sin is extinguished. The Bhikshu accepting the offering is without sin.' The Buddha told all the disciples, 'If one can calculate emptiness and control the mind, as quickly as snapping one's fingers, one can attain the Way.'

The Buddha said, 'There was a Bhikshu who attained Samadhi (meditative concentration) while sitting. An Upasaka (male lay devotee) saw that the place where he was sitting was uneven, so he pulled him up and showed him a stable place. This Upasaka later suffered for five hundred kalpas (eons), unable to find peace. Why? Because he interrupted the Bhikshu's thoughts of the Way.' The Buddha told all the disciples, 'When someone is expounding the Sutras (discourses), be careful not to interrupt them. The sin of interrupting the Sutras is extremely serious and cannot be calculated.'

The Buddha said, 'There was a Bhikshu who, having attained the first Dhyana (meditative state) in his practice, said to himself, 'I have attained the path, the blessings of the first Dhyana, and can be reborn in the seventh heaven with a lifespan of one kalpa; having attained the second Dhyana, he estimated that he could attain Skrtagama (once-returner); having attained the third Dhyana, he could be reborn in the fifteenth heaven with a lifespan of eight kalpas; having attained the fourth Dhyana, he estimated that he had attained Arhat (enlightened being). Why am I now unable to be born in the nineteenth heaven with a lifespan of sixteen kalpas?' After saying these words, he said, 'The Buddha is a double-tongued person.' Immediately, he fell from heaven into hell, unaware of losing his heavenly lifespan, and suffered the torments of hell. It is like a person in the world who obtains precious treasures, only to have them all burned away in a fire in a single day. When a person generates evil intentions, it is like a calamity burning away good intentions (the versions below Skrtagama all omit the text about being born in heaven with a lifespan of kalpas and attaining the third Dhyana, etc.).' The Buddha said, 'People's good and evil follow each other, and there is no way to be free from them except by attaining the Way, which allows one to leave the mundane world.'

The Buddha said, 'Not eating after midday has five blessings: first, reduced lust; second, reduced sleep; third, attainment of single-mindedness; fourth, absence of lower winds; fifth, a peaceful body that is also less prone to illness. Therefore'

，沙門、道士知福不食。澡漱，有三因緣：一者、為恐爪下垢故；二者、爬癢隨可意；三者、殺蚤蚊故，亦欲使意凈無慾，復不污經此者，適可除外垢。心念惡不能除，為學人第一當凈心為本，心為法本，心正則行方，行方則應道。」

佛言：「昔有沙彌與師共行，見地有金，便默取之。語師言：『疾行是間，無人甚可畏。』師言：『但坐有金故，令汝恐耳。』棄金去，便不復恐。弟子便為師作禮言：『我愚癡無所知故，今已棄，便不復懅於是。』」佛告諸弟子：「學人貪道如沙彌貪金，何憂不得道！」

佛言：「有比丘學道，從師受經不精進。師教取牛馬糞數升燒之，至冥不盡。師取大石持地獄中，火燒之即作灰。弟子大恐，長跪問師：『是何等火？』師言：『汝不讀經行道，死後當入地獄，獄中火燒汝，不復移時。』於是比丘惶怖，便更精進。日聞一阿含，便得羅漢道。」佛言：「善權方便，度人如是。」

佛言：「阿那含有三結：一者、癡結；二者、世間愛結；三者、見未諦未盡結。阿那含譬如火上焰，煙起不能有所燒；須陀洹除八十八結；斯陀含除七結；阿那含除三結；阿羅漢無有結。須陀洹得道跡，斯陀含為往來得道，阿那含為不還世間，阿羅漢為不復著。何等為得道跡？謂識苦。世間

【現代漢語翻譯】現代漢語譯本：『沙門（出家修道者）、道士知道有福報而不去享用。洗澡漱口，有三種因緣：一是，因為恐怕指甲里有污垢；二是，抓癢可以隨意；三是，爲了殺死跳蚤蚊子，也想使心意清凈沒有慾望，又不因此玷污經典，這只是爲了去除外在的污垢。內心的惡念不能去除，作為學道之人，第一要務是凈心為根本，心是萬法的根本，心正了行為才端正，行為端正才能與道相應。』

佛說：『過去有個沙彌（小和尚）與師父一同行走，看見地上有金子，便默默地撿了起來。對師父說：『快走吧，這裡沒有人，很可怕。』師父說：『只是因為有金子的緣故，才讓你感到害怕。』丟棄金子離去後，便不再感到害怕。弟子便向師父行禮說：『我愚癡無知，現在已經丟棄了金子，便不再恐懼了。』佛告訴眾弟子：『學道之人貪求道法，如同沙彌貪求金子，還擔心不能得道嗎！』

佛說：『有個比丘（出家男子）學道，跟隨師父學習經典卻不精進。師父教他取幾升牛馬糞燒，直到天黑也沒有燒完。師父取來一塊大石頭，放在地獄中的火里燒，立刻就化為灰燼。弟子非常害怕，長跪問師父：『這是什麼火？』師父說：『你不好好讀經修行，死後應當墮入地獄，地獄中的火燒你，不會給你片刻的喘息之機。』於是比丘惶恐，便更加精進。每天聽聞一部《阿含經》，便證得了阿羅漢道。』佛說：『善巧方便，度化人就是這樣。』

佛說：『阿那含（三果聖人）有三種結縛：一是，愚癡的結縛；二是，世間愛慾的結縛；三是，對見解未真實未完全的結縛。阿那含譬如火上的火焰，煙升起卻不能燒任何東西；須陀洹（初果聖人）斷除八十八種結縛；斯陀含（二果聖人）斷除七種結縛；阿那含斷除三種結縛；阿羅漢（四果聖人）沒有結縛。須陀洹證得道跡，斯陀含為一往一來得道，阿那含為不再返回世間，阿羅漢為不再執著。什麼是證得道跡？就是認識到苦。世間』

【English Translation】 English version: 『A Śrāmaṇa (ascetic) and a Taoist know the blessings but do not partake. Bathing and rinsing the mouth have three causes: first, to avoid dirt under the nails; second, to scratch itches at will; third, to kill fleas and mosquitoes, also to purify the mind and be without desire, and not to defile the scriptures. This is only to remove external dirt. Evil thoughts in the mind cannot be removed. For a learner, the first priority is to purify the mind as the foundation. The mind is the root of all dharmas. When the mind is upright, the conduct is correct, and when the conduct is correct, it corresponds to the path.』

The Buddha said, 『In the past, there was a Śrāmaṇera (novice monk) walking with his teacher, and he saw gold on the ground, so he silently picked it up. He said to his teacher, 『Let's hurry away from here, there is no one around, it's very scary.』 The teacher said, 『It's only because there is gold that makes you afraid.』 After discarding the gold and leaving, he was no longer afraid. The disciple then bowed to the teacher and said, 『I was ignorant and knew nothing, but now that I have discarded the gold, I am no longer afraid.』 The Buddha told the disciples, 『If a learner is greedy for the path like the Śrāmaṇera is greedy for gold, why worry about not attaining the path!』

The Buddha said, 『There was a Bhikṣu (monk) who was learning the path, but he was not diligent in studying the scriptures from his teacher. The teacher told him to take several liters of cow and horse manure and burn it, but it was not finished by nightfall. The teacher took a large stone and put it in the fire in hell, and it immediately turned to ashes. The disciple was very afraid and knelt down and asked the teacher, 『What kind of fire is this?』 The teacher said, 『If you do not read the scriptures and practice the path, you will fall into hell after death, and the fire in hell will burn you without giving you a moment's respite.』 Thereupon the Bhikṣu was frightened and became more diligent. He heard one Āgama (collection of Buddhist scriptures) every day and attained the path of an Arhat (enlightened being).』 The Buddha said, 『Skillful means are used to save people in this way.』

The Buddha said, 『An Anāgāmin (non-returner) has three fetters: first, the fetter of delusion; second, the fetter of worldly love; third, the fetter of views not being truly and completely understood. An Anāgāmin is like a flame on a fire, the smoke rises but cannot burn anything; a Srotaāpanna (stream-enterer) removes eighty-eight fetters; a Sakṛdāgāmin (once-returner) removes seven fetters; an Anāgāmin removes three fetters; an Arhat has no fetters. A Srotaāpanna attains the path-fruit, a Sakṛdāgāmin attains the path through one more return, an Anāgāmin does not return to the world, and an Arhat no longer clings. What is attaining the path-fruit? It is recognizing suffering. The world』

人皆不識苦，須陀洹為識苦，斯陀含為棄習，阿那含為知盡，阿羅漢為行道已竟。得須陀洹，別百劫乃得阿羅漢。何以故？乃百劫須陀洹，余有十結不斷，不得阿羅漢，須陀洹但自憂身畏罪，不敢豫世間事，余有十疑結不解，不解故便止住。須陀洹所棄常有五下結：一者、貪慾結；二者、瞋恚結；三者、見行結；四者、戒貪福結；五者、疑意結，亦謂從六天以下，以至世間貪慾瞋恚，貪身愿疑為下結。須陀洹見因緣者，謂不犯五戒，時當死，死不犯，餘人見急，悉犯五因緣。須陀洹斷故受新，阿羅漢新故悉斷，菩薩畢故罪，罪畢得道，乃知非常苦空，非身非道，道人行道不當有所著。行須陀洹得須陀洹，行斯陀含得斯陀含，行阿那含得阿那含，行阿羅漢得阿羅漢，行辟支佛得辟支佛，行菩薩得菩薩。」佛言：「學者隨意所作，便得其報，如影響相隨。」

佛言：「缽有四名：一名、為不供食；二名、為戒；三名、為受；四名、為從。是得福無有瑕穢，便應受福持缽便立戒，意中無惡念。」

佛言：「阿羅漢不食肉者，計畜生從頭至足，各自有字無有肉名。辟支佛計本精所作不凈，故不食肉。佛計一切天下皆空無所有，有便滅，滅復生，要歸空故，為無所有。」諸弟子聞經歡喜，為佛作禮而去。

佛

【現代漢語翻譯】現代漢語譯本人們都不瞭解什麼是苦，只有須陀洹（Sotapanna，入流果）才能認識到苦，斯陀含（Sakadagamin，一來果）能捨棄習氣，阿那含（Anagamin，不還果）能知曉苦的止息，阿羅漢（Arhat，無學果）是修行道路已經完成的人。證得須陀洹果位后，要經過一百劫才能證得阿羅漢果位。為什麼呢？因為即使是經過一百劫的須陀洹，仍然有十種煩惱沒有斷除，所以無法證得阿羅漢果。須陀洹只是擔憂自身，害怕犯罪，不敢參與世間的事情，還有十種疑惑沒有解開，因為沒有解開所以就停滯不前。須陀洹所捨棄的通常有五種下分結：一是貪慾結；二是瞋恚結；三是見取結；四是戒禁取結；五是疑結，也可以說是從六慾天以下，乃至世間的貪慾、瞋恚，貪戀自身，心懷疑惑，都是下分結。須陀洹見到因緣法的人，就是不犯五戒，即使面臨死亡，也不會違犯，而其他人遇到緊急情況，都會違犯這五種因緣。須陀洹是斷除舊的，接受新的，阿羅漢是新的舊的全部斷除，菩薩是完成舊的罪業，罪業完成後才能得道，才能明白一切都是無常、苦、空的，沒有自我，沒有道路，修行人不應該有所執著。修行須陀洹行可以證得須陀洹果，修行斯陀含行可以證得斯陀含果，修行阿那含行可以證得阿那含果，修行阿羅漢行可以證得阿羅漢果，修行辟支佛行可以證得辟支佛果，修行菩薩行可以證得菩薩果。』佛說：『學習的人隨意做什麼，就會得到相應的報應，就像影子跟隨身體一樣。』佛說：『缽有四個名稱：一是，不供養食物；二是，持戒；三是，接受；四是，隨順。這樣得到的福報沒有瑕疵，就應該接受福報，拿著缽就等於樹立了戒律，心中沒有邪惡的念頭。』佛說：『阿羅漢不吃肉的原因是，計算畜生從頭到腳，各自有名稱，沒有叫做肉的名稱。辟支佛認為肉是由精血所造，是不清凈的，所以不吃肉。佛認為一切天下都是空無所有的，有了就會滅亡，滅亡后又會產生，最終都要歸於空，所以是無所有的。』眾弟子聽了佛的教誨，歡喜，向佛作禮后離去。佛

【English Translation】 English version People do not understand suffering, only a Sotapanna (須陀洹, Stream-enterer) recognizes suffering, a Sakadagamin (斯陀含, Once-returner) abandons habits, an Anagamin (阿那含, Non-returner) knows the cessation of suffering, and an Arhat (阿羅漢, Worthy One) is one who has completed the path. Having attained Sotapanna, one attains Arhat after a hundred kalpas. Why? Because even after a hundred kalpas, a Sotapanna still has ten fetters that have not been broken, and therefore cannot attain Arhat. A Sotapanna only worries about themselves, fears sin, and does not dare to participate in worldly affairs, and still has ten doubts that have not been resolved, and because they have not been resolved, they stop. What a Sotapanna abandons usually includes the five lower fetters: first, the fetter of greed; second, the fetter of hatred; third, the fetter of personality belief; fourth, the fetter of attachment to rites and rituals; and fifth, the fetter of doubt. It can also be said that from the six desire heavens downwards, even worldly greed and hatred, attachment to oneself, and harboring doubts are lower fetters. A Sotapanna who sees dependent origination is one who does not violate the five precepts, and even when facing death, will not violate them, while others, when faced with emergencies, will violate these five conditions. A Sotapanna breaks the old and accepts the new, an Arhat breaks all the new and old, a Bodhisattva completes old karma, and only after karma is completed can they attain enlightenment, and then they know that everything is impermanent, suffering, and empty, without self, without a path, and practitioners should not be attached to anything. Practicing the path of Sotapanna attains the fruit of Sotapanna, practicing the path of Sakadagamin attains the fruit of Sakadagamin, practicing the path of Anagamin attains the fruit of Anagamin, practicing the path of Arhat attains the fruit of Arhat, practicing the path of Pratyekabuddha attains the fruit of Pratyekabuddha, and practicing the path of Bodhisattva attains the fruit of Bodhisattva.』 The Buddha said, 『Students can do whatever they want, and they will get the corresponding reward, just like a shadow follows the body.』 The Buddha said, 『A bowl has four names: first, for not offering food; second, for precepts; third, for receiving; fourth, for following. The merit obtained in this way is without blemish, and one should receive merit, holding the bowl is equivalent to establishing precepts, and there are no evil thoughts in the mind.』 The Buddha said, 『The reason why Arhats do not eat meat is that, counting livestock from head to toe, each has its own name, and there is no name called meat. Pratyekabuddhas believe that meat is made of essence and blood, and is impure, so they do not eat meat. The Buddha believes that everything under the sky is empty and without anything, and when there is something, it will perish, and after perishing, it will be born again, and eventually it will return to emptiness, so it is without anything.』 The disciples listened to the Buddha's teachings, rejoiced, bowed to the Buddha, and departed. Buddha