T17n0738_佛說分別經
大正藏第 17 冊 No. 0738 佛說分別經
No. 738
佛說分別經
西晉月氏國三藏竺法護譯
聞如是：
一時，佛在舍衛國祇樹給孤獨園，晨朝整服，儼然而坐。
佛語阿難：「告諸比丘，皆寂靜明聽，今當爲汝說人生受苦。」
阿難從坐起整衣服，為佛作禮，白佛言：「愿樂欲聞。」
佛言：「人有六惡以自侵欺。何謂為六？眼為色欺、耳為聲欺、鼻為香欺、口為味欺、身為細滑欺、意墮邪念為邪念欺，是為六欺，令人墮惡道中，無有出期，黠人乃諦覺是耳！」
佛言：「人從三可得三苦。何謂三可？一、身可殺盜淫；二、口可兩舌惡罵妄言綺語；三、意可貪恚癡。用是三可故，墮地獄、餓鬼、畜生中，是為三苦。唯黠者覺之。」
佛言：「人有六恣，墮十八痛。何謂六恣？眼恣入色、耳恣入音、鼻恣入香、口恣入味、身恣入細滑、意恣入邪念，是為六恣。亦為受、亦為衰，用是故墮十八地獄，苦痛長久，無有出期。」
阿難白佛言：「人有事佛受戒，能得脫是苦痛不？」
佛言：「有人事佛受戒，得福無量，不可譬喻者，有人事佛墮極罪者。」
阿難問佛：「事佛、受佛戒當得福，更得深罪，何以故
【現代漢語翻譯】 現代漢語譯本 《佛說分別經》
西晉月氏國三藏竺法護譯
我聽到的是這樣的：
一時，佛陀在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama）安住。早晨整理好衣物，端莊地坐著。
佛陀告訴阿難（Ananda）：「告訴各位比丘，都安靜下來，專心聽。我現在要為你們講說人生所受的苦難。」
阿難從座位上起身，整理好衣服，向佛陀行禮，稟告佛陀說：「我非常樂意聽聞。」
佛陀說：「人有六種惡習會自我侵擾欺騙。什麼是六種惡習呢？眼被色所欺騙，耳被聲所欺騙，鼻被香所欺騙，口被味所欺騙，身被細滑的觸感所欺騙，意念沉溺於邪念被邪念所欺騙。這就是六種欺騙，使人墮入惡道之中，沒有脫離的期限。聰明的人才能真正覺察到這些！」
佛陀說：「人從三種行為可能招致三種苦果。什麼是三種行為呢？一、身體可能犯殺生、偷盜、邪淫；二、口可能犯兩舌、惡口、妄語、綺語；三、意念可能產生貪婪、嗔恚、愚癡。因為這三種行為，會墮入地獄、餓鬼、畜生道中，這就是三種苦果。只有聰明的人才能覺察到這些。」
佛陀說：「人有六種放縱，會墮入十八種痛苦之中。什麼是六種放縱呢？眼放縱于觀看美色，耳放縱于聽美妙的聲音，鼻放縱于聞香氣，口放縱于品嚐美味，身放縱于享受細滑的觸感，意放縱于產生邪念，這就是六種放縱。也是受苦的根源，也是衰敗的根源。因為這些原因，會墮入十八地獄，遭受長久的痛苦，沒有脫離的期限。」
阿難稟告佛陀說：「如果有人信奉佛法、受持戒律，能夠脫離這些苦痛嗎？」
佛陀說：「有人信奉佛法、受持戒律，得到的福報無量無邊，無法比喻。也有人信奉佛法卻墮入極重的罪業之中。」
阿難問佛陀：「信奉佛法、受持佛陀的戒律應當得到福報，反而會得到更深的罪業，這是什麼原因呢？」
【English Translation】 English version The Buddha Speaks the Sutra of Distinctions
Translated by Dharmaraksa, a Tripitaka Master from Yuezhi (an ancient Indo-European people) during the Western Jin Dynasty
Thus have I heard:
At one time, the Buddha was dwelling in the Jetavana Anathapindika-arama (祇樹給孤獨園, a park in Shravasti donated by Anathapindika) in the country of Shravasti (舍衛國). In the morning, he arranged his robes and sat upright.
The Buddha said to Ananda (阿難): 'Tell all the Bhikkhus (比丘), be quiet and listen attentively. Now I will speak to you about the suffering experienced in life.'
Ananda arose from his seat, arranged his robes, bowed to the Buddha, and said to the Buddha: 'I am eager to hear.'
The Buddha said: 'People have six evils that deceive and encroach upon themselves. What are the six? The eye is deceived by form, the ear is deceived by sound, the nose is deceived by fragrance, the mouth is deceived by taste, the body is deceived by fine and smooth sensations, and the mind, falling into evil thoughts, is deceived by evil thoughts. These are the six deceptions that cause people to fall into evil paths, with no hope of escape. Wise people are truly aware of this!'
The Buddha said: 'People can obtain three kinds of suffering from three kinds of actions. What are the three kinds of actions? First, the body can commit killing, stealing, and sexual misconduct; second, the mouth can commit divisive speech, harsh speech, false speech, and frivolous speech; third, the mind can harbor greed, hatred, and delusion. Because of these three kinds of actions, one falls into hell, the realm of hungry ghosts, and the realm of animals. These are the three kinds of suffering. Only the wise are aware of them.'
The Buddha said: 'People have six indulgences, which lead to eighteen pains. What are the six indulgences? The eye indulges in seeing forms, the ear indulges in hearing sounds, the nose indulges in smelling fragrances, the mouth indulges in tasting flavors, the body indulges in fine and smooth sensations, and the mind indulges in evil thoughts. These are the six indulgences. They are both the cause of suffering and the cause of decline. Because of these reasons, one falls into the eighteen hells, suffering prolonged pain, with no hope of escape.'
Ananda said to the Buddha: 'If someone serves the Buddha and receives precepts, can they escape these sufferings?'
The Buddha said: 'Some people serve the Buddha and receive precepts, obtaining immeasurable blessings, beyond comparison. Others serve the Buddha but fall into extreme sins.'
Ananda asked the Buddha: 'Serving the Buddha and receiving the Buddha's precepts should bring blessings, but instead, one incurs deeper sins. Why is this so?'
？愿聞其意。」
佛言：「有人事佛奉持經戒，精進不犯，得福無量，不可譬喻也。」
佛言：「有人事佛，受戒不持，不能精進禪定思惟，託名事佛，專行邪業，貪求無厭，不知止足；淫妷色慾，好喜歌舞，耽於酒味，以自放恣，雖云事佛，其過難量。用是之故，長墮三塗，苦痛萬端，難得免出。」
佛言：「事佛有三輩：一輩者、為魔弟子事佛；二輩、為天人事佛；三輩、為佛弟子事佛。」
「何謂魔弟子事佛？」
佛言：「雖受佛戒，心樂邪業，卜問是祟解除禱祀，信有家親丈人，不信正真，不知有罪惡之對，假名事佛，常與邪俱，死墮無擇地獄，受苦長久。久乃出，為魔邦屬，諛諂妖㜹，難可得度。是曹輩人，宿命余福，暫得一時見於正道，心意瞢瞢難曉宿已，當復更入邪見無窮已也。是為魔弟子事佛。」
「何謂天人事佛？」
「受持五戒，行於十善，死死不犯，信有罪福，作是得是。壽終之後，即生天上，是為天人事佛。」
「何謂佛弟子事佛？」
「奉持正戒，廣學經戒，修治上慧，知三界苦，心不樂著，欲得解脫，行於四等六度，愍傷眾生，欲安濟之。不貪身命，知死有生，求長益福，不為邪業，是為佛弟子事佛。」
佛言：「吾般
【現代漢語翻譯】 現代漢語譯本：『愿聞其意。』 佛言：『有人侍奉佛，奉行經書戒律，精進不犯戒，得到的福報無量無邊，無法用比喻來形容。』 佛言：『有人侍奉佛，受了戒卻不遵守，不能精進禪定思惟，託名侍奉佛，專門做邪惡的事業，貪求沒有厭足，不知道停止滿足；淫亂放蕩，喜歡歌舞，沉迷於酒的味道，以此放縱自己，雖然說是侍奉佛，他的過失難以衡量。因為這個緣故，長久墮落在三惡道（三塗），苦痛萬端，難以脫離。』 佛言：『侍奉佛有三種人：第一種人，是魔的弟子侍奉佛；第二種人，是天人侍奉佛；第三種人，是佛的弟子侍奉佛。』 『什麼叫做魔的弟子侍奉佛？』 佛言：『雖然受了佛的戒律，心裡卻喜歡邪惡的事業，占卜問事，相信鬼神作祟，解除災禍，祈禱祭祀，相信有家親丈人（祖先），不相信正法真理，不知道有罪惡的報應，假借名義侍奉佛，常常與邪惡為伍，死後墮入無擇地獄（Avīci hell），受苦長久。很久以後才出來，成為魔的眷屬，阿諛奉承，妖言惑眾，難以得到救度。這些輩分的人，因為宿世的余福，暫時能夠一時見到正道，心意昏昧難以明白，宿業已滿，當會再次進入邪見，沒有窮盡。這就是魔的弟子侍奉佛。』 『什麼叫做天人侍奉佛？』 『受持五戒，奉行十善，至死不犯，相信有罪有福，做了什麼就得到什麼。壽命終結之後，就生到天上，這就是天人侍奉佛。』 『什麼叫做佛的弟子侍奉佛？』 『奉行正戒，廣泛學習經書戒律，修習增長智慧，知道三界（Trailokya）是苦，心裡不貪戀執著，想要得到解脫，奉行四等心（四無量心，catvāri apramāṇāni）和六度（六波羅蜜，ṣaṭ pāramitā），憐憫傷痛眾生，想要使他們得到安樂救濟。不貪戀身命，知道死後還有來生，求長久增長福報，不做邪惡的事業，這就是佛的弟子侍奉佛。』 佛言：『吾般'
【English Translation】 English version: 『I wish to hear its meaning.』 The Buddha said: 『If someone serves the Buddha, upholds the scriptures and precepts, is diligent and does not violate them, the blessings they obtain are immeasurable and cannot be described with metaphors.』 The Buddha said: 『If someone serves the Buddha, receives precepts but does not uphold them, cannot diligently practice meditation and contemplation, uses the name of serving the Buddha, but exclusively engages in evil deeds, greedily seeks without satisfaction, and does not know when to stop; is promiscuous and dissolute, enjoys singing and dancing, indulges in the taste of wine, and thereby abandons themselves to pleasure, although they claim to serve the Buddha, their transgressions are immeasurable. Because of this, they will fall into the three evil realms (Triyāna) for a long time, suffering countless miseries, and it will be difficult to escape.』 The Buddha said: 『There are three types of people who serve the Buddha: the first type are the disciples of demons who serve the Buddha; the second type are the devas (gods) who serve the Buddha; the third type are the disciples of the Buddha who serve the Buddha.』 『What is meant by the disciples of demons serving the Buddha?』 The Buddha said: 『Although they have received the Buddha's precepts, their hearts delight in evil deeds, they engage in divination and questioning, believe in the influence of ghosts and spirits, perform rituals to dispel calamities and offer prayers, believe in family ancestors, do not believe in the true Dharma, do not know that there is retribution for sins, falsely claim to serve the Buddha, and are always associated with evil. After death, they fall into the Avīci hell (Avīci hell), enduring suffering for a long time. After a long time, they emerge and become affiliated with the demon realm, flattering and deceiving with seductive words, and are difficult to save. These people, due to residual blessings from past lives, may temporarily see the right path for a moment, but their minds are confused and difficult to understand. Once their karmic debts are fulfilled, they will again enter into endless wrong views. This is what is meant by the disciples of demons serving the Buddha.』 『What is meant by the devas serving the Buddha?』 『They uphold the five precepts, practice the ten good deeds, never violating them until death, believe in the existence of sin and merit, and that what one does, one receives. After the end of their lifespan, they are reborn in the heavens. This is what is meant by the devas serving the Buddha.』 『What is meant by the disciples of the Buddha serving the Buddha?』 『They uphold the correct precepts, extensively study the scriptures and precepts, cultivate and develop higher wisdom, know that the three realms (Trailokya) are suffering, their hearts do not delight in attachment, they desire to attain liberation, practice the four immeasurables (catvāri apramāṇāni) and the six perfections (ṣaṭ pāramitā), have compassion for sentient beings, and desire to bring them peace and salvation. They are not greedy for their own lives, know that after death there is rebirth, seek to prolong and increase blessings, and do not engage in evil deeds. This is what is meant by the disciples of the Buddha serving the Buddha.』 The Buddha said: 『When I enter Parinirvana』
泥洹后千歲，魔道當興，時世大惡，國無常主，民無常居。遠方之人，當入中國，掠殺殘暴，無有法則，於斯之際，像法當興盛。」
阿難問佛：「何謂像法？」
佛言：「當來比丘不持正法，挾妻養子，無有慚愧心；耕田種殖，以為常業，無復學問坐禪行者；好樂俗常，以為綺雅，佯佯相看，上下雷同；撥拂相教度世之基。迷於色慾，不畏於罪。時有知法者，為說真言，教示正法，便懷憎嫉，欲毀壞之。為立言議，抄持長短誹謗驅踧，使其無憀。用是之故，大法轉減。」
阿難問佛：「於是之時，頗有奉法者不？」
佛言：「多有事佛，亦出家者耳，但不持戒，共相嫉妒；識義者少，多不曉解。」
阿難言：「當爾之時，何國最惡，不信行者？」
佛言：「真丹之土當有千比丘，共在大國，墮魔邦界，其中黠者，若一、若兩，為佛弟子耳。生六天上者，亦復少少；在魔邦者，甚多甚多。」
佛言：「吾般泥洹后，亦多有外學來求吾道，度者當隱括，審悉三月，知其志能習清凈行，虛寂少欲不為污行，便可受之。先授十善，滿三年已，服習道意惡事不犯，乃為更受二百四十戒。其為威儀之事，精進守行，皆向解脫，是彌勒所當建也，當從得度，以為應道。」
阿難
【現代漢語翻譯】 現代漢語譯本： 佛陀涅槃后一千年，魔道將會興盛，那時世道非常邪惡，國家沒有固定的君主，人民沒有固定的居所。遠方的人將會進入中國，搶劫殺戮，殘暴無道，沒有任何法則約束，在這個時候，像法（指相似於正法的時期，佛法衰微的階段）將會興盛。
阿難問佛陀：『什麼是像法？』
佛陀說：『未來世的比丘不遵守正法，娶妻生子，沒有慚愧之心；以耕田種植為常業，不再有學習佛法、坐禪修行的僧人；喜好世俗之事，認為那是美好雅緻，互相虛偽地看待，上上下下都一樣；拋棄了互相教導以求度世的根本。迷惑于**，不畏懼罪惡。那時如果有懂佛法的人，為他們宣說真言，教導正法，他們便心懷憎恨嫉妒，想要毀壞他。編造言論，抓住別人的缺點進行誹謗和排擠，使他無法立足。因為這些緣故，大法逐漸衰減。』
阿難問佛陀：『在那個時候，還有奉行佛法的人嗎？』
佛陀說：『會有很多人信奉佛法，也有出家之人，但是不持守戒律，互相嫉妒；明白佛法真義的人很少，多數人都不瞭解。』
阿難問：『在那個時候，哪個國家最邪惡，不相信修行之人？』
佛陀說：『真丹（指中國）的土地上將會有上千比丘，共同在一個大國中，墮入魔的境界，其中聰明的人，或許只有一兩個，是佛的弟子。能夠往生到六慾天的人，也非常的少；身處魔的境界中的人，非常多，非常多。』
佛陀說：『我般涅槃（指佛陀的入滅）后，也會有很多外道之人來尋求我的道法，度化他們的人應當謹慎考察，詳細審查三個月，瞭解他們的志向能夠學習清凈的行為，虛心寂靜，少欲知足，不做污穢的行為，才可以接受他們。先傳授十善業，滿了三年之後，學習佛法，不犯惡事，才能為他們進一步傳授二百四十條戒律。他們所做的威儀之事，精進地守護奉行，都向往解脫，這是彌勒菩薩（Maitreya）所應當建立的，應當從他們那裡得到度化，作為應有的道路。』
阿難
【English Translation】 English version: One thousand years after the Nirvana (the final liberation) of the Buddha, the ways of demons will flourish. The times will be greatly evil, countries will have no constant rulers, and the people will have no constant dwellings. People from distant lands will enter China, plundering, killing, and acting with extreme cruelty, without any laws. At this time, the semblance dharma (the period when the Dharma resembles the true Dharma but is in decline) will flourish.
Ananda (one of the principal disciples of the Buddha) asked the Buddha, 'What is the semblance dharma?'
The Buddha said, 'In the future, monks will not uphold the true Dharma, they will take wives and raise children, without any sense of shame. They will engage in farming and cultivation as their regular occupation, and there will be no more monks who study the Dharma, practice meditation, or engage in virtuous conduct. They will delight in worldly affairs, considering them elegant and refined, looking at each other hypocritically, with everyone being the same from top to bottom. They will abandon the foundation of teaching each other how to cross over the world. Deluded by **, they will not fear sin. At that time, if there are those who understand the Dharma and speak the true words, teaching the correct Dharma, they will harbor hatred and jealousy, wanting to destroy them. They will fabricate words, seize upon others' shortcomings to slander and ostracize them, making it impossible for them to stand. Because of these reasons, the great Dharma will gradually decline.'
Ananda asked the Buddha, 'At that time, will there still be those who uphold the Dharma?'
The Buddha said, 'There will be many who believe in the Buddha, and there will also be those who become monks, but they will not uphold the precepts and will be jealous of each other. Few will understand the true meaning of the Dharma, and most will not comprehend it.'
Ananda asked, 'At that time, which country will be the most evil, not believing in those who practice?'
The Buddha said, 'In the land of Zhendan (China), there will be a thousand monks together in a large country, fallen into the realm of demons. Among them, the wise ones will be only one or two, who are disciples of the Buddha. Those who are born in the six heavens will also be very few; those in the realm of demons will be very many, very many.'
The Buddha said, 'After my Parinirvana (the complete extinction of the Buddha), there will also be many followers of external teachings who come seeking my Dharma. Those who ordain them should carefully examine them, scrutinizing them for three months, understanding their aspirations to learn pure conduct, being humble and quiet, having few desires, and not engaging in defiled actions, then they may be accepted. First, teach them the ten wholesome deeds, and after three years, if they study the Dharma and do not commit evil deeds, then further ordain them with the two hundred and forty precepts. Their conduct in matters of deportment, diligently guarding and practicing, all aspiring towards liberation, this is what Maitreya (the future Buddha) should establish, and they should receive deliverance from them, as the proper path.'
Ananda
問佛：「如佛所說，我皆頂受，宣語後人，令佛之弘法不為斷絕。」
佛言阿難：「汝前後所受，皆以貫心，我亦知汝有信護于佛法也。」
阿難問佛：「后若有人，信樂應法，至心欲求，斷世違俗，以從正道。若時無明師傳教誡者，若有一人，書寫戒律授與之，便可得度為道者不？」
佛言阿難：「皆當得。知禁法者，爾乃可授戒耳，不可以文字受便為應法。何以故？佛為天上、天下之大智，天上、天下之大度，天上、天下之大明，不可妄傳失旨，皆當明於戒法禁律，事事委練，乃為相授耳。不明法戒禁要之事，而妄授人戒法，違佛誠信，反用為是，大罪不小也，宜以審諦。」
阿難白佛言：「后末之世，若有人至心至意，厭于苦痛，欲求度脫，世無有佛，當以何濟其來意？」
佛言阿難：「當將詣彼明戒法者，曉習威儀禁要之事，如是應度，度亦得度。自不明而復授彼，兩迷失道，渾沌無窮竟已，何從得度脫耶？」
佛言：「當來有比丘，不能自凈，畜妻養子，身行污濁，貪求供養，不信罪福，而望安樂，難得免脫，甚亦可傷。」
阿難白佛言：「如是後世，其有從道被服，皆是佛威神，其人以得像于正真因緣，當從得脫。何緣中復不信、違佛明教，當復更若干無數
【現代漢語翻譯】 現代漢語譯本：阿難問佛：『如佛所說，我全部接受並謹記於心，並將向後人宣講，使佛的弘法不會斷絕。』 佛告訴阿難：『你前後所接受的，都要用心領會貫通，我也知道你對佛法有信心並加以守護。』 阿難問佛：『如果後世有人，信奉並樂於遵循佛法，真心想要斷絕世俗，背離世俗，從而走上正道。如果當時沒有明師傳授教誡，如果有人書寫戒律並授予他，這樣就可以得度成為修行者嗎？』 佛告訴阿難：『都可以得度。但是，只有懂得戒律的人，才可以授予戒律，不可以因為有了文字記載就隨意授予。為什麼呢？佛是天上、天下最具有智慧的人，天上、天下最具有度量的人，天上、天下最具有光明的人，不可以隨意傳授而失去宗旨，都應當明白戒法禁律，事事詳細練習，才可以相互傳授。不明白戒法禁律的重要事項，而隨意授予他人戒法，違背佛的誠信，反而認為是對的，這是很大的罪過，不可小覷，應當仔細審察。』 阿難對佛說：『後世末法時代，如果有人真心實意，厭惡痛苦，想要尋求解脫，但世上沒有佛，應當用什麼來救濟他們的來意呢？』 佛告訴阿難：『應當將他們帶到那些明白戒法的人那裡，讓他們學習威儀和禁戒的重要事項，這樣就可以度化他們，度化也能夠成功。自己不明白卻又去教導別人，兩人都會迷失道路，陷入無盡的混沌之中，又怎麼能夠得到解脫呢？』 佛說：『未來會有比丘，不能自我清凈，娶妻生子，行為污濁，貪求供養，不相信罪福報應，卻希望得到安樂，很難免除苦難，實在令人惋惜。』 阿難對佛說：『像這樣後世，那些出家修行的人，都是依靠佛的威神之力，他們因為與正真之法結下了因緣，應當可以得到解脫。為什麼其中又會出現不相信、違背佛的明確教誨的情況，又要經歷無數的苦難呢？』
【English Translation】 English version: Ananda asked the Buddha: 'As the Buddha has said, I accept and uphold all of it, and I will proclaim it to future generations, so that the Buddha's teachings will not be cut off.' The Buddha said to Ananda: 'You must understand and internalize everything you have received, and I also know that you have faith in and protect the Buddha's teachings.' Ananda asked the Buddha: 'If in later generations there are people who believe in and are happy to follow the Dharma, sincerely wanting to sever worldly ties and turn away from worldly customs, thereby embarking on the right path. If at that time there is no wise teacher to impart teachings, if someone writes down the precepts and gives them to him, can he then be liberated and become a practitioner?' The Buddha said to Ananda: 'They can all be liberated. However, only those who understand the precepts can bestow them; one cannot simply bestow them because there is a written record. Why? The Buddha is the greatest wisdom in heaven and on earth, the greatest measure in heaven and on earth, the greatest light in heaven and on earth, and one cannot casually transmit and lose the essence. One should understand the precepts and prohibitions, practice everything in detail, and then transmit them to each other. If one does not understand the important matters of the precepts and prohibitions, and casually bestows the precepts on others, violating the Buddha's sincerity and instead thinking it is right, this is a great sin, not to be taken lightly, and should be carefully examined.' Ananda said to the Buddha: 'In the future, in the Dharma-ending age, if there are people who are sincere and earnest, weary of suffering, and want to seek liberation, but there is no Buddha in the world, what should be done to help them achieve their intention?' The Buddha said to Ananda: 'They should be taken to those who understand the precepts, and they should be taught the important matters of deportment and prohibitions. In this way, they can be guided, and the guidance will be successful. If one does not understand oneself and then teaches others, both will lose their way, falling into endless chaos, and how can they attain liberation?' The Buddha said: 'In the future, there will be Bhikkhus who cannot purify themselves, taking wives and raising children, behaving in a defiled manner, greedily seeking offerings, not believing in karmic consequences, yet hoping to attain happiness. It will be difficult for them to escape suffering, which is truly lamentable.' Ananda said to the Buddha: 'In such a future age, those who have renounced the world and wear the robes are all relying on the Buddha's majestic power. They should be able to attain liberation because they have formed a connection with the true Dharma. Why then do some of them disbelieve and violate the Buddha's clear teachings, and have to experience countless sufferings again?'
劫受苦痛耶？」
佛言阿難：「是皆前世無數劫，墮久苦之中，其人于苦痛之地，自悔責，愿得為善，當從得脫。緣一時自悔之福輒得福，隨來生末世，為人暫睹佛經。又能除剔頭髮，以為比丘。本識未械，心意猶豫，瞢瞢不了，故有污濁，多不能離俗，不遇明慧。如是當后，更墮極苦之中，受無數劫罪。」
佛言：「諸比丘！汝以出家，舍妻子棄世行，作沙門，當修戒行，如羅漢法，寧以洋銅灌口中，下過焦爛腹腸，終不無德食人信施。寧以利刀截手支解身體，不以無德受人信施。人無德力，受人信施，當累劫墮于罪苦，久久得出，用余𥼘末之福，得為人身，當復更還一一償之，有作奴婢償者，有作兒子償者，有作父母償者。」
阿難問佛：「何謂償債？」
佛言：「有作奴婢，大家撾打，不以道理，奴婢受之，無有怨心，勤力作務，不憚勞疲，愛惜大家之物，不敢放散，是為現世償債奴婢也。宿命先世，受人信施，不行功德，罪畢來償，猶有本識，故無怨恚甘受而已。
「何謂償債兒子？兒子致財，父母散用無有限度，兒子心亦無惜意，是為償債兒子。
「何謂償債父母？父母致財，兒主散用，父母不為愛惜，恣所當得，皆是宿識因緣相償故無惜心。諸此償債，因緣合會，
【現代漢語翻譯】 現代漢語譯本： 『在劫難中遭受苦痛嗎？』
佛陀告訴阿難：『這些都是前世無數劫中，墮入長久苦難之中的人，他們在痛苦的地方，自我悔恨責備，希望能夠行善，從而得以解脫。憑藉一時自我悔恨的福報，偶爾得到福報，隨後來生在末世，能夠短暫地看到佛經。又能剃除頭髮，成為比丘（bhiksu，佛教出家男眾）。但因為最初的認知沒有被約束，心意猶豫不定，懵懵懂懂不明白，所以有污濁，大多不能脫離世俗，不能遇到明智。這樣的人將來，會再次墮入極度的苦難之中，遭受無數劫的罪報。』
佛陀說：『各位比丘（bhiksu，佛教出家男眾）！你們已經出家，捨棄妻子，拋棄世俗的享樂，做了沙門（sramana，佛教出家修行者），應當修持戒律，像羅漢（arhat，證得阿羅漢果位的修行者）一樣。寧願用滾燙的銅水灌入口中，流下去燒焦腐爛腹部腸子，也終究不能沒有德行而食用別人的供養。寧願用鋒利的刀割斷手腳，肢解身體，也不能沒有德行而接受別人的供養。人沒有德行，接受別人的供養，將會累劫墮入罪苦之中，很久很久才能出來，用剩餘微薄的福報，得到人身，還要一一償還，有做奴婢償還的，有做兒子償還的，有做父母償還的。』
阿難問佛：『什麼叫做償還債務？』
佛陀說：『有做奴婢的，主人毆打，不講道理，奴婢承受，沒有怨恨之心，勤勞努力地工作，不害怕勞累疲憊，愛惜主人的東西，不敢浪費，這就是現世償還債務的奴婢。前世接受別人的供養，不行功德，罪報完畢後來償還，還保留著最初的認知，所以沒有怨恨，甘心承受。』
『什麼叫做償還債務的兒子？兒子掙來的錢財，父母隨意揮霍沒有限度，兒子心裡也沒有吝惜的意思，這就是償還債務的兒子。』
『什麼叫做償還債務的父母？父母掙來的錢財，兒子做主隨意揮霍，父母不覺得可惜，任憑兒子隨意支配，這都是前世的因緣相互償還，所以沒有吝惜之心。這些償還債務的因緣聚合在一起。』
【English Translation】 English version: 『Do they suffer pain in the kalpa (kalpa, an aeon or cosmic cycle)?』
The Buddha told Ananda: 『These are all from countless kalpas (kalpa, an aeon or cosmic cycle) in previous lives, having fallen into prolonged suffering. In that place of suffering, they regretted and blamed themselves, hoping to do good and thus be liberated. By virtue of a moment's self-reproach, they occasionally receive blessings, and in later lives in the degenerate age, they are able to briefly see the Buddhist scriptures. They can also shave their heads and become bhikshus (bhiksu, a Buddhist monk). However, because their initial understanding has not been restrained, their minds are hesitant and unclear, so they are impure and mostly unable to leave the secular world, unable to encounter wisdom. Such people will later fall into extreme suffering again, enduring countless kalpas (kalpa, an aeon or cosmic cycle) of punishment.』
The Buddha said: 『O bhikshus (bhiksu, a Buddhist monk)! You have already left home, abandoned your wives and children, and renounced worldly pleasures to become sramanas (sramana, a wandering ascetic or religious mendicant), you should cultivate precepts and conduct, like an arhat (arhat, one who has attained enlightenment). It is better to pour molten copper into your mouth, letting it flow down and burn your abdomen and intestines, than to eat the offerings of others without virtue. It is better to cut off your hands and feet with a sharp knife, dismembering your body, than to receive the offerings of others without virtue. If a person has no virtue and receives the offerings of others, they will fall into suffering for kalpas (kalpa, an aeon or cosmic cycle), and it will take a very long time to get out. Using the remaining meager blessings, they will obtain a human body and have to repay them one by one, some repaying as slaves, some repaying as sons, and some repaying as parents.』
Ananda asked the Buddha: 『What is meant by repaying debts?』
The Buddha said: 『Some become slaves, beaten by their masters without reason, and the slaves endure it without resentment, working diligently and tirelessly, cherishing the master's possessions, and not daring to waste them. This is a slave repaying debts in this life. In past lives, they received the offerings of others but did not perform meritorious deeds. Having finished their punishment, they come to repay, still retaining their initial understanding, so they endure it willingly without resentment.』
『What is meant by a son repaying debts? The wealth earned by the son is spent by the parents without limit, and the son feels no stinginess in his heart. This is a son repaying debts.』
『What is meant by parents repaying debts? The wealth earned by the parents is spent at will by the son, and the parents do not feel sorry for it, allowing the son to spend as he pleases. This is all due to the karmic connections of past lives repaying each other, so there is no stinginess in their hearts. These causes and conditions for repaying debts come together.』
對訖更散，亦無常住。明者覺之，故不為也。唯有道德，可以久保。吾前世時，亦更為人償債奴婢、兒子、父母不可稱數，皆有一時之緣，難可免脫。至今得道，現我父母皆先世道德之緣，不由償債。父母世世放舍，使我學道，累劫精進，今成得佛，皆是父母之恩。
「人慾學道，不可不精進孝順，二墮失人種，累劫不復。五末之世，持宜順行，遭值經道，不可不勤。遭值佛世，不可不諦受著心，遭值明人，不可不勤問奉受。何以故？人身難有，六情難具，才聰難得，佛難得見，經難得聞，故宜勤之。」
佛言：「吾般泥洹后，當有五逆惡世，當斯之時真丹土域，魔事當盛，閉塞正道。雖有經法，少有學者；設有學者，少有行者。世有比丘，少能自守清凈，多有污濁習俗之行高望游步，世人無異；求好衣服，學世辯辭，追世禮費，群黨相隨，以快心意，求世名譽；教人入法，度為弟子，不教護魔，不依正道；度世之業，亦不學問，追求明智，自謂德大，不守根門。雖得為人，假時而已，自謂長久，不知大對，當后受苦無窮竟已，顛倒翻覆，在魔部眾，一何痛哉。諸比丘！已得人身，六情完具，睹佛經戒，勤行當行誦之。一失人本，難有復時。佛世難值，經法難聞，宜各思惟。」
佛說經竟，諸比丘
【現代漢語翻譯】 現代漢語譯本：對於死亡和變化，也沒有什麼是永恒不變的。明白的人覺悟到這一點，所以不執著於它們。只有道德，才可以長久保持。我前世的時候，也多次為人償還債務，做過奴婢、兒子、父母，數不清，都是一時的緣分，難以避免。如今我得道，現在的父母都是前世道德的緣分，不是爲了償還債務。父母世世代代都放我走，讓我學習佛道，累生累世精進修行，如今成就佛果，都是父母的恩德。
『人想要學習佛道，不可不精進孝順，否則會失去做人的根本，累生累世都難以恢復。在五濁惡世，應當順應修行，遇到佛經佛道，不可不勤奮。遇到佛出世，不可不認真接受並銘記於心，遇到有智慧的人，不可不勤奮請教並接受教誨。為什麼呢？人身難得，六根完具難得，聰慧難得，佛難得見，佛經難得聽聞，所以應當勤奮。』
佛說：『我涅槃（Bannirhuan，指佛的逝世）后，將會有五逆惡世，那時真丹（Zhendan，指中國）國土，魔事將會盛行，閉塞正道。即使有經法，也很少有人學習；即使有人學習，也很少有人修行。世上的比丘（Biqiu，佛教出家男眾），很少能保持自身的清凈，大多有污濁的習俗行為，高傲自大，遊手好閒，和世俗之人沒有區別；追求好的衣服，學習世俗的辯論辭藻，追逐世俗的禮節費用，結黨營私，以滿足自己的心意，追求世俗的名譽；教人進入佛法，度化他們成為弟子，卻不教導他們如何護持正法，不依循正道；對於度化眾生的事業，也不學習請教，追求所謂的聰明智慧，自認為德行很大，卻不守護六根。即使得到了人身，也只是暫時的，自以為可以長久，不知道將要面臨的大難，將來要遭受無盡的痛苦，最終顛倒錯亂，成為魔的眷屬，這是多麼痛苦啊。各位比丘（Biqiu，佛教出家男眾）！已經得到了人身，六根完具，看到了佛經戒律，應當勤奮修行，誦讀佛經。一旦失去了人身，就很難再得到。佛出世很難遇到，佛經佛法很難聽聞，應當各自認真思考。』
佛說完經后，各位比丘（Biqiu，佛教出家男眾）
【English Translation】 English version: As for death and change, there is nothing that remains constant. Those who are enlightened realize this, and therefore do not cling to them. Only morality can be preserved for a long time. In my previous lives, I also repaid debts for others many times, serving as slaves, sons, and parents, countless times, all due to temporary karmic connections that were difficult to avoid. Now that I have attained enlightenment, my current parents are the result of moral connections from previous lives, not for repaying debts. My parents have released me generation after generation, allowing me to study the Buddha's path, diligently cultivating through countless kalpas, and now I have attained Buddhahood, all thanks to the kindness of my parents.
'If people want to learn the Buddha's path, they must be diligent and filial; otherwise, they will lose the root of being human, and it will be difficult to recover for countless kalpas. In the age of the five defilements, one should practice in accordance with the Dharma, and when encountering the Buddha's teachings, one must be diligent. When encountering a Buddha appearing in the world, one must earnestly accept and remember it in one's heart; when encountering a wise person, one must diligently ask for guidance and accept teachings. Why? Human form is difficult to obtain, the six faculties complete are difficult to obtain, intelligence is difficult to obtain, a Buddha is difficult to see, and the scriptures are difficult to hear, so one should be diligent.'
The Buddha said: 'After my Parinirvana (Bannirhuan, referring to the Buddha's passing), there will be an age of the five degenerations, and at that time, in the land of Zhendan (Zhendan, referring to China), demonic affairs will flourish, blocking the right path. Even if there are scriptures, few will study them; even if some study them, few will practice them. The Bhikkhus (Biqiu, Buddhist monks) in the world will rarely be able to maintain their own purity, and many will have defiled customs and behaviors, arrogant and idle, no different from worldly people; pursuing fine clothes, learning worldly rhetoric, chasing after worldly rituals and expenses, forming cliques, to satisfy their own desires, seeking worldly fame; teaching people to enter the Dharma, ordaining them as disciples, but not teaching them how to protect the Dharma, not following the right path; they do not study or inquire about the work of saving sentient beings, pursuing so-called cleverness and wisdom, thinking that their virtue is great, but not guarding the six roots. Even if they obtain human form, it is only temporary, thinking that it can be long-lasting, not knowing the great calamity that is to come, and in the future, they will suffer endless pain, ultimately becoming confused and inverted, becoming members of the demonic host, how painful this is. Bhikkhus (Biqiu, Buddhist monks)! Having already obtained human form, with the six faculties complete, having seen the Buddha's scriptures and precepts, you should diligently practice, recite the scriptures. Once you lose the human form, it is difficult to obtain it again. It is difficult to encounter a Buddha appearing in the world, and it is difficult to hear the Buddha's teachings, so each of you should think carefully.'
After the Buddha finished speaking the sutra, the Bhikkhus (Biqiu, Buddhist monks)
皆儼然坐，自思惟即得羅漢。
佛說分別經
【現代漢語翻譯】 現代漢語譯本： 他們都端正地坐著，各自思索便認為自己證得了阿羅漢果（Arhat，斷盡煩惱，證得涅槃的聖者）。
《佛說分別經》
【English Translation】 English version: They all sat solemnly, each contemplating and thinking they had attained Arhatship (Arhat, a saint who has extinguished all afflictions and attained Nirvana).
The Buddha Speaks the Distinguishing Sutra