T17n0757_佛說身毛喜豎經
大正藏第 17 冊 No. 0757 佛說身毛喜豎經
No. 757
佛說身毛喜豎經卷上
譯經三藏朝散大夫試鴻臚卿光梵大師賜紫沙門臣惟凈等奉 詔譯
如是我聞：
一時世尊在毗舍離國最勝大城最勝林中，與苾芻眾俱。時彼城中有長者子，名曰善星，舍離佛法，其來未久，以多種緣，謗佛法僧，而作是言：「沙門瞿曇！尚無人中最上之法，況聖知見最勝所證，入于論難。彼為聲聞，宣說諸法，所求所修，以自辯才及不正智，而為所證，其所說法，豈能出要盡苦邊際？」
爾時尊者舍利子，于其食時著衣持缽，入毗舍離大城，次第乞食，聞彼城中善星長者子以多種緣謗佛法僧。時尊者舍利子既行乞已，還複本處，飯食事訖，收攝衣缽，洗雙足已，往詣佛所，頭面著地，禮世尊足，退坐一面，而白佛言：「世尊！我於今日，入毗舍離大城乞食，聞彼城中善星長者子，以多種緣謗佛法僧，而作是言：『沙門瞿曇！尚無人中最上之法，況聖知見最勝所證，入于論難。彼為聲聞，宣說諸法，所求所修，以自辯才及不正智，而為所證，其所說法，豈能出要盡苦邊際？』世尊！彼長者子，舍離佛法，其來未久，斯何等故，發如是言？」
爾時佛告尊者舍利子言：「
【現代漢語翻譯】 現代漢語譯本 《佛說身毛喜豎經》捲上
譯經三藏朝散大夫試鴻臚卿光梵大師賜紫沙門臣惟凈等奉 詔譯
如是我聞：
一時，世尊在毗舍離國（Vaishali，古印度城市）最勝大城的最勝林中，與眾多比丘（Bhikkhu，佛教出家男眾）在一起。當時，那個城裡有一位長者（wealthy householder）的兒子，名叫善星（Sunakshatra），他離開佛法（Buddha-dharma）的時間不長，卻因為種種原因，誹謗佛、法、僧（Buddha, Dharma, Sangha），並且這樣說：『沙門瞿曇（Shramana Gautama，釋迦牟尼佛的稱號）！他甚至沒有達到人中最上的法，更何況是聖者的智慧見解所證得的最殊勝境界，根本無法進行論證和辯難。他為聲聞（Shravaka，聽聞佛法而修行的弟子）宣說的諸法，所追求和修習的，都是憑藉自己的辯才和不正的智慧而證得的，他所說的法，怎麼可能超出輪迴的束縛，達到斷盡痛苦的邊際呢？』
當時，尊者舍利子（Shariputra，佛陀十大弟子之一）在吃飯的時候，穿著袈裟，拿著缽，進入毗舍離大城，依次乞食。他聽到城裡的善星長者子因為種種原因誹謗佛、法、僧。尊者舍利子乞食完畢，回到原來的地方，吃完飯後，收拾好衣缽，洗完腳，前往佛陀的住所，頭面觸地，禮拜世尊（Bhagavan，佛陀的稱號）的雙足，然後退到一旁坐下，對佛陀說：『世尊！我今天進入毗舍離大城乞食，聽到城裡的善星長者子因為種種原因誹謗佛、法、僧，並且這樣說：『沙門瞿曇！他甚至沒有達到人中最上的法，更何況是聖者的智慧見解所證得的最殊勝境界，根本無法進行論證和辯難。他為聲聞宣說的諸法，所追求和修習的，都是憑藉自己的辯才和不正的智慧而證得的，他所說的法，怎麼可能超出輪迴的束縛，達到斷盡痛苦的邊際呢？』世尊！那位長者子，離開佛法的時間不長，是什麼原因讓他說出這樣的話呢？』
這時，佛陀告訴尊者舍利子說：
【English Translation】 English version The Sutra of the Buddha Speaking of Hair Standing on End with Joy, Volume 1
Translated by the Tripiṭaka Master Chao San Da Fu Shi Honglu Qing Guang Fan, the Purple-Robed Shramana Minister Wei Jing and others, under Imperial Decree
Thus have I heard:
At one time, the World Honored One (Bhagavan) was in the Most Excellent Grove in the Most Excellent Great City of Vaishali (Vaishali, an ancient Indian city), together with a gathering of Bhikkhus (Bhikkhu, Buddhist monks). At that time, in that city, there was the son of a wealthy householder (wealthy householder), named Sunakshatra (Sunakshatra), who had not long since abandoned the Buddha-dharma (Buddha-dharma). For various reasons, he slandered the Buddha, the Dharma, and the Sangha (Buddha, Dharma, Sangha), saying: 'The Shramana Gautama (Shramana Gautama, epithet of Shakyamuni Buddha)! He does not even possess the most supreme Dharma among humans, let alone the most excellent attainment of holy wisdom and insight, making him incapable of argumentation and debate. The Dharmas he proclaims for the Shravakas (Shravaka, disciples who learn by hearing the teachings) are sought and cultivated through his own eloquence and incorrect wisdom, which he claims as his attainment. How can his teachings transcend the cycle of rebirth and reach the ultimate end of suffering?'
At that time, the Venerable Shariputra (Shariputra, one of the Buddha's ten great disciples), during his mealtime, donned his robes and carried his bowl, entering the great city of Vaishali to beg for food in sequence. He heard Sunakshatra, the son of the wealthy householder in that city, slandering the Buddha, the Dharma, and the Sangha for various reasons. Having finished his alms round, the Venerable Shariputra returned to his original place, finished his meal, put away his robes and bowl, washed his feet, and went to the Buddha's abode. He prostrated himself with his head touching the ground, paid homage to the feet of the World Honored One (Bhagavan), and then sat to one side. He said to the Buddha: 'World Honored One! Today, as I entered the great city of Vaishali to beg for food, I heard Sunakshatra, the son of the wealthy householder in that city, slandering the Buddha, the Dharma, and the Sangha for various reasons, saying: 『The Shramana Gautama! He does not even possess the most supreme Dharma among humans, let alone the most excellent attainment of holy wisdom and insight, making him incapable of argumentation and debate. The Dharmas he proclaims for the Shravakas are sought and cultivated through his own eloquence and incorrect wisdom, which he claims as his attainment. How can his teachings transcend the cycle of rebirth and reach the ultimate end of suffering?』 World Honored One! That son of the wealthy householder has not long since abandoned the Buddha-dharma. What is the reason for him to utter such words?'
At that time, the Buddha said to the Venerable Shariputra:
汝今當知，彼善星長者子，是大粗惡，覆藏自罪，以覆藏故，謗佛法僧，乃發是言。舍利子！如汝所聞，彼長者子出非義語而為誹謗，即作是言：『沙門瞿曇！彼為聲聞所說諸法，豈能出要盡苦邊際者？』汝當善聽，我今為汝略說其事。舍利子！彼長者子，於我法中不具信種。所有如來、應供、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，十號具足。彼長者子，于如是事，雖知雖見，以不信故乃發是言：『沙門瞿曇！尚無人中最上之法，況聖知見最勝所證，入于論難。彼為聲聞，宣說諸法，所求所修，以自辯才及不正智，而為所證。』由彼心言及彼所見，相續謗故，速墮地獄，如墜重擔。又如聲聞苾芻，戒定慧學，皆悉具足，少用勤力，智獲果證，不以為難；彼墮惡趣，亦復如是！
「又舍利子！彼長者子，於我法中不具信種。所有如來、應供、正等正覺，于阿蘭若處棲止坐臥，遠離阛阓種種憒鬧，人所應用房舍坐臥諸緣具等，亦悉棄置。彼長者子，于如是事，雖知雖見，以不信故，乃發是言，而為誹謗。由彼心言及彼所見，相續謗故，速墮地獄。
「又舍利子！彼長者子，於我法中不具信種。所有如來、應供、正等正覺，離欲離罪息不善法，有尋有伺，離生喜樂，證初禪
【現代漢語翻譯】 現代漢語譯本： 『你現在應當知道，那位善星（Sudatta）長者之子，非常粗暴惡劣，掩蓋自己的罪過，因為掩蓋的緣故，誹謗佛、法、僧三寶，才說出這樣的話。舍利子（Sariputra）！正如你所聽到的，那位長者之子說出不合義理的話語而進行誹謗，就說：『沙門瞿曇（Śrāmaṇa Gautama）！他為聲聞（Śrāvaka）所說的那些法，怎麼能夠超出苦難，達到解脫的邊際呢？』你應當好好聽著，我現在為你簡略地說說這件事。舍利子！那位長者之子，在我的佛法中不具備信心的種子。所有如來（Tathāgata）、應供（Arhat）、正等正覺（Samyak-saṃbuddha）、明行足（Vidyā-caraṇa-saṃpanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara）、調御丈夫（Puruṣa-damya-sārathi）、天人師（Śāsta deva-manushyānām）、佛（Buddha）、世尊（Bhagavat），這十種稱號都具備。那位長者之子，對於這些事情，雖然知道也看見，因為不相信的緣故才說出這樣的話：『沙門瞿曇！尚且沒有人中最上乘的佛法，更何況是聖者的知見，最殊勝的證悟，進入到辯論和詰難之中。他為聲聞宣說的那些法，所追求所修習的，是用自己的辯才和不正當的智慧，作為所證悟的內容。』由於他內心的想法和他的所見，持續不斷地誹謗，迅速墮入地獄，就像墜落沉重的負擔一樣。又好像聲聞比丘（Śrāvaka bhikṣu），戒律、禪定、智慧都完全具備，稍微用一點努力，用智慧獲得果位的證悟，不認為困難；他墮入惡趣，也是這樣！ 『又舍利子！那位長者之子，在我的佛法中不具備信心的種子。所有如來、應供、正等正覺，在阿蘭若（araṇya）處棲息、止住、坐臥，遠離喧鬧的集市和各種嘈雜，人們所應用的房舍、坐臥的各種因緣器具等等，也都全部捨棄。那位長者之子，對於這些事情，雖然知道也看見，因為不相信的緣故，才說出這樣的話，而進行誹謗。由於他內心的想法和他的所見，持續不斷地誹謗，迅速墮入地獄。 『又舍利子！那位長者之子，在我的佛法中不具備信心的種子。所有如來、應供、正等正覺，遠離慾望，遠離罪惡，止息不善之法，有尋有伺（vitarka-vicāra），由遠離（欲界）而生喜樂，證得初禪（prathama dhyana）。』
【English Translation】 English version: 『You should know now that Sudatta's (善星) son, that elder, is very coarse and wicked, concealing his own sins. Because of this concealment, he slanders the Buddha, Dharma, and Sangha, and utters such words. Sariputra (舍利子)! As you have heard, that elder's son speaks unrighteous words and slanders, saying: 'Śrāmaṇa Gautama (沙門瞿曇)! How can the teachings he speaks for the Śrāvakas (聲聞) lead to the end of suffering and the ultimate liberation?' Listen carefully, and I will briefly tell you about this matter. Sariputra! That elder's son does not possess the seed of faith in my Dharma. All Tathāgatas (如來), Arhats (應供), Samyak-saṃbuddhas (正等正覺), Vidyā-caraṇa-saṃpannas (明行足), Sugatas (善逝), Lokavids (世間解), Anuttaras (無上士), Puruṣa-damya-sārathis (調御丈夫), Śāsta deva-manushyānām (天人師), Buddhas (佛), and Bhagavats (世尊), fully possess these ten titles. That elder's son, although knowing and seeing these things, speaks such words out of disbelief: 'Śrāmaṇa Gautama! There is not even the highest Dharma among humans, let alone the most supreme realization of the knowledge and vision of the saints, entering into debate and challenge. The teachings he proclaims for the Śrāvakas, what they seek and cultivate, he uses his own eloquence and improper wisdom as the content of his realization.' Because of his thoughts and views, continuously slandering, he quickly falls into hell, like dropping a heavy burden. Moreover, just as a Śrāvaka bhikṣu (聲聞比丘), fully equipped with precepts, meditation, and wisdom, with little effort, attains the fruit of realization through wisdom, not considering it difficult; his fall into the evil realms is also like that! 『Furthermore, Sariputra! That elder's son does not possess the seed of faith in my Dharma. All Tathāgatas, Arhats, and Samyak-saṃbuddhas dwell, abide, sit, and lie down in the araṇya (阿蘭若), away from noisy markets and various disturbances, abandoning all the houses, sitting and lying arrangements, and various causal instruments used by people. That elder's son, although knowing and seeing these things, speaks such words out of disbelief, and slanders. Because of his thoughts and views, continuously slandering, he quickly falls into hell. 『Furthermore, Sariputra! That elder's son does not possess the seed of faith in my Dharma. All Tathāgatas, Arhats, and Samyak-saṃbuddhas are free from desire, free from sin, ceasing unwholesome dharmas, with vitarka-vicāra (尋伺), joy and happiness born of detachment (from the desire realm), attaining the first dhyana (初禪).』
定。彼長者子，于如是事雖知雖見，以不信故，乃發是言，而為誹謗。由彼心言及彼所見，相續謗故，速墮地獄。
「又舍利子！彼長者子，於我法中不具信種。所有如來、應供、正等正覺，止息尋伺，內外清凈，心一境性，無尋無伺，定生喜樂，證二禪定。彼長者子，于如是事，雖知雖見，以不信故，乃發是言，而為誹謗。由彼心言及彼所見，相續謗故，速墮地獄。
「又舍利子！彼長者子，於我法中不具信種。所有如來、應供、正等正覺，離於喜貪，如實正知，修舍念行，身受妙樂，離於貪想，如聖所觀，舍念之行，離喜妙樂，證三禪定。彼長者子，于如是事，雖知雖見，以不信故，乃出是言，而為誹謗。由彼心言及彼所見，相續謗故，速墮地獄。
「又舍利子！彼長者子，於我法中不具信種。所有如來、應供、正等正覺，苦樂悉斷，離先所有悅意、惱意二種之法，除苦樂想，舍念清凈，證四禪定。彼長者子，于如是事，雖知雖見，以不信故，乃發是言，而為誹謗。由彼心言及彼所見，相續謗故，速墮地獄。
「又舍利子！彼長者子，於我法中不具信種。所有如來、應供、正等正覺，過諸色想，離想對礙，于種種想，而不作意，緣無邊空，以為行相，證空無邊處定。彼長者子，于如是事
【現代漢語翻譯】 現代漢語譯本： 『定了。那位長者之子，對於這樣的事情雖然知道也看到了，因為不相信的緣故，就說出這樣的話，從而進行誹謗。由於他的心念言語以及他所見到的，持續不斷地誹謗，迅速墮入地獄。
『又舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！那位長者之子，在我的佛法中不具備信的種子。所有如來（Tathāgata，佛陀的稱號之一，意為「如來者」）、應供（Arhat，值得供養的人）、正等正覺（Samyak-saṃbuddha，完全覺悟者），止息尋伺，內外清凈，心專注于單一境界，沒有尋伺，由禪定而生喜樂，證得二禪定。那位長者之子，對於這樣的事情，雖然知道也看到了，因為不相信的緣故，就說出這樣的話，從而進行誹謗。由於他的心念言語以及他所見到的，持續不斷地誹謗，迅速墮入地獄。
『又舍利子！那位長者之子，在我的佛法中不具備信的種子。所有如來、應供、正等正覺，遠離喜的貪戀，如實地正確了知，修習捨棄和正念的行為，身體感受微妙的快樂，遠離貪婪的想法，如聖者所觀察的那樣，捨棄正念的行為，遠離喜悅的微妙快樂，證得三禪定。那位長者之子，對於這樣的事情，雖然知道也看到了，因為不相信的緣故，就說出這樣的話，從而進行誹謗。由於他的心念言語以及他所見到的，持續不斷地誹謗，迅速墮入地獄。
『又舍利子！那位長者之子，在我的佛法中不具備信的種子。所有如來、應供、正等正覺，苦和樂都完全斷絕，遠離先前所有的悅意和惱意兩種感受，去除苦和樂的想法，捨棄正念而達到清凈，證得四禪定。那位長者之子，對於這樣的事情，雖然知道也看到了，因為不相信的緣故，就說出這樣的話，從而進行誹謗。由於他的心念言語以及他所見到的，持續不斷地誹謗，迅速墮入地獄。
『又舍利子！那位長者之子，在我的佛法中不具備信的種子。所有如來、應供、正等正覺，超越各種色想，脫離有對礙之想，對於種種想法，不加以在意，以無邊虛空為所緣的行相，證得空無邊處定。那位長者之子，對於這樣的事情
【English Translation】 English version: 『Fixed. That son of a wealthy man, although he knew and saw such things, because of his lack of faith, he uttered such words and slandered. Because of the continuous slander from his mind, words, and what he saw, he quickly fell into hell.
『Again, Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! That son of a wealthy man did not possess the seed of faith in my Dharma. All Tathāgatas (one of the titles of the Buddha, meaning 'the one who has thus come'), Arhats (worthy of offerings), Samyak-saṃbuddhas (fully enlightened ones), have ceased seeking and pondering, are pure internally and externally, their minds are one-pointed, without seeking or pondering, joy and happiness arise from samadhi, and they attain the second dhyana (meditative state). That son of a wealthy man, although he knew and saw such things, because of his lack of faith, he uttered such words and slandered. Because of the continuous slander from his mind, words, and what he saw, he quickly fell into hell.
『Again, Śāriputra! That son of a wealthy man did not possess the seed of faith in my Dharma. All Tathāgatas, Arhats, Samyak-saṃbuddhas, are free from the craving for joy, truly and correctly know, cultivate the practice of equanimity and mindfulness, the body experiences subtle pleasure, free from greedy thoughts, as observed by the saints, the practice of abandoning mindfulness, free from the subtle pleasure of joy, and attain the third dhyana. That son of a wealthy man, although he knew and saw such things, because of his lack of faith, he uttered such words and slandered. Because of the continuous slander from his mind, words, and what he saw, he quickly fell into hell.
『Again, Śāriputra! That son of a wealthy man did not possess the seed of faith in my Dharma. All Tathāgatas, Arhats, Samyak-saṃbuddhas, have completely cut off suffering and pleasure, are free from the two kinds of feelings, pleasant and unpleasant, that existed before, eliminate the thought of suffering and pleasure, abandon mindfulness and attain purity, and attain the fourth dhyana. That son of a wealthy man, although he knew and saw such things, because of his lack of faith, he uttered such words and slandered. Because of the continuous slander from his mind, words, and what he saw, he quickly fell into hell.
『Again, Śāriputra! That son of a wealthy man did not possess the seed of faith in my Dharma. All Tathāgatas, Arhats, Samyak-saṃbuddhas, transcend all perceptions of form, are free from perceptions of opposition and obstruction, do not pay attention to various thoughts, take the boundless void as the characteristic of their practice, and attain the samadhi of the sphere of boundless space. That son of a wealthy man, regarding such matters
，雖知雖見，以不信故，乃發是言，而為誹謗。由彼心言及彼所見，相續謗故，速墮地獄。余之所證，九次第定，亦復如是！
「又舍利子！彼長者子，於我法中不具信種。所有如來、應供、正等正覺，于處非處以自智力悉如實知。如來成就如是智力，彼長者子，于如是事，雖知雖見，以不信故，乃發是言，而為誹謗。由彼心言及彼所見，相續謗故，速墮地獄。
「又舍利子！彼長者子，於我法中不具信種。所有如來、應供、正等正覺，一切所行所至之道，悉以正智如實了知。如來成就如是智力，彼長者子，于如是事，雖知雖見，以不信故，乃發是言，而為誹謗。由彼心言及彼所見，相續謗故，速墮地獄。
「又舍利子！彼長者子，於我法中不具信種。所有如來、應供、正等正覺，于種種界無數世界，悉以正智如實了知。如來成就如是智力，彼長者子于如是事，雖知雖見，以不信故，乃發是言，而為誹謗。由彼心言及彼所見，相續謗故，速墮地獄。
「又舍利子！彼長者子，於我法中不具信種。所有如來、應供、正等正覺，于諸有情，所有無數種種信解，悉以正智稱量，如實一一了知。如來成就如是智力，彼長者子，于如是事，雖知雖見，以不信故，乃發是言，而為誹謗。由彼心言，及彼所
【現代漢語翻譯】 現代漢語譯本： 『即使知道、即使見到，因為不相信的緣故，就說出這樣的話，從而進行誹謗。由於他的心念、言語以及他的所見，持續不斷地誹謗，所以迅速墮入地獄。我所證得的九次第定也是如此！』
『又舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！那位長者之子，在我的佛法中不具備信心的種子。所有如來（Tathāgata，佛的稱號之一，意為「如實而來者」）、應供（Arhat，阿羅漢，值得供養的人）、正等正覺（Sammasaṃbuddha，完全覺悟者），對於是處非處（事物正確與不正確的可能性）都能以自己的智慧完全如實地知曉。如來成就了這樣的智慧力量，那位長者之子，對於這樣的事情，即使知道、即使見到，因為不相信的緣故，就說出這樣的話，從而進行誹謗。由於他的心念、言語以及他的所見，持續不斷地誹謗，所以迅速墮入地獄。』
『又舍利子！那位長者之子，在我的佛法中不具備信心的種子。所有如來、應供、正等正覺，一切所行所至之道，都能以正確的智慧如實地瞭解。如來成就了這樣的智慧力量，那位長者之子，對於這樣的事情，即使知道、即使見到，因為不相信的緣故，就說出這樣的話，從而進行誹謗。由於他的心念、言語以及他的所見，持續不斷地誹謗，所以迅速墮入地獄。』
『又舍利子！那位長者之子，在我的佛法中不具備信心的種子。所有如來、應供、正等正覺，對於種種界（不同的存在領域）無數世界，都能以正確的智慧如實地瞭解。如來成就了這樣的智慧力量，那位長者之子，對於這樣的事情，即使知道、即使見到，因為不相信的緣故，就說出這樣的話，從而進行誹謗。由於他的心念、言語以及他的所見，持續不斷地誹謗，所以迅速墮入地獄。』
『又舍利子！那位長者之子，在我的佛法中不具備信心的種子。所有如來、應供、正等正覺，對於所有有情（sentient beings），所有無數種種的信解（beliefs and understandings），都能以正確的智慧衡量，如實地一一瞭解。如來成就了這樣的智慧力量，那位長者之子，對於這樣的事情，即使知道、即使見到，因為不相信的緣故，就說出這樣的話，從而進行誹謗。由於他的心念、言語以及他的所見
【English Translation】 English version: 'Even knowing and even seeing, because of disbelief, they utter such words and engage in slander. Because of the continuous slander arising from their thoughts, words, and perceptions, they quickly fall into hell. The nine successive stages of meditative absorption that I have realized are also like this!'
'Furthermore, Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom), that son of a householder does not possess the seed of faith in my Dharma. All Tathāgatas (one of the titles of the Buddha, meaning 'one who has thus come'), Arhats (worthy of offerings), Sammasaṃbuddhas (fully enlightened ones), know all possibilities of what is and is not, as they truly are, by their own wisdom. The Tathāgata has accomplished such wisdom and power. That son of a householder, even knowing and even seeing such things, because of disbelief, utters such words and engages in slander. Because of the continuous slander arising from their thoughts, words, and perceptions, they quickly fall into hell.'
'Furthermore, Śāriputra, that son of a householder does not possess the seed of faith in my Dharma. All Tathāgatas, Arhats, Sammasaṃbuddhas, know all the paths they have walked and reached, as they truly are, with correct wisdom. The Tathāgata has accomplished such wisdom and power. That son of a householder, even knowing and even seeing such things, because of disbelief, utters such words and engages in slander. Because of the continuous slander arising from their thoughts, words, and perceptions, they quickly fall into hell.'
'Furthermore, Śāriputra, that son of a householder does not possess the seed of faith in my Dharma. All Tathāgatas, Arhats, Sammasaṃbuddhas, know all the various realms (different realms of existence) and countless worlds, as they truly are, with correct wisdom. The Tathāgata has accomplished such wisdom and power. That son of a householder, even knowing and even seeing such things, because of disbelief, utters such words and engages in slander. Because of the continuous slander arising from their thoughts, words, and perceptions, they quickly fall into hell.'
'Furthermore, Śāriputra, that son of a householder does not possess the seed of faith in my Dharma. All Tathāgatas, Arhats, Sammasaṃbuddhas, measure and truly know, one by one, with correct wisdom, all the countless various beliefs and understandings of all sentient beings. The Tathāgata has accomplished such wisdom and power. That son of a householder, even knowing and even seeing such things, because of disbelief, utters such words and engages in slander. Because of their thoughts and words
見，相續謗故，速墮地獄。
「又舍利子！彼長者子，於我法中不具信種。所有如來、應供、正等正覺，于諸有情，差別諸根，悉以正智稱量，如實一一了知。如來成就如是智力，彼長者子，于如是事，雖知雖見，以不信故，乃發是言，而為誹謗。由彼心言及彼所見，相續謗故，速墮地獄。
「又舍利子！彼長者子，於我法中不具信種。所有如來、應供、正等正覺，于諸有情，積集諸業，及其壽量，悉以正智稱量，如實一一了知。如來成就如是智力，彼長者子，于如是事，雖知雖見，以不信故，乃發是言，而為誹謗。由彼心言及彼所見，相續謗故，速墮地獄。
「又舍利子！彼長者子，於我法中不具信種。所有如來、應供、正等正覺，一切禪定，解脫三摩地、三摩缽底，染凈所起，悉以正智，如實了知。如來成就如是智力，彼長者子，雖知雖見，以不信故，乃發是言，而為誹謗。由彼心言及彼所見，相續謗故，速墮地獄。
「又舍利子！彼長者子，於我法中不具信種。所有如來、應供、正等正覺，以凈天眼過於人眼，能觀世間一切有情生滅好醜，若貴若賤，隨業所受。若諸有情，于身口意，造不善業，毀訾賢聖，起于邪見，因斯積集邪見業故，身壞命終，墮在惡趣，生地獄中；若諸有情，于
【現代漢語翻譯】 現代漢語譯本： 『因為持續誹謗，所以迅速墮入地獄。』
『又舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！那位長者之子，在我的佛法中不具備信心的種子。所有如來（Tathāgata，佛陀的稱號之一，意為『如實而來者』）、應供（Arhat，值得供養的人）、正等正覺（Sammasambuddha，完全覺悟的佛陀），對於所有眾生的不同根器，都用正確的智慧衡量，如實地一一瞭解。如來成就了這樣的智慧力量，那位長者之子，對於這樣的事情，雖然知道也看見了，因為不相信的緣故，就說了那樣的話，從而進行誹謗。因為他的心裡的想法和他的所見所聞，持續誹謗的緣故，迅速墮入地獄。』
『又舍利子（Śāriputra）！那位長者之子，在我的佛法中不具備信心的種子。所有如來（Tathāgata）、應供（Arhat）、正等正覺（Sammasambuddha），對於所有眾生積累的各種業力，以及他們的壽命長短，都用正確的智慧衡量，如實地一一瞭解。如來成就了這樣的智慧力量，那位長者之子，對於這樣的事情，雖然知道也看見了，因為不相信的緣故，就說了那樣的話，從而進行誹謗。因為他的心裡的想法和他的所見所聞，持續誹謗的緣故，迅速墮入地獄。』
『又舍利子（Śāriputra）！那位長者之子，在我的佛法中不具備信心的種子。所有如來（Tathāgata）、應供（Arhat）、正等正覺（Sammasambuddha），對於一切禪定，解脫三摩地（Samādhi，禪定，專注的狀態）、三摩缽底（Samāpatti，等至，更深層次的禪定），由清凈或染污所引起的，都用正確的智慧，如實地瞭解。如來成就了這樣的智慧力量，那位長者之子，雖然知道也看見了，因為不相信的緣故，就說了那樣的話，從而進行誹謗。因為他的心裡的想法和他的所見所聞，持續誹謗的緣故，迅速墮入地獄。』
『又舍利子（Śāriputra）！那位長者之子，在我的佛法中不具備信心的種子。所有如來（Tathāgata）、應供（Arhat）、正等正覺（Sammasambuddha），以清凈的天眼超過人眼，能夠觀察世間一切眾生的生滅、美醜，無論是高貴還是低賤，都隨著各自的業力所承受的果報而顯現。如果那些眾生，在身口意方面，造作不善的業，譭謗賢聖，產生邪惡的見解，因為這樣積累邪見之業的緣故，身死命終之後，墮落在惡趣之中，生在地獄裡；如果那些眾生，于
【English Translation】 English version: 'Because of continuous slander, they quickly fall into hell.'
'Again, Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! That son of a wealthy man does not possess the seed of faith in my Dharma. All Tathāgatas (one of the titles of the Buddha, meaning 'one who has thus come'), Arhats (worthy of offerings), Sammasambuddhas (fully enlightened Buddhas), with correct wisdom, accurately measure and truly understand each and every sentient being's different faculties. The Tathāgata has achieved such power of wisdom, but that son of a wealthy man, although knowing and seeing these things, because of his lack of faith, utters such words and thus slanders. Because of the thoughts in his mind and what he has seen, due to continuous slander, he quickly falls into hell.'
'Again, Śāriputra (Śāriputra)! That son of a wealthy man does not possess the seed of faith in my Dharma. All Tathāgatas (Tathāgata), Arhats (Arhat), Sammasambuddhas (Sammasambuddha), with correct wisdom, accurately measure and truly understand each and every sentient being's accumulated karmas and their lifespans. The Tathāgata has achieved such power of wisdom, but that son of a wealthy man, although knowing and seeing these things, because of his lack of faith, utters such words and thus slanders. Because of the thoughts in his mind and what he has seen, due to continuous slander, he quickly falls into hell.'
'Again, Śāriputra (Śāriputra)! That son of a wealthy man does not possess the seed of faith in my Dharma. All Tathāgatas (Tathāgata), Arhats (Arhat), Sammasambuddhas (Sammasambuddha), with correct wisdom, truly understand all meditations, the Samādhi (meditative concentration, a state of focused awareness) of liberation, the Samāpatti (attainment, a deeper state of meditative absorption), whether arising from purity or defilement. The Tathāgata has achieved such power of wisdom, but that son of a wealthy man, although knowing and seeing these things, because of his lack of faith, utters such words and thus slanders. Because of the thoughts in his mind and what he has seen, due to continuous slander, he quickly falls into hell.'
'Again, Śāriputra (Śāriputra)! That son of a wealthy man does not possess the seed of faith in my Dharma. All Tathāgatas (Tathāgata), Arhats (Arhat), Sammasambuddhas (Sammasambuddha), with pure divine eyes surpassing human eyes, are able to observe the birth and death, beauty and ugliness of all sentient beings in the world, whether noble or base, according to the retribution they receive from their karma. If those sentient beings, in body, speech, and mind, create unwholesome karma, denigrate the virtuous and sages, and give rise to evil views, because of accumulating karma from these evil views, after their bodies break and their lives end, they fall into evil destinies and are born in hell; if those sentient beings, in
身口意，造眾善業，不毀賢聖，起于正見，因斯積集正見業故，身壞命終，生於善趣天界之中。即以天眼及以正智，悉見悉知。如來成就如是智力，彼長者子，于如是事，雖知雖見，以不信故，乃發是言，而為誹謗。由彼心言及彼所見，相續謗故，速墮地獄。
「又舍利子！彼長者子，於我法中不具信種。所有如來、應供、正等正覺，種種宿住隨念智力，所謂能知一生二生、三四五生，若十、二十，乃至百生、千生、百千生，無數百千生。于諸生中，若成若壞，諸有一切成壞劫事，昔如是姓、如是名字、如是種族、如是色相、如是飲食、如是壽量、如是苦樂，此滅彼生、彼滅此生。如是等事，悉以正智，如實思念，一一了知。如來成就如是智力，彼長者子，于如是事，雖知雖見，以不信故，乃發是言，而為誹謗。由彼心言及彼所見，相續謗故，速墮地獄。
「又舍利子！彼長者子，於我法中不具信種。所有如來、應供、正等正覺，諸漏已盡，非漏隨增，心善解脫、慧善解脫。于如是法，以自通力，成就所證。舍利子！如來圓滿如是十力，彼長者子，于如是事，雖知雖見，以不信故，乃發是言，而為誹謗。由彼心言及彼所見，相續謗故，速墮地獄。
「又舍利子！彼長者子，於我法中不具信種。所有
【現代漢語翻譯】 現代漢語譯本：
通過身、口、意，造作各種善業，不詆譭賢聖，生起正確的見解。因為積累這些正確見解的業力，此人身壞命終后，會轉生到美好的天界之中。並且以天眼和正確的智慧，完全看見和知曉一切。如來成就了這樣的智慧力量，那位長者之子，對於這些事情，即使知道也看見了，卻因為不相信，而說出誹謗的話。由於他內心的想法和所見，持續不斷地誹謗，迅速墮入地獄。 又舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！那位長者之子，在我的佛法中不具備信心的種子。如來、應供（Arhat，值得供養的人）、正等正覺（Sammasambuddha，完全覺悟的佛陀），具有種種憶念過去宿世的智慧力量，能夠知道一生、二生、三四五生，乃至十生、二十生，甚至百生、千生、百千生，無數百千生。在這些生命中，無論是成就還是壞滅，所有一切成就和壞滅的劫數之事，過去是什麼姓氏、什麼名字、什麼種族、什麼色相、什麼飲食、什麼壽命長短、經歷什麼樣的苦樂，此滅彼生、彼滅此生。這些事情，都以正確的智慧，如實地思念，一一明瞭知曉。如來成就了這樣的智慧力量，那位長者之子，對於這些事情，即使知道也看見了，卻因為不相信，而說出誹謗的話。由於他內心的想法和所見，持續不斷地誹謗，迅速墮入地獄。 又舍利子！那位長者之子，在我的佛法中不具備信心的種子。如來、應供、正等正覺，諸種煩惱已經斷盡，不會再有煩惱隨之增長，心得到很好的解脫，智慧得到很好的解脫。對於這樣的佛法，以自身通達的力量，成就了所證悟的境界。舍利子！如來圓滿成就了這樣的十種力量，那位長者之子，對於這些事情，即使知道也看見了，卻因為不相信，而說出誹謗的話。由於他內心的想法和所見，持續不斷地誹謗，迅速墮入地獄。 又舍利子！那位長者之子，在我的佛法中不具備信心的種子。所有
【English Translation】 English version:
Through body, speech, and mind, creating various virtuous deeds, not slandering the wise and holy, arising from right view. Because of accumulating the karma of these right views, when this person's body breaks and life ends, they will be reborn in a good heavenly realm. And with heavenly eyes and correct wisdom, they will completely see and know everything. The Tathagata (如來，Tathāgata, 'the thus-gone one', an epithet of the Buddha) has accomplished such wisdom power, but that son of a wealthy man, even though he knew and saw these things, because of disbelief, uttered slanderous words. Because of his inner thoughts and what he saw, continuously slandering, he quickly fell into hell. Furthermore, Shariputra (舍利子，Śāriputra, one of the Buddha's ten great disciples, known for his wisdom)! That son of a wealthy man does not possess the seed of faith in my Dharma (法，Dharma, the teachings of the Buddha). The Tathagata, Arhat (應供，Arhat, 'worthy one', one who is worthy of offerings), Sammasambuddha (正等正覺，Sammasambuddha, 'perfectly enlightened Buddha'), possesses various powers of recollecting past lives, able to know one life, two lives, three, four, five lives, even ten lives, twenty lives, even a hundred lives, a thousand lives, a hundred thousand lives, countless hundreds of thousands of lives. In these lives, whether they were formed or destroyed, all matters of formation and destruction of kalpas (劫，kalpa, an aeon), what was the family name, what was the name, what was the clan, what was the appearance, what was the food, what was the lifespan, what kind of suffering and happiness was experienced, this ceasing and that arising, that ceasing and this arising. These things, all with correct wisdom, are truly contemplated, each and every one clearly known. The Tathagata has accomplished such wisdom power, but that son of a wealthy man, even though he knew and saw these things, because of disbelief, uttered slanderous words. Because of his inner thoughts and what he saw, continuously slandering, he quickly fell into hell. Furthermore, Shariputra! That son of a wealthy man does not possess the seed of faith in my Dharma. The Tathagata, Arhat, Sammasambuddha, all defilements have been exhausted, no further defilements will increase, the mind is well liberated, wisdom is well liberated. Regarding such Dharma, with his own power of penetration, he has accomplished what he has realized. Shariputra! The Tathagata has perfectly accomplished these ten powers, but that son of a wealthy man, even though he knew and saw these things, because of disbelief, uttered slanderous words. Because of his inner thoughts and what he saw, continuously slandering, he quickly fell into hell. Furthermore, Shariputra! That son of a wealthy man does not possess the seed of faith in my Dharma. All
如來、應供、正等正覺，成就四無所畏而悉能知聖所行處，于大眾中，作師子吼，轉大梵輪，余諸沙門、婆羅門，若魔若梵，悉不能轉。何等為四？一者、如來、應供、正等正覺，證一切智，此法彼法，無所不知，于大眾中，作如是言：『我得安樂無恐無畏，如實了知聖所行處，作師子吼，轉大梵輪，余不能轉，我不見有一切沙門、婆羅門、及天人、魔、梵與我等者。』二者、如來、應供、正等正覺，諸漏已盡，于大眾中，作如是言：『我得安樂無恐無畏，如實了知聖所行處，作師子吼，轉大梵輪，余不能轉，我不見有一切沙門、婆羅門及天人、魔、梵與我等者。』三者、如來、應供、正等正覺，為隨法行諸聲聞人，宣說所修隨法所行，如先廣說，最上所證，于大眾中，作如是言：『我說貪慾是障道法，我得安樂無恐無畏，如實了知聖所行處，作師子吼，轉大梵輪余不能轉，我不見有一切沙門、婆羅門、及天人、魔、梵與我等者。』四者、如來、應供、正等正覺，為諸聲聞說正道法，而能出要盡苦邊際，于大眾中，作如是說：『我得安樂無恐無畏，如實了知聖所行處，作師子吼，轉大梵輪，余不能轉，我不見有一切沙門、婆羅門及天、人、魔、梵與我等者。』
「舍利子！如來圓滿如是四無所畏，彼長者子，于
【現代漢語翻譯】 現代漢語譯本 如來（Tathagata，佛的稱號之一）、應供（Arhat，值得供養的人）、正等正覺（Samyaksambuddha，完全覺悟者），成就四無所畏，並且完全知曉聖者所應行的境界，在大眾之中，發出獅子吼，轉動偉大的梵輪（Dharmachakra，佛法之輪），其餘的沙門（Shramana，出家修行者）、婆羅門（Brahmana，印度教祭司），無論是魔（Mara，惡魔）還是梵（Brahma，梵天），都不能轉動此輪。這四種無所畏是什麼呢？ 第一，如來、應供、正等正覺，證得一切智（Sarvajna，對一切事物無所不知的智慧），對於此法彼法，沒有什麼是不知道的，在大眾之中，這樣宣說：『我獲得安樂，沒有恐懼和畏懼，如實地了知聖者所應行的境界，發出獅子吼，轉動偉大的梵輪，其餘的人不能轉動，我沒有見到任何沙門、婆羅門、以及天人、魔、梵與我相等的人。』 第二，如來、應供、正等正覺，諸漏已盡（所有煩惱都已斷盡），在大眾之中，這樣宣說：『我獲得安樂，沒有恐懼和畏懼，如實地了知聖者所應行的境界，發出獅子吼，轉動偉大的梵輪，其餘的人不能轉動，我沒有見到任何沙門、婆羅門以及天人、魔、梵與我相等的人。』 第三，如來、應供、正等正覺，爲了隨法修行的聲聞（Shravaka，聽聞佛法而修行的人）們，宣說所修的隨法所行，如先前廣泛地宣說，最上所證的境界，在大眾之中，這樣宣說：『我說貪慾是障礙正道的法，我獲得安樂，沒有恐懼和畏懼，如實地了知聖者所應行的境界，發出獅子吼，轉動偉大的梵輪，其餘的人不能轉動，我沒有見到任何沙門、婆羅門、以及天人、魔、梵與我相等的人。』 第四，如來、應供、正等正覺，為諸聲聞宣說正道之法，而能出離生死輪迴，達到苦的邊際（涅槃），在大眾之中，這樣宣說：『我獲得安樂，沒有恐懼和畏懼，如實地了知聖者所應行的境界，發出獅子吼，轉動偉大的梵輪，其餘的人不能轉動，我沒有見到任何沙門、婆羅門以及天、人、魔、梵與我相等的人。』 『舍利子（Sariputra，佛陀的十大弟子之一）！如來圓滿具備這四種無所畏，那位長者之子，于……』
【English Translation】 English version The Tathagata (如來, One of the titles of the Buddha), the Arhat (應供, One who is worthy of offerings), the Samyaksambuddha (正等正覺, Fully enlightened one), having accomplished the four fearlessnesses and being able to fully know the realms where the saints should walk, roars the lion's roar in the assembly, and turns the great Brahma wheel (Dharmachakra, 大梵輪, the wheel of Dharma), which other Shramanas (沙門, wandering ascetics), Brahmanas (婆羅門, priests), whether Mara (魔, demon) or Brahma (梵, Brahma), are unable to turn. What are the four? First, the Tathagata, the Arhat, the Samyaksambuddha, having attained all-knowing wisdom (Sarvajna, 一切智, omniscience), knows everything about this Dharma and that Dharma, and declares in the assembly: 'I have attained peace and joy, without fear or dread, and truly know the realms where the saints should walk, roaring the lion's roar, and turning the great Brahma wheel, which others cannot turn. I have not seen any Shramana, Brahmana, or Deva (天, gods), human, Mara, or Brahma who is equal to me.' Second, the Tathagata, the Arhat, the Samyaksambuddha, whose outflows are exhausted (諸漏已盡, all defilements are extinguished), declares in the assembly: 'I have attained peace and joy, without fear or dread, and truly know the realms where the saints should walk, roaring the lion's roar, and turning the great Brahma wheel, which others cannot turn. I have not seen any Shramana, Brahmana, or Deva, human, Mara, or Brahma who is equal to me.' Third, the Tathagata, the Arhat, the Samyaksambuddha, for the Shravakas (聲聞, hearers) who practice according to the Dharma, proclaims the practices and conduct that accord with the Dharma, as previously extensively explained, the supreme attainment, and declares in the assembly: 'I say that greed is a Dharma that obstructs the path. I have attained peace and joy, without fear or dread, and truly know the realms where the saints should walk, roaring the lion's roar, and turning the great Brahma wheel, which others cannot turn. I have not seen any Shramana, Brahmana, or Deva, human, Mara, or Brahma who is equal to me.' Fourth, the Tathagata, the Arhat, the Samyaksambuddha, for the Shravakas, speaks the Dharma of the right path, which can lead to liberation from the cycle of birth and death and reach the end of suffering (Nirvana, 涅槃), and declares in the assembly: 'I have attained peace and joy, without fear or dread, and truly know the realms where the saints should walk, roaring the lion's roar, and turning the great Brahma wheel, which others cannot turn. I have not seen any Shramana, Brahmana, or Deva, human, Mara, or Brahma who is equal to me.' 'Sariputra (舍利子, One of the Buddha's ten great disciples)! The Tathagata is fully endowed with these four fearlessnesses, and that son of a householder, in...'
如是事，雖知雖見，以不信故，乃發是言，而為誹謗。由彼心言及彼所見，相續謗故，速墮地獄。
「又舍利子！世有八眾。何等為八？一、剎帝利眾，二、婆羅門眾，三、長者眾，四、沙門眾，五、四大王天眾，六、忉利天眾，七、魔眾，八、梵天眾。
「舍利子！我昔曾往無數百千剎帝利會中，隨彼眾會何等色相，我亦同彼現其形相；隨彼眾會光明份量，我亦同彼具其光相。彼眾或以自教說法，我亦先當同其所說，然後我說勝彼之法。我雖如是所說，彼眾亦悉不能知解，以是緣故，彼眾疑念：『適所說法，為沙門邪？婆羅門邪？天、人、魔、梵之所說邪？』我時復為說最上法，示教利喜。如其所應示教利喜已，我于爾時，隱身不現。我雖如是隱其身相，彼眾亦悉不能知覺，復起疑念：『適所隱者，為沙門邪？婆羅門邪？或天、人、魔、梵邪？』舍利子！我時現自身相，與彼同等，彼眾尚猶不能見我，況復超勝我？時所說最上法者，所謂最勝神通知見。
「又舍利子！我昔曾往無數百千婆羅門會中，隨彼眾會何等色相，我亦同彼現其形相；隨彼眾會光明份量，我亦同彼具其光相。彼眾或以自教說法，我亦先當同其所說，然後我說勝彼之法。我雖如是所說，彼眾亦悉不能知解，以是緣故，彼眾疑念
【現代漢語翻譯】 現代漢語譯本： 像這樣的事情，即使知道、即使親眼看見，因為不相信的緣故，就說出這樣的話，從而進行誹謗。由於他們內心的想法和他們所見到的，持續不斷地誹謗，所以會迅速墮入地獄。
『此外，舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！世間有八種大眾。是哪八種呢？第一種是剎帝利（Kṣatriya，古印度社會四種姓之一，指武士和統治者）大眾，第二種是婆羅門（Brāhmaṇa，古印度社會四種姓之一，指祭司）大眾，第三種是長者大眾，第四種是沙門（Śrāmaṇa，指修行者）大眾，第五種是四大王天（Cāturmahārājika，佛教欲界六天之一）大眾，第六種是忉利天（Trāyastriṃśa，佛教欲界六天之一）大眾，第七種是魔（Māra，佛教中障礙修行的惡神）眾，第八種是梵天（Brahmā，色界諸天之總稱）大眾。』
『舍利子！我過去曾經去過無數百千個剎帝利集會中，隨著那些集會呈現出什麼樣的色相，我也和他們一樣顯現出那樣的形相；隨著那些集會具有什麼樣的光明份量，我也和他們一樣具備那樣的光相。那些集會或者用他們自己的教義說法，我也先和他們說同樣的話，然後我說出勝過他們的法。我雖然這樣說法，那些大眾也完全不能理解，因為這個緣故，那些大眾疑惑地想：『剛才說法的，是沙門呢？是婆羅門呢？還是天、人、魔、梵所說的呢？』我當時又為他們說最上的法，開示教導，使他們得利益和歡喜。像他們所應該得到的開示教導，使他們得利益和歡喜之後，我于那時，隱身不現。我雖然這樣隱藏我的身相，那些大眾也完全不能知覺，又產生疑惑：『剛才隱藏起來的，是沙門呢？是婆羅門呢？或者是天、人、魔、梵呢？』舍利子！我當時顯現出自身的樣子，和他們一樣，那些大眾尚且不能看見我，更何況是超越我的呢？當時所說的最上法，就是最殊勝的神通知見。
『此外，舍利子！我過去曾經去過無數百千個婆羅門集會中，隨著那些集會呈現出什麼樣的色相，我也和他們一樣顯現出那樣的形相；隨著那些集會具有什麼樣的光明份量，我也和他們一樣具備那樣的光相。那些集會或者用他們自己的教義說法，我也先和他們說同樣的話，然後我說出勝過他們的法。我雖然這樣說法，那些大眾也完全不能理解，因為這個緣故，那些大眾疑惑地想
【English Translation】 English version: Such things, even if known and seen, are spoken out of disbelief, thus constituting slander. Because of the continuous slander arising from their thoughts and perceptions, they quickly fall into hell.
'Furthermore, Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! There are eight assemblies in the world. What are the eight? First, the Kṣatriya (warrior and ruler caste in ancient India) assembly; second, the Brāhmaṇa (priest caste in ancient India) assembly; third, the Elder assembly; fourth, the Śrāmaṇa (ascetic, religious wanderer) assembly; fifth, the Cāturmahārājika (Heaven of the Four Great Kings, lowest of the six heavens of the desire realm in Buddhism) Heaven assembly; sixth, the Trāyastriṃśa (Heaven of the Thirty-three Gods, second of the six heavens of the desire realm in Buddhism) Heaven assembly; seventh, the Māra (demon, obstacle to enlightenment in Buddhism) assembly; eighth, the Brahmā (general term for deities of the form realm) Heaven assembly.'
'Śāriputra! In the past, I have gone to countless hundreds of thousands of Kṣatriya assemblies. Whatever appearance those assemblies presented, I also manifested the same form as them; whatever measure of light those assemblies possessed, I also possessed the same light. If those assemblies spoke according to their own teachings, I would first speak the same as they did, and then I would speak the Dharma that surpasses theirs. Although I spoke in this way, those assemblies were completely unable to understand. Because of this, those assemblies wondered: 『Who is this that just spoke the Dharma? Is it a Śrāmaṇa? Is it a Brāhmaṇa? Or is it spoken by a deva, human, Māra, or Brahmā?』 At that time, I would again speak the supreme Dharma for them, revealing, teaching, benefiting, and delighting them. After revealing, teaching, benefiting, and delighting them as they should be, I would then conceal my body and disappear. Although I concealed my form in this way, those assemblies were completely unable to perceive it, and again they wondered: 『Who is this that just concealed themselves? Is it a Śrāmaṇa? Is it a Brāhmaṇa? Or is it a deva, human, Māra, or Brahmā?』 Śāriputra! At that time, even when I manifested my own form, the same as them, those assemblies were still unable to see me, let alone surpass me! The supreme Dharma spoken at that time was the most excellent supernatural knowledge and vision.'
'Furthermore, Śāriputra! In the past, I have gone to countless hundreds of thousands of Brāhmaṇa assemblies. Whatever appearance those assemblies presented, I also manifested the same form as them; whatever measure of light those assemblies possessed, I also possessed the same light. If those assemblies spoke according to their own teachings, I would first speak the same as they did, and then I would speak the Dharma that surpasses theirs. Although I spoke in this way, those assemblies were completely unable to understand. Because of this, those assemblies wondered
：『適所說法，為沙門邪？婆羅門邪？天、人、魔、梵之所說邪？』我時復為說最上法，示教利喜。如其所應示教利喜已，我于爾時，隱身不現。我雖如是隱其身相，彼眾亦悉不能知覺，復起疑念：『適所隱者，為沙門邪？婆羅門邪？或天、人、魔、梵邪？』舍利子！我時現自身相與彼同等，彼眾尚猶不能見我，況復超勝我？時所說最上法者，所謂最勝神通知見，余之長者、沙門、四大王天、忉利天及魔眾會，亦復如是！
「又舍利子！我昔曾往無數百千梵天會中，隨彼眾會何等色相，我亦同彼現其形相；隨彼眾會光明份量，我亦同彼具其光相。彼眾或以自教說法，我亦先當同其所說，然後我說勝彼之法。我雖如是所說，彼眾亦悉不能知解，以是緣故，彼眾疑念：『適所說法，為沙門邪？婆羅門邪？天、人、魔、梵之所說邪？』我時復為說最上法，示教利喜。如其所應示教利喜已，我于爾時，隱身不現。我雖如是隱其身相，彼眾亦悉不能知覺，復起疑念：『適所隱者，為沙門邪？婆羅門邪？或天、人、魔、梵邪？』舍利子！我時現自身相與彼同等，彼眾尚猶不能見我，況復超勝我？時所說最上法者，所謂最勝神通知見。
「舍利子！彼長者子，于如是事，雖知雖見，以不信故，乃發是言，而為誹謗。由彼
【現代漢語翻譯】 現代漢語譯本： 』剛才說法的人，是沙門（Śrāmaṇa，指出家修道者）嗎？是婆羅門（Brāhmaṇa，指祭司階層）嗎？還是天、人、魔（Māra，指障礙修行的惡魔）、梵（Brahmā，指色界天的天神）所說的呢？』我當時就為他們宣說最上乘的佛法，開示教導，令他們受益和歡喜。根據他們各自的情況開示教導，令他們受益和歡喜之後，我就在那時隱去身形，不再顯現。我雖然這樣隱去了身形，他們那些人也全都不能察覺，又生起疑惑：『剛才隱去身形的人，是沙門嗎？是婆羅門嗎？還是天、人、魔、梵呢？』舍利子（Śāriputra，佛陀的十大弟子之一，以智慧著稱）！我當時顯現自身形相與他們相同，他們那些人尚且不能看見我，更何況超越我的形相呢？當時所說的最上乘的佛法，就是最殊勝的神通和知見。其餘的長者、沙門、四大王天（Cāturmahārājakāyikas，佛教的護法天神）、忉利天（Trāyastriṃśa，欲界六天的第二天）以及魔眾的集會，也是這樣！
「還有，舍利子！我過去曾經前往無數百千梵天（Brahmā，指色界天的天神）的集會中，隨著那些集會中的眾生是什麼樣的形貌，我也和他們一樣顯現出那樣的形貌；隨著那些集會中的眾生光明有多少，我也和他們一樣具有那樣的光明。那些集會中的眾生或者用他們自己的教法說法，我也先和他們說同樣的內容，然後我說勝過他們的佛法。我雖然這樣說法，他們那些人也全都不能理解，因為這個緣故，他們那些人疑惑：『剛才說法的人，是沙門嗎？是婆羅門嗎？還是天、人、魔、梵所說的呢？』我當時就為他們宣說最上乘的佛法，開示教導，令他們受益和歡喜。根據他們各自的情況開示教導，令他們受益和歡喜之後，我就在那時隱去身形，不再顯現。我雖然這樣隱去了身形，他們那些人也全都不能察覺，又生起疑惑：『剛才隱去身形的人，是沙門嗎？是婆羅門嗎？還是天、人、魔、梵呢？』舍利子！我當時顯現自身形相與他們相同，他們那些人尚且不能看見我，更何況超越我的形相呢？當時所說的最上乘的佛法，就是最殊勝的神通和知見。
「舍利子！那位長者子，對於這樣的事情，雖然知道也看見了，因為不相信的緣故，就說了這樣的話，從而進行誹謗。因為他
【English Translation】 English version: 'Was the Dharma spoken just now by a Śrāmaṇa (ascetic), a Brāhmaṇa (priest), or by gods, humans, Māra (demon), or Brahmā (deity)?' At that time, I would again speak the supreme Dharma for them, instructing, teaching, benefiting, and delighting them. After instructing, teaching, benefiting, and delighting them as appropriate, I would then conceal my form and disappear. Although I concealed my form in this way, that assembly was completely unable to perceive it, and they again harbored doubts: 'Was the one who concealed himself just now a Śrāmaṇa, a Brāhmaṇa, or a god, human, Māra, or Brahmā?' Śāriputra (one of the Buddha's ten great disciples, known for his wisdom)! At that time, even when I manifested my form identical to theirs, that assembly was still unable to see me, let alone surpass me. The supreme Dharma spoken at that time was the most excellent supernormal knowledge and vision. The other elders, Śrāmaṇas, the Four Great Kings (Cāturmahārājakāyikas, guardian deities of Buddhism), the Trāyastriṃśa (the second of the six heavens of desire) heaven, and the assemblies of Māras were also like this!
'Furthermore, Śāriputra! In the past, I once went to countless hundreds of thousands of assemblies of Brahmās (deities). Whatever the appearance of that assembly, I would manifest my form in the same way; whatever the amount of light of that assembly, I would also possess the same amount of light. If that assembly spoke Dharma according to their own teachings, I would first speak the same as they did, and then I would speak the Dharma that surpasses theirs. Although I spoke in this way, that assembly was completely unable to understand, and for this reason, that assembly doubted: 'Was the Dharma spoken just now by a Śrāmaṇa, a Brāhmaṇa, or by gods, humans, Māra, or Brahmā?' At that time, I would again speak the supreme Dharma for them, instructing, teaching, benefiting, and delighting them. After instructing, teaching, benefiting, and delighting them as appropriate, I would then conceal my form and disappear. Although I concealed my form in this way, that assembly was completely unable to perceive it, and they again harbored doubts: 'Was the one who concealed himself just now a Śrāmaṇa, a Brāhmaṇa, or a god, human, Māra, or Brahmā?' Śāriputra! At that time, even when I manifested my form identical to theirs, that assembly was still unable to see me, let alone surpass me. The supreme Dharma spoken at that time was the most excellent supernormal knowledge and vision.
'Śāriputra! That son of an elder, although he knew and saw such things, because of his lack of faith, spoke these words and thus slandered. Because of his'
心言及彼所見，相續謗故，速墮地獄。
「又舍利子！其有地獄所行之道、所趣業因，乃至有情所受報應，我悉如實一一了知；又復畜生所行之道、所趣業因，乃至有情所受報應，悉如實知；又復餓鬼所行之道、所趣業因，乃至有情所受報應，悉如實知；所有阿修羅道、人所行道、天所行道所趣業因，乃至彼彼有情所受報應，悉如實知。舍利子！至於涅槃所行聖道，及涅槃法，乃至有情證涅槃果，悉如實知。舍利子！彼長者子，于如是事，雖知雖見，以不信故，乃發是言，而為誹謗。由彼心言及彼所見，相續謗故，速墮地獄。
佛說身毛喜豎經卷上 大正藏第 17 冊 No. 0757 佛說身毛喜豎經
佛說身毛喜豎經卷中
譯經三藏朝散大夫試鴻臚卿光梵大師賜紫沙門臣惟凈等奉 詔譯
「複次舍利子！所有地獄之道及地獄因，乃至有情所受報應，我悉能知，今復少以譬喻略明斯義。舍利子！譬如世間有大火聚，高等人量，或逾人量，其火熾盛，后當息滅，煙焰暖氣，而悉銷盡。或有一人，于盛夏時炎暑之月，物景熾然，酷熱可畏，其人自遠而來，加復疲睏，飢渴所逼，但隨道徑，詣火滅處，欲求憩止。其傍有一明目之人，見彼炎熱極困苦者奔馳道徑而求憩止。時明目人，
【現代漢語翻譯】 現代漢語譯本：心中所想以及他所見到的，因為持續誹謗的緣故，會迅速墮入地獄。
『此外，舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！關於地獄眾生所行的道路、所造的業因，乃至眾生所受的報應，我都如實地一一了知；關於畜生所行的道路、所造的業因，乃至眾生所受的報應，我也都如實地了知；關於餓鬼所行的道路、所造的業因，乃至眾生所受的報應，我也都如實地了知；所有阿修羅道、人道、天道所行的道路、所造的業因，乃至各個道中眾生所受的報應，我都如實地了知。舍利子！至於通往涅槃（Nirvāṇa，佛教術語，指解脫生死輪迴的境界）的聖道，以及涅槃之法，乃至眾生證得涅槃的果位，我都如實地了知。舍利子！那位長者之子，對於這些事情，雖然知道也看到了，卻因為不相信的緣故，才說出那些話，從而進行誹謗。由於他心中所想以及他所見到的，持續不斷地進行誹謗，所以會迅速墮入地獄。』
佛說身毛喜豎經卷上 大正藏第 17 冊 No. 0757 佛說身毛喜豎經
佛說身毛喜豎經卷中
譯經三藏朝散大夫試鴻臚卿光梵大師賜紫沙門臣惟凈等奉 詔譯
『此外，舍利子！關於所有地獄的道路以及地獄的業因，乃至眾生所受的報應，我都能知道，現在再用一個比喻來稍微說明這個道理。舍利子！譬如世間有一大堆火焰，高度與人相等，或者超過人的高度，那火焰非常熾盛，之後將會熄滅，煙霧、火焰和暖氣，都會完全消散。如果有一個人，在盛夏時節炎熱的月份，萬物景象都像被火烤一樣，酷熱得令人害怕，這個人從遠處而來，加上非常疲憊困頓，又受到飢餓和口渴的逼迫，只是沿著道路，前往火焰熄滅的地方，想要在那裡休息。旁邊有一個眼睛明亮的人，看到那個被炎熱折磨得非常困苦的人，奔波在道路上，想要尋找休息的地方。這時，那個明眼人』
【English Translation】 English version: What he thinks in his heart and what he sees, because of continuous slander, he will quickly fall into hell.
'Furthermore, Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom)! I know truly and completely each and every path taken by beings in hell, the karmic causes they create, and the retributions they receive; I also know truly and completely the paths taken by animals, the karmic causes they create, and the retributions they receive; I also know truly and completely the paths taken by hungry ghosts, the karmic causes they create, and the retributions they receive; all the paths taken by Asuras (demigods), humans, and Devas (gods), the karmic causes they create, and the retributions they receive in each of those realms, I know truly and completely. Śāriputra! As for the sacred path leading to Nirvāṇa (the Buddhist term for the state of liberation from the cycle of birth and death), and the Dharma (teachings) of Nirvāṇa, even the attainment of the fruit of Nirvāṇa by sentient beings, I know truly and completely. Śāriputra! That son of a wealthy man, although he knew and saw these things, because of his disbelief, he uttered those words and slandered. Because of what he thought in his heart and what he saw, continuously slandering, he will quickly fall into hell.'
The Sutra Spoken by the Buddha on the Joyful Erection of Bodily Hair, Volume 1 Taisho Tripitaka Volume 17, No. 0757, The Sutra Spoken by the Buddha on the Joyful Erection of Bodily Hair
The Sutra Spoken by the Buddha on the Joyful Erection of Bodily Hair, Volume 2
Translated by the Tripitaka Master Chao San Da Fu Shi Honglu Qing Guang Fan, the Purple-Robed Shramana Minister Wei Jing, and others, under Imperial Decree
'Furthermore, Śāriputra! I am able to know all the paths of hell and the causes of hell, even the retributions received by sentient beings. Now, I will briefly explain this meaning with a metaphor. Śāriputra! For example, in the world, there is a large pile of fire, as tall as a person, or taller than a person. The fire is very intense, and later it will be extinguished, and the smoke, flames, and warmth will all dissipate completely. If there is a person, in the hot months of summer, when all things appear to be scorched by fire, and the heat is frightening, this person comes from afar, and is very tired and exhausted, and is also afflicted by hunger and thirst, and simply follows the road to the place where the fire has been extinguished, wanting to rest there. Beside him, there is a person with clear eyes, who sees that the person who is extremely tormented by the heat is rushing along the road, seeking a place to rest. At this time, the clear-eyed person'
竊作是念：『彼大火聚，高等人量，或逾人量，其火方息，非清涼地，是人往彼，或坐或臥，轉增熱惱，甚不適意，必受極苦。』作是念時，彼人前往，果如所念，受極苦惱。舍利子！有一類人，墮地獄者，亦復如是！彼人若心若意，我悉能知，由其不知正道所行，身壞命終，墮于惡趣，生地獄中，甚不適意，受極苦惱，如來以凈天眼過於人眼，諦觀斯事。舍利子！是故如來於地獄道及地獄因，乃至有情所受報應，而悉能知。
「又舍利子！彼畜生道及畜生因，乃至有情所受報應，我悉能知。舍利子！譬如世間有穢惡聚，高等人量，或逾人量，穢惡之物，周匝充滿。或有一人，于盛夏時炎暑之月，物景熾然，酷熱可畏，其人自遠而來，加復疲睏，飢渴所逼，但隨道徑，詣穢惡處，欲求憩止。其傍有一明目之人，見彼炎熱極困苦者，奔馳道徑而求憩止。時明目人，竊作是念：『彼穢惡聚，高等人量，或逾人量，是人往彼，非清涼地，轉增熱惱，甚不光澤，不可愛樂，必受極苦。』作是念時，其人前往，或坐或臥，果如所念，甚不光澤，不可愛樂。舍利子！有一類人，墮畜生者，亦復如是！彼人若心若意，我悉能知，由其不知正道所行，身壞命終，墮于惡趣，生畜生中，甚不光澤，不可愛樂，復不適意，受極苦惱，
【現代漢語翻譯】 現代漢語譯本：我暗自思忖：『那巨大的火堆，有高大的人那麼大，或者比人還大，那火剛剛熄滅，不是清涼的地方，這個人前往那裡，或坐或臥，只會增加熱惱，非常不舒適，必定遭受極大的痛苦。』當這樣想的時候，那個人前往那裡，果然如我所想，遭受極大的苦惱。舍利子（Śāriputra）！有一類人，墮入地獄的人，也是這樣！那人的心思意念，我完全能夠知曉，因為他們不知道正確的道路應該如何行走，身死命終之後，墮入惡趣，生在地獄之中，非常不舒適，遭受極大的苦惱。如來（Tathāgata）用清凈的天眼，超越人眼，仔細觀察這件事。舍利子（Śāriputra）！因此，如來（Tathāgata）對於地獄道以及地獄的起因，乃至眾生所受的報應，都完全能夠知曉。 又舍利子（Śāriputra）！對於畜生道以及畜生道的起因，乃至眾生所受的報應，我也完全能夠知曉。舍利子（Śāriputra）！譬如世間有一堆污穢之物，有高大的人那麼大，或者比人還大，污穢之物，周圍都充滿了。或者有一個人，在盛夏時節炎熱的月份，萬物景象都熾熱燃燒，酷熱得可怕，那個人從遠處而來，加上又疲憊困頓，被飢渴所逼迫，只是沿著道路，前往污穢之處，想要尋求休息。他的旁邊有一個眼睛明亮的人，看見那個炎熱困苦的人，奔跑著道路，尋求休息。這時，明眼人暗自思忖：『那堆污穢之物，有高大的人那麼大，或者比人還大，這個人前往那裡，不是清涼的地方，只會增加熱惱，非常不光彩，不可愛樂，必定遭受極大的痛苦。』當這樣想的時候，那個人前往那裡，或坐或臥，果然如我所想，非常不光彩，不可愛樂。舍利子（Śāriputra）！有一類人，墮入畜生道的人，也是這樣！那人的心思意念，我完全能夠知曉，因為他們不知道正確的道路應該如何行走，身死命終之後，墮入惡趣，生在畜生道中，非常不光彩，不可愛樂，又不舒適，遭受極大的苦惱。
【English Translation】 English version: I thought to myself: 'That great pile of fire, as tall as a person, or even taller, the fire has just gone out, it is not a cool place, if that person goes there, whether sitting or lying down, it will only increase the heat and annoyance, it will be very uncomfortable, and they will surely suffer greatly.' As I thought this, that person went there, and as I thought, suffered greatly. Śāriputra! There are people who fall into hell, and it is the same! I can fully know that person's thoughts and intentions, because they do not know the right path to follow, and after their body breaks and their life ends, they fall into evil realms, are born in hell, are very uncomfortable, and suffer greatly. The Tathāgata, with pure heavenly eyes surpassing human eyes, carefully observes this matter. Śāriputra! Therefore, the Tathāgata is fully aware of the path of hell and the causes of hell, and even the retribution received by sentient beings. Furthermore, Śāriputra! I fully know the path of animals and the causes of animals, and even the retribution received by sentient beings. Śāriputra! For example, in the world there is a pile of filth, as tall as a person, or even taller, filled with filthy things all around. Or there is a person, in the hot months of summer, when all things are burning fiercely, and the heat is terrible, that person comes from afar, and is also tired and exhausted, and driven by hunger and thirst, they just follow the path to the filthy place, wanting to seek rest. Beside them is a person with clear eyes, who sees that hot and suffering person, running along the path, seeking rest. At this time, the clear-eyed person thinks to themselves: 'That pile of filth, as tall as a person, or even taller, if that person goes there, it is not a cool place, it will only increase the heat and annoyance, it is very unsightly, unlovable, and they will surely suffer greatly.' As they think this, that person goes there, whether sitting or lying down, and as I thought, it is very unsightly, unlovable. Śāriputra! There are people who fall into the animal realm, and it is the same! I can fully know that person's thoughts and intentions, because they do not know the right path to follow, and after their body breaks and their life ends, they fall into evil realms, are born in the animal realm, are very unsightly, unlovable, and uncomfortable, and suffer greatly.
如來以凈天眼過於人眼，諦觀斯事。舍利子！是故如來於畜生道及畜生因，乃至有情所受報應，而悉能知。
「又舍利子！彼餓鬼道及餓鬼因，乃至有情所受報應，我悉能知。舍利子！譬如有樹，高等人量，或逾人量，枯朽干悴，枝葉凋墜。時有一人，于盛夏時炎暑之月，物景熾然，酷熱可畏，其人自遠而來，加復疲睏，飢渴所逼，但隨道徑詣枯樹下欲求憩止。其傍有一明目之人，見彼人往枯樹之下而求憩止，竊作是念：『此人往彼，非清涼地，轉受其苦。』作是念時，其人前往，或坐或臥，果如所念，轉受其苦。舍利子！有一類人，墮餓鬼者，亦復如是！彼人若心若意，我悉能知，由其不知正道所行，身壞命終，墮于惡趣，生餓鬼中，轉受其苦，如來以凈天眼過於人眼，諦觀斯事。舍利子！是故如來於餓鬼道及餓鬼因，乃至有情所受報應，而悉能知。
「又舍利子！彼阿修羅道阿修羅因，乃至有情所受報應，我悉能知。舍利子！譬如有樹蟻聚其下，高等人量，或逾人量。或有一人，于盛夏時炎暑之月，物景熾然，酷熱可畏，其人自遠而來，加復疲睏，飢渴所逼，但隨道徑，詣彼樹下，欲求憩止。其傍有一明目之人，見彼人往蟻樹之下而求憩止，竊作是念：『此人往彼，非安隱地，轉受其苦。』作是念時
【現代漢語翻譯】 現代漢語譯本： 如來以清凈的天眼，勝過人眼，仔細觀察這件事。舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！因此，如來對於畜生道以及導致投生畜生道的因，乃至眾生所受的報應，都完全能夠知曉。 『又，舍利子（Śāriputra）！對於餓鬼道以及導致投生餓鬼道的因，乃至眾生所受的報應，我也完全能夠知曉。舍利子（Śāriputra）！譬如有一棵樹，高度與人差不多，或者超過人的高度，枯萎乾裂，枝葉凋零。這時有一個人，在盛夏時節，炎熱的月份，萬物景象都像燃燒一樣，酷熱得令人害怕，這個人從遠處而來，加上疲憊睏乏，飢渴交迫，就沿著道路走到這棵枯樹下，想要休息。旁邊有一個視力好的人，看見那個人走到枯樹下想要休息，心裡暗自想：『這個人去那裡，不是一個清涼的地方，反而會更加受苦。』當他這樣想的時候，那個人走過去，或者坐下或者躺下，果然像他所想的那樣，更加受苦。舍利子（Śāriputra）！有一類人，墮落到餓鬼道，也是這樣！他們心中的想法，我完全能夠知曉，因為他們不知道正確的道路應該怎麼走，身死命終之後，墮落到惡道，投生到餓鬼道中，更加受苦。如來以清凈的天眼，勝過人眼，仔細觀察這件事。舍利子（Śāriputra）！因此，如來對於餓鬼道以及導致投生餓鬼道的因，乃至眾生所受的報應，都完全能夠知曉。 『又，舍利子（Śāriputra）！對於阿修羅道以及導致投生阿修羅道的因，乃至眾生所受的報應，我也完全能夠知曉。舍利子（Śāriputra）！譬如有一棵樹，螞蟻聚集在樹下，高度與人差不多，或者超過人的高度。有一個人，在盛夏時節，炎熱的月份，萬物景象都像燃燒一樣，酷熱得令人害怕，這個人從遠處而來，加上疲憊睏乏，飢渴交迫，就沿著道路走到那棵樹下，想要休息。旁邊有一個視力好的人，看見那個人走到螞蟻聚集的樹下想要休息，心裡暗自想：『這個人去那裡，不是一個安全的地方，反而會更加受苦。』當他這樣想的時候
【English Translation】 English version: The Tathagata (如來, one of the titles of a Buddha) with pure divine eyes, surpassing human eyes, attentively observes this matter. Shariputra (舍利子, Śāriputra, one of the ten principal disciples of the Buddha, known for his wisdom)! Therefore, the Tathagata is fully capable of knowing the animal realm and the causes leading to rebirth in the animal realm, as well as the retributions experienced by sentient beings. 'Furthermore, Shariputra (舍利子, Śāriputra)! I am fully capable of knowing the preta (餓鬼, hungry ghost) realm and the causes leading to rebirth in the preta realm, as well as the retributions experienced by sentient beings. Shariputra (舍利子, Śāriputra)! For example, there is a tree, about the height of a person, or taller than a person, withered and dry, with branches and leaves fallen. At this time, there is a person, in the height of summer, in a scorching month, when all things appear to be burning, and the heat is terrifying. This person comes from afar, and is exhausted, weary, hungry, and thirsty. He follows the path to the withered tree, seeking rest. Nearby, there is a person with good eyesight, who sees that person going to the withered tree seeking rest, and thinks to himself: 'This person is going there, which is not a cool and refreshing place, but will instead suffer more.' As he thinks this, that person goes forward, and either sits or lies down, and as he thought, suffers even more. Shariputra (舍利子, Śāriputra)! There is a type of person who falls into the preta (餓鬼) realm, and it is just like this! I am fully capable of knowing their thoughts and intentions, because they do not know the correct path to follow. After their body breaks and their life ends, they fall into the evil realms, and are reborn in the preta (餓鬼) realm, suffering even more. The Tathagata (如來) with pure divine eyes, surpassing human eyes, attentively observes this matter. Shariputra (舍利子, Śāriputra)! Therefore, the Tathagata (如來) is fully capable of knowing the preta (餓鬼) realm and the causes leading to rebirth in the preta (餓鬼) realm, as well as the retributions experienced by sentient beings. 'Furthermore, Shariputra (舍利子, Śāriputra)! I am fully capable of knowing the asura (阿修羅, demigod) realm and the causes leading to rebirth in the asura (阿修羅) realm, as well as the retributions experienced by sentient beings. Shariputra (舍利子, Śāriputra)! For example, there is a tree with ants gathered beneath it, about the height of a person, or taller than a person. There is a person, in the height of summer, in a scorching month, when all things appear to be burning, and the heat is terrifying. This person comes from afar, and is exhausted, weary, hungry, and thirsty. He follows the path to that tree, seeking rest. Nearby, there is a person with good eyesight, who sees that person going to the tree with ants gathered beneath it, seeking rest, and thinks to himself: 'This person is going there, which is not a safe place, but will instead suffer more.' As he thinks this
，其人前往，或坐或臥，果如所念，轉受其苦。舍利子！有一類人，墮阿修羅趣者，亦復如是！彼人若心若意，我悉能知，由其不知正道所行，身壞命終，墮于惡趣阿修羅中，轉受其苦，如來以凈天眼過於人眼，諦觀斯事。舍利子！是故如來於阿修羅道及阿修羅因，乃至有情所受報應，而悉能知。
「又舍利子！所有人道及人趣因，乃至有情所受報應，我悉能知。舍利子！譬如有樹，高等人量，或逾人量，盤根莖幹，而悉廣大，然其枝葉，而不相等，或處疏隙、或處郁密，敷蔭于下，亦悉差別。或有一人，于盛夏時，炎暑之月物景熾然，酷熱可畏。其人自遠而來，加復疲睏，飢渴所逼，但隨道徑，詣彼樹下，欲求憩止。其傍有一明目之人，見彼人往大樹之下而求憩止，竊作是念：『此人往彼大樹之下，或坐或臥，亦苦亦樂，間雜所受。』作是念時，其人前往，或坐或臥，果如所念，苦樂雜受。舍利子！一類有情，生人趣者，亦復如是！彼人若心若意，我悉能知，由其不知聖所行道，身壞命終，生人趣中，苦樂雜受，如來以凈天眼過於人眼，諦觀斯事。舍利子！是故如來於彼人道及人趣因，乃至有情所受報應，而悉能知。
「又舍利子！所有天道及天趣因，乃至有情所受報應，我悉能知。
「舍利子
【現代漢語翻譯】 現代漢語譯本：那個人前往那裡，或坐或臥，結果正如他所想的那樣，轉而承受那些痛苦。舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！有一類眾生，墮入阿修羅趣（Asura-gati，六道輪迴之一，好戰之神）的，也是這樣！他們的心念和意圖，我完全能夠知曉，因為他們不知道正確的道路，身死命終后，墮入惡趣阿修羅道中，轉而承受那些痛苦，如來（Tathāgata，佛陀的稱號之一，意為『如實而來者』）以清凈的天眼，超越凡人的眼睛，仔細觀察這件事。舍利子！因此，如來對於阿修羅道以及阿修羅的因，乃至眾生所受的報應，都完全能夠知曉。 又舍利子！所有人道以及人趣的因，乃至眾生所受的報應，我完全能夠知曉。舍利子！譬如有一棵樹，高矮與人差不多，或者超過人的高度，它的根、莖、樹幹，都非常巨大，然而它的枝葉，卻不相同，有的地方稀疏，有的地方茂密，它所投下的樹蔭，也有差別。或者有一個人，在盛夏時節，炎熱的月份，萬物都顯得熾熱，酷熱令人畏懼。這個人從遠處而來，加上疲憊睏乏，飢渴交迫，只是沿著道路，來到那棵樹下，想要休息。旁邊有一個眼睛明亮的人，看見那個人往大樹下走去，想要休息，暗自思忖：『這個人到那棵大樹下，或者坐著，或者躺著，也會感受到苦，也會感受到樂，苦樂交織地承受。』當他這樣想的時候，那個人前往那裡，或坐或臥，結果正如他所想的那樣，苦樂交織地承受。舍利子！有一類眾生，生在人趣中的，也是這樣！他們的心念和意圖，我完全能夠知曉，因為他們不知道聖者所行的道路，身死命終后，生在人趣中，苦樂交織地承受，如來以清凈的天眼，超越凡人的眼睛，仔細觀察這件事。舍利子！因此，如來對於人道以及人趣的因，乃至眾生所受的報應，都完全能夠知曉。 又舍利子！所有天道以及天趣的因，乃至眾生所受的報應，我完全能夠知曉。 舍利子！
【English Translation】 English version: That person goes there, either sitting or lying down, and as he thought, he turns to endure those sufferings. Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! There is a class of beings who fall into the Asura-gati (one of the six realms of rebirth, the realm of warring gods), and it is the same for them! I can fully know their thoughts and intentions, because they do not know the correct path to follow, and after their bodies break and their lives end, they fall into the evil realm of the Asuras, and turn to endure those sufferings. The Tathāgata (one of the titles of the Buddha, meaning 'one who has thus come') with his pure divine eye, surpassing the eyes of ordinary people, carefully observes this matter. Śāriputra! Therefore, the Tathāgata is able to fully know the path of the Asuras and the causes of the Asuras, and even the retributions received by sentient beings. Furthermore, Śāriputra! I am able to fully know all the causes of the human path and the human realm, and even the retributions received by sentient beings. Śāriputra! For example, there is a tree, about the height of a person, or taller than a person, its roots, stems, and trunk are all very large, but its branches and leaves are not the same, some places are sparse, some places are dense, and the shade it casts below is also different. Or there is a person, in the height of summer, in the hot months, everything appears scorching, and the heat is frightening. This person comes from afar, and is also tired and exhausted, afflicted by hunger and thirst, and simply follows the road to the tree, wanting to rest. Beside him is a person with clear eyes, who sees that person going under the big tree, wanting to rest, and thinks to himself: 'This person goes under that big tree, either sitting or lying down, and will also feel suffering, and will also feel happiness, enduring a mixture of suffering and happiness.' When he thinks this way, that person goes there, either sitting or lying down, and as he thought, endures a mixture of suffering and happiness. Śāriputra! There is a class of beings who are born in the human realm, and it is the same for them! I can fully know their thoughts and intentions, because they do not know the path walked by the saints, and after their bodies break and their lives end, they are born in the human realm, enduring a mixture of suffering and happiness. The Tathāgata with his pure divine eye, surpassing the eyes of ordinary people, carefully observes this matter. Śāriputra! Therefore, the Tathāgata is able to fully know the human path and the causes of the human realm, and even the retributions received by sentient beings. Furthermore, Śāriputra! I am able to fully know all the causes of the heavenly path and the heavenly realm, and even the retributions received by sentient beings. Śāriputra!
！譬如有一高廣樓閣，周匝污墁，重複堅密，中無空隙，戶扉窗牖，而悉扃閉，使彼風日不能侵映。于其中間，敷設於座，以赤繒帛，而為茵縟，次第增累，厚十六重，又于其上，覆以白繒。或有一人，于盛夏時炎暑之月，物景熾然，酷熱可畏，其人自遠而來，加復疲睏，飢渴所逼，隨路而進，欲登其上，以求憩止。其傍有一明目之人，見彼人來欲登其上而求憩止，竊作是念：『此人若或登其樓閣，窗戶蔭閉，茵縟重厚，甚可愛樂，而復適意，必受其樂。』作是念時，其人前往，登于重閣，或坐或臥，果如所念，受于快樂。舍利子！有一類人，生天界者亦復如是！彼人若心若意，我悉能知，由其不知聖所行道，身壞命終，生於善趣天界之中，適悅快樂，如來以凈天眼過於人眼，諦觀斯事。舍利子！是故如來！于彼天道及天趣因，乃至有情所受報應，而悉能知。
「又舍利子！所有涅槃聖道及涅槃因，有情所證涅槃果法，我悉能知。舍利子！譬如世間城邑不遠，有天池沼，方面四等，其水清凈，澄湛可愛，周匝皆是庵摩羅樹、贍部之樹、頗拏娑樹、婆咩羅樹、俱嚩播泥嚩多樹、龍鬚樹等，遍覆四面，觸其水者，身支勝益。或有一人，于盛夏時炎暑之月，物景熾然，酷熱可畏，其人自遠而來，加復疲睏，飢渴所逼，
【現代漢語翻譯】 現代漢語譯本：譬如有一座高大寬廣的樓閣，四周都用泥土塗抹，重重疊疊非常堅固嚴密，中間沒有空隙，門窗都緊緊關閉，使得風和陽光都無法照射進來。在樓閣的中間，鋪設座位，用紅色的絲綢作為墊子，一層層增加堆疊，厚達十六層，又在上面覆蓋白色的絲綢。假設有一個人，在盛夏時節，炎熱的月份，萬物景象都像燃燒一樣，酷熱令人畏懼，這個人從遠處而來，又感到疲憊睏乏，被飢餓和乾渴所逼迫，沿著道路前進，想要登上這座樓閣，以便休息。在他旁邊有一個視力很好的人，看見那個人前來想要登上樓閣休息，暗自思忖：『這個人如果登上這座樓閣，窗戶遮蔽陰涼，墊子重重疊疊非常厚實，非常可愛令人快樂，而且又舒適愜意，必定會享受到快樂。』當他這樣想的時候，那個人已經前往，登上了重重疊疊的樓閣，或坐或臥，果然如他所想，享受到了快樂。舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！有一類眾生，生到天界也是這樣！他們的心和意念，我完全能夠知曉，因為他們不知道聖者所修行的道路，身死命終之後，生到美好的天界之中，享受快樂，如來（Tathāgata，佛陀的稱號之一，意為『如實而來者』）用清凈的天眼，超過人眼，仔細觀察這件事。舍利子！因此，如來對於天道以及生到天界的因，乃至眾生所受的果報，都完全能夠知曉。 又舍利子！所有涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）的聖道以及涅槃的因，眾生所證得的涅槃果法，我完全能夠知曉。舍利子！譬如世間城邑不遠處，有一個天然的池沼，四面都是相等的，池水清澈乾淨，澄明可愛，四周都是庵摩羅樹（Āmra，芒果樹）、贍部樹（Jambū，閻浮樹）、頗拏娑樹（Panaśa，菠蘿蜜樹）、婆咩羅樹（Bā메라，一種樹名）、俱嚩播泥嚩多樹（Kuvapānidevata，一種樹名）、龍鬚樹等等，遍佈覆蓋四面，接觸到池水的人，身體和肢體都會得到增強和益處。假設有一個人，在盛夏時節，炎熱的月份，萬物景象都像燃燒一樣，酷熱令人畏懼，這個人從遠處而來，又感到疲憊睏乏，被飢餓和乾渴所逼迫，
【English Translation】 English version: Suppose there is a tall and wide pavilion, its surroundings plastered with mud, repeatedly layered, solid and secure, with no gaps in between. Its doors and windows are all tightly shut, preventing wind and sunlight from penetrating. In the middle of it, seats are arranged, with red silk used as cushions, layered upon layered, sixteen layers thick, and covered with white silk on top. Imagine a person, during the height of summer, in a month of scorching heat, when all things appear to be ablaze, and the heat is dreadful. This person comes from afar, feeling weary and exhausted, driven by hunger and thirst, proceeding along the road, desiring to ascend the pavilion to rest. Beside him is a person with clear vision, seeing him approach, wanting to ascend the pavilion to rest, and secretly thinks: 'If this person ascends this pavilion, with its shaded windows and thick cushions, so lovely and delightful, and so comfortable, he will surely enjoy happiness.' As he thinks this, the person goes forward, ascends the layered pavilion, and whether sitting or lying down, indeed enjoys happiness as he had imagined. Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! There is a class of beings who are born in the heavens in the same way! Their hearts and minds, I can fully know, because they do not know the path practiced by the saints. After their bodies break and their lives end, they are born in the good realms of the heavens, enjoying happiness. The Tathāgata (one of the titles of the Buddha, meaning 'one who has thus come') with pure heavenly eyes, surpassing human eyes, carefully observes this matter. Śāriputra! Therefore, the Tathāgata fully knows the heavenly path and the cause of being born in the heavens, and even the karmic rewards received by sentient beings. Furthermore, Śāriputra! All the sacred path of Nirvana (a Buddhist term referring to the state of liberation from the cycle of birth and death) and the cause of Nirvana, and the fruit of Nirvana attained by sentient beings, I fully know. Śāriputra! Suppose not far from a city in the world, there is a natural pond, equal on all four sides, its water clear and pure, limpid and lovely. All around are Āmra trees (mango trees), Jambū trees (rose-apple trees), Panaśa trees (jackfruit trees), Bā메라 trees (a type of tree), Kuvapānidevata trees (a type of tree), dragon beard trees, etc., covering all four sides. Those who touch the water will have their bodies and limbs strengthened and benefited. Imagine a person, during the height of summer, in a month of scorching heat, when all things appear to be ablaze, and the heat is dreadful. This person comes from afar, feeling weary and exhausted, driven by hunger and thirst,
恒隨道路，詣彼池沼，欲飲其水，沐浴其身，滌除炎熱疲睏之苦。其傍有一明目之人，見彼人來詣池沼處，竊作是念：『此人遠來，疲睏所苦，若詣彼池，飲其水已，沐浴其身，息除炎熱疲睏之苦，后當隨意詣樹影間，或坐或臥，隨其所欲，得安隱樂。』作是念時，彼人前往，果如所念。舍利子！有一類人證涅槃者，亦復如是！彼人若心若意，我悉能知，由其履踐聖所行道，修涅槃因得涅槃果，諸漏已盡，非漏隨增，心善解脫，慧善解脫，以自神力，證如是法。如來諦觀斯事，見彼有情，漏盡解脫，證法得樂：我生已盡，梵行已立，所作已辦，不受後有。舍利子！是故如來！于涅槃道及涅槃法，乃至有情證涅槃果，而悉能知。
「舍利子！彼長者子，于如是事，雖知雖見，以不信故，乃發是言：『沙門瞿曇！尚無人中最上之法，況聖知見最勝所證，入于論難，彼為聲聞，宣說諸法，所求所修，以自辯才及不正智，而為所證，其所說法，豈能出要，盡苦邊際？』舍利子！由彼心言及彼所見相續謗故，速墮地獄，如墜重擔。又如聲聞苾芻，戒定慧學皆悉具足，少用勤力，智獲果證，不以為難，彼墮惡趣，亦復如是！
「複次舍利子！世有一類婆羅門者，作事火法，計為清凈，彼相謂言：『某甲某甲人，作事火
【現代漢語翻譯】 現代漢語譯本： 總是沿著道路，前往那個池沼，想要飲用那裡的水，沐浴身體，洗去炎熱疲憊的痛苦。池沼旁邊有一個視力好的人，看見那個人來到池沼邊，暗自思忖：『這個人從遠方而來，被疲憊所困擾，如果到那個池沼，喝了那裡的水，沐浴身體，消除炎熱疲憊的痛苦，之後就可以隨意地到樹蔭下，或坐或臥，隨他所愿，得到安穩快樂。』當他這樣想的時候，那個人走過去，果然如他所想。舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！有一類人證得涅槃（Nirvāṇa，佛教術語，指解脫生死輪迴的境界）也是這樣！他們的心意，我完全能夠知道，因為他們踐行聖者所行的道路，修習涅槃的因，得到涅槃的果，各種煩惱已經斷盡，不會再有新的煩惱產生，心得到徹底的解脫，智慧得到徹底的解脫，憑藉自己的神通力量，證得這樣的法。如來（Tathāgata，佛的稱號之一）仔細觀察這件事，看見那些有情眾生，煩惱斷盡得到解脫，證得佛法得到快樂：『我的生死已經終結，清凈的修行已經確立，該做的事情已經做完，不會再有來世。』舍利子！因此如來對於涅槃的道路和涅槃的法，乃至有情眾生證得涅槃的果，都完全能夠知道。
舍利子！那位長者子，對於這樣的事情，雖然知道也看見了，因為不相信的緣故，就說出這樣的話：『沙門瞿曇（Śrāmaṇa Gautama，釋迦牟尼佛的稱號）！尚且沒有人中最殊勝的佛法，更何況是聖者的智慧見解所證得的最殊勝的境界，進入辯論爭難，他作為聲聞（Śrāvaka，聽聞佛陀教誨而修行的弟子），宣說各種佛法，所追求所修習的，憑藉自己的辯才和不正當的智慧，就作為自己所證得的境界，他所說的佛法，怎麼能夠超出要義，達到痛苦的邊際？』舍利子！由於他內心的言語和他所見到的事物，持續不斷地誹謗，很快就會墮入地獄，就像墜落沉重的負擔。又像聲聞比丘（Śrāmaṇa Bhikṣu，佛教出家男眾），戒律、禪定、智慧的學習都完全具備，稍微用一點努力，就能用智慧獲得果證，不認為困難，他們墮入惡趣，也是這樣！
再次，舍利子！世上有一類婆羅門（Brāhmaṇa，古印度社會中的祭司階層）的人，進行事火法，認為這樣是清凈的，他們互相說道：『某某人，進行事火
【English Translation】 English version: Constantly following the road, they go to that pond, desiring to drink its water, bathe their bodies, and wash away the suffering of heat, fatigue, and exhaustion. Beside it, there is a clear-sighted person who, seeing that person coming to the pond, secretly thinks: 'This person has come from afar, afflicted by fatigue and exhaustion. If they go to that pond, drink its water, bathe their body, and relieve the suffering of heat, fatigue, and exhaustion, then they can freely go to the shade of a tree, either sitting or lying down, as they wish, and obtain peaceful happiness.' As they think this, that person goes forward, just as they thought. Śāriputra (One of the ten principal disciples of the Buddha, known for his wisdom)! There is a type of person who attains Nirvāṇa (The ultimate goal of Buddhism, liberation from the cycle of rebirth) in the same way! I can fully know their mind and intention, because they practice the path walked by the saints, cultivate the cause of Nirvāṇa, and obtain the fruit of Nirvāṇa. All defilements have been exhausted, and no new defilements arise. Their mind is well liberated, their wisdom is well liberated, and by their own spiritual power, they attain such a Dharma. The Tathāgata (An epithet of the Buddha) carefully observes this matter, seeing those sentient beings, their defilements exhausted and liberated, attaining the Dharma and obtaining happiness: 'My birth is exhausted, the pure conduct is established, what needs to be done is done, and there will be no future existence.' Śāriputra! Therefore, the Tathāgata is fully able to know the path of Nirvāṇa and the Dharma of Nirvāṇa, even the sentient beings who attain the fruit of Nirvāṇa.
Śāriputra! That son of a wealthy man, although knowing and seeing such things, because of his disbelief, utters these words: 'The Śrāmaṇa Gautama (Another name of the Buddha, referring to his ascetic practice)! Does not even have the most supreme Dharma among humans, let alone the most excellent attainment of holy wisdom and insight. Entering into debate and contention, he, as a Śrāvaka (A disciple who learns by hearing the Buddha's teachings), proclaims various Dharmas, what he seeks and cultivates, using his own eloquence and incorrect wisdom, he takes as his own attainment. How can his Dharma, which he speaks, transcend the essential meaning and reach the boundary of suffering?' Śāriputra! Because of his heart's words and his continuous slander of what he has seen, he will quickly fall into hell, like a falling heavy burden. Also, like a Śrāmaṇa Bhikṣu (A Buddhist monk), who is fully equipped with the learning of precepts, meditation, and wisdom, and with little effort, obtains the fruit of attainment through wisdom, not considering it difficult, they also fall into evil realms in the same way!
Furthermore, Śāriputra! There is a type of Brāhmaṇa (A member of the priestly class in ancient India) in the world who performs fire rituals, considering it to be pure. They say to each other: 'So-and-so, performs fire rituals
法，而得清凈。』舍利子！彼事火法，極不清凈，非我往昔曾不修習，雖歷所修，終無勝利，以無始來，久遠世中，不出生死。而剎帝利、婆羅門及長者等，大族之中，隨見所行，求之少分人中上法尚不能得，況聖知見最勝所證。何以故？彼所計者，于其聖慧，不能了知，復不覺悟。由於聖慧不覺了故，何能出要盡苦邊際？舍利子！若於聖慧，如實覺了，即能閉三有門，盡生死道，后不復生。
「又舍利子！世有一類婆羅門者，以作福施會，計為清凈，彼相謂言：『某甲某甲人，作福施會，而得清凈。』舍利子！彼福施會，極不清凈，非我往昔曾不修習，雖歷所修，終無勝利，以無始來久遠世中不出生死。而剎帝利、婆羅門長者大族，隨見所行，多種作法，所謂：殺馬祀天、殺人祀天、殺象祀天、殺羊祀天，設法受食作無遮會。以眾色蓮華作清凈事；以白蓮華作清凈事；以物投火作祀天法、作帝釋天法、作月天法，及出金寶作施會等。如是所修，求之少分人中上法尚不能得，況聖知見最勝所證。何以故？彼于聖慧，不能了知，復不覺悟。由於聖慧，不覺了故，何能出要，盡苦邊際？舍利子！若於聖慧，如實覺了，即能閉三有門，盡生死道，后不復生。
「又舍利子！世有一類婆羅門者，以自教中所有咒法
【現代漢語翻譯】 現代漢語譯本：『法，才能得到清凈。』舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！那種事火法，極其不清凈，不是我過去沒有修習過，即使經歷修習，最終也沒有任何勝利，因為從無始以來，在久遠的世間中，不能脫離生死。而剎帝利（Kṣatriya，古印度社會四種姓之一，指武士階層）、婆羅門（Brāhmaṇa，古印度社會四種姓之一，指祭司階層）以及長者等，在這些大族之中，隨便看看他們所做的事情，想要從中求得哪怕少許人中殊勝之法都不能得到，更何況是聖者的智慧見解所證得的最殊勝的境界。為什麼呢？因為他們所執著的，對於聖者的智慧，不能夠了解，又不覺悟。由於對於聖者的智慧不覺悟的緣故，怎麼能夠脫離苦難，達到痛苦的邊際呢？舍利子！如果對於聖者的智慧，如實地覺悟瞭解，就能夠關閉三有（指欲有、色有、無色有）之門，斷盡生死的道路，之後不再受生。 又舍利子！世上有一類婆羅門，把做福德佈施的集會，看作是清凈的，他們互相說：『某某人，做了福德佈施的集會，就能得到清凈。』舍利子！那種福德佈施的集會，極其不清凈，不是我過去沒有修習過，即使經歷修習，最終也沒有任何勝利，因為從無始以來，在久遠的世間中不能脫離生死。而剎帝利、婆羅門、長者等大族，隨便看看他們所做的事情，各種各樣的做法，比如：殺馬祭天、殺人祭天、殺象祭天、殺羊祭天，設定法會接受飲食，舉辦無遮大會。用各種顏色的蓮花作為清凈的事情；用白蓮花作為清凈的事情；把物品投入火中作為祭天的方法、作為祭祀帝釋天（Indra，佛教護法神）的方法、作為祭祀月天的方法，以及拿出金銀財寶作為佈施的集會等等。像這樣所修的，想要從中求得哪怕少許人中殊勝之法都不能得到，更何況是聖者的智慧見解所證得的最殊勝的境界。為什麼呢？因為他們對於聖者的智慧，不能夠了解，又不覺悟。由於對於聖者的智慧不覺悟的緣故，怎麼能夠脫離苦難，達到痛苦的邊際呢？舍利子！如果對於聖者的智慧，如實地覺悟瞭解，就能夠關閉三有之門，斷盡生死的道路，之後不再受生。 又舍利子！世上有一類婆羅門，用他們自己教派中所有的咒語
【English Translation】 English version: 『[Only through the true] Dharma can one attain purity.』 Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom)! That practice of fire worship is extremely impure. It is not that I have not practiced it in the past, but even having practiced it, there was ultimately no victory, because from beginningless time, in the long course of the world, one cannot escape birth and death. And among the great clans of Kṣatriyas (warrior caste), Brāhmaṇas (priest caste), and elders, whatever practices are seen, even seeking a small portion of the superior Dharma among humans cannot be attained, let alone the most supreme attainment of the holy wisdom and vision. Why is this? Because those who are attached to these practices cannot understand the holy wisdom, nor are they awakened to it. Because they are not awakened to the holy wisdom, how can they escape suffering and reach the end of pain? Śāriputra! If one truly understands the holy wisdom, one can close the doors of the three realms of existence (desire realm, form realm, formless realm), end the path of birth and death, and not be born again. Furthermore, Śāriputra! There is a certain type of Brāhmaṇa in the world who considers making meritorious offerings and assemblies to be pure. They say to each other, 『So-and-so, by making meritorious offerings and assemblies, attains purity.』 Śāriputra! Those meritorious offerings and assemblies are extremely impure. It is not that I have not practiced them in the past, but even having practiced them, there was ultimately no victory, because from beginningless time, in the long course of the world, one cannot escape birth and death. And among the great clans of Kṣatriyas, Brāhmaṇas, and elders, whatever practices are seen, various kinds of practices, such as sacrificing horses to the heavens, sacrificing humans to the heavens, sacrificing elephants to the heavens, sacrificing goats to the heavens, setting up Dharma assemblies to receive food, and holding unobstructed assemblies. Using various colored lotuses as pure acts; using white lotuses as pure acts; throwing objects into the fire as a method of worshipping the heavens, as a method of worshipping Indra (king of the gods in Buddhism), as a method of worshipping the moon god, and giving away gold and jewels as offering assemblies, and so on. Even having practiced these, seeking a small portion of the superior Dharma among humans cannot be attained, let alone the most supreme attainment of the holy wisdom and vision. Why is this? Because they cannot understand the holy wisdom, nor are they awakened to it. Because they are not awakened to the holy wisdom, how can they escape suffering and reach the end of pain? Śāriputra! If one truly understands the holy wisdom, one can close the doors of the three realms of existence, end the path of birth and death, and not be born again. Furthermore, Śāriputra! There is a certain type of Brāhmaṇa in the world who uses all the mantras from their own teachings
，計為清凈，彼相謂言：『某甲某甲人，以其咒法，而得清凈。』舍利子！彼咒法者，極不清凈，非我往昔曾不修習，雖歷所修，終無勝利，以無始來久遠世中不出生死。而剎帝利、婆羅門長者大族隨見所行，求之少分，人中上法，尚不能得，況聖知見最勝所證。何以故？彼于聖慧，不能了知，復不覺悟。由於聖慧，不覺了故，何能出要，盡苦邊際？舍利子！若於聖慧，如實覺了，即能閉三有門，盡生死道，后不復生。
「又舍利子！世有一類婆羅門者，在輪迴中，受生死身，計為清凈，彼相謂言：『某甲某甲人，在輪迴中，受生死身，而得清凈。』舍利子！輪迴生死，極不清凈，非我往昔不歷生死，以無始來久遠世中，不能出離，除五凈居天。舍利子！凈居天中一生彼已，不復還來人間受生，即于彼天趣證涅槃。舍利子！未出生死者，求之少分人中上法尚不能得，況聖知見最勝所證。何以故？彼所計者，于其聖慧，不能了知，復不覺悟。由於聖慧，不覺了故，何能出要，盡苦邊際？舍利子！若於聖慧，如實覺了，即能閉三有門，盡生死道后不復生。
「又舍利子！世有一類婆羅門者，以六趣處，計為清凈，彼相謂言：『某甲某甲人，往六趣處，而得清凈。』舍利子！而彼六趣極不清凈，非我往昔曾所不
【現代漢語翻譯】 現代漢語譯本： 佛告舍利子（Śāriputra）：世上有一類婆羅門（Brahmin），將持咒視為清凈，他們互相說：『某某人通過咒語獲得了清凈。』舍利子！這種咒語極其不清凈，並非我過去沒有修習過，即使經歷修習，最終也不會有任何成就，因為從無始以來的漫長歲月中都無法脫離生死輪迴。而剎帝利（Kshatriya）、婆羅門、長者、大族之人，即使隨順世俗所行，尋求人中上等的佛法，尚且不能得到少許，更何況是聖者的智慧見解和最殊勝的證悟。為什麼呢？因為他們對於聖者的智慧，不能瞭解，也不覺悟。由於對於聖者的智慧，不覺悟不瞭解的緣故，怎麼能夠脫離生死，達到苦的邊際呢？舍利子！如果對於聖者的智慧，如實地覺悟瞭解，就能關閉三有（三界）之門，斷絕生死輪迴的道路，之後不再受生。
『又舍利子！世上有一類婆羅門，在輪迴中承受生死之身，卻認為這是清凈的，他們互相說：『某某人在輪迴中承受生死之身，從而獲得清凈。』舍利子！輪迴生死極其不清凈，並非我過去沒有經歷過生死，因為從無始以來的漫長歲月中，都不能從中脫離，除非是五凈居天（Śuddhāvāsa）。舍利子！在凈居天中一旦出生，就不再返回人間受生，就在那裡證得涅槃（Nirvana）。舍利子！沒有脫離生死的人，尋求人中少許上等的佛法尚且不能得到，更何況是聖者的智慧見解和最殊勝的證悟。為什麼呢？因為他們所認為的，對於聖者的智慧，不能瞭解，也不覺悟。由於對於聖者的智慧，不覺悟不瞭解的緣故，怎麼能夠脫離生死，達到苦的邊際呢？舍利子！如果對於聖者的智慧，如實地覺悟瞭解，就能關閉三有之門，斷絕生死輪迴的道路，之後不再受生。
『又舍利子！世上有一類婆羅門，將六道輪迴之處，視為清凈，他們互相說：『某某人前往六道輪迴之處，從而獲得清凈。』舍利子！而這六道輪迴極其不清凈，並非我過去沒有經歷過。
【English Translation】 English version: The Buddha said to Śāriputra: 'There is a certain type of Brahmin in the world who considers the practice of mantras to be pure. They say to each other: 'So-and-so has attained purity through the power of mantras.' Śāriputra! Such mantras are extremely impure. It is not that I have not practiced them in the past, but even after practicing them, there is ultimately no achievement, because one cannot escape the cycle of birth and death in the long ages since beginningless time. Even if Kshatriyas, Brahmins, elders, and members of great clans follow worldly practices and seek a small portion of the superior Dharma among humans, they cannot obtain it, let alone the wisdom and insight of the saints and the most supreme enlightenment. Why is this? Because they cannot understand or awaken to the wisdom of the saints. Because they do not awaken to or understand the wisdom of the saints, how can they escape birth and death and reach the end of suffering? Śāriputra! If one truly awakens to and understands the wisdom of the saints, one can close the doors of the three realms (three realms of existence), cut off the path of birth and death, and no longer be reborn.'
'Furthermore, Śāriputra! There is a certain type of Brahmin in the world who considers the acceptance of a body in the cycle of birth and death to be pure. They say to each other: 'So-and-so has attained purity by accepting a body in the cycle of birth and death.' Śāriputra! The cycle of birth and death is extremely impure. It is not that I have not experienced birth and death in the past, because one cannot escape from it in the long ages since beginningless time, except for those in the Pure Abodes (Śuddhāvāsa) heavens. Śāriputra! Once born in the Pure Abodes, they do not return to be reborn in the human realm, but attain Nirvana (Nirvana) there. Śāriputra! Those who have not escaped birth and death cannot obtain even a small portion of the superior Dharma among humans, let alone the wisdom and insight of the saints and the most supreme enlightenment. Why is this? Because what they believe in, they cannot understand or awaken to the wisdom of the saints. Because they do not awaken to or understand the wisdom of the saints, how can they escape birth and death and reach the end of suffering? Śāriputra! If one truly awakens to and understands the wisdom of the saints, one can close the doors of the three realms, cut off the path of birth and death, and no longer be reborn.'
'Furthermore, Śāriputra! There is a certain type of Brahmin in the world who considers the six realms of existence to be pure. They say to each other: 'So-and-so has attained purity by going to the six realms of existence.' Śāriputra! But those six realms are extremely impure. It is not that I have not experienced them in the past.'
歷，以無始來久遠世中，六趣輪轉，除五凈居天。舍利子！凈居天中一生彼已，不復還來人間受生，即于彼天，趣證涅槃。舍利子！未離諸趣者，求之少分人中上法尚不能得，況聖知見，最勝所證。何以故？彼所計者，于其聖慧，不能了知，復不覺悟。由於聖慧，不覺了故，何能出要，盡苦邊際？舍利子！若於聖慧，如實覺了，即能閉三有門盡生死道，后不復生。
「又舍利子！世有一類婆羅門者，以所生處，計為清凈，彼相謂言：『某甲某甲人，生於某處，而得清凈。』舍利子！彼所生處，極不清凈，非我往昔不歷所生，以無始來久遠世中，不出生死，除五凈居天。舍利子！凈居天中一生彼已，不復還來人間受生，即于彼天趣證涅槃。舍利子！未離所生者，求之少分人中上法尚不能得，況聖知見最勝所證。何以故？彼所計者，于其聖慧，不能了知，復不覺悟。由於聖慧，不覺了故，何能出要，盡苦邊際？舍利子！若於聖慧，如實覺了，即能閉三有門盡生死道，后不復生。
「又舍利子！世有一類婆羅門者，以自種子，計為清凈，彼相謂言：『某甲某甲人，依自種子，而得清凈。』舍利子！彼之種子極不清凈，非我往昔不依種生，以無始來久遠世中不出生死，除五凈居天。舍利子！凈居天中一生彼已，不
【現代漢語翻譯】 現代漢語譯本 『舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！從無始以來的漫長歲月中，眾生在六道（地獄、餓鬼、畜生、阿修羅、人、天）中輪迴，只有五凈居天（Pañca-śuddhāvāsa，色界天的第五層，只有阿那含果位的聖者才能居住）例外。舍利子！在凈居天中一旦往生，就不再返回人間受生，而是在那裡證得涅槃（Nirvāṇa，解脫）。舍利子！尚未脫離六道輪迴的眾生，想要獲得人中少分殊勝的佛法都難以得到，更何況是聖者的智慧見解和最殊勝的證悟。為什麼呢？因為他們所執著的，對於聖者的智慧，不能瞭解，也不覺悟。由於對於聖者的智慧，不覺悟的緣故，又怎麼能夠脫離輪迴，達到痛苦的邊際呢？舍利子！如果對於聖者的智慧，如實地覺悟了，就能夠關閉三有之門（欲有、色有、無色有），斷盡生死輪迴的道路，之後不再受生。』
『又舍利子！世上有一類婆羅門（Brāhmaṇa，古印度社會中的祭司階層）認為，他們所出生的地方是清凈的，他們互相說：『某某人，出生在某地，因而得到清凈。』舍利子！他們所出生的地方極其不清凈，並非我過去沒有經歷過那些地方的出生，從無始以來的漫長歲月中，我一直都在生死輪迴中，只有五凈居天例外。舍利子！在凈居天中一旦往生，就不再返回人間受生，而是在那裡證得涅槃。舍利子！尚未脫離所生之處的眾生，想要獲得人中少分殊勝的佛法都難以得到，更何況是聖者的智慧見解和最殊勝的證悟。為什麼呢？因為他們所執著的，對於聖者的智慧，不能瞭解，也不覺悟。由於對於聖者的智慧，不覺悟的緣故，又怎麼能夠脫離輪迴，達到痛苦的邊際呢？舍利子！如果對於聖者的智慧，如實地覺悟了，就能夠關閉三有之門，斷盡生死輪迴的道路，之後不再受生。』
『又舍利子！世上有一類婆羅門認為，他們自己的種姓是清凈的，他們互相說：『某某人，依靠自己的種姓，因而得到清凈。』舍利子！他們的種姓極其不清凈，並非我過去沒有依靠種姓而生，從無始以來的漫長歲月中，我一直都在生死輪迴中，只有五凈居天例外。舍利子！在凈居天中一旦往生，就不
【English Translation】 English version 『Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! From beginningless time, throughout countless ages, beings have been revolving in the six realms of existence (hell, hungry ghosts, animals, asuras, humans, and gods), except for the Pure Abodes (Pañca-śuddhāvāsa, the fifth layer of the Form Realm, where only Anāgāmins reside). Śāriputra! Once born in the Pure Abodes, they will not return to be reborn in the human realm, but will attain Nirvāṇa (liberation) in those heavens. Śāriputra! Those who have not yet departed from the various realms of existence, even seeking a small portion of the superior Dharma in the human realm, are unable to obtain it, let alone the wisdom and insight of the sages and the most supreme attainment. Why is that? Because what they cling to, they cannot understand or awaken to the wisdom of the sages. Because they do not awaken to the wisdom of the sages, how can they escape the cycle of rebirth and reach the end of suffering? Śāriputra! If one truly awakens to the wisdom of the sages, one can close the doors of the three realms of existence (the realm of desire, the realm of form, and the formless realm), end the path of birth and death, and not be reborn again.』
『Furthermore, Śāriputra! There is a certain type of Brahmin (Brāhmaṇa, the priestly class in ancient Indian society) who considers their place of birth to be pure. They say to each other, 『So-and-so, born in such-and-such a place, has attained purity.』 Śāriputra! Their place of birth is extremely impure. It is not that I have not experienced birth in those places in the past. From beginningless time, throughout countless ages, I have been in the cycle of birth and death, except for the Pure Abodes. Śāriputra! Once born in the Pure Abodes, they will not return to be reborn in the human realm, but will attain Nirvāṇa in those heavens. Śāriputra! Those who have not yet departed from their place of birth, even seeking a small portion of the superior Dharma in the human realm, are unable to obtain it, let alone the wisdom and insight of the sages and the most supreme attainment. Why is that? Because what they cling to, they cannot understand or awaken to the wisdom of the sages. Because they do not awaken to the wisdom of the sages, how can they escape the cycle of rebirth and reach the end of suffering? Śāriputra! If one truly awakens to the wisdom of the sages, one can close the doors of the three realms of existence, end the path of birth and death, and not be reborn again.』
『Furthermore, Śāriputra! There is a certain type of Brahmin who considers their own lineage to be pure. They say to each other, 『So-and-so, relying on their own lineage, has attained purity.』 Śāriputra! Their lineage is extremely impure. It is not that I have not been born relying on lineage in the past. From beginningless time, throughout countless ages, I have been in the cycle of birth and death, except for the Pure Abodes. Śāriputra! Once born in the Pure Abodes, they will not
復還來人間受生，即于彼天趣證涅槃。舍利子！未出生死者，求之少分人中上法尚不能得，況聖知見最勝所證。何以故？彼所計者，于其聖慧，不能了知，復不覺悟。由於聖慧，不覺了故，何能出要，盡苦邊際？舍利子！若於聖慧如實覺了，即能閉三有門盡生死道，后不復生。
「又舍利子！世有一類婆羅門者，作如是言：『若修四種之法，得具足者，是為梵行清凈。』舍利子！彼修四法，以為梵行，得清凈者，我悉能知；我於是中，皆得最上。何等為四？一者、彼能修行，我亦同彼最上修行。二者、彼能厭離，我亦同彼最上厭離。三者、彼能苦切逼身，我亦同彼最上苦切逼身。四者、彼能寂靜，我亦同彼最上寂靜。
「舍利子！云何同彼最上修行？謂彼外道，或常舉手，我亦同之；或不坐牀蓆；或常蹲踞；或食穢氣粗糲飲食；或不定止一處隨意旋轉；或剃髮留髭；或臥棘刺之上；或臥版木之上；或空舍中住；或定住一處；或一日三浴，乃至種種苦逼其身，我亦一一隨彼所行。是為同彼最上修行。
「云何同彼最上厭離？舍利子！謂彼外道，或離服裸形舉手受食，我亦隨行；或不受醜面人食；不受顰蹙麵人之食；不食兩臼中間之食；不食兩杵中間之食；不食兩杖中間之食；不食兩壁中間之食；不受
【現代漢語翻譯】 現代漢語譯本： 復還來人間受生，即便在那天界證得涅槃（Nirvana）。舍利子（Sariputra）！尚未脫離生死的人，想要尋求人中至上的佛法尚且不能得到，更何況是聖者的智慧見解和最殊勝的證悟。為什麼呢？因為他們所執著的，對於聖者的智慧，不能明瞭，也不覺悟。由於對於聖者的智慧，不覺悟不明瞭，又怎麼能脫離苦難，達到痛苦的邊際呢？舍利子（Sariputra）！如果對於聖者的智慧能夠如實覺悟，就能關閉三有之門，斷絕生死輪迴的道路，之後不再受生。
『又舍利子（Sariputra）！世上有一類婆羅門（Brahman），這樣說：『如果修習四種法，並且能夠圓滿具足，這就是清凈的梵行（Brahmacarya）。』舍利子（Sariputra）！他們修習這四種法，認為可以得到梵行的清凈，我完全能夠了解；我在這四種法中，都能達到最上。哪四種呢？一是，他們能夠修行，我也能像他們一樣達到最上的修行。二是，他們能夠厭離，我也能像他們一樣達到最上的厭離。三是，他們能夠用苦行逼迫身體，我也能像他們一樣用最上的苦行逼迫身體。四是，他們能夠寂靜，我也能像他們一樣達到最上的寂靜。
『舍利子（Sariputra）！怎樣才算是像他們一樣達到最上的修行呢？就是那些外道，有的經常舉著手，我也像他們一樣；有的不坐在床或蓆子上；有的經常蹲著；有的吃污穢難以下嚥的粗糙食物；有的不固定在一個地方隨意走動；有的剃掉頭髮卻留下鬍鬚；有的睡在荊棘之上；有的睡在木板之上；有的住在空房子里；有的固定住在一個地方；有的一天洗三次澡，乃至用種種苦行來逼迫自己的身體，我也一一跟隨他們所做。這就是像他們一樣達到最上的修行。
『怎樣才算是像他們一樣達到最上的厭離呢？舍利子（Sariputra）！就是那些外道，有的脫掉衣服裸著身體，舉著手接受食物，我也跟隨他們這樣做；有的不接受面容醜陋的人給的食物；不接受皺著眉頭的人給的食物；不吃兩臼中間的食物；不吃兩杵中間的食物；不吃兩杖中間的食物；不吃兩壁中間的食物；不接受……'
【English Translation】 English version: Returning to be born in the human realm, one attains Nirvana (Nirvana) in that very heavenly realm. Sariputra (Sariputra)! Those who have not escaped birth and death cannot even obtain a small portion of the supreme Dharma in the human realm, let alone the most excellent realization of the wisdom and insight of the saints. Why is this? Because what they are attached to, they cannot understand or awaken to the wisdom of the saints. Because they do not awaken to or understand the wisdom of the saints, how can they escape the essential and reach the end of suffering? Sariputra (Sariputra)! If one truly awakens to the wisdom of the saints, one can close the gates of the three realms of existence, cut off the path of birth and death, and not be born again.
'Furthermore, Sariputra (Sariputra)! There are some Brahmins (Brahman) in the world who say, 'If one cultivates the four kinds of Dharma and attains their completeness, this is pure Brahmacarya (Brahmacarya).' Sariputra (Sariputra)! I fully understand their cultivation of these four Dharmas, thinking they can attain purity of Brahmacarya; I can attain the highest in each of these four. What are the four? First, they can practice, and I can also attain the highest practice like them. Second, they can renounce, and I can also attain the highest renunciation like them. Third, they can afflict their bodies with austerity, and I can also afflict my body with the highest austerity like them. Fourth, they can be tranquil, and I can also attain the highest tranquility like them.'
'Sariputra (Sariputra)! How is it like them to attain the highest practice? It is that those non-Buddhists, some constantly raise their hands, and I am like them; some do not sit on beds or mats; some constantly squat; some eat filthy and difficult-to-swallow coarse food; some do not stay in one place but wander around at will; some shave their heads but leave their beards; some sleep on thorns; some sleep on wooden boards; some live in empty houses; some stay fixed in one place; some bathe three times a day, and even use various austerities to afflict their bodies, and I follow them in everything they do. This is like them to attain the highest practice.'
'How is it like them to attain the highest renunciation? Sariputra (Sariputra)! It is that those non-Buddhists, some take off their clothes, naked, raising their hands to receive food, and I follow them in doing so; some do not accept food from people with ugly faces; do not accept food from people with frowning faces; do not eat food from between two mortars; do not eat food from between two pestles; do not eat food from between two staffs; do not eat food from between two walls; do not accept...'
懷妊人食；不受執炮者食；不與二人同一器食。若處或有乞匈之人在於門首，即不食之；若處或有犬在門首，亦不食之；若處或有蠅蟲旋復，亦不食之。不受無言人食；不受多言人食；若人言去不受彼食；若人言來不受彼食；若因諍訟所成之食，而亦不受。或唯受其一家之食；或復二三至七家食；或一餐一咽、或復二三至七餐咽；或一日一食；或復二三；或復七日；或復半月至於一月乃一食之。于所食中不食于麨，亦不食飯；不食小豆；不飲華果所造之酒；不飲米所造酒；不食于肉；不食乳酪及以酥油，亦不食蜜及蜜所造之果或不飲漿；不食多種爆炙之食，唯飲洗稻之水，以為資養。或食穢稻；或食茅草或食棘樹之果；或食生米；或食牛糞；或食樹根枝葉果實；或復專詣曠野之中，采彼多種根莖枝葉種子等食。舍利子！彼如是行，我亦隨行。是為我修最上厭離。
佛說身毛喜豎經卷中 大正藏第 17 冊 No. 0757 佛說身毛喜豎經
佛說身毛喜豎經卷下
譯經三藏朝散大夫試鴻臚卿光梵大師賜紫沙門臣惟凈等奉 詔譯
「複次舍利子！云何同彼最上苦切逼身？謂我身支塵土坌污，初則微少漸增后積。譬如鼎訥迦樹枝葉，塵坌從微漸增，后積成大；我之身份亦復如是！舍利子！
我雖塵垢坌污增積，然于晝夜未嘗念言：『嗚呼何故！今我此身塵垢所合，誰當爲我之所拂除？』舍利子！此即是為同彼最上苦切逼身。
「又舍利子！云何同彼最上寂靜？謂于曠野寂靜之處，坐臥居止，遠離喧繁一切憒鬧，棄置所應受用之具，獨處閑寂隨所應住。舍利子！我時如是同其所行，或牧牛人；或畜養人；或採薪人；或治園人；或行路人。是等見已，我即奔馳極深隱處，勿復令見。譬如野鹿，或見如上牧放等人，奔深隱處，而遠避之，怖彼所見。我居曠野，遠離憒鬧亦復如是！此即是為同彼所行最上寂靜。
「舍利子！雖如是行，求之少分人中上法尚不能得，況聖知見最勝所證。何以故？彼于聖慧，不能了知，復不覺悟。由於聖慧，不覺了故，何能出要，盡苦邊際？舍利子！若於聖慧，如實覺了，即能閉三有門，盡生死道，后不復生。
「又舍利子！世有一類婆羅門者，作如是言：『我于冬分月初八夜，遇雪飛時，于其曠野孤迥之所，或近河側，裸露其身，于深雪中，一向而臥，過於夜分。如是所行，計為清凈。』舍利子！我知是事，亦同彼行，乃于冬分月初八夜，遇雪飛時，于其曠野孤迥之所，或近河側，裸露其身，于深雪中，一向而臥，過於夜分。舍利子！雖如是行，求之少分人中
【現代漢語翻譯】 現代漢語譯本： 我雖然被塵垢污穢堆積，但日夜未曾想過：『唉，為什麼！現在我這身體被塵垢覆蓋，誰來為我拂去這些塵垢呢？』 舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！這就是與那些最極端的痛苦逼迫自身的人相同。
『又，舍利子！什麼是與那些最極端的寂靜相同呢？』 就是在空曠的野外寂靜之處，坐臥居住，遠離喧囂和一切擾亂，拋棄那些應該享用的東西，獨自一人在閑靜的地方隨意居住。舍利子！我當時也像他們一樣修行，有時遇到牧牛人、畜養人、採薪人、或管理園林的人、或趕路的人。這些人一看到我，我就跑到極深隱蔽的地方，不讓他們再看見。就像野鹿，如果看到像上面說的牧放人等，就會跑到深山隱蔽之處，遠遠地躲避他們，害怕被他們看見。我住在空曠的野外，遠離喧鬧也是這樣！這就是與他們所行的最極端的寂靜相同。
『舍利子！雖然這樣修行，但連人中上等的法都不能得到少分，更何況是聖者的智慧見解和最殊勝的證悟。』 為什麼呢？因為他們對於聖者的智慧，不能瞭解，也不覺悟。由於對於聖者的智慧，不覺悟不瞭解，怎麼能脫離苦難，到達痛苦的盡頭呢？舍利子！如果對於聖者的智慧，能夠如實地覺悟瞭解，就能關閉三有（欲有、色有、無色有）之門，斷絕生死輪迴的道路，以後不再受生。
『又，舍利子！世上有一類婆羅門（Brāhmaṇa，古印度僧侶階層）這樣說：『我在冬天的第一個月的第八個夜晚，遇到下雪的時候，在空曠荒涼的地方，或者靠近河邊，裸露身體，在深雪中，一直躺臥，超過半夜。』 像這樣修行，他們認為就是清凈。舍利子！我知道這件事，也像他們一樣修行，就在冬天的第一個月的第八個夜晚，遇到下雪的時候，在空曠荒涼的地方，或者靠近河邊，裸露身體，在深雪中，一直躺臥，超過半夜。舍利子！雖然這樣修行，但連人中上等的
【English Translation】 English version: 『Although I was accumulating dirt and filth, I never thought day or night: "Alas, why is it that my body is now covered in dirt? Who will come and wipe it away for me?" Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! This is the same as those who are most extremely afflicted by suffering.』
『Furthermore, Śāriputra! What is the same as the most extreme tranquility?』 It is sitting, lying down, and dwelling in a quiet place in the wilderness, far from the noise and all disturbances, abandoning the things that should be enjoyed, and dwelling alone in a secluded place as one should. Śāriputra! At that time, I practiced as they did, sometimes encountering cowherds, livestock keepers, wood gatherers, gardeners, or travelers. When these people saw me, I would run to a very deep and hidden place, so they would not see me again. Just like a wild deer, if it sees the aforementioned herders, etc., it will run to a deep and hidden place in the mountains, avoiding them from afar, fearing being seen by them. My dwelling in the wilderness, far from the noise, was also like this! This is the same as their practice of the most extreme tranquility.』
『Śāriputra! Although practicing in this way, even a small portion of the superior Dharma among humans cannot be attained, let alone the wisdom and insight of the sages and the most supreme realization.』 Why is that? Because they cannot understand or awaken to the wisdom of the sages. Because they do not awaken to and understand the wisdom of the sages, how can they escape suffering and reach the end of pain? Śāriputra! If one can truly awaken to and understand the wisdom of the sages, one can close the doors of the three realms of existence (desire realm, form realm, formless realm), cut off the path of birth and death, and no longer be reborn.』
『Furthermore, Śāriputra! There are some Brahmins (a priestly class in ancient India) in the world who say: "On the eighth night of the first month of winter, when it is snowing, in a desolate and remote place, or near a riverbank, I expose my body and lie naked in the deep snow, throughout the night." They consider such practice to be pure. Śāriputra! I knew about this and practiced as they did, on the eighth night of the first month of winter, when it was snowing, in a desolate and remote place, or near a riverbank, I exposed my body and lay naked in the deep snow, throughout the night. Śāriputra! Although practicing in this way, even a small portion of the superior
上法尚不能得，況聖知見最勝所證。何以故？彼于聖慧，不能了知，復不覺悟。由於聖慧，不覺了故，何能出要，盡苦邊際？舍利子！若於聖慧，如實覺了，即能閉三有門，盡生死道，后不復生。
「又舍利子！世有一類婆羅門者，作如是言：『我于冬分月初八夜，遇雪飛時，詣于深水，量過項處，住是水中，經于夜分。如是所行，計為清凈。』舍利子！我知是事，亦同彼行，乃于冬分月初八夜，遇雪飛時，詣于深水，量過項處，住是水中，經于夜分。舍利子！雖如是行，求之少分人中上法尚不能得，況聖知見最勝所證？廣說乃至，盡生死道，后不復生。
「又舍利子！世有一類婆羅門者，作如是言：『我當盛夏炎暑之月，酷熱可畏，日正中時，住于沙中，其沙深積，量過於膝。我于爾時，裸露其身，翹立一足，日光所照，隨日而轉。如是所行，計為清凈。』舍利子！我知是事，亦同彼行，乃于盛夏炎暑之月，酷熱可畏，日正中時，過於膝量，深沙之中，裸露其身，翹立一足，為日所照，隨日而轉。舍利子！是時若男若女，一切人眾，知是事已，咸悉奔詣接踵駢隘，以求瞻睹，眾所評議，我心自調，得其所樂，不念熱惱，不起懈意。舍利子！雖如是行，求之少分人中上法尚不能得，況聖知見最勝所證？廣
【現代漢語翻譯】 現代漢語譯本： 即使是世俗的善法尚且不能證得，更何況是聖者的智慧見解所證的最殊勝的境界呢？這是什麼原因呢？因為他們對於聖者的智慧，不能夠真正地瞭解，也不能夠覺悟。由於對於聖者的智慧，不能覺悟和了解的緣故，又怎麼能夠脫離輪迴，達到痛苦的邊際呢？舍利子（Śāriputra，智慧第一的佛陀弟子）！如果對於聖者的智慧，能夠如實地覺悟和了解，就能夠關閉三有（欲有、色有、無色有）之門，斷盡生死的道路，之後不再受生。
『又舍利子！世上有一類婆羅門（Brāhmaṇa，印度教祭司）教徒，這樣說：『我于冬至后的第一個月的初八夜晚，遇到雪花飛舞的時候，到深水中去，水的深度超過脖子，停留在水中，經過整個夜晚。像這樣修行，認為是清凈的。』舍利子！我知道這件事，也和他們一樣修行，就在冬至后的第一個月的初八夜晚，遇到雪花飛舞的時候，到深水中去，水的深度超過脖子，停留在水中，經過整個夜晚。舍利子！即使像這樣修行，想要獲得少分的人中上等之法尚且不能得到，更何況是聖者的智慧見解所證的最殊勝的境界呢？』（重複前文）乃至斷盡生死的道路，之後不再受生。
『又舍利子！世上有一類婆羅門教徒，這樣說：『我應當在盛夏炎熱的月份，酷熱可怕，太陽正當中的時候，站在沙中，那沙子堆積得很深，深度超過膝蓋。我于那時，裸露著身體，單腳站立，讓陽光照耀，隨著太陽而轉動。像這樣修行，認為是清凈的。』舍利子！我知道這件事，也和他們一樣修行，就在盛夏炎熱的月份，酷熱可怕，太陽正當中的時候，在超過膝蓋深度的沙子中，裸露著身體，單腳站立，讓陽光照耀，隨著太陽而轉動。舍利子！這時，無論是男人還是女人，所有的人眾，知道這件事後，都紛紛奔來，接踵摩肩，擁擠不堪，爲了瞻仰觀看，眾人議論紛紛，我內心自我調伏，得到其中的樂趣，不覺得炎熱煩惱，也不生起懈怠之意。舍利子！即使像這樣修行，想要獲得少分的人中上等之法尚且不能得到，更何況是聖者的智慧見解所證的最殊勝的境界呢？』（重複前文）
【English Translation】 English version: Even worldly virtues cannot be attained, let alone the most supreme realization attained by the wisdom and insight of the saints. Why is this so? Because they cannot truly understand nor awaken to the wisdom of the saints. Since they do not awaken to and understand the wisdom of the saints, how can they escape the cycle of rebirth and reach the end of suffering? Śāriputra (foremost disciple of the Buddha in wisdom)! If one truly awakens to and understands the wisdom of the saints, one can close the gates of the three realms of existence (desire realm, form realm, formless realm), end the path of birth and death, and no longer be reborn.
'Furthermore, Śāriputra! There are some Brahmins (Brāhmaṇa, a member of the Hindu priestly class) in the world who say: 'On the eighth night of the first month of winter, when snow is falling, I go to deep water, where the water is above my neck, and stay in the water for the entire night. Such practice is considered pure.' Śāriputra! I know this, and I have done the same. On the eighth night of the first month of winter, when snow is falling, I go to deep water, where the water is above my neck, and stay in the water for the entire night. Śāriputra! Even with such practice, one cannot attain even a small portion of the superior Dharma among humans, let alone the most supreme realization attained by the wisdom and insight of the saints?' (repeats the previous passage) ...to end the path of birth and death, and no longer be reborn.
'Furthermore, Śāriputra! There are some Brahmins in the world who say: 'During the hot summer months, when the heat is terrible and frightening, at midday, I stand in the sand, which is piled up deeply, more than knee-deep. At that time, I expose my body, stand on one foot, and let the sunlight shine on me, turning with the sun. Such practice is considered pure.' Śāriputra! I know this, and I have done the same. During the hot summer months, when the heat is terrible and frightening, at midday, in sand deeper than my knees, I expose my body, stand on one foot, and let the sunlight shine on me, turning with the sun. Śāriputra! At that time, whether men or women, all the people, knowing this, rush to see me, crowding together, jostling each other, to behold me. The crowd discusses and comments, and I regulate my mind, finding pleasure in it, not minding the heat and annoyance, and not becoming lazy. Śāriputra! Even with such practice, one cannot attain even a small portion of the superior Dharma among humans, let alone the most supreme realization attained by the wisdom and insight of the saints?' (repeats the previous passage)
說乃至，盡生死道，后不復生。
「又舍利子！世有一類婆羅門者，作如是言：『我以艱苦而求，難所得食，計為清凈。』舍利子！我知是事，亦同彼行。何等是為難所求食？謂我專詣曠野之中群牛聚處，于彼求乞犢子之乳，隨其所得而用食之，此即是為難所求食。舍利子！雖如是行，求之少分人中上法尚不能得，況聖知見最勝所證？廣說乃至，盡生死道，后不復生。
「又舍利子！世有一類婆羅門者，但食其麥，計為清凈，作如是言：『若但食麥，如是修行，而得清凈。』彼取麥已，或碎其末；或[泳-永+陶]其水；或以多種治事而食，為其資養。舍利子！我知是事，亦同彼行。何等是我取麥為食？舍利子！我唯取其一粒而食，無復加二。後於異時，由食麥故，身支肥重，或復滋澤，亦我不起是念，復過其量，取麥食之，亦唯一粒，無復加二。舍利子！我以一麥食故，而極羸瘦，身份上下，如迦羅迦鳥及阿娑多鳥。又復足腨枯細，人所惡觀，如駝、如羊其足無異；又于項背，露現其骨，或窊、或凸猶如累石，高下不等；又如露地空閑草舍，兩面透徹，椓木疏離，中復開敞，互可窺視。我之兩脅，骨節疏露，中復開敞，亦可互見。又如暑月，日光炎熾所曝之水，至夕有人，于其水中，覆觀星宿，極深極
【現代漢語翻譯】 現代漢語譯本：乃至最終證悟，斷盡生死輪迴，不再受生。
『此外，舍利子！世上有一類婆羅門，他們這樣說：』我通過艱苦修行來尋求食物，認為這樣得到的食物是清凈的。『舍利子！我知道這件事，也曾像他們一樣修行。什麼是難求的食物呢？就是我專門去到曠野中牛群聚集的地方，在那裡乞討小牛的乳汁，隨緣得到多少就吃多少，這就是難求的食物。舍利子！即使這樣修行，連人中上等的法都不能證得，更何況是聖者的智慧和見解，以及最殊勝的證悟呢？』乃至最終證悟，斷盡生死輪迴，不再受生。
『此外，舍利子！世上有一類婆羅門，他們只吃麥子，認為這樣是清凈的，他們這樣說：』如果只吃麥子，這樣修行，就能得到清凈。『他們取來麥子后，或者磨成粉末，或者浸泡在水中，或者用各種方法處理后食用，以此來滋養身體。舍利子！我知道這件事，也曾像他們一樣修行。我是如何只吃麥子的呢？舍利子！我只取一粒麥子食用，不再多吃第二粒。後來，因為吃麥子的緣故，身體變得肥胖，或者變得滋潤，我也不會因此生起這樣的念頭，再去過量地吃麥子，仍然只吃一粒，不再多吃第二粒。舍利子！我因為只吃一粒麥子的緣故，變得極其瘦弱，身體的各個部位，像迦羅迦鳥（Kālaka，一種鳥）和阿娑多鳥（Āsātā，一種鳥）。而且我的小腿枯瘦，令人厭惡，像駱駝或羊的腳一樣；我的頸背，露出骨頭，或者凹陷，或者凸起，像堆積的石頭一樣，高低不平；又像空曠的草舍，兩面透風，木樁稀疏，中間敞開，可以互相窺視。我的兩肋，骨節稀疏暴露，中間敞開，也可以互相看見。又像炎熱的夏天，被太陽暴曬的水，到了晚上，有人在水中，低頭觀看星宿，極其深邃。』
【English Translation】 English version: Even to the point of saying, 『exhausting the path of birth and death, there will be no further rebirth.』
『Furthermore, Śāriputra (舍利子, one of the Buddha's chief disciples)! There are certain Brahmins (婆羅門, a member of the highest Hindu caste) in the world who say, 「I seek food through hardship, considering what is obtained with difficulty to be pure.」 Śāriputra! I know this matter and have also practiced in the same way. What is considered food difficult to obtain? It is when I specifically go to places in the wilderness where cows gather, and there I beg for the milk of calves, consuming whatever I obtain. This is what is considered food difficult to obtain. Śāriputra! Even by practicing in this way, one cannot attain even the superior Dharma (法, the teachings of the Buddha) among humans, let alone the sacred knowledge and insight, the most supreme attainment. Even to the point of saying, 「exhausting the path of birth and death, there will be no further rebirth.」』
『Furthermore, Śāriputra! There are certain Brahmins in the world who only eat barley, considering it to be pure, saying, 「If one only eats barley, practicing in this way, one can attain purity.」 After obtaining the barley, they either grind it into powder, or soak it in water, or prepare it in various ways and eat it, using it for nourishment. Śāriputra! I know this matter and have also practiced in the same way. How did I eat only barley? Śāriputra! I only took one grain of barley to eat, never adding a second. Later, at a different time, because of eating barley, my body became fat or nourished, but I did not give rise to the thought of eating barley excessively, still taking only one grain, never adding a second. Śāriputra! Because I ate only one grain of barley, I became extremely emaciated, my body parts resembling the Kālaka bird (迦羅迦, a type of bird) and the Āsātā bird (阿娑多, a type of bird). Moreover, my shins were withered and thin, repulsive to look at, like the feet of a camel or a sheep; and on my neck and back, my bones were exposed, either sunken or protruding, like piled stones, uneven in height; and like an empty grass hut in an open field, with both sides transparent, the wooden stakes sparse and open in the middle, allowing one to peek through. My ribs were sparsely exposed, open in the middle, also allowing one to see through. And like water exposed to the scorching sun in the hot summer months, in the evening, someone in the water looks down to observe the stars, extremely deep.』
遠，微微映現。我之兩目，瘦極深遠，似有所見，亦復如是！又如苦瓠，青未成熟，人所斷取，而彼枝葉，尋即萎悴，漸次枯弱，后乃干合。我之身份，自頭至足，亦復如是！初即憔悴，漸次羸弱，后極消瘦，肌骨相合。舍利子！我初身體，強自攝持，攀附荊棘，而為倚仗，力所不任，欲起還坐，支節解散，頭頸低垂，劣不能語，其猶啞羊。我雖如是，而乃堅固，內攝其心，外策其體，善自調息，復欲舉身，還為塵土之所坌污，以其塵土所積污故，我之身毛，銷磨悉盡。舍利子！彼時周匝城邑聚落，若男若女，而悉奔馳，競共瞻睹，咸作是言：『苦哉苦哉！沙門瞿曇！身體銷瘦，加復青黑，昔日形貌，妙善端嚴，亦有威光，今何隱沒？苦切修練，容質若斯！』舍利子！雖如是行，求之少分人中上法尚不能得，況聖知見最勝所證？廣說乃至，盡生死道，后不復生。
「又舍利子！世有一類婆羅門者，但食其米，計為清凈，作如是言：『若但食米，如是修行，而得清凈。』彼取米已，或碎其末；或[泳-永+陶]其水；或以多種治事而食，為其資養。舍利子！我知是事，亦同彼行。何等是我取米為食？舍利子！我唯取其一粒而食，無復加二。後於異時，由食米故，身支肥重，或復滋澤，我亦不起是念，復過其量，取
【現代漢語翻譯】 現代漢語譯本： 遠方，微微地映現出來。我的雙眼，極度消瘦深陷，好像看到了什麼，但又像是那樣！又像那苦瓠，青澀未成熟，被人摘取，而它的枝葉，隨即就枯萎凋零，漸漸地枯槁衰弱，最終乾枯合攏。我的身體，從頭到腳，也是這樣！起初就開始憔悴，漸漸地變得虛弱，後來極度消瘦，肌肉和骨頭緊貼在一起。舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！我最初身體，勉強支撐，攀扶著荊棘，當作依靠，力量不足，想要起身又坐下，肢體關節都散開了，頭頸低垂，幾乎不能說話，就像啞巴羊一樣。我雖然這樣，但還是堅定，內心收攝，外在鞭策身體，好好地調理氣息，又想舉起身子，卻又被塵土所沾染，因為塵土堆積污垢的緣故，我的身上的毛髮，都消磨殆盡了。舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！那時周圍的城邑村落，無論是男人還是女人，都奔跑過來，爭相觀看，都這樣說：『苦啊苦啊！沙門瞿曇（Śākyamuni，釋迦牟尼佛出家時的稱謂）！身體消瘦，而且青黑，以前的容貌，美妙端正莊嚴，也有威嚴的光芒，現在怎麼都消失了？如此刻苦地修行，容貌變得這樣！』舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！即使這樣修行，求得人中上等法的少許都不能得到，更何況是聖者的智慧見解，最殊勝的證悟？廣泛地說，乃至斷盡生死輪迴，以後不再受生。 『又舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！世上有一類婆羅門（Brāhmana，古印度社會中的祭司階層）的人，只吃米飯，認為這樣是清凈的，他們這樣說：『如果只吃米飯，這樣修行，就能得到清凈。』他們取了米之後，或者磨成粉末；或者淘洗乾淨；或者用各種方法處理后食用，以此來滋養身體。舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！我知道這件事，也和他們一樣做過。什麼是我取米為食呢？舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！我只取一粒米來吃，不再加第二粒。後來在其他時候，因為吃米飯的緣故，身體肢體變得肥壯，或者變得滋潤，我也不起這樣的念頭，再超過這個量來取食。
【English Translation】 English version: Far away, faintly appearing. My two eyes, extremely emaciated and deep-set, seem to see something, yet it is also like that! It is also like a bitter gourd, green and unripe, which is picked by people, and its branches and leaves wither and fall, gradually becoming withered and weak, and finally dry and closed. My body, from head to toe, is also like this! It begins to be haggard at first, gradually becomes weak, and later becomes extremely thin, with muscles and bones close together. Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom)! My initial body, barely supported, clung to thorns as a support, lacking strength, wanting to get up and sit down again, the limbs and joints were scattered, the head and neck were drooping, and I could hardly speak, like a dumb sheep. Although I was like this, I was still firm, inwardly restrained, outwardly spurred my body, and carefully regulated my breath, and wanted to lift my body again, but was stained by dust, because of the accumulation of dust and dirt, the hair on my body was worn away. Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom)! At that time, the surrounding cities and villages, whether men or women, ran over, vying to watch, and all said: 'Suffering, suffering! Śākyamuni (the title of Śākyamuni Buddha when he became a monk)! The body is emaciated, and also blue-black, the former appearance, beautiful, upright and dignified, also has majestic light, why is it hidden now? Such hard practice, the appearance has become like this!' Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom)! Even if you practice like this, you cannot get even a small part of the superior Dharma among people, let alone the wisdom and insight of the saints, the most supreme realization? Broadly speaking, even to cut off the cycle of birth and death, and no longer be born again. 'Again, Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom)! There is a class of Brahmins (the priestly class in ancient Indian society) in the world who only eat rice, thinking that this is pure, and they say: 'If you only eat rice, and practice like this, you can get purity.' After they take the rice, they either grind it into powder; or wash it clean; or treat it in various ways and eat it, in order to nourish the body. Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom)! I know this, and I have done the same as them. What is it that I take rice to eat? Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom)! I only take one grain of rice to eat, and I don't add a second grain. Later, at other times, because of eating rice, the body limbs became fat, or became moist, and I did not have the idea of taking more than this amount.'
米食之，亦唯一粒，無復加二，舍利子！我當如是修苦行。時有諸人民，來作是言：『昔日形貌，妙善端嚴，亦有威光，今何隱沒？苦切修練，容質若斯！』舍利子！雖如是行，求之少分人中上法尚不能得，況聖知見最勝所證？廣說乃至，盡生死道，后不復生。
「又舍利子！世有一類婆羅門者，但食其麻，計為清凈，作如是言：『若但食麻，如是修行，而得清凈。』彼取麻已，或碎其末；或[泳-永+陶]其水；或以多種治事而食，為其資養。舍利子！我知是事，亦同彼行。何等是我取麻為食？舍利子！我唯取其一粒而食，無復加二。後於異時，由食麻故，身支肥重，或復滋澤，我亦不起是念，復過其量，取麻食之，亦唯一粒，無復加二，我當如是修苦行。時有諸人民，來作是言：『昔日形貌，妙善端嚴，亦有威光，今何隱沒？苦切修練，容質若斯！』舍利子！雖如是行，求之少分人中上法尚不能得，況聖知見最勝所證？廣說乃至，盡生死道，后不復生。
「又舍利子！世有一類婆羅門者，不食一切，計為清凈，作如是言：『若於一切所食之物，悉不食者，如是修行，而得清凈。』舍利子！我知是事，亦同彼行，我於一切所食之物，悉不食之，由不食故，身極羸瘦，如是廣說，苦行修行。乃至人眾，來
【現代漢語翻譯】 現代漢語譯本 『吃米飯時，也只吃一粒，不再多吃第二粒。舍利子 (Śāriputra，佛陀十大弟子之一，以智慧著稱)！我應當這樣修行苦行。』當時有一些人來，這樣說：『以前的形貌，美妙善良端正莊嚴，也有威嚴的光芒，現在為何隱沒不見了？如此刻苦地修煉，容貌變得這樣！』舍利子 (Śāriputra)！即使這樣修行，想要獲得人中上等的法尚且不能得到少分，更何況是聖者的知見，最殊勝的證悟？廣泛地說，乃至斷盡生死輪迴的道路，之後不再受生。
『還有，舍利子 (Śāriputra)！世上有一類婆羅門 (Brāhmaṇa，古印度社會中的祭司階層) ，只吃麻，認為這樣是清凈的，他們這樣說：『如果只吃麻，這樣修行，就能得到清凈。』他們取了麻之後，或者磨成粉末；或者淘洗它的水；或者用多種方法處理后食用，用它來滋養身體。舍利子 (Śāriputra)！我知道這件事，也和他們一樣修行。什麼是我取麻來吃呢？舍利子 (Śāriputra)！我只取一粒麻來吃，不再多吃第二粒。後來在其他時候，因為吃麻的緣故，身體變得肥胖沉重，或者變得滋潤有光澤，我也不會因此生起這樣的念頭，超過原定的量，多吃麻，也只吃一粒，不再多吃第二粒，我應當這樣修行苦行。』當時有一些人來，這樣說：『以前的形貌，美妙善良端正莊嚴，也有威嚴的光芒，現在為何隱沒不見了？如此刻苦地修煉，容貌變得這樣！』舍利子 (Śāriputra)！即使這樣修行，想要獲得人中上等的法尚且不能得到少分，更何況是聖者的知見，最殊勝的證悟？廣泛地說，乃至斷盡生死輪迴的道路，之後不再受生。
『還有，舍利子 (Śāriputra)！世上有一類婆羅門 (Brāhmaṇa) ，不吃一切食物，認為這樣是清凈的，他們這樣說：『如果對於一切可以食用的東西，都不吃，這樣修行，就能得到清凈。』舍利子 (Śāriputra)！我知道這件事，也和他們一樣修行，我對於一切可以食用的東西，都不吃，因為不吃東西的緣故，身體極其羸弱消瘦，像這樣廣泛地說，苦行修行。乃至人們來……』
【English Translation】 English version 『When eating rice, I would eat only one grain, never adding a second. Śāriputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom)! I should practice such asceticism.』 At that time, some people came and said: 『Your former appearance was beautiful, virtuous, upright, and dignified, and you also had majestic light. Why is it now hidden? Practicing such rigorous cultivation, your appearance has become like this!』 Śāriputra (Śāriputra)! Even practicing in this way, one cannot obtain even a small portion of the supreme Dharma among humans, let alone the knowledge and insight of the sages, the most excellent realization? Broadly speaking, even to the point of exhausting the path of birth and death, and not being born again.
『Furthermore, Śāriputra (Śāriputra)! There is a type of Brahmin (Brāhmaṇa, the priestly class in ancient Indian society) in the world who only eats sesame seeds, considering it pure, and they say: 『If one only eats sesame seeds, practicing in this way, one can attain purity.』 After taking the sesame seeds, they either grind them into powder; or wash them in water; or prepare them in various ways and eat them, using them for nourishment. Śāriputra (Śāriputra)! I know this matter, and I also practiced like them. What is it that I took sesame seeds to eat? Śāriputra (Śāriputra)! I only took one grain of sesame seed to eat, never adding a second. Later, at other times, because of eating sesame seeds, my body became fat and heavy, or became moist and lustrous, but I would not give rise to the thought of exceeding the original amount, eating more sesame seeds, but would only eat one grain, never adding a second. I should practice such asceticism.』 At that time, some people came and said: 『Your former appearance was beautiful, virtuous, upright, and dignified, and you also had majestic light. Why is it now hidden? Practicing such rigorous cultivation, your appearance has become like this!』 Śāriputra (Śāriputra)! Even practicing in this way, one cannot obtain even a small portion of the supreme Dharma among humans, let alone the knowledge and insight of the sages, the most excellent realization? Broadly speaking, even to the point of exhausting the path of birth and death, and not being born again.
『Furthermore, Śāriputra (Śāriputra)! There is a type of Brahmin (Brāhmaṇa) in the world who does not eat anything, considering it pure, and they say: 『If one does not eat any food that can be eaten, practicing in this way, one can attain purity.』 Śāriputra (Śāriputra)! I know this matter, and I also practiced like them. I did not eat any food that could be eaten, and because of not eating, my body became extremely weak and emaciated, like this, broadly speaking, practicing asceticism. Until the people came...』
作是言：『苦哉苦哉！沙門瞿曇！儀容疙瘦，如莽虞鳥，昔日形貌，妙善端嚴，亦有威光，今何隱沒？苦切修練，容質若斯！』舍利子！我于爾時，竊作是念：『世諸沙門、婆羅門等，歷諸極苦，加復殘毀，逼迫其身，皆為己行，以求清凈。我於是中，亦隨所行，正使碎身，如其塵末，都無勝利。乃至過去未來世中，及今現在一切沙門、婆羅門等，歷諸極苦，加復殘毀，逼迫其身，皆為己行，以求清凈。我於是中，悉隨所行，正使碎身，如其塵末，都無勝利。我今不復如是苦切，逼迫其身。彼求人中少分上法尚不能得，況聖知見最勝所證？故知此道非正覺道，我不復修。』
「舍利子！我時又念：『初出家后，我往釋種園中閻浮樹下，安詳而坐，日影不轉蔭覆清涼。我于爾時，離諸欲染不善之法，有尋有伺，離生喜樂，證初禪定，此為正道。如實覺了，我于處處，勤歷諸道，此正道外，無復余道，而為真實。是故我今寧假如是一切不食，身體羸瘦，加復疲倦，而自殘毀，以取其道？我今應可隨以所食而用食之。』作是念時，有一外道，所奉苦行仙聖，知我之念，來詣我所，而相謂言：『聖者瞿曇！汝之苦行，勿宜退轉。我于身毛孔中，當出威光，助佐于汝，令汝身支自然滋益。』舍利子！我時復作是念：『我所
【現代漢語翻譯】 現代漢語譯本：他們這樣說：『真苦啊，真苦啊！沙門瞿曇（Śākyamuni，釋迦牟尼佛）！儀容如此消瘦，像一隻莽虞鳥。昔日的容貌，多麼美好端莊，也充滿威嚴的光芒，如今為何隱沒不見了？如此刻苦地修行，容貌變得如此憔悴！』舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！我當時暗自思忖：『世間的沙門（Śrāmaṇa，出家修道者）、婆羅門（Brāhmaṇa，印度教祭司）等，經歷各種極端的苦行，更加以殘害身體，逼迫自己，都是爲了自己的修行，以求得清凈。我在這其中，也跟隨他們所行，即使粉身碎骨，像塵土一樣，也毫無勝利可言。乃至過去、未來世中，以及現在的一切沙門、婆羅門等，經歷各種極端的苦行，更加以殘害身體，逼迫自己，都是爲了自己的修行，以求得清凈。我在這其中，完全跟隨他們所行，即使粉身碎骨，像塵土一樣，也毫無勝利可言。我現在不再像這樣苦切地逼迫自己的身體了。他們想在人群中求得少許上乘的佛法尚且不能得到，更何況是聖者的智慧見解，最殊勝的證悟呢？所以知道這條道路不是通往正覺（saṃbodhi，完全覺悟）的道路，我不再修習了。』 舍利子！我當時又想到：『剛出家后，我前往釋迦族（Śākya）的園林中，在閻浮樹（Jambudvīpa，一種樹木）下，安詳地坐著，陽光照射不到，非常清涼。我當時，遠離各種慾望的污染和不善的念頭，有尋（vitarka，粗略的思考）有伺（vicāra，細緻的觀察），由遠離（viveka）而生出喜悅和快樂，證得了初禪（dhyāna，禪定），這才是正道。如實地覺悟到，我在各個地方，勤奮地經歷各種道路，除了這條正道之外，沒有其他的道路是真實的。所以我現在寧可像這樣什麼都不吃，身體變得羸弱消瘦，更加疲憊，而自我殘害，來求得真道嗎？我現在應該可以隨意地用食物來滋養身體。』當這樣想的時候，有一位外道（Tīrthika，佛教以外的修行者），所信奉的是苦行仙聖，他知道我的想法，來到我這裡，對我說：『聖者瞿曇！你的苦行，不要輕易退轉。我將從你的毛孔中，發出威光，幫助你，讓你的身體自然地滋養增長。』舍利子！我當時又想到：『我所』
【English Translation】 English version: They said, 'How painful, how painful! Śākyamuni (Śākyamuni, the Buddha)! His appearance is so emaciated, like a Manggura bird. His former appearance was so beautiful and dignified, and full of majestic light, why is it now hidden? Such arduous practice has made his appearance so haggard!' Śāriputra (Śāriputra, one of the Buddha's ten great disciples, known for his wisdom)! At that time, I secretly thought: 'The Śrāmaṇas (Śrāmaṇa, wandering ascetics), Brāhmaṇas (Brāhmaṇa, Hindu priests), and others in the world, who undergo various extreme austerities, further damaging and oppressing their bodies, are all doing it for their own practice, in order to seek purity. I, among them, also followed their practices, even if I were to be crushed to dust, there would be no victory to be gained. Even in the past and future lives, and in the present, all the Śrāmaṇas, Brāhmaṇas, and others, who undergo various extreme austerities, further damaging and oppressing their bodies, are all doing it for their own practice, in order to seek purity. I, among them, completely followed their practices, even if I were to be crushed to dust, there would be no victory to be gained. I will no longer oppress my body so harshly. They seek to obtain even a small portion of the superior Dharma (Dharma, the teachings of the Buddha) among the people, yet they cannot obtain it, let alone the wisdom and insight of the saints, the most supreme realization? Therefore, I know that this path is not the path to saṃbodhi (saṃbodhi, complete enlightenment), and I will no longer practice it.' Śāriputra! I then thought: 'After I first left home, I went to the Śākya (Śākya, the clan of the Buddha) garden, under the Jambudvīpa (Jambudvīpa, a type of tree) tree, and sat peacefully, the sunlight did not penetrate, and it was very cool. At that time, I was free from the defilements of various desires and unwholesome thoughts, with vitarka (vitarka, initial application of thought) and vicāra (vicāra, sustained application of thought), joy and happiness arose from viveka (viveka, detachment), and I attained the first dhyāna (dhyāna, meditation), this is the right path. Having truly realized that, in various places, I diligently experienced various paths, and there is no other path that is true besides this right path. So, should I now rather not eat anything, become weak and emaciated, even more tired, and harm myself, in order to seek the true path? I should now be able to freely nourish my body with food.' When I thought this, there was a Tīrthika (Tīrthika, non-Buddhist ascetic), who worshipped the ascetic saints, he knew my thoughts, came to me, and said to me: 'Holy Gautama! Do not easily retreat from your ascetic practices. I will emit a majestic light from your pores, to help you, so that your body will naturally be nourished and grow.' Śāriputra! I then thought: 'What I'
不食一切之物，國邑聚落，一切人眾，咸悉聞知（沙門瞿曇！苦行修行，一切不食，身體羸瘦）。今時或謂，有苦行仙聖，身出威光，助佐滋益。彼彼人眾，豈非以我為妄語邪？故我怖彼妄語，厭謗仙聖之言，止而不受。』
「舍利子！我時作是念已，乃漸增廣隨用食之，或綠豆汁、或黃豆汁、或赤豆汁，以資其命。如是漸次隨用食故，身力勢分漸漸而生。力勢生已先詣龍河，次泥連河，到已徐緩沐浴其身，潔凈清涼。漸次行至一聚落中，有一女人，名曰善生，即以乳糜而奉於我。我既食已，乃詣邪嚩悉迦仙人住處，求吉祥草，得已執持，漸次往詣大菩提樹，到已右繞其樹三匝，于彼樹下，內外周布吉祥之草，而為其座。
「舍利子！我時于上結加趺坐，端身正念，離諸欲染不善之法，有尋有伺，離生喜樂，證初禪定。次當止息尋伺，內心清凈，住一境性，無尋無伺，定生喜樂，證二禪定。次當離於喜貪住舍念行，如實正知，身受妙樂，如聖所觀，舍念之行，離喜妙樂，證三禪定。次當苦樂，悉斷如先，所起悅意惱意，而悉離著，不苦不樂，舍念清凈，證四禪定。
「舍利子！我時次第，住三摩呬多心，清凈潔白，離隨煩惱軟品之業，安住不動，于初夜分，如實證得，天眼智明，心善開曉。舍利子
【現代漢語翻譯】 現代漢語譯本： 『我不吃任何東西，所有城鎮鄉村的人都知道（沙門瞿曇（釋迦牟尼佛出家后的稱謂）！苦行修行，什麼都不吃，身體非常瘦弱）。現在如果我說，有苦行修行的仙人和聖人，身上發出威光，幫助我滋養身體。那些人豈不是會認為我在說謊嗎？所以我害怕他們說我妄語，厭惡誹謗仙人和聖人的言論，因此停止了這種說法。』 『舍利子（佛陀十大弟子之一，以智慧著稱）！我當時這樣想之後，就開始逐漸增加食物的攝入，或者喝綠豆汁、或者喝黃豆汁、或者喝赤豆汁，來維持生命。像這樣逐漸增加食物的攝入，身體的力量也漸漸恢復。力量恢復后，我先去龍河，然後去泥連河，到達后慢慢地沐浴身體，使身體潔凈清涼。然後逐漸走到一個村落中，有一個女人，名叫善生，就用乳糜供養我。我吃完乳糜后，就去邪嚩悉迦仙人居住的地方，請求得到吉祥草，得到后拿著吉祥草，逐漸前往大菩提樹。到達后，右繞菩提樹三圈，在樹下，將吉祥草鋪在內外四周，作為我的座位。 『舍利子！我當時就在座位上結跏趺坐，端正身體，集中意念，遠離各種慾望和不善的念頭，有尋有伺（禪定中的初步思維活動），因遠離（惡念）而產生喜悅和快樂，證得了初禪定。然後停止尋和伺，內心清凈，保持專注，沒有尋也沒有伺，由禪定而產生喜悅和快樂，證得了二禪定。然後離開喜悅的貪戀，安住在舍（不執著）和正念中，如實地覺知，身體感受到微妙的快樂，如聖者所觀察的那樣，捨棄喜悅的微妙快樂，證得了三禪定。然後將苦和樂完全斷除，像先前一樣，對於所產生的悅意和惱意，都完全不執著，既不感到苦也不感到樂，保持舍唸的清凈，證得了四禪定。 『舍利子！我當時次第進入三摩呬多（專注）的心境，內心清凈潔白，遠離各種細微的煩惱，安住不動搖，在初夜時分，如實地證得了天眼智明（能見眾生生死及未來世的智慧），內心完全開悟。舍利子！』
【English Translation】 English version: 'Not eating anything at all, all the people in the towns and villages know (the Shramana Gautama (a term for Shakyamuni Buddha after he renounced the world)! Practicing asceticism, eating nothing, his body is extremely emaciated). Now, if I were to say that there are ascetic sages and saints who emit a radiant light from their bodies, helping to nourish me, wouldn't those people think I was lying? Therefore, I fear their accusations of falsehood, and I detest the slanderous words against sages and saints, so I stopped saying that.' 'Shariputra (one of the Buddha's ten principal disciples, known for his wisdom)! After thinking this way, I gradually increased my intake of food, drinking either green bean juice, or yellow bean juice, or red bean juice, to sustain my life. As I gradually increased my food intake, my physical strength gradually returned. Once my strength had returned, I first went to the Dragon River, then to the Nairanjana River, and upon arriving, I slowly bathed my body, making it clean and cool. Then I gradually walked to a village, where a woman named Sujata offered me milk porridge. After eating the milk porridge, I went to the place where the ascetic Syavastika lived, seeking auspicious grass. Having obtained it, I held it and gradually went to the Great Bodhi Tree. Upon arriving, I circumambulated the tree three times to the right, and under the tree, I spread the auspicious grass all around, both inside and outside, as my seat.' 'Shariputra! At that time, I sat in the lotus position on the seat, straightening my body, concentrating my mind, and separating myself from all desires and unwholesome thoughts. With initial and sustained application of thought (preliminary mental activities in meditation), I experienced joy and happiness born of detachment (from evil thoughts), and attained the first dhyana (meditative state). Then I stopped the initial and sustained application of thought, my mind became pure, remaining in a state of one-pointedness, without initial or sustained application of thought, joy and happiness born of meditation arose, and I attained the second dhyana. Then I abandoned the craving for joy, dwelling in equanimity and mindfulness, truly knowing, my body experienced subtle pleasure, as observed by the sages, abandoning the subtle pleasure of joy, and I attained the third dhyana. Then I completely cut off suffering and pleasure, as before, and I completely detached myself from pleasant and unpleasant feelings, experiencing neither suffering nor pleasure, maintaining purity of equanimity, and I attained the fourth dhyana.' 'Shariputra! At that time, I gradually entered a state of Samahita (concentration), my mind pure and white, free from subtle defilements, dwelling steadfastly and immovably. In the first watch of the night, I truly attained the wisdom of the divine eye (the ability to see the death and rebirth of beings and future lives), and my mind was fully enlightened. Shariputra!'
！我所證得，天眼清凈，過於人眼，觀見世間一切有情，生滅、好醜、若貴、若賤，隨業所受皆如實知。若諸有情，于身口意，造不善業，譭謗賢聖，起于邪見，由彼積集邪見業故，身壞命終，墮在惡趣，生地獄中。若諸有情，于身口意，造眾善業，不謗賢聖，起于正見，由彼積集正見業故，身壞命終，生於善趣天界之中。我于如是等事，以凈天眼，而悉知見。
「又舍利子！我時次第，住三摩呬多心，清凈潔白，離隨煩惱軟品之業，安住不動，于中夜分，如實證得，宿命智明，心善開曉。舍利子！我所證得，宿命之智，能知過去種種之事，所謂：一生二生、三四五生，若十、二十，乃至百生、千生、百千生，無數百千生。如是無數生中，若成若壞成壞劫事，昔如是姓；如是名字；如是種族；如是色相；如是飲食；如是壽量、苦樂等事；此滅彼生，彼滅此生。如是無數種事，我以宿命智力，如實思念。
「又舍利子！我時次第住三摩呬多心，清凈潔白，離隨煩惱軟品之業，安住不動，於後夜分，如實證得，漏盡智明，心善開曉。次第于其明星現時，吉祥歡喜，人中大龍、人中師子、人中大仙、人中勇猛、人中眾色蓮華、人中白蓮華、人中最上、人中無上善調御者、人中調御士，於一切處，知所應知，得所
【現代漢語翻譯】 現代漢語譯本：我所證得的天眼清凈，勝過常人肉眼，能觀見世間一切有情眾生的生滅、美醜、尊貴、卑賤，以及他們隨各自業力所受的果報，都能如實知曉。如果這些有情眾生，在身、口、意方面，造作不善之業，詆譭賢聖之人，生起邪惡的見解，由於他們積聚了這些邪見之業，身死命終之後，就會墮入惡趣，生在地獄之中。如果這些有情眾生，在身、口、意方面，造作各種善業，不詆譭賢聖之人，生起正當的見解，由於他們積聚了這些正見之業，身死命終之後，就會生於善趣的天界之中。對於這些事情，我都能以清凈的天眼，完全知曉並看見。 『又，舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！我當時次第安住於三摩呬多（samāhita，專注、入定）之心，內心清凈潔白，遠離了隨煩惱中較輕微的業障，安住不動搖。在半夜時分，我如實證得了宿命智明（pūrva-nivāsānusmṛti-jñāna，回憶前世的智慧），內心得到了很好的開悟。舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！我所證得的宿命之智，能夠知曉過去種種的事情，比如：一生、二生、三生、四生、五生，乃至十生、二十生，甚至百生、千生、百千生，無數百千生。在這樣無數的生命中，經歷過成劫和壞劫，以及成壞劫的事情。我知道過去眾生的姓氏，過去眾生的名字，過去眾生的種族，過去眾生的容貌，過去眾生的飲食，過去眾生的壽命長短，以及他們所經歷的苦樂等事。我知道此有情死亡後生於何處，彼有情死亡后又生於何處。像這樣無數的事情，我都能以宿命智的力量，如實地憶念起來。 『又，舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！我當時次第安住於三摩呬多（samāhita，專注、入定）之心，內心清凈潔白，遠離了隨煩惱中較輕微的業障，安住不動搖。在後半夜時分，我如實證得了漏盡智明（āsravakṣaya-jñāna，斷盡煩惱的智慧），內心得到了很好的開悟。次第在明星出現的時候，我感到吉祥歡喜。我是人中之龍，人中之獅子，人中之大仙，人中之勇猛者，人中之各種顏色的蓮花，人中之白蓮花，人中最上者，人中無上善於調御者，人中調御士，在一切地方，知道應該知道的事情，得到應該得到的。
【English Translation】 English version: 'With the divine eye that I have attained, which is pure and surpasses human eyes, I see all sentient beings in the world, their birth and death, their beauty and ugliness, their nobility and lowliness, and I know in truth how they receive according to their karma. If these sentient beings create unwholesome karma in body, speech, and mind, slander the virtuous and noble, and hold wrong views, because of the accumulation of these wrong views, after their bodies break and their lives end, they fall into evil destinies and are born in hell. If these sentient beings create wholesome karma in body, speech, and mind, do not slander the virtuous and noble, and hold right views, because of the accumulation of these right views, after their bodies break and their lives end, they are born in good destinies and in the heavens. I know and see all these things with my pure divine eye.' 'Furthermore, Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! At that time, I gradually dwelt in a samāhita (concentration, meditative absorption) mind, pure and white, free from the subtle defilements of the secondary afflictions, abiding steadfastly. In the middle of the night, I truly attained the knowledge of past lives (pūrva-nivāsānusmṛti-jñāna, the wisdom of remembering past existences), and my mind was well-enlightened. Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! The knowledge of past lives that I have attained enables me to know various past events, such as one life, two lives, three, four, five lives, or ten, twenty, even a hundred, a thousand, a hundred thousand lives, countless hundreds of thousands of lives. In these countless lives, I know the events of the formation and destruction of kalpas, and the kalpas of formation and destruction. I know the past beings' names, their clans, their appearances, their food, their lifespans, their experiences of suffering and joy, and how they died here and were born there, and died there and were born here. I can truly recall countless such events with the power of my knowledge of past lives.' 'Furthermore, Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! At that time, I gradually dwelt in a samāhita (concentration, meditative absorption) mind, pure and white, free from the subtle defilements of the secondary afflictions, abiding steadfastly. In the later part of the night, I truly attained the knowledge of the extinction of outflows (āsravakṣaya-jñāna, the wisdom of the exhaustion of defilements), and my mind was well-enlightened. Gradually, as the morning star appeared, I felt auspicious joy. I am a dragon among humans, a lion among humans, a great immortal among humans, a courageous one among humans, a lotus flower of various colors among humans, a white lotus flower among humans, the most supreme among humans, the unsurpassed tamer among humans, a trainer of humans, knowing what should be known in all places, and attaining what should be attained.'
應得，覺所應覺，證所應證。如是一切，于剎那間，起相應心，以如實智，成正覺道。
「複次舍利子！我知世間有沙門、婆羅門，作如是言：『若人幼少，顏貌光澤，頂發黝潤，志氣壯盛，心力具全。年正二十，或過二十，是人能于正慧，隨轉修行。若復有人，年壽耆耄，心力衰微，將欲謝世，是人不能于其正慧隨轉修行。』舍利子！我今耆耄，年將八十，俯期謝世。譬如朽故車輪，以雜繩索，而用繫縛，強使運轉，我亦如是！舍利子！汝可週行，從國至國，從邑至邑，觀察諸有聲聞弟子，于如來身及神通力勝慧辯才。此之五事，皆悉減少。舍利子！若人頂以火盆，從國至國、從邑至邑，如是周行，未足為難；若於勝慧辯才，不令減少，是則為難。
「又舍利子！若或有人，雖遇如來大師出世，于苦法、樂法、非苦樂法，悉以凈心宣說正語，是人返以為妄失法。舍利子！不應以佛正語為妄失法。何以故？如來大師出現世間，于苦樂法、非苦樂法，悉以凈心，宣說正語，是無妄失法。
「舍利子！如賢劫中，有四如來，出現世間。如是四佛聲聞弟子，次第至今壽命百歲，彼彼所有念行慧壽，皆悉具足。譬如力士持挽硬弓端直而射，悉獲中的。舍利子！前三如來聲聞弟子，亦復如是。念行慧壽，皆悉
【現代漢語翻譯】 現代漢語譯本： 應當獲得的，覺悟所應當覺悟的，證得所應當證得的。像這樣的一切，在剎那之間，生起相應的清凈心，以真實的智慧，成就證悟正道的果實。
『再者，舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！我知道世間有一些沙門（Śrāmaṇa，指佛教出家修行者）、婆羅門（Brāhmaṇa，指古印度教的祭司），他們這樣說：『如果一個人年幼，容貌光彩照人，頭髮烏黑潤澤，志氣旺盛，心力完全具備，年齡剛滿二十歲，或者超過二十歲，這個人就能在正確的智慧上，隨順修行。如果有人年老體衰，心力衰弱，將要去世，這個人就不能在正確的智慧上隨順修行。』舍利子！我現在年老體衰，年近八十，即將去世。譬如一個腐朽破舊的車輪，用各種繩索捆綁，勉強使它運轉，我也像這樣！舍利子！你可以四處遊歷，從一個國家到另一個國家，從一個城鎮到另一個城鎮，觀察那些聲聞弟子（Śrāvaka，聽聞佛陀教法的弟子），在如來的身體、神通力、殊勝的智慧和辯才這五個方面，是否都減少了。舍利子！如果有人頭頂著火盆，從一個國家到另一個國家、從一個城鎮到另一個城鎮，這樣四處遊歷，還算不上困難；如果在殊勝的智慧和辯才上，不使其減少，那才是困難。
『還有，舍利子！如果有人，即使遇到如來大師出世，對於苦法、樂法、非苦非樂法，都用清凈的心宣說正確的言語，這個人反而認為那是虛妄而失去正法。舍利子！不應該認為佛陀的正確言語是虛妄而失去正法。為什麼呢？如來大師出現在世間，對於苦法、樂法、非苦非樂法，都用清凈的心，宣說正確的言語，這是沒有虛妄而不會失去正法的。
『舍利子！比如賢劫（Bhadrakalpa，佛教宇宙觀中的一個時期）中，有四位如來（Tathāgata，佛的稱號之一，意為『如實而來者』），出現在世間。這四位佛陀的聲聞弟子，依次到現在壽命達到一百歲，他們所有的念、行、慧、壽命，都完全具備。譬如一個力士拿著硬弓，端正地射箭，都能射中目標。舍利子！前三位如來的聲聞弟子，也是這樣。念、行、慧、壽命，都完全具備。
【English Translation】 English version: One should attain what is to be attained, awaken to what is to be awakened to, and realize what is to be realized. All of this, in an instant, arises with a corresponding pure mind, and with true wisdom, accomplishes the fruit of enlightenment on the right path.
『Furthermore, Śāriputra (one of the Buddha's ten great disciples, known for his wisdom)! I know that in the world there are some Śrāmaṇas (Buddhist renunciates) and Brāhmaṇas (priests of ancient Hinduism) who say: 『If a person is young, with a radiant appearance, dark and lustrous hair, strong will, and complete mental strength, just twenty years old, or over twenty years old, that person can follow and practice in right wisdom. If a person is old and frail, with declining mental strength, and about to pass away, that person cannot follow and practice in right wisdom.』 Śāriputra! I am now old and frail, nearly eighty years old, and about to pass away. It is like a decayed and broken cartwheel, bound with various ropes, forced to turn; I am like that! Śāriputra! You can travel around, from country to country, from town to town, observing those Śrāvaka disciples (disciples who hear the Buddha's teachings), whether the five aspects of the Tathāgata's body, supernatural powers, superior wisdom, and eloquence have all diminished. Śāriputra! If someone were to walk around with a burning brazier on their head, from country to country, from town to town, that would not be difficult; but if they do not allow their superior wisdom and eloquence to diminish, that is difficult.
『Also, Śāriputra! If someone, even when encountering a Tathāgata master appearing in the world, speaks correctly with a pure mind about suffering, happiness, and neither suffering nor happiness, that person instead considers it false and loses the Dharma. Śāriputra! One should not consider the Buddha's correct words to be false and lose the Dharma. Why? Because when a Tathāgata master appears in the world, he speaks correctly with a pure mind about suffering, happiness, and neither suffering nor happiness; this is without falsehood and will not lose the Dharma.
『Śāriputra! For example, in the Bhadrakalpa (a period in Buddhist cosmology), there are four Tathāgatas (one of the titles of the Buddha, meaning 'one who has come as is') appearing in the world. The Śrāvaka disciples of these four Buddhas, in succession, now have a lifespan of one hundred years, and all of their mindfulness, conduct, wisdom, and lifespan are fully complete. It is like a strong man holding a hard bow, aiming straight and shooting, hitting the target every time. Śāriputra! The Śrāvaka disciples of the first three Tathāgatas are also like this. Their mindfulness, conduct, wisdom, and lifespan are all complete.
具足，彼彼皆能于日日中，親近請問諸法之義。舍利子！今我法中，聲聞弟子，一能請問，而無有載。又復一聞我說，不能于中審解所說文句義理，況復末世余諸弟子？若時飲食，嗜著其味，睡眠疲倦，運動憩止，大小便事，諸所施作，時悉妨廢。舍利子！前之三佛聲聞弟子，壽量長遠，今壽百歲，極為迅速。舍利子！過百歲時，勝慧辯才，有所減失。舍利子！彼時聲聞弟子，以如來大師出世所說正語，為妄失法。舍利子！彼不應以佛說正語而為妄失。何以故？如來大師出現世間，于苦樂法、非苦樂法，悉以凈心所說正語，是無妄失法。」
爾時會中有一尊者，名曰龍護。去佛不遠，執孔雀扇，侍佛之側。時即置扇，前詣佛所，合掌頂禮，而白佛言：「我今得聞此正法已，身毛悚豎，生大歡喜。世尊！此經何名？我等云何奉持？」
佛言：「龍護！今此正法，名『身毛喜豎』。如是名字，汝當受持。」
佛說是經已，毗舍離國最勝大城最勝林中，諸苾芻眾，聞佛所說，歡喜信受。
佛說身毛喜豎經卷下
【現代漢語翻譯】 現代漢語譯本 『具足』（圓滿），他們每天都能親自請教各種佛法的意義。舍利子（釋迦牟尼佛的十大弟子之一，以智慧著稱）！現在我的佛法中，聲聞弟子（聽聞佛陀教誨而證悟的弟子），一個人能夠請問，就已經很難得了。而且，他們聽我說法一次，都不能完全理解我所說的文句義理，更何況是末法時代的那些弟子呢？如果他們花費時間在飲食，貪戀食物的美味，或者睡眠疲倦，運動休息，大小便等事情上，這些都會妨礙他們修行。舍利子！之前的過去三佛的聲聞弟子，壽命很長，現在的人活到一百歲，已經算是很快的了。舍利子！超過一百歲的時候，他們的殊勝智慧和辯才，都會有所減退和喪失。舍利子！那個時候的聲聞弟子，會把如來大師（佛陀）出世所說的正法，當作虛妄而失去。舍利子！他們不應該把佛陀所說的正法當作虛妄而失去。為什麼呢？如來大師出現在世間，對於苦樂之法、非苦樂之法，都以清凈的心所說出的正法，是不會虛妄和缺失的。』
這時，法會中有一位尊者，名叫龍護。離佛不遠，拿著孔雀扇，在佛的旁邊侍奉。當時他放下扇子，走到佛的面前，合掌頂禮，對佛說：『我現在聽聞了這正法之後，感到身毛都豎起來了，內心生起極大的歡喜。世尊！這部經叫什麼名字？我們應該如何奉持？』
佛說：『龍護！現在這部正法，名為『身毛喜豎』。你們應當受持這個名字。』
佛說完這部經后，在毗舍離國（古印度十六大國之一）最殊勝的大城的最殊勝的樹林中，所有的比丘（出家男子）們，聽聞佛所說，都歡喜信受。
《佛說身毛喜豎經》卷下
【English Translation】 English version 'Endowed with all qualities, they were able to personally approach and inquire about the meaning of the Dharma every day. Shariputra (one of the ten great disciples of Shakyamuni Buddha, known for his wisdom)! Now, in my Dharma, it is rare for even one Shravaka disciple (a disciple who attains enlightenment by hearing the Buddha's teachings) to be able to ask questions. Moreover, after hearing me speak once, they cannot fully understand the meaning of the words and principles I have spoken, let alone the disciples in the future degenerate age. If they spend time on eating, being attached to the taste of food, or on sleeping, fatigue, exercise, rest, and matters of excretion, all these will hinder their practice. Shariputra! The Shravaka disciples of the previous three Buddhas had long lifespans; now, living to a hundred years is considered very fast. Shariputra! After a hundred years, their superior wisdom and eloquence will diminish and be lost. Shariputra! At that time, the Shravaka disciples will regard the true words spoken by the Tathagata Master (Buddha) upon his appearance in the world as false and lose them. Shariputra! They should not regard the true words spoken by the Buddha as false and lose them. Why? The Tathagata Master appears in the world and speaks true words with a pure mind about the laws of suffering and happiness, and the laws of neither suffering nor happiness; these are not false or lost laws.'
At that time, there was a venerable one in the assembly named Dragon Protector. Not far from the Buddha, holding a peacock feather fan, he attended to the Buddha's side. Then he put down the fan, went before the Buddha, joined his palms, bowed his head, and said to the Buddha: 'Now that I have heard this true Dharma, the hairs on my body stand on end, and great joy arises in my heart. World Honored One! What is the name of this sutra? How should we uphold it?'
The Buddha said: 'Dragon Protector! This true Dharma is now named 'The Sutra of the Hair Standing on End with Joy'. You should uphold this name.'
After the Buddha finished speaking this sutra, in the most excellent forest of the most excellent great city of Vaishali (one of the sixteen great kingdoms of ancient India), all the Bhikshus (ordained monks), hearing what the Buddha had said, rejoiced and accepted it with faith.
The Sutra Spoken by the Buddha on the Hair Standing on End with Joy, Volume Two