T17n0765_本事經

大正藏第 17 冊 No. 0765 本事經

No. 765

本事經卷第一

大唐三藏法師玄奘奉　詔譯

一法品第一之一

吾從世尊聞如是語：「苾芻當知！我觀世間，無別一法，覆障群生，馳騁流轉生死長途，如無明蓋。所以者何？世間群生，由無明蓋所覆障故，馳騁流轉生死長途。是故汝等應如是學：我當云何修起慧明，破無明蓋，出貪愛網？汝等苾芻，應如是學。」爾時，世尊重攝此義而說頌曰：

「無別有一法，　　覆障諸群生，　馳流生死途，　　如無明蓋者。　無明大愚闇，　　由斯久流轉，　彼此有往來，　　升沉高下趣。　若破無明蓋，　　解脫貪愛網，　不處生死流，　　以無彼因故。」

吾從世尊聞如是語：「苾芻當知！我觀世間，無別一法，繫縛群生，馳騁流轉生死長途，如貪愛結。所以者何？世間群生，由貪愛結所繫縛故，馳騁流轉生死長途。是故汝等應如是學：我當云何修瑩慧刀，斷貪愛結，破大闇聚？汝等苾芻，應如是學。」爾時，世尊重攝此義而說頌曰：

「無別有一法，　　繫縛諸群生，　馳流生死途，　　如貪愛結者。　貪愛大系縛，　　由斯久流轉，　彼此有往來，　　升沉高下趣。　若斷貪愛縛

【現代漢語翻譯】現代漢語譯本吾從世尊（Bhagavat）處聽聞如此教誨：『比丘（Bhiksu）們應當知曉！我觀察世間，沒有其他任何一種法，能夠像無明蓋一樣，覆蓋和阻礙眾生，使他們在生死輪迴的長途中奔波流轉。』為什麼這樣說呢？因為世間的眾生，由於被無明蓋所覆蓋和阻礙，才會在生死輪迴的長途中奔波流轉。因此，你們應當這樣學習：我應當如何修習和生起智慧光明，破除無明蓋，脫離貪愛的羅網？你們這些比丘，應當這樣學習。』那時，世尊再次總結這個意義，說了以下偈頌：『沒有其他任何一種法，能夠像無明蓋一樣，覆蓋和阻礙所有的眾生，使他們在生死輪迴的道路上奔波流轉。無明是巨大的愚昧和黑暗，由於它的存在，眾生才會長久地流轉，彼此之間往來不斷，在上升、沉淪、高處和低處之間奔波。如果能夠破除無明蓋，解脫貪愛的羅網，就不會再處於生死輪迴之中，因為已經沒有了導致輪迴的原因。』吾從世尊處聽聞如此教誨：『比丘們應當知曉！我觀察世間，沒有其他任何一種法，能夠像貪愛結一樣，繫縛眾生，使他們在生死輪迴的長途中奔波流轉。』為什麼這樣說呢？因為世間的眾生，由於被貪愛結所繫縛，才會在生死輪迴的長途中奔波流轉。因此，你們應當這樣學習：我應當如何修習和磨礪智慧之刀，斬斷貪愛結，破除巨大的黑暗聚集？你們這些比丘，應當這樣學習。』那時，世尊再次總結這個意義，說了以下偈頌：『沒有其他任何一種法，能夠像貪愛結一樣，繫縛所有的眾生，使他們在生死輪迴的道路上奔波流轉。貪愛是巨大的繫縛，由於它的存在，眾生才會長久地流轉，彼此之間往來不斷，在上升、沉淪、高處和低處之間奔波。如果能夠斬斷貪愛之縛……』

【English Translation】 English version I heard the following words from the World Honored One (Bhagavat): 'Monks (Bhiksu), you should know! I observe the world, and there is no other single thing that covers and obstructs sentient beings, causing them to rush and transmigrate through the long path of birth and death, like the covering of ignorance (Avidya).』 Why is this so? Because sentient beings in the world, being covered and obstructed by the covering of ignorance, rush and transmigrate through the long path of birth and death. Therefore, you should learn in this way: How should I cultivate and generate wisdom and light, break the covering of ignorance, and escape the net of craving (Trsna)? You monks, should learn in this way.' At that time, the World Honored One, summarizing this meaning again, spoke the following verse: 'There is no other single thing that covers and obstructs all sentient beings, causing them to rush and flow on the path of birth and death, like the covering of ignorance. Ignorance is great foolishness and darkness, and because of it, beings transmigrate for a long time, going back and forth between each other, rushing between rising, sinking, high and low places. If one can break the covering of ignorance and liberate oneself from the net of craving, one will no longer be in the stream of birth and death, because there is no cause for it.' I heard the following words from the World Honored One: 'Monks, you should know! I observe the world, and there is no other single thing that binds sentient beings, causing them to rush and transmigrate through the long path of birth and death, like the knot of craving.' Why is this so? Because sentient beings in the world, being bound by the knot of craving, rush and transmigrate through the long path of birth and death. Therefore, you should learn in this way: How should I cultivate and sharpen the sword of wisdom, cut the knot of craving, and break the great accumulation of darkness? You monks, should learn in this way.' At that time, the World Honored One, summarizing this meaning again, spoke the following verse: 'There is no other single thing that binds all sentient beings, causing them to rush and flow on the path of birth and death, like the knot of craving. Craving is a great bond, and because of it, beings transmigrate for a long time, going back and forth between each other, rushing between rising, sinking, high and low places. If one can cut the bond of craving...'

，　　破大黑闇聚，　不處生死流，　　以無彼因故。」

吾從世尊聞如是語：「苾芻當知！若一有情，於一劫中流轉生死，所受身骨，假使有能積聚不爛，其聚高廣，如王舍城毗補羅山。況彼有情，無初后際，馳騁流轉生死長途，所受身骨而可測量。所以者何？苾芻當知！我說有情，於四聖諦不了知故、不照見故、不現觀故、不通達故、不審察故，馳騁流轉生死長途，受諸骨身。是故汝等應如是學：我當云何於四聖諦，了知、照見、現觀、通達、審察、究竟？汝等苾芻，應如是學。」爾時，世尊重攝此義而說頌曰：

「一有情一劫，　　受身骨不爛，　其聚量高廣，　　如毗補羅山。　況無初后際，　　久流轉生死，　所受諸骨身，　　其量而可測。　受是大苦聚，　　由不見聖諦，　故應修妙智，　　正觀四真實，　所謂苦聖諦，　　苦因及苦滅，　能滅苦苦因，　　八支真聖道。　此補特伽羅，　　極七有流轉，　定斷一切結，　　能盡諸苦邊。」

吾從世尊聞如是語：「苾芻當知！我以佛眼遍觀世間，諸有業果皆緣心意。一類有情，心意所使，行如是行，履如是道；身壞命終，如舍重擔，墮諸惡趣，生地獄中。所以者何？彼諸有情，心意染污。由此為因，身壞命終，墮諸

【現代漢語翻譯】現代漢語譯本：『破除巨大的黑暗聚集，不處在生死輪迴之中，因為沒有那樣的因緣。』

我從世尊那裡聽到這樣的話：『比丘們應當知道！如果一個有情眾生，在一個劫的時間裡流轉生死，所承受的身體骨骼，假使有能力積聚起來而不腐爛，那堆積起來的高度和廣度，就像王舍城（Rājagṛha）的毗補羅山（Vipula）一樣。更何況那些沒有初始和終結，馳騁流轉于漫長生死之途的有情眾生，所承受的身體骨骼又怎麼可以測量呢？為什麼這樣說呢？比丘們應當知道！我說有情眾生，因為對四聖諦（catvāri āryasatyāni）不瞭解、不照見、不現觀、不通達、不審察，所以才馳騁流轉于漫長的生死之途，承受各種骨骼身體。因此你們應當這樣學習：我應當如何對四聖諦，瞭解、照見、現觀、通達、審察、究竟呢？你們這些比丘，應當這樣學習。』當時，世尊再次總結這個意義而說了偈頌：

『一個有情眾生一個劫，所受的身體骨骼不腐爛，那堆積起來的量，高度和廣度，就像毗補羅山。更何況沒有初始和終結，長久流轉于生死之中，所承受的各種骨骼身體，它的數量又怎麼可以測量。承受這樣巨大的痛苦聚集，都是因為沒有見到聖諦，所以應當修習微妙的智慧，正確地觀察四種真實，也就是苦聖諦（duḥkha-ārya-satya）、苦因（duḥkha-samudaya-ārya-satya）以及苦滅（duḥkha-nirodha-ārya-satya），能夠滅除痛苦和痛苦之因，就是八支真正的聖道（aṣṭāṅga-ārya-mārga）。這個補特伽羅（pudgala），最多隻有七次有流轉，必定斷除一切結縛，能夠窮盡一切痛苦的邊際。』

我從世尊那裡聽到這樣的話：『比丘們應當知道！我用佛眼遍觀世間，所有的業果都緣於心意。有一類有情眾生，被心意所驅使，做出這樣的行為，走上這樣的道路；身壞命終之後，就像捨棄了沉重的負擔，墮落到各種惡趣之中，生在地獄（naraka）里。為什麼這樣呢？因為那些有情眾生，心意被染污。因為這個原因，身壞命終之後，墮落到各種惡趣之中。

【English Translation】 English version: 'Breaking through the great assembly of darkness, not dwelling in the stream of birth and death, because there is no such cause.'

I heard the following words from the World Honored One: 'Bhikkhus, you should know! If a sentient being transmigrates through birth and death for one kalpa (aeon), the bones of the body they receive, if they could be gathered and not decay, the pile would be as high and wide as Mount Vipula (Vipula) in Rājagṛha (Royal City). How much more so for those sentient beings without beginning or end, who rush and transmigrate through the long path of birth and death, how can the bones of their bodies be measured? Why is that? Bhikkhus, you should know! I say that sentient beings, because they do not understand, do not see, do not realize, do not comprehend, do not examine the Four Noble Truths (catvāri āryasatyāni), therefore they rush and transmigrate through the long path of birth and death, enduring various bone bodies. Therefore, you should learn in this way: How should I understand, see, realize, comprehend, examine, and ultimately grasp the Four Noble Truths? You bhikkhus, should learn in this way.' At that time, the World Honored One summarized this meaning again and spoke the following verses:

'A sentient being for one kalpa, the bones of the body received do not decay, The amount of that pile, its height and width, is like Mount Vipula. How much more so without beginning or end, long transmigrating in birth and death, The various bone bodies received, how can their amount be measured. Enduring such a great accumulation of suffering, is all because the Noble Truths are not seen, Therefore, one should cultivate subtle wisdom, and correctly observe the four realities, Namely the Noble Truth of Suffering (duḥkha-ārya-satya), the Cause of Suffering (duḥkha-samudaya-ārya-satya), and the Cessation of Suffering (duḥkha-nirodha-ārya-satya), That which can extinguish suffering and the cause of suffering, is the Eightfold Noble Path (aṣṭāṅga-ārya-mārga). This pudgala (person), at most will have seven more transmigrations, Will surely cut off all bonds, and be able to exhaust the boundaries of all suffering.'

I heard the following words from the World Honored One: 'Bhikkhus, you should know! I use the Buddha-eye to observe the world, and all karmic results arise from the mind. There is a class of sentient beings, driven by their minds, who perform such actions and walk such paths; after their bodies break and their lives end, they fall into various evil destinies, like discarding a heavy burden, and are born in hell (naraka). Why is that? Because those sentient beings have defiled minds. For this reason, after their bodies break and their lives end, they fall into various evil destinies.'

惡趣，生地獄中。」爾時，世尊重攝此義而說頌曰：

「一類諸有情，　　心意起染污，　我今當爲汝，　　記別其所生；　彼身壞命終，　　如舍于重擔，　必墮諸惡趣，　　生於地獄中。　應知惡慧者，　　由心意染污，　因斯染污故，　　當生地獄中。」

吾從世尊聞如是語：「苾芻當知！我以佛眼遍觀世間，諸有業果皆緣心意。一類有情，心意所使，行如是行，履如是道；身壞命終，如捐重擔，升諸善趣，生於天中。所以者何？彼諸有情，心意清凈。由此為因，身壞命終，升諸善趣，生天界中。」爾時，世尊重攝此義而說頌曰：

「一類諸有情，　　心意起清凈，　我今當爲汝，　　記別其所生；　彼身壞命終，　　如捐于重擔，　必升諸善趣，　　生於天界中。　應知善慧者，　　由心意清凈，　因斯清凈故，　　當生天界中。」

吾從世尊聞如是語：「苾芻當知！一切有情，皆由自業，業為伴侶、業為生門、業為眷屬、業為依趣；業能分定一切有情下、中、上品。是故汝等，應當善知：諸業自性、諸業因緣、諸業品類、諸業異熟、諸業盡滅，趣業滅道因緣資具。苾芻汝等，如我所說，應正了知。

「云何應知諸業自性？業自性者，謂或思業，或思已業。如是

【現代漢語翻譯】現代漢語譯本『惡趣，生地獄中。』爾時，世尊（Bhagavan，佛）重攝此義而說頌曰：『一類諸有情，心意起染污，我今當爲汝，記別其所生；彼身壞命終，如舍于重擔，必墮諸惡趣，生於地獄中。應知惡慧者，由心意染污，因斯染污故，當生地獄中。』吾從世尊聞如是語：『苾芻（bhiksu，比丘）當知！我以佛眼遍觀世間，諸有業果皆緣心意。一類有情，心意所使，行如是行，履如是道；身壞命終，如捐重擔，升諸善趣，生於天中。所以者何？彼諸有情，心意清凈。由此為因，身壞命終，升諸善趣，生天界中。』爾時，世尊重攝此義而說頌曰：『一類諸有情，心意起清凈，我今當爲汝，記別其所生；彼身壞命終，如捐于重擔，必升諸善趣，生於天界中。應知善慧者，由心意清凈，因斯清凈故，當生天界中。』吾從世尊聞如是語：『苾芻（bhiksu，比丘）當知！一切有情，皆由自業，業為伴侶、業為生門、業為眷屬、業為依趣；業能分定一切有情下、中、上品。是故汝等，應當善知：諸業自性、諸業因緣、諸業品類、諸業異熟、諸業盡滅，趣業滅道因緣資具。苾芻（bhiksu，比丘）汝等，如我所說，應正了知。『云何應知諸業自性？業自性者，謂或思業，或思已業。如是

【English Translation】 English version 『Evil destinies, born in hell.』 At that time, the World-Honored One (Bhagavan, Buddha) reiterated this meaning and spoke in verse: 『A class of sentient beings, Whose minds are defiled, I shall now for you, Distinguish their births; When their bodies are destroyed and their lives end, Like discarding a heavy burden, They will surely fall into evil destinies, And be born in hell. It should be known that those of evil wisdom, Are defiled by their minds, Because of this defilement, They will be born in hell.』 I heard from the World-Honored One (Bhagavan, Buddha) these words: 『Bhikshus (bhiksu, monks), know that with my Buddha-eye I survey the world, and all karmic results arise from the mind. A class of sentient beings, driven by their minds, act in such a way, tread such a path; when their bodies are destroyed and their lives end, like discarding a heavy burden, they ascend to good destinies and are born in the heavens. Why is this so? Because these sentient beings have pure minds. Because of this cause, when their bodies are destroyed and their lives end, they ascend to good destinies and are born in the heavenly realms.』 At that time, the World-Honored One (Bhagavan, Buddha) reiterated this meaning and spoke in verse: 『A class of sentient beings, Whose minds are pure, I shall now for you, Distinguish their births; When their bodies are destroyed and their lives end, Like discarding a heavy burden, They will surely ascend to good destinies, And be born in the heavenly realms. It should be known that those of good wisdom, Are purified by their minds, Because of this purity, They will be born in the heavenly realms.』 I heard from the World-Honored One (Bhagavan, Buddha) these words: 『Bhikshus (bhiksu, monks), know that all sentient beings are due to their own karma; karma is their companion, karma is their gateway to birth, karma is their kin, karma is their refuge; karma determines the lower, middle, and upper grades of all sentient beings. Therefore, you should know well: the nature of all karmas, the causes and conditions of all karmas, the categories of all karmas, the ripening of all karmas, the cessation of all karmas, and the causes, conditions, and resources for the path leading to the cessation of karma. Bhikshus (bhiksu, monks), you should rightly understand as I have said.』『How should one know the nature of all karmas? The nature of karma is either volitional karma or karma resulting from volition. Thus,』

應知諸業自性。既正了知業自性已，云何應知諸業因緣？業因緣者，謂諸貪愛。如是應知諸業因緣。既正了知諸業自性、業因緣已，云何應知諸業品類？業品類者，謂別品類業，趣地獄身；別品類業，趣傍生身；別品類業，趣鬼界身；別品類業，趣阿素洛界身；別品類業，趣人界身；別品類業，趣天界身。如是應知諸業品類。既正了知諸業自性、諸業因緣、業品類已，云何應知諸業異熟？業異熟者，謂於此生造作諸業，即此生中能感諸有，或受、未受。如是應知諸業異熟。既正了知諸業自性、諸業因緣、諸業品類、業異熟已，云何應知諸業盡滅？業盡滅者，謂愛滅故諸業盡滅。如是應知諸業盡滅。既正了知諸業自性、諸業因緣、諸業品類、諸業異熟、業盡滅已，云何應知趣業滅道因緣資具？趣業滅道因緣資具者，謂八支聖道，即是正見、正思惟、正語、正業、正命、正精進、正念、正定。如是應知趣業滅道因緣資具。

「苾芻當知！諸有沙門或婆羅門，若能正知諸業自性、諸業因緣、諸業品類、諸業異熟、諸業盡滅、趣業滅道因緣資具，即能信我法毗奈耶。若能信我法毗奈耶，即能入我法毗奈耶。若能入我法毗奈耶，即能達我法毗奈耶修行梵行。若能達我法毗奈耶修行梵行，即能究竟正盡諸業。所以者何？是諸

【現代漢語翻譯】現代漢語譯本應當瞭解諸業的自性。在正確瞭解業的自性之後，應當如何瞭解諸業的因緣呢？業的因緣，就是指各種貪愛。應當這樣瞭解諸業的因緣。在正確瞭解諸業的自性、業的因緣之後，應當如何瞭解諸業的品類呢？業的品類，是指不同品類的業，導致投生到地獄身；不同品類的業，導致投生到傍生身（動物）；不同品類的業，導致投生到鬼界身；不同品類的業，導致投生到阿素洛界身（非天）；不同品類的業，導致投生到人界身；不同品類的業，導致投生到天界身。應當這樣瞭解諸業的品類。在正確瞭解諸業的自性、諸業的因緣、業的品類之後，應當如何瞭解諸業的異熟（果報）呢？業的異熟，是指在此生造作的諸業，即在此生中能夠感得各種有，或者已經感受，或者尚未感受。應當這樣瞭解諸業的異熟。在正確瞭解諸業的自性、諸業的因緣、諸業的品類、業的異熟之後，應當如何瞭解諸業的盡滅呢？業的盡滅，是指因為愛的滅除，所以諸業也隨之滅除。應當這樣瞭解諸業的盡滅。在正確瞭解諸業的自性、諸業的因緣、諸業的品類、諸業的異熟、業的盡滅之後，應當如何瞭解趣向業滅之道的因緣資具呢？趣向業滅之道的因緣資具，是指八支聖道，也就是正見、正思惟、正語、正業、正命、正精進、正念、正定。應當這樣瞭解趣向業滅之道的因緣資具。

『比丘（佛教出家男眾的通稱）應當知道！如果沙門（出家修行者）或者婆羅門（古印度教的修行者），如果能夠正確瞭解諸業的自性、諸業的因緣、諸業的品類、諸業的異熟、諸業的盡滅、趣向業滅之道的因緣資具，就能相信我的法毗奈耶（佛法和戒律）。如果能夠相信我的法毗奈耶，就能進入我的法毗奈耶。如果能夠進入我的法毗奈耶，就能通達我的法毗奈耶，修行梵行（清凈的行為）。如果能夠通達我的法毗奈耶，修行梵行，就能究竟地完全滅盡諸業。為什麼這樣說呢？這些』

【English Translation】 English version One should understand the self-nature of all karmas. Having correctly understood the self-nature of karma, how should one understand the causes and conditions of all karmas? The causes and conditions of karma refer to all forms of craving and attachment. Thus, one should understand the causes and conditions of all karmas. Having correctly understood the self-nature of all karmas and the causes and conditions of karma, how should one understand the categories of all karmas? The categories of karma refer to different types of karma that lead to rebirth in the hell realm; different types of karma that lead to rebirth in the animal realm; different types of karma that lead to rebirth in the ghost realm; different types of karma that lead to rebirth in the Asura (demigod) realm; different types of karma that lead to rebirth in the human realm; different types of karma that lead to rebirth in the heavenly realm. Thus, one should understand the categories of all karmas. Having correctly understood the self-nature of all karmas, the causes and conditions of all karmas, and the categories of karma, how should one understand the maturation (vipaka) of all karmas? The maturation of karma refers to the various karmas created in this life, which in this very life can bring about various existences, whether experienced or not yet experienced. Thus, one should understand the maturation of all karmas. Having correctly understood the self-nature of all karmas, the causes and conditions of all karmas, the categories of karma, and the maturation of karma, how should one understand the complete cessation of all karmas? The complete cessation of karma refers to the complete cessation of all karmas due to the cessation of craving. Thus, one should understand the complete cessation of all karmas. Having correctly understood the self-nature of all karmas, the causes and conditions of all karmas, the categories of karma, the maturation of karma, and the complete cessation of karma, how should one understand the causal conditions and resources for the path leading to the cessation of karma? The causal conditions and resources for the path leading to the cessation of karma refer to the Noble Eightfold Path, which is right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. Thus, one should understand the causal conditions and resources for the path leading to the cessation of karma.

'Bhikkhus (Buddhist monks), know this! If any Sramana (wandering ascetics) or Brahmana (priests), if they can correctly understand the self-nature of all karmas, the causes and conditions of all karmas, the categories of all karmas, the maturation of all karmas, the complete cessation of all karmas, and the causal conditions and resources for the path leading to the cessation of karma, then they can believe in my Dharma-Vinaya (teachings and discipline). If they can believe in my Dharma-Vinaya, then they can enter my Dharma-Vinaya. If they can enter my Dharma-Vinaya, then they can realize my Dharma-Vinaya and practice the Brahmacharya (holy life). If they can realize my Dharma-Vinaya and practice the Brahmacharya, then they can completely and utterly extinguish all karmas. Why is that? These'

沙門或婆羅門，既正了知諸業自性、諸業因緣、諸業品類、諸業異熟、諸業盡滅、趣業滅道因緣資具已，即于諸業能厭離滅，究竟解脫，得善解脫。既善解脫，即能獨立。既能獨立，即具善修。既具善修，彼身壞已，法爾無有一切施設。」爾時，世尊重攝此義而說頌曰：

「世間諸有情，　　居前中后際，　皆屬於自業，　　業為其伴侶。　業為彼生門，　　業為其眷屬，　業為所依趣，　　業能定三品。　隨業彼彼生，　　不定如輪轉，　或處天人中，　　或居四惡趣。　世間諸有情，　　皆隨業力轉，　非國財妻子，　　隨從往餘生。　彼于命終時，　　所有皆頓舍，　獨隨業而往，　　故皆由自業。　當來諸有情，　　雖受如是業，　若能依佛教，　　正信而出家，　彼于愚癡類，　　無師開導中，　名能善修行，　　不愚正法者。　故汝等苾芻，　　精勤勿放逸，　應善知諸業，　　相續正修行。　為盡業自性，　　及業因緣等，　修八支聖道，　　速令得圓滿。」

吾從世尊聞如是語：「苾芻當知！世間所有惡不善法于生起時，諸不善品、諸不善類一切皆由意為前導。所以者何？意生起已，惡不善法皆隨後生。」爾時，世尊重攝此義而說頌曰：

「諸不善法

【現代漢語翻譯】現代漢語譯本：沙門（Śrāmaṇa，指佛教或其他宗教的修行者）或婆羅門（Brāhmaṇa，指婆羅門教的僧侶），如果能夠正確地瞭解諸業的自性、諸業的因緣、諸業的品類、諸業的異熟果報、諸業的盡滅以及通往業盡滅的道路和因緣資具，就能對諸業產生厭離，最終解脫，獲得徹底的解脫。既然獲得了徹底的解脫，就能獨立自主。既然能夠獨立自主，就具備了良好的修行。既然具備了良好的修行，那麼在他身壞命終之後，按照法爾如是的規律，就不會再有任何的施設（指輪迴）。』當時，世尊爲了重申這個道理，說了以下偈頌：『世間所有的有情眾生，存在於過去、現在和未來，都屬於自己的業，業是他們的伴侶。業是他們出生的門戶，業是他們的眷屬，業是他們所依賴和趣向的地方，業能夠決定他們的三種品性（善、惡、非善非惡）。隨著業力的牽引，他們生於不同的地方，像車輪一樣不停地輪迴，或者在天人和人類中，或者在四惡趣中。世間所有的有情眾生，都隨著業力的力量而流轉，不是國家的財富、妻子兒女能夠跟隨他們前往來世。他們在生命終結的時候，所有的一切都會捨棄，獨自隨著業力而去，所以一切都由自己的業力所決定。未來的有情眾生，即使承受著這樣的業力，如果能夠依靠佛教的教導，以正信之心出家，那麼在那些愚癡無知、沒有老師引導的人群中，他們就被稱為能夠良好修行、不愚昧於正法的人。所以你們這些比丘（bhikṣu，佛教出家男眾），要精勤努力，不要放逸，應該好好地瞭解諸業的相續，正確地修行。爲了徹底瞭解業的自性以及業的因緣等等，修習八正道，迅速地使它達到圓滿。』我阿難（Ānanda，佛陀的十大弟子之一）從世尊那裡聽到這樣的話：『比丘們應當知道！世間所有惡的不善法在生起的時候，所有不善的品類、所有不善的類別，一切都是由意念作為先導。為什麼這麼說呢？因為意念生起之後，惡的不善法就會隨之而生。』當時，世尊爲了重申這個道理，說了以下偈頌：『諸不善法』

【English Translation】 English version: A Śrāmaṇa (Buddhist or other religious practitioner) or a Brāhmaṇa (Brahmin priest), having rightly understood the nature of all karmas, the causes and conditions of all karmas, the categories of all karmas, the different results of all karmas, the cessation of all karmas, and the causes and conditions leading to the cessation of karma, will then be able to renounce and extinguish all karmas, ultimately attaining liberation and complete release. Having attained complete release, one is able to be independent. Having attained independence, one possesses good practice. Having possessed good practice, after the destruction of the body, according to the natural law, there will be no further designation (referring to reincarnation).' At that time, the World Honored One, to reiterate this meaning, spoke the following verses: 'All sentient beings in the world, existing in the past, present, and future, all belong to their own karma, and karma is their companion. Karma is the gateway to their birth, karma is their family, karma is what they rely on and go towards, and karma can determine their three qualities (good, evil, and neither good nor evil). Following the pull of karma, they are born in different places, revolving like a wheel, either among gods and humans, or in the four evil realms. All sentient beings in the world, all revolve according to the power of karma, not the wealth of the country, wives, or children can follow them to the next life. When they reach the end of their lives, they will abandon everything, and go alone with their karma, so everything is determined by their own karma. Future sentient beings, even if they are subject to such karma, if they can rely on the teachings of Buddhism, and leave home with right faith, then among those who are ignorant and without teachers to guide them, they are called those who can practice well and are not ignorant of the right Dharma. Therefore, you bhikṣus (Buddhist monks), be diligent and do not be lax, you should understand the continuity of all karmas and practice correctly. In order to fully understand the nature of karma and the causes and conditions of karma, cultivate the Noble Eightfold Path and quickly bring it to perfection.' I, Ānanda (one of the Buddha's ten great disciples), heard these words from the World Honored One: 'Bhikṣus should know! When all evil and unwholesome dharmas arise in the world, all unwholesome categories, all unwholesome types, are all led by the mind. Why is this so? Because once the mind arises, evil and unwholesome dharmas will follow.' At that time, the World Honored One, to reiterate this meaning, spoke the following verses: 'All unwholesome dharmas'

生，　　為因能感苦，　皆意為前導，　　與煩惱俱生；　意為前導法，　　意尊意所使。　由意有染污，　　故有說有行，　苦隨此而生，　　如輪因手轉。」

吾從世尊聞如是語：「苾芻當知！世間所有白凈善法，于生起時，善品、善類一切皆由意為前導。所以者何？意生起已，白凈善法，皆隨後生。」爾時，世尊重攝此義而說頌曰：

「諸凈善法生，　　為因能感樂，　皆意為前導，　　與善法俱生；　意為前導法，　　意尊意所使。　由意有清凈，　　故有說有行，　樂隨此而生，　　如影隨形轉。」

吾從世尊聞如是語：「苾芻當知！世有一法，于生起時，與多眾生為不利益、為不安樂；引諸世間天人大眾，作無義利，感大苦果。云何一法？是謂破僧。所以者何？苾芻當知！僧若破壞，一切大眾互興諍論，遞相訶責、遞相陵蔑、遞相罵辱、遞相毀呰、遞相怨嫌、遞相惱觸、遞相反戾、遞相誹謗、遞相棄捨。當於爾時，一切世間未敬信者，轉不敬信；已敬信者，還不敬信。苾芻當知！如是名為世有一法，于生起時，與多眾生為不利益、為不安樂，引諸世間天人大眾，作無義利，感大苦果。」爾時，世尊重攝此義而說頌曰：

「世有一法生，　　能起無量惡，　所謂僧破壞

【現代漢語翻譯】現代漢語譯本：『生，是因為能夠感受痛苦，一切都是以意念為先導，與煩惱一同產生；意念是引導一切法的先導，意念至尊，一切都由意念所驅使。由於意念受到染污，所以才會有言語和行為，痛苦也因此隨之而來，就像車輪因手的轉動而轉動一樣。』

我從世尊（Buddha，佛陀）那裡聽到這樣的話：『比丘（Bhikkhu，佛教僧侶）們應當知道！世間所有清凈善良的法，在生起的時候，善品、善類一切都是由意念為先導。為什麼呢？因為意念生起之後，清凈善良的法，都會隨之而生。』當時，世尊再次總結這個意義，說了以下偈頌：

『諸清凈善良的法產生，是因為能夠感受快樂，一切都是以意念為先導，與善良的法一同產生；意念是引導一切法的先導，意念至尊，一切都由意念所驅使。由於意念具有清凈，所以才會有言語和行為，快樂也因此隨之而來，就像影子跟隨形體一樣。』

我從世尊那裡聽到這樣的話：『比丘們應當知道！世有一種法，在生起的時候，會給眾多眾生帶來不利、帶來不安樂；引導世間天人和大眾，造作沒有意義的利益，感受巨大的苦果。什麼是一種法呢？就是破壞僧團（Sangha，佛教僧團）。為什麼呢？比丘們應當知道！僧團如果被破壞，一切大眾就會互相興起爭論，互相指責、互相輕蔑、互相謾罵、互相詆譭、互相怨恨嫌隙、互相惱怒觸犯、互相違背乖戾、互相誹謗、互相拋棄捨離。當在這個時候，一切世間沒有敬信的人，會轉為不敬信；已經敬信的人，會反而不敬信。比丘們應當知道！這就叫做世有一種法，在生起的時候，會給眾多眾生帶來不利、帶來不安樂，引導世間天人和大眾，造作沒有意義的利益，感受巨大的苦果。』當時，世尊再次總結這個意義，說了以下偈頌：

『世有一種法產生，能夠引起無量的罪惡，那就是所謂的破壞僧團。

【English Translation】 English version: 'Birth, is because it can feel suffering, All are led by intention, arising together with afflictions; Intention is the leader of all dharmas, intention is supreme, and everything is driven by intention. Because intention is defiled, there is speech and action, Suffering arises accordingly, like a wheel turning because of the hand.'

I heard from the Blessed One (Buddha) these words: 'Bhikkhus (Bhikkhu, Buddhist monks), know that all pure and wholesome dharmas in the world, when they arise, all good qualities and categories are led by intention. Why? Because once intention arises, pure and wholesome dharmas all arise subsequently.' At that time, the Blessed One summarized this meaning again and spoke the following verse:

'When pure and wholesome dharmas arise, it is because they can feel happiness, All are led by intention, arising together with wholesome dharmas; Intention is the leader of all dharmas, intention is supreme, and everything is driven by intention. Because intention has purity, there is speech and action, Happiness arises accordingly, like a shadow following a form.'

I heard from the Blessed One these words: 'Bhikkhus, know that there is one dharma in the world that, when it arises, brings disadvantage and unhappiness to many beings; it leads the world's gods and masses to create meaningless benefits and experience great suffering. What is that one dharma? It is the breaking of the Sangha (Sangha, Buddhist monastic community). Why? Bhikkhus, know that if the Sangha is broken, all the masses will mutually engage in disputes, mutually accuse, mutually despise, mutually curse, mutually slander, mutually resent and dislike, mutually annoy and offend, mutually contradict and oppose, mutually defame, and mutually abandon each other. At that time, all those in the world who have not had faith will turn to disbelief; those who have already had faith will turn back to disbelief. Bhikkhus, know that this is called one dharma in the world that, when it arises, brings disadvantage and unhappiness to many beings, leading the world's gods and masses to create meaningless benefits and experience great suffering.' At that time, the Blessed One summarized this meaning again and spoke the following verse:

'When one dharma arises in the world, it can cause immeasurable evil, That is the so-called breaking of the Sangha.'

，　　愚癡者隨喜；　能破壞僧苦，　　破壞眾亦苦，　僧和合令壞，　　經劫無間苦。」

吾從世尊聞如是語：「苾芻當知！世有一法，于生起時，與多眾生為大利益、為大安樂；引諸世間天人大眾，作大義利，感大樂果。云何一法？是謂僧和。所以者何？苾芻當知！僧若和合，一切大眾互無諍論，不相訶責，不相陵蔑，不相罵辱，不相毀呰，不相怨嫌、不相惱觸、不相反戾、不相誹謗、不相棄捨。當於爾時，一切世間未敬信者，便生敬信；已敬信者，轉增敬信。苾芻當知！如是名為世有一法，于生起時，與多眾生為大利益、為大安樂；引諸世間天人大眾，作大義利，感大樂果。」爾時，世尊重攝此義而說頌曰：

「世有一法生，　　能起無量福，　所謂僧和合，　　慧利者隨喜；　能和合僧樂，　　和合眾亦樂，　僧破壞令和，　　經劫受天樂。」

吾從世尊聞如是語：「苾芻當知！世間有情，一結斷時，餘一切結皆亦隨斷。云何一結？是謂我慢。所以者何？諸所有結，細中粗品，一切皆以我慢為根，從我慢生、我慢所長。是故我慢一結斷時，餘一切結皆亦隨斷。譬如世間樓觀中心，普為樓觀眾分依止，中心若墜，余亦隨墮。如是我慢，諸結所依，我慢若斷，余亦隨滅。若諸苾芻已斷我

【現代漢語翻譯】現代漢語譯本：『愚癡的人隨喜破壞僧團的行為；能破壞僧團，也會破壞大眾，使大眾受苦；破壞僧團的和合，將經歷漫長的劫數，遭受無間地獄的痛苦。』

我從世尊那裡聽到這樣的話：『比丘們應當知道！世上有一種法，在生起的時候，能為眾多眾生帶來巨大的利益、巨大的安樂；引導世間的天人和大眾，創造巨大的義利，感得巨大的快樂果報。什麼是一種法呢？就是僧團的和合。為什麼這樣說呢？比丘們應當知道！僧團如果和合，一切大眾之間就不會有爭論，不會互相指責，不會互相輕視，不會互相謾罵侮辱，不會互相詆譭，不會互相怨恨嫌隙，不會互相惱害觸犯，不會互相違背乖戾，不會互相誹謗，不會互相拋棄。當這個時候，一切世間沒有敬信的人，便會生起敬信；已經敬信的人，會更加增長敬信。比丘們應當知道！這就叫做世上有一種法，在生起的時候，能為眾多眾生帶來巨大的利益、巨大的安樂；引導世間的天人和大眾，創造巨大的義利，感得巨大的快樂果報。』當時，世尊重申這個意義，說了以下偈頌：

『世上有一種法生起，能產生無量的福報，那就是僧團的和合，有智慧和利益的人會隨喜；能使僧團和合，帶來快樂，使大眾和合，也帶來快樂；使破壞僧團的人恢復和合，經歷劫數，可以享受天上的快樂。』

我從世尊那裡聽到這樣的話：『比丘們應當知道！世間有情，一個結縛斷除的時候，其餘一切結縛都會隨之斷除。什麼是這一個結縛呢？就是我慢（認為自己比別人強的心態）。為什麼這樣說呢？所有結縛，無論是細微的、中等的、粗重的，一切都以我慢為根本，從我慢產生，由我慢滋長。所以，我慢這個結縛一旦斷除，其餘一切結縛都會隨之斷除。譬如世間的樓閣，中心的部分普遍為樓閣的各個部分提供依靠，中心如果墜落，其餘部分也會隨之墜落。像這樣，我慢是各種結縛所依靠的，我慢如果斷除，其餘的結縛也會隨之消滅。如果各位比丘已經斷除了我慢，

【English Translation】 English version: 『The foolish rejoice in destroying the Sangha (community of monks); Being able to destroy the Sangha is also painful for the multitude, Destroying the harmony of the Sangha will lead to suffering in the Avici hell (hell of incessant suffering) for eons.』

I heard the following words from the World Honored One: 『Bhikkhus (monks), know that there is one Dharma (teaching, law) in the world that, when it arises, brings great benefit and great happiness to many beings; it guides the heavenly beings and the great multitude of people in the world, creating great benefit and reaping great joy. What is this one Dharma? It is the harmony of the Sangha. Why is this so? Bhikkhus, know that if the Sangha is in harmony, there will be no disputes among the great multitude, no mutual accusations, no mutual contempt, no mutual insults, no mutual slanders, no mutual resentment, no mutual annoyance, no mutual opposition, no mutual defamation, and no mutual abandonment. At that time, all those in the world who have not yet developed faith will develop faith; those who have already developed faith will increase their faith. Bhikkhus, know that this is called one Dharma in the world that, when it arises, brings great benefit and great happiness to many beings; it guides the heavenly beings and the great multitude of people in the world, creating great benefit and reaping great joy.』 At that time, the World Honored One reiterated this meaning and spoke the following verse:

『When one Dharma arises in the world, it can generate immeasurable blessings, That is the harmony of the Sangha, which the wise and beneficial rejoice in; Being able to harmonize the Sangha brings joy, and harmonizing the multitude also brings joy, Restoring harmony to those who destroy the Sangha, after eons, can lead to the enjoyment of heavenly bliss.』

I heard the following words from the World Honored One: 『Bhikkhus, know that when one fetter (bondage) is broken in sentient beings, all other fetters are also broken along with it. What is this one fetter? It is conceit (the state of thinking oneself superior). Why is this so? All fetters, whether subtle, medium, or coarse, all have conceit as their root, arising from conceit and growing from conceit. Therefore, when the fetter of conceit is broken, all other fetters are also broken along with it. Just as in the world, the center of a tower provides support for all parts of the tower, and if the center falls, the rest also falls. Likewise, conceit is the support for all fetters, and if conceit is broken, the rest also perish. If the bhikkhus have already broken conceit,

慢，當知即是已斷余結。若諸苾芻已斷余結，當知即是已盡苦邊、已修正智，心善解脫、慧善解脫，無復後有。」爾時，世尊重攝此義而說頌曰：

「如樓觀中心，　　眾分所依止，　中心若墜墮，　　余分皆墮落。　如是我慢結，　　眾結之所依，　我慢結斷時，　　諸結皆隨滅。　苾芻斷我慢，　　余結悉隨斷，　余結既已斷，　　即得盡苦邊。　既得盡苦邊，　　名已修正智，　心慧善解脫，　　後有畢竟無。」

吾從世尊聞如是語：「苾芻當知！世有一法，若善修習、善多修習，攝持二利令至圓滿：謂現法利令至圓滿，及后法利令至圓滿；能成現法利益安樂，能成后法利益安樂，能成現后利益安樂。云何一法？謂于所修諸善法中，修不放逸。所以者何？若於所修諸善法中，于不放逸能善修習、善多修習，便能攝持二種義利令至圓滿，廣說乃至能成現后利益安樂。是名一法，若善修習、善多修習，攝持二利，廣說乃至能成現后利益安樂。」爾時，世尊重攝此義而說頌曰：

「諸有多聞人，　　能捨貪財位，　勤修不放逸，　　證常樂涅槃。　智人無放逸，　　能攝持二利，　謂現法當來，　　俱令至圓滿。　諸有善能成，　　現后俱利樂，　前後眾賢聖，　　皆稱為智人。

【現代漢語翻譯】現代漢語譯本：『慢，當知這就是已經斷除了其餘的結縛。如果各位苾芻（bhiksu，比丘）已經斷除了其餘的結縛，應當知道他們就已經到達了苦的盡頭、已經修正了正智，心得到善解脫、慧得到善解脫，不再有後來的生命。』當時，世尊爲了重新概括這個意義而說了頌：『如同樓閣的中心，是各個部分所依靠的地方，中心如果墜落，其餘的部分都會墜落。如同我慢的結縛，是眾多結縛所依靠的地方，我慢的結縛斷除時，各種結縛都會隨之消滅。苾芻斷除了我慢，其餘的結縛全部隨之斷除，其餘的結縛既然已經斷除，就能夠到達苦的盡頭。既然能夠到達苦的盡頭，就叫做已經修正了正智，心和智慧都得到善解脫，最終不會再有後來的生命。』我從世尊那裡聽到這樣的話：『各位苾芻應當知道！世上有一種法，如果能夠好好地修習、多多地修習，就能夠攝取和保持兩種利益，使它們達到圓滿：就是使現世的利益達到圓滿，以及使來世的利益達到圓滿；能夠成就現世的利益和安樂，能夠成就來世的利益和安樂，能夠成就現世和來世的利益和安樂。』『什麼是一種法呢？就是在所修習的各種善法中，修習不放逸。為什麼這樣說呢？如果在所修習的各種善法中，對於不放逸能夠好好地修習、多多地修習，就能夠攝取和保持兩種義利，使它們達到圓滿，廣泛地說，乃至能夠成就現世和來世的利益和安樂。這就叫做一種法，如果能夠好好地修習、多多地修習，就能夠攝取和保持兩種利益，廣泛地說，乃至能夠成就現世和來世的利益和安樂。』當時，世尊爲了重新概括這個意義而說了頌：『諸位有很多見聞的人，能夠捨棄貪婪的錢財和地位，勤奮地修習不放逸，證得常樂的涅槃（nirvana，寂滅）。有智慧的人不放逸，能夠攝取和保持兩種利益，就是現世和來世的利益，都使它們達到圓滿。諸位能夠很好地成就現世和來世的利益和安樂，前後的眾多賢聖，都稱他們為有智慧的人。

【English Translation】 English version: 『Pride, know that it is the severing of the remaining bonds. If those bhiksus (bhiksu, monks) have severed the remaining bonds, know that they have reached the end of suffering, have corrected right knowledge, the mind is well liberated, wisdom is well liberated, and there is no further existence.』 At that time, the World Honored One, to summarize this meaning again, spoke in verse: 『Like the center of a tower, where all parts rely, if the center falls, the remaining parts all fall. Like the bond of pride, where many bonds rely, when the bond of pride is severed, all bonds are extinguished. Bhiksus sever pride, and all remaining bonds are severed, and once the remaining bonds are severed, they attain the end of suffering. Having attained the end of suffering, it is called correcting right knowledge, the mind and wisdom are well liberated, and ultimately there is no further existence.』 I heard from the World Honored One these words: 『Bhiksus, know that there is one dharma (dharma, law/teachings) in the world, which if well cultivated and greatly cultivated, can gather and maintain two benefits to perfection: that is, to bring the benefit of the present life to perfection, and to bring the benefit of the future life to perfection; it can achieve the benefit and happiness of the present life, it can achieve the benefit and happiness of the future life, and it can achieve the benefit and happiness of both the present and future lives.』『What is this one dharma? It is to cultivate non-negligence in all the good dharmas that are cultivated. Why is this so? If in all the good dharmas that are cultivated, one can well cultivate and greatly cultivate non-negligence, then one can gather and maintain two kinds of benefits to perfection, broadly speaking, even to achieve the benefit and happiness of both the present and future lives. This is called one dharma, which if well cultivated and greatly cultivated, can gather and maintain two benefits, broadly speaking, even to achieve the benefit and happiness of both the present and future lives.』 At that time, the World Honored One, to summarize this meaning again, spoke in verse: 『Those who are learned can relinquish greed for wealth and position, diligently cultivate non-negligence, and attain the constant joy of nirvana (nirvana, enlightenment). Wise people are without negligence, and can gather and maintain two benefits, namely the present and the future, bringing them both to perfection. Those who can well achieve the benefit and happiness of both the present and future lives, all the wise and virtuous ones of the past and future call them wise people.』

」

重攝前經嗢拖南曰：

蓋、結、劫、兩心　　業、二意前行　僧破及僧和　　斷慢、修不逸

吾從世尊聞如是語：「苾芻當知！若諸有情永斷一法，我證彼定得不還果。云何一法？謂是于貪。所以者何？一切有情由貪染故，數數還來墮諸惡趣受生死苦。若能永斷如是一法，我證彼定得不還果，不復還來生此世間。是故我說：若諸有情永斷一法，我證彼定得不還果。」爾時，世尊重攝此義而說頌曰：

「我觀諸有情，　　由貪之所染，　還來墮惡趣，　　受生死輪迴。　若能正了知，　　永斷此貪者，　定得不還果，　　不來生此間。」

吾從世尊聞如是語：「苾芻當知！若諸有情永斷一法，我證彼定得不還果。云何一法？謂是于瞋。所以者何？一切有情由瞋染故，數數還來墮諸惡趣受生死苦。若能永斷如是一法，我證彼定得不還果，不復還來生此世間。是故我說：若諸有情永斷一法，我證彼定得不還果。」爾時，世尊重攝此義而說頌曰：

「我觀諸有情，　　由瞋之所染，　還來墮惡趣，　　受生死輪迴。　若能正了知，　　永斷此瞋者，　定得不還果，　　不來生此間。」

吾從世尊聞如是語：「苾芻當知！若諸有情永斷一法，我證彼定得不還果。云何一法？

【現代漢語翻譯】現代漢語譯本：　　重攝前經的《嗢拖南》（Udanan，綱要偈）說：

蓋、結、劫、兩心　　業、二意前行僧破及僧和　　斷慢、修不逸

我從世尊那裡聽到這樣的話：『比丘們應當知道！如果所有眾生永遠斷除一種法，我保證他們一定能得到不還果（Anagami-phala，不再返回欲界的果位）。什麼是一種法呢？就是貪慾。為什麼呢？因為一切眾生由於貪慾的染污，屢次墮入各種惡趣，遭受生死輪迴的痛苦。如果能夠永遠斷除這樣一種法，我保證他們一定能得到不還果，不再返回來生於這個世間。』因此我說：『如果所有眾生永遠斷除一種法，我保證他們一定能得到不還果。』」當時，世尊再次總結這個意義而說了偈頌：

『我觀察所有眾生，　　被貪慾所染污，還來墮入惡趣，　　遭受生死輪迴。如果能夠正確了知，　　永遠斷除這貪慾，一定能得不還果，　　不再來生此世間。』

我從世尊那裡聽到這樣的話：『比丘們應當知道！如果所有眾生永遠斷除一種法，我保證他們一定能得到不還果。什麼是一種法呢？就是嗔恚。為什麼呢？因為一切眾生由於嗔恚的染污，屢次墮入各種惡趣，遭受生死輪迴的痛苦。如果能夠永遠斷除這樣一種法，我保證他們一定能得到不還果，不再返回來生於這個世間。』因此我說：『如果所有眾生永遠斷除一種法，我保證他們一定能得到不還果。』當時，世尊再次總結這個意義而說了偈頌：

『我觀察所有眾生，　　被嗔恚所染污，還來墮入惡趣，　　遭受生死輪迴。如果能夠正確了知，　　永遠斷除這嗔恚，一定能得不還果，　　不再來生此世間。』

我從世尊那裡聽到這樣的話：『比丘們應當知道！如果所有眾生永遠斷除一種法，我保證他們一定能得到不還果。什麼是那一種法呢？

【English Translation】 English version: The Udanan (Udanan, summary verses) of the re-collected previous sutra says:

Covering, knotting, kalpa, two minds, karma, two intentions preceding, Sangha breaking and Sangha harmony, cutting off pride, cultivating non-negligence.

I heard from the World Honored One these words: 'Bhikkhus, know that if all sentient beings permanently cut off one dharma, I guarantee they will certainly attain the Anagami-phala (Anagami-phala, the fruit of non-returning). What is that one dharma? It is greed. Why? Because all sentient beings, due to the defilement of greed, repeatedly fall into various evil realms, suffering the pain of samsara. If they can permanently cut off such a dharma, I guarantee they will certainly attain the Anagami-phala, and will not return to be born in this world.' Therefore I say: 'If all sentient beings permanently cut off one dharma, I guarantee they will certainly attain the Anagami-phala.' At that time, the World Honored One summarized this meaning again and spoke the verse:

'I observe all sentient beings, defiled by greed, Returning to fall into evil realms, suffering the cycle of birth and death. If one can correctly understand and permanently cut off this greed, One will certainly attain the fruit of non-returning, and will not be born in this world again.'

I heard from the World Honored One these words: 'Bhikkhus, know that if all sentient beings permanently cut off one dharma, I guarantee they will certainly attain the Anagami-phala. What is that one dharma? It is hatred. Why? Because all sentient beings, due to the defilement of hatred, repeatedly fall into various evil realms, suffering the pain of samsara. If they can permanently cut off such a dharma, I guarantee they will certainly attain the Anagami-phala, and will not return to be born in this world.' Therefore I say: 'If all sentient beings permanently cut off one dharma, I guarantee they will certainly attain the Anagami-phala.' At that time, the World Honored One summarized this meaning again and spoke the verse:

'I observe all sentient beings, defiled by hatred, Returning to fall into evil realms, suffering the cycle of birth and death. If one can correctly understand and permanently cut off this hatred, One will certainly attain the fruit of non-returning, and will not be born in this world again.'

I heard from the World Honored One these words: 'Bhikkhus, know that if all sentient beings permanently cut off one dharma, I guarantee they will certainly attain the Anagami-phala. What is that one dharma?

謂是于癡。所以者何？一切有情由癡染故，數數還來墮諸惡趣受生死苦。若能永斷如是一法，我證彼定得不還果，不復還來生此世間。是故我說：若諸有情永斷一法，我證彼定得不還果。」爾時，世尊重攝此義而說頌曰：

「我觀諸有情，　　由癡之所染，　還來墮惡趣，　　受生死輪迴。　若能正了知，　　永斷此癡者，　定得不還果，　　不來生此間。」

吾從世尊聞如是語：「苾芻當知！若諸有情永斷一法，我證彼定得不還果。云何一法？謂是于覆。所以者何？一切有情由覆染故，數數還來墮諸惡趣受生死苦。若能永斷如是一法，我證彼定得不還果，不復還來生此世間。是故我說：若諸有情永斷一法，我證彼定得不還果。」爾時，世尊重攝此義而說頌曰：

「我觀諸有情，　　由覆之所染，　還來墮惡趣，　　受生死輪迴。　若能正了知，　　永斷此覆者，　定得不還果，　　不來生此間。」

吾從世尊聞如是語：「苾芻當知！若諸有情永斷一法，我證彼定得不還果。云何一法？謂是于惱。所以者何？一切有情由惱染故，數數還來墮諸惡趣受生死苦。若能永斷如是一法，我證彼定得不還果，不復還來生此世間。是故我說：若諸有情永斷一法，我證彼定得不還果。」爾時，世尊重攝

【現代漢語翻譯】現代漢語譯本：世尊說這是指愚癡（癡：指對事物真相的迷惑和顛倒認知）。為什麼這麼說呢？因為一切眾生由於愚癡的染污，屢次墮落到各種惡道中，承受生死的痛苦。如果能夠永遠斷除這一個法，我保證他們必定證得不還果（不還果：小乘佛教修行 চতুর্থ果，證得此果位者死後不再返回欲界受生），不再返回這個世間。所以我說：如果眾生能夠永遠斷除一個法，我保證他們必定證得不還果。』當時，世尊爲了再次強調這個意義，說了以下偈頌：『我觀察所有眾生，都被愚癡所染污，再次墮落到惡道中，承受生死輪迴。如果能夠正確地瞭解，永遠斷除這愚癡，必定證得不還果，不再來生這個世間。』我從世尊那裡聽到這樣的話：『比丘們應當知道！如果眾生能夠永遠斷除一個法，我保證他們必定證得不還果。』什麼是一個法呢？是指覆藏（覆：隱藏自己的過失）。為什麼這麼說呢？因為一切眾生由於覆藏的染污，屢次墮落到各種惡道中，承受生死的痛苦。如果能夠永遠斷除這一個法，我保證他們必定證得不還果，不再返回這個世間。所以我說：如果眾生能夠永遠斷除一個法，我保證他們必定證得不還果。』當時，世尊爲了再次強調這個意義，說了以下偈頌：『我觀察所有眾生，都被覆藏所染污，再次墮落到惡道中，承受生死輪迴。如果能夠正確地瞭解，永遠斷除這覆藏，必定證得不還果，不再來生這個世間。』我從世尊那裡聽到這樣的話：『比丘們應當知道！如果眾生能夠永遠斷除一個法，我保證他們必定證得不還果。』什麼是一個法呢？是指惱怒（惱：因不順心而生煩悶）。為什麼這麼說呢？因為一切眾生由於惱怒的染污，屢次墮落到各種惡道中，承受生死的痛苦。如果能夠永遠斷除這一個法，我保證他們必定證得不還果，不再返回這個世間。所以我說：如果眾生能夠永遠斷除一個法，我保證他們必定證得不還果。』當時，世尊爲了再次強調

【English Translation】 English version: It is called ignorance (癡: delusion and inverted perception of the truth of things). Why is that? Because all sentient beings, defiled by ignorance, repeatedly fall into various evil realms and suffer the pain of birth and death. If one can permanently cut off this one dharma, I guarantee that they will definitely attain the Anagamin fruit (不還果: the third of the four stages of enlightenment in Theravada Buddhism, after which one does not return to the desire realm), and will not return to this world again. Therefore, I say: If sentient beings can permanently cut off one dharma, I guarantee that they will definitely attain the Anagamin fruit.' At that time, the World Honored One, to reiterate this meaning, spoke the following verse: 'I observe all sentient beings, defiled by ignorance, Again falling into evil realms, enduring the cycle of birth and death. If one can correctly understand, and permanently cut off this ignorance, They will definitely attain the Anagamin fruit, and will not be born in this world again.' I heard from the World Honored One these words: 'Bhikkhus, you should know! If sentient beings can permanently cut off one dharma, I guarantee that they will definitely attain the Anagamin fruit.' What is this one dharma? It refers to concealment (覆: hiding one's own faults). Why is that? Because all sentient beings, defiled by concealment, repeatedly fall into various evil realms and suffer the pain of birth and death. If one can permanently cut off this one dharma, I guarantee that they will definitely attain the Anagamin fruit, and will not return to this world again. Therefore, I say: If sentient beings can permanently cut off one dharma, I guarantee that they will definitely attain the Anagamin fruit.' At that time, the World Honored One, to reiterate this meaning, spoke the following verse: 'I observe all sentient beings, defiled by concealment, Again falling into evil realms, enduring the cycle of birth and death. If one can correctly understand, and permanently cut off this concealment, They will definitely attain the Anagamin fruit, and will not be born in this world again.' I heard from the World Honored One these words: 'Bhikkhus, you should know! If sentient beings can permanently cut off one dharma, I guarantee that they will definitely attain the Anagamin fruit.' What is this one dharma? It refers to annoyance (惱: vexation arising from unpleasantness). Why is that? Because all sentient beings, defiled by annoyance, repeatedly fall into various evil realms and suffer the pain of birth and death. If one can permanently cut off this one dharma, I guarantee that they will definitely attain the Anagamin fruit, and will not return to this world again. Therefore, I say: If sentient beings can permanently cut off one dharma, I guarantee that they will definitely attain the Anagamin fruit.' At that time, the World Honored One, to reiterate

此義而說頌曰：

「我觀諸有情，　　由惱之所染，　還來墮惡趣，　　受生死輪迴。　若能正了知，　　永斷此惱者，　定得不還果，　　不來生此間。」

吾從世尊聞如是語：「苾芻當知！若諸有情永斷一法，我證彼定得不還果。云何一法？謂是于忿。所以者何？一切有情由忿染故，數數還來墮諸惡趣受生死苦。若能永斷如是一法，我證彼定得不還果，不復還來生此世間。是故我說：若諸有情永斷一法，我證彼定得不還果。」爾時，世尊重攝此義而說頌曰：

「我觀諸有情，　　由忿之所染，　還來墮惡趣，　　受生死輪迴。　若能正了知，　　永斷此忿者，　定得不還果，　　不來生此間。」

吾從世尊聞如是語：「苾芻當知！若諸有情永斷一法，我證彼定得不還果。云何一法？謂是于恨。所以者何？一切有情由恨染故，數數還來墮諸惡趣受生死苦。若能永斷如是一法，我證彼定得不還果，不復還來生此世間。是故我說：若諸有情永斷一法，我證彼定得不還果。」爾時，世尊重攝此義而說頌曰：

「我觀諸有情，　　由恨之所染，　還來墮惡趣，　　受生死輪迴。　若能正了知，　　永斷此恨者，　定得不還果，　　不來生此間。」

吾從世尊聞如是語：「苾芻當

【現代漢語翻譯】現代漢語譯本：因此意義而說偈頌：『我觀察所有眾生，被惱怒所污染，還回來墮入惡道，承受生死輪迴。如果能夠正確瞭解，永遠斷除這惱怒，必定能夠得到不還果（Anagami-phala，不再返回欲界的果位），不再來此世間。』

我從世尊（Buddha，佛陀）那裡聽到這樣的話：『比丘（Bhikkhu，出家修行的男性）們應當知道！如果所有眾生永遠斷除一種法，我保證他們必定能夠得到不還果。什麼是一種法呢？就是惱怒。為什麼這樣說呢？因為所有眾生由於被惱怒所污染，屢次回來墮入各種惡道，承受生死痛苦。如果能夠永遠斷除這樣一種法，我保證他們必定能夠得到不還果，不再回來生於這個世間。』因此我說：『如果所有眾生永遠斷除一種法，我保證他們必定能夠得到不還果。』」當時，世尊再次總結這個意義而說偈頌：

『我觀察所有眾生，被忿怒所污染，還回來墮入惡道，承受生死輪迴。如果能夠正確瞭解，永遠斷除這忿怒，必定能夠得到不還果，不再來此世間。』

我從世尊那裡聽到這樣的話：『比丘們應當知道！如果所有眾生永遠斷除一種法，我保證他們必定能夠得到不還果。什麼是一種法呢？就是怨恨。為什麼這樣說呢？因為所有眾生由於被怨恨所污染，屢次回來墮入各種惡道，承受生死痛苦。如果能夠永遠斷除這樣一種法，我保證他們必定能夠得到不還果，不再回來生於這個世間。』因此我說：『如果所有眾生永遠斷除一種法，我保證他們必定能夠得到不還果。』」當時，世尊再次總結這個意義而說偈頌：

『我觀察所有眾生，被怨恨所污染，還回來墮入惡道，承受生死輪迴。如果能夠正確瞭解，永遠斷除這怨恨，必定能夠得到不還果，不再來此世間。』

我從世尊那裡聽到這樣的話：『比丘們應當

【English Translation】 English version: On this meaning, a verse was spoken: 『I observe all sentient beings, stained by vexation, Returning to fall into evil realms, enduring the cycle of birth and death. If one can rightly understand, and permanently cut off this vexation, Surely they will attain the Anagami-phala (fruit of non-returning), and not be born here again.』

I heard from the Buddha (Buddha, the awakened one) these words: 『Bhikkhus (Bhikkhu, a Buddhist monk), know that if all sentient beings permanently cut off one dharma, I guarantee they will attain the Anagami-phala. What is that one dharma? It is vexation. Why is that? Because all sentient beings, stained by vexation, repeatedly return to fall into various evil realms, enduring the suffering of birth and death. If one can permanently cut off this one dharma, I guarantee they will attain the Anagami-phala, and not return to be born in this world again.』 Therefore I say: 『If all sentient beings permanently cut off one dharma, I guarantee they will attain the Anagami-phala.』" At that time, the Buddha summarized this meaning again and spoke a verse:

『I observe all sentient beings, stained by anger, Returning to fall into evil realms, enduring the cycle of birth and death. If one can rightly understand, and permanently cut off this anger, Surely they will attain the Anagami-phala, and not be born here again.』

I heard from the Buddha these words: 『Bhikkhus, know that if all sentient beings permanently cut off one dharma, I guarantee they will attain the Anagami-phala. What is that one dharma? It is resentment. Why is that? Because all sentient beings, stained by resentment, repeatedly return to fall into various evil realms, enduring the suffering of birth and death. If one can permanently cut off this one dharma, I guarantee they will attain the Anagami-phala, and not return to be born in this world again.』 Therefore I say: 『If all sentient beings permanently cut off one dharma, I guarantee they will attain the Anagami-phala.』" At that time, the Buddha summarized this meaning again and spoke a verse:

『I observe all sentient beings, stained by resentment, Returning to fall into evil realms, enduring the cycle of birth and death. If one can rightly understand, and permanently cut off this resentment, Surely they will attain the Anagami-phala, and not be born here again.』

I heard from the Buddha these words: 『Bhikkhus, know that if all sentient

知！若諸有情永斷一法，我證彼定得不還果。云何一法？謂是于嫉。所以者何？一切有情由嫉染故，數數還來墮諸惡趣受生死苦。若能永斷如是一法，我證彼定得不還果，不復還來生此世間。是故我說，若諸有情永斷一法，我證彼定，得不還果。」爾時，世尊重攝此義而說頌曰：

「我觀諸有情，　　由嫉之所染，　還來墮惡趣，　　受生死輪迴。　若能正了知，　　永斷此嫉者，　定得不還果，　　不來生此間。」

吾從世尊聞如是語：「苾芻當知！若諸有情永斷一法，我證彼定得不還果。云何一法？謂是于慳。所以者何？一切有情由慳染故，數數還來墮諸惡趣受生死苦。若能永斷如是一法，我證彼定得不還果，不復還來生此世間。是故我說：若諸有情永斷一法，我證彼定得不還果。」爾時，世尊重攝此義而說頌曰：

「我觀諸有情，　　由慳之所染，　還來墮惡趣，　　受生死輪迴。　若能正了知，　　永斷此慳者，　定得不還果，　　不來生此間。」

吾從世尊聞如是語：「苾芻當知！若諸有情永斷一法，我證彼定得不還果。云何一法？謂是于耽。所以者何？一切有情由耽染故，數數還來墮諸惡趣受生死苦。若能永斷如是一法，我證彼定得不還果，不復還來生此世間。是故我說：

【現代漢語翻譯】現代漢語譯本：『知曉吧！如果所有眾生永遠斷除一種法，我保證他們必定證得不還果（Anagami-phala，不再返回欲界的果位）。這是一種什麼法呢？就是嫉妒。為什麼這麼說呢？因為一切眾生由於嫉妒的染污，屢次墮入惡趣，遭受生死輪迴的痛苦。如果能夠永遠斷除這樣一種法，我保證他們必定證得不還果，不再返回此世間。因此我說，如果所有眾生永遠斷除一種法，我保證他們必定證得不還果。』當時，世尊爲了重申這個意義，說了以下偈頌：『我觀察所有眾生，被嫉妒所染污，還來墮入惡趣，遭受生死輪迴。如果能夠正確了知，永遠斷除這嫉妒，必定證得不還果，不再來生此世間。』我從世尊那裡聽到這樣的話：『比丘們當知！如果所有眾生永遠斷除一種法，我保證他們必定證得不還果。這是一種什麼法呢？就是慳吝（stinginess）。為什麼這麼說呢？因為一切眾生由於慳吝的染污，屢次墮入惡趣，遭受生死輪迴的痛苦。如果能夠永遠斷除這樣一種法，我保證他們必定證得不還果，不再返回此世間。因此我說：如果所有眾生永遠斷除一種法，我保證他們必定證得不還果。』當時，世尊爲了重申這個意義，說了以下偈頌：『我觀察所有眾生，被慳吝所染污，還來墮入惡趣，遭受生死輪迴。如果能夠正確了知，永遠斷除這慳吝，必定證得不還果，不再來生此世間。』我從世尊那裡聽到這樣的話：『比丘們當知！如果所有眾生永遠斷除一種法，我保證他們必定證得不還果。這是一種什麼法呢？就是耽著（attachment）。為什麼這麼說呢？因為一切眾生由於耽著的染污，屢次墮入惡趣，遭受生死輪迴的痛苦。如果能夠永遠斷除這樣一種法，我保證他們必定證得不還果，不再返回此世間。因此我說：

【English Translation】 English version: 『Know! If all sentient beings were to permanently abandon one thing, I assure you they would certainly attain the Anagami-phala (fruit of non-returning, the state of no longer returning to the desire realm). What is this one thing? It is jealousy. Why is this so? Because all sentient beings, due to the defilement of jealousy, repeatedly fall into evil realms, enduring the suffering of birth and death. If they can permanently abandon this one thing, I assure you they will certainly attain the Anagami-phala, and will no longer be reborn in this world. Therefore, I say, if all sentient beings were to permanently abandon one thing, I assure you they will certainly attain the Anagami-phala.』 At that time, the World Honored One, to reiterate this meaning, spoke the following verses: 『I observe all sentient beings, defiled by jealousy, returning to fall into evil realms, enduring the cycle of birth and death. If one can rightly understand, and permanently abandon this jealousy, one will certainly attain the Anagami-phala, and will no longer be born in this world.』 I heard from the World Honored One these words: 『Bhikkhus, know! If all sentient beings were to permanently abandon one thing, I assure you they would certainly attain the Anagami-phala. What is this one thing? It is stinginess (miserliness). Why is this so? Because all sentient beings, due to the defilement of stinginess, repeatedly fall into evil realms, enduring the suffering of birth and death. If they can permanently abandon this one thing, I assure you they will certainly attain the Anagami-phala, and will no longer be reborn in this world. Therefore, I say: If all sentient beings were to permanently abandon one thing, I assure you they will certainly attain the Anagami-phala.』 At that time, the World Honored One, to reiterate this meaning, spoke the following verses: 『I observe all sentient beings, defiled by stinginess, returning to fall into evil realms, enduring the cycle of birth and death. If one can rightly understand, and permanently abandon this stinginess, one will certainly attain the Anagami-phala, and will no longer be born in this world.』 I heard from the World Honored One these words: 『Bhikkhus, know! If all sentient beings were to permanently abandon one thing, I assure you they would certainly attain the Anagami-phala. What is this one thing? It is attachment (craving). Why is this so? Because all sentient beings, due to the defilement of attachment, repeatedly fall into evil realms, enduring the suffering of birth and death. If they can permanently abandon this one thing, I assure you they will certainly attain the Anagami-phala, and will no longer be reborn in this world. Therefore, I say:

若諸有情永斷一法，我證彼定得不還果。」爾時，世尊重攝此義而說頌曰：

「我觀諸有情，　　由耽之所染，　還來墮惡趣，　　受生死輪迴。　若能正了知，　　永斷此耽者，　定得不還果，　　不來生此間。」

吾從世尊聞如是語：「苾芻當知！若諸有情永斷一法，我證彼定得不還果。云何一法？謂是于慢。所以者何？一切有情由慢染故，數數還來墮諸惡趣受生死苦。若能永斷如是一法，我證彼定得不還果，不復還來生此世間。是故我說：若諸有情永斷一法，我證彼定得不還果。」爾時，世尊重攝此義而說頌曰：

「我觀諸有情，　　由慢之所染，　還來墮惡趣，　　受生死輪迴。　若能正了知，　　永斷此慢者，　定得不還果，　　不來生此間。」

吾從世尊聞如是語：「苾芻當知！若諸有情永斷一法，我證彼定得不還果。云何一法？謂是于害。所以者何？一切有情由害染故，數數還來墮諸惡趣受生死苦。若能永斷如是一法，我證彼定得不還果，不復還來生此世間。是故我說：若諸有情永斷一法，我證彼定得不還果。」爾時，世尊重攝此義而說頌曰：

「我觀諸有情，　　由害之所染，　還來墮惡趣，　　受生死輪迴。　若能正了知，　　永斷此害者，　定得不還果，

【現代漢語翻譯】現代漢語譯本『如果所有眾生永遠斷除一種法，我就能證明他們必定獲得不還果（Anagami-phala，不再返回欲界受生的果位）。』當時，世尊（Bhagavan）再次總結這個意義，說了以下偈頌：『我觀察到所有眾生，都被貪慾所污染，還回來墮入惡趣，遭受生死輪迴。如果能夠正確了知，永遠斷除這種貪慾，必定獲得不還果，不再來生於此世間。』我從世尊那裡聽到這樣的話：『比丘（Bhiksu）們應當知道！如果所有眾生永遠斷除一種法，我就能證明他們必定獲得不還果。』什麼是一種法呢？就是慢（Mana，傲慢）。為什麼呢？因為一切眾生由於被慢所污染，屢次還回來墮入各種惡趣，遭受生死之苦。如果能夠永遠斷除這樣一種法，我就能證明他們必定獲得不還果，不再還來生於此世間。因此我說：如果所有眾生永遠斷除一種法，我就能證明他們必定獲得不還果。』當時，世尊再次總結這個意義，說了以下偈頌：『我觀察到所有眾生，都被傲慢所污染，還回來墮入惡趣，遭受生死輪迴。如果能夠正確了知，永遠斷除這種傲慢，必定獲得不還果，不再來生於此世間。』我從世尊那裡聽到這樣的話：『比丘們應當知道！如果所有眾生永遠斷除一種法，我就能證明他們必定獲得不還果。』什麼是一種法呢？就是害（Vihimsa，傷害）。為什麼呢？因為一切眾生由於被傷害所污染，屢次還回來墮入各種惡趣，遭受生死之苦。如果能夠永遠斷除這樣一種法，我就能證明他們必定獲得不還果，不再還來生於此世間。因此我說：如果所有眾生永遠斷除一種法，我就能證明他們必定獲得不還果。』當時，世尊再次總結這個意義，說了以下偈頌：『我觀察到所有眾生，都被傷害所污染，還回來墮入惡趣，遭受生死輪迴。如果能夠正確了知，永遠斷除這種傷害，必定獲得不還果，

【English Translation】 English version 『If all sentient beings were to permanently abandon one thing, I would guarantee that they would attain the Anagami-phala (the fruit of non-returning).』 At that time, the World-Honored One (Bhagavan) summarized this meaning again and spoke the following verse: 『I observe all sentient beings, stained by craving, returning to fall into evil destinies, enduring the cycle of birth and death. If one can rightly understand and permanently abandon this craving, one will surely attain the Anagami-phala, and will not be born in this world again.』 I heard from the World-Honored One these words: 『Bhiksus (monks), know this! If all sentient beings were to permanently abandon one thing, I would guarantee that they would attain the Anagami-phala.』 What is that one thing? It is Mana (conceit, pride). Why? Because all sentient beings, stained by conceit, repeatedly return to fall into various evil destinies, enduring the suffering of birth and death. If one can permanently abandon this one thing, I would guarantee that they would attain the Anagami-phala, and will not return to be born in this world again. Therefore I say: If all sentient beings were to permanently abandon one thing, I would guarantee that they would attain the Anagami-phala.』 At that time, the World-Honored One summarized this meaning again and spoke the following verse: 『I observe all sentient beings, stained by conceit, returning to fall into evil destinies, enduring the cycle of birth and death. If one can rightly understand and permanently abandon this conceit, one will surely attain the Anagami-phala, and will not be born in this world again.』 I heard from the World-Honored One these words: 『Bhiksus, know this! If all sentient beings were to permanently abandon one thing, I would guarantee that they would attain the Anagami-phala.』 What is that one thing? It is Vihimsa (harm, injury). Why? Because all sentient beings, stained by harm, repeatedly return to fall into various evil destinies, enduring the suffering of birth and death. If one can permanently abandon this one thing, I would guarantee that they would attain the Anagami-phala, and will not return to be born in this world again. Therefore I say: If all sentient beings were to permanently abandon one thing, I would guarantee that they would attain the Anagami-phala.』 At that time, the World-Honored One summarized this meaning again and spoke the following verse: 『I observe all sentient beings, stained by harm, returning to fall into evil destinies, enduring the cycle of birth and death. If one can rightly understand and permanently abandon this harm, one will surely attain the Anagami-phala,

不來生此間。」

重攝前經嗢拖南曰：

貪慾、瞋恚、癡　　覆藏、惱及忿　怨恨、嫉與慳　　耽嗜、慢、將害

吾從世尊聞如是語：「苾芻當知！若諸有情永念一法，我證彼定得不還果。云何為一法？謂是念佛。所以者何？一切有情由不念佛故，數數還來墮諸惡趣受生死苦。若能常念如是一法，我證彼定得不還果，不復還來生此世間。是故我說：若諸有情能念一法，我證彼定得不還果。」爾時，世尊重攝此義而說頌曰：

「我觀諸有情，　　由不念佛故，　還來墮惡趣，　　受生死輪迴。　若能正了知，　　永念于佛者，　定得不還果，　　不來生此間。」

吾從世尊聞如是語：「苾芻當知！若諸有情永念一法，我證彼定得不還果。云何為一法？謂是念法。所以者何？一切有情由不念法，數數還來墮諸惡趣受生死苦。若能常念如是一法，我證彼定得不還果，不復還來生此世間。是故我說：若諸有情能念一法，我證彼定得不還果。」爾時，世尊重攝此義而說頌曰：

「我觀諸有情，　　由不念法故，　還來墮惡趣，　　受生死輪迴。　若能正了知，　　永念於法者，　定得不還果，　　不來生此間。」

吾從世尊聞如是語：「苾芻當知！若諸有情永念一法，我證

【現代漢語翻譯】現代漢語譯本：不再來此世間投生。\n\n重述前經的綱要偈說：\n\n貪慾、瞋恚、愚癡，覆藏、惱害及忿怒，\n怨恨、嫉妒與慳吝，耽嗜、傲慢、將要加害。\n\n我從世尊那裡聽到這樣的話：『比丘們應當知道！如果所有眾生永遠憶念一種法，我保證他們必定證得不還果（Anagami-phala，不再返回欲界的果位）。什麼是一種法呢？就是念佛（Buddhanusmriti，憶念佛陀）。為什麼呢？因為一切眾生由於不念佛的緣故，屢次還來墮入各種惡趣，遭受生死輪迴的痛苦。如果能夠常常憶念這樣一種法，我保證他們必定證得不還果，不再返回來此世間投生。因此我說：如果所有眾生能夠憶念一種法，我保證他們必定證得不還果。』當時，世尊重述這個意義而說了偈頌：\n\n『我觀察所有眾生，由於不念佛的緣故，\n還來墮入惡趣中，遭受生死輪迴苦。\n如果能夠正確了知，永遠憶念佛陀者，\n必定證得不還果，不再來生此世間。』\n\n我從世尊那裡聽到這樣的話：『比丘們應當知道！如果所有眾生永遠憶念一種法，我保證他們必定證得不還果。什麼是一種法呢？就是念法（Dharmanusmriti，憶念佛法）。為什麼呢？因為一切眾生由於不念法的緣故，屢次還來墮入各種惡趣，遭受生死輪迴的痛苦。如果能夠常常憶念這樣一種法，我保證他們必定證得不還果，不再返回來此世間投生。因此我說：如果所有眾生能夠憶念一種法，我保證他們必定證得不還果。』當時，世尊重述這個意義而說了偈頌：\n\n『我觀察所有眾生，由於不念法的緣故，\n還來墮入惡趣中，遭受生死輪迴苦。\n如果能夠正確了知，永遠憶念佛法者，\n必定證得不還果，不再來生此世間。』\n\n我從世尊那裡聽到這樣的話：『比丘們應當知道！如果所有眾生永遠憶念一種法，我保證 English version: 'They will not be reborn here.'\n\nAgain, the summary verse of the previous sutra says:\n\n'Greed, hatred, and delusion, concealment, annoyance, and anger,\nresentment, jealousy, and stinginess, attachment, pride, and intending harm.'\n\nI heard the following words from the World Honored One: 'Bhikkhus, know that if all sentient beings constantly remember one Dharma, I guarantee that they will attain the Anagami-phala (果, the fruit of non-returning). What is this one Dharma? It is Buddhanusmriti (唸佛, mindfulness of the Buddha). Why? Because all sentient beings, due to not being mindful of the Buddha, repeatedly fall into various evil realms and suffer the pain of samsara (生死輪迴, the cycle of birth and death). If they can constantly remember this one Dharma, I guarantee that they will attain the Anagami-phala, and will not be reborn in this world again. Therefore, I say: If all sentient beings can remember one Dharma, I guarantee that they will attain the Anagami-phala.' At that time, the World Honored One repeated this meaning and spoke the following verse:\n\n'I observe all sentient beings, due to not being mindful of the Buddha,\nreturning to fall into evil realms, suffering the pain of samsara.\nIf they can correctly understand, and constantly remember the Buddha,\nthey will surely attain the Anagami-phala, and will not be reborn in this world.'\n\nI heard the following words from the World Honored One: 'Bhikkhus, know that if all sentient beings constantly remember one Dharma, I guarantee that they will attain the Anagami-phala. What is this one Dharma? It is Dharmanusmriti (念法, mindfulness of the Dharma). Why? Because all sentient beings, due to not being mindful of the Dharma, repeatedly fall into various evil realms and suffer the pain of samsara. If they can constantly remember this one Dharma, I guarantee that they will attain the Anagami-phala, and will not be reborn in this world again. Therefore, I say: If all sentient beings can remember one Dharma, I guarantee that they will attain the Anagami-phala.' At that time, the World Honored One repeated this meaning and spoke the following verse:\n\n'I observe all sentient beings, due to not being mindful of the Dharma,\nreturning to fall into evil realms, suffering the pain of samsara.\nIf they can correctly understand, and constantly remember the Dharma,\nthey will surely attain the Anagami-phala, and will not be reborn in this world.'\n\nI heard the following words from the World Honored One: 'Bhikkhus, know that if all sentient beings constantly remember one Dharma, I guarantee

【English Translation】 'They will not be reborn here.' 'Again, the summary verse of the previous sutra says:' 'Greed, hatred, and delusion, concealment, annoyance, and anger,', 'resentment, jealousy, and stinginess, attachment, pride, and intending harm.' 'I heard the following words from the World Honored One: 'Bhikkhus, know that if all sentient beings constantly remember one Dharma, I guarantee that they will attain the Anagami-phala (不還果, the fruit of non-returning). What is this one Dharma? It is Buddhanusmriti (唸佛, mindfulness of the Buddha). Why? Because all sentient beings, due to not being mindful of the Buddha, repeatedly fall into various evil realms and suffer the pain of samsara (生死輪迴, the cycle of birth and death). If they can constantly remember this one Dharma, I guarantee that they will attain the Anagami-phala, and will not be reborn in this world again. Therefore, I say: If all sentient beings can remember one Dharma, I guarantee that they will attain the Anagami-phala.' At that time, the World Honored One repeated this meaning and spoke the following verse:' 'I observe all sentient beings, due to not being mindful of the Buddha,' 'returning to fall into evil realms, suffering the pain of samsara.' 'If they can correctly understand, and constantly remember the Buddha,' 'they will surely attain the Anagami-phala, and will not be reborn in this world.' 'I heard the following words from the World Honored One: 'Bhikkhus, know that if all sentient beings constantly remember one Dharma, I guarantee that they will attain the Anagami-phala. What is this one Dharma? It is Dharmanusmriti (念法, mindfulness of the Dharma). Why? Because all sentient beings, due to not being mindful of the Dharma, repeatedly fall into various evil realms and suffer the pain of samsara. If they can constantly remember this one Dharma, I guarantee that they will attain the Anagami-phala, and will not be reborn in this world again. Therefore, I say: If all sentient beings can remember one Dharma, I guarantee that they will attain the Anagami-phala.' At that time, the World Honored One repeated this meaning and spoke the following verse:' 'I observe all sentient beings, due to not being mindful of the Dharma,' 'returning to fall into evil realms, suffering the pain of samsara.' 'If they can correctly understand, and constantly remember the Dharma,' 'they will surely attain the Anagami-phala, and will not be reborn in this world.' 'I heard the following words from the World Honored One: 'Bhikkhus, know that if all sentient beings constantly remember one Dharma, I guarantee

彼定得不還果。云何為一法？謂是念聖眾。所以者何？一切有情由不念聖眾故，數數還來墮諸惡趣受生死苦。若能常念如是一法，我證彼定得不還果，不復還來生此世間。是故我說：若諸有情能念一法，我證彼定得不還果。」爾時，世尊重攝此義而說頌曰：

「我觀諸有情，　　由不念聖眾，　還來墮惡趣，　　受生死輪迴。　若能正了知，　　永念于聖眾，　定得不還果，　　不來生此間。」

吾從世尊聞如是語：「苾芻當知！若諸有情永念一法，我證彼定得不還果。云何為一法？謂是念戒。所以者何？一切有情由不念戒故，數數還來墮諸惡趣受生死苦。若能常念如是一法，我證彼定得不還果，不復還來生此世間。是故我說：若諸有情能念一法，我證彼定得不還果。」爾時，世尊重攝此義而說頌曰：

「我觀諸有情，　　由不念戒故，　還來墮惡趣，　　受生死輪迴。　若能正了知，　　永念于戒者，　定得不還果，　　不來生此間。」

吾從世尊聞如是語：「苾芻當知！若諸有情永念一法，我證彼定得不還果。云何為一法？謂是念施。所以者何？一切有情由不念施故，數數還來墮諸惡趣受生死苦。若能常念如是一法，我證彼定得不還果，不復還來生此世間。是故我說：若諸有情能念

【現代漢語翻譯】現代漢語譯本他必定能證得不還果（Anāgāmi-phala，不再返回欲界的果位）。什麼是一個法呢？就是憶念聖眾（Āryasaṃgha，佛教僧團）。為什麼這麼說呢？因為一切有情眾生由於不憶念聖眾的緣故，屢次還來，墮入各種惡趣，承受生死輪迴的痛苦。如果能夠常常憶念這一個法，我保證他必定能證得不還果，不再返回來生於這個世間。所以我說：如果各種有情眾生能夠憶念一個法，我保證他必定能證得不還果。』當時，世尊再次總結這個意義，說了以下偈頌：『我觀察各種有情眾生，由於不憶念聖眾，還來墮入惡趣，承受生死輪迴。如果能夠正確地瞭解，永遠憶念聖眾，必定能證得不還果，不再來生於這個世間。』我從世尊那裡聽到這樣的話：『比丘們應當知道！如果各種有情眾生永遠憶念一個法，我保證他必定能證得不還果。什麼是一個法呢？就是憶念戒律（Śīla，道德規範）。為什麼這麼說呢？因為一切有情眾生由於不憶念戒律的緣故，屢次還來，墮入各種惡趣，承受生死輪迴的痛苦。如果能夠常常憶念這一個法，我保證他必定能證得不還果，不再返回來生於這個世間。所以我說：如果各種有情眾生能夠憶念一個法，我保證他必定能證得不還果。』當時，世尊再次總結這個意義，說了以下偈頌：『我觀察各種有情眾生，由於不憶念戒律的緣故，還來墮入惡趣，承受生死輪迴。如果能夠正確地瞭解，永遠憶念戒律，必定能證得不還果，不再來生於這個世間。』我從世尊那裡聽到這樣的話：『比丘們應當知道！如果各種有情眾生永遠憶念一個法，我保證他必定能證得不還果。什麼是一個法呢？就是憶念佈施（Dāna，給予）。為什麼這麼說呢？因為一切有情眾生由於不憶念佈施的緣故，屢次還來，墮入各種惡趣，承受生死輪迴的痛苦。如果各種有情眾生能夠憶念

【English Translation】 English version He will certainly attain the Anāgāmi-phala (the fruit of non-returning). What is the one Dharma? It is mindfulness of the Āryasaṃgha (the noble community). Why is that? Because all sentient beings, due to not being mindful of the Āryasaṃgha, repeatedly return and fall into various evil destinies, enduring the suffering of Saṃsāra (cycle of birth and death). If one can constantly be mindful of this one Dharma, I guarantee that he will certainly attain the Anāgāmi-phala, and will not return to be born in this world again. Therefore, I say: If sentient beings can be mindful of one Dharma, I guarantee that he will certainly attain the Anāgāmi-phala.』 At that time, the World Honored One, summarizing this meaning again, spoke the following verses: 『I observe all sentient beings, due to not being mindful of the Āryasaṃgha, return and fall into evil destinies, enduring the cycle of birth and death. If one can correctly understand and always be mindful of the Āryasaṃgha, he will certainly attain the Anāgāmi-phala, and will not be born in this world again.』 I heard the following words from the World Honored One: 『Bhikkhus (monks), know that if sentient beings always remember one Dharma, I guarantee that they will certainly attain the Anāgāmi-phala. What is the one Dharma? It is mindfulness of Śīla (moral conduct). Why is that? Because all sentient beings, due to not being mindful of Śīla, repeatedly return and fall into various evil destinies, enduring the suffering of Saṃsāra. If one can constantly be mindful of this one Dharma, I guarantee that he will certainly attain the Anāgāmi-phala, and will not return to be born in this world again. Therefore, I say: If sentient beings can be mindful of one Dharma, I guarantee that he will certainly attain the Anāgāmi-phala.』 At that time, the World Honored One, summarizing this meaning again, spoke the following verses: 『I observe all sentient beings, due to not being mindful of Śīla, return and fall into evil destinies, enduring the cycle of birth and death. If one can correctly understand and always be mindful of Śīla, he will certainly attain the Anāgāmi-phala, and will not be born in this world again.』 I heard the following words from the World Honored One: 『Bhikkhus, know that if sentient beings always remember one Dharma, I guarantee that they will certainly attain the Anāgāmi-phala. What is the one Dharma? It is mindfulness of Dāna (giving). Why is that? Because all sentient beings, due to not being mindful of Dāna, repeatedly return and fall into various evil destinies, enduring the suffering of Saṃsāra. If sentient beings can be mindful of

一法，我證彼定得不還果。」爾時，世尊重攝此義而說頌曰：

「我觀諸有情，　　由不念施故，　還來墮惡趣，　　受生死輪迴。　若能正了知，　　永念于施者，　定得不還果，　　不來生此間。」

吾從世尊聞如是語：「苾芻當知！若諸有情永念一法，我證彼定得不還果。云何為一法？謂是念天。所以者何？一切有情由不念天故，數數還來墮諸惡趣受生死苦。若能常念如是一法，我證彼定得不還果，不復還來生此世間。是故我說：若諸有情能念一法，我證彼定得不還果。」爾時，世尊重攝此義而說頌曰：

「我觀諸有情，　　由不念天故，　還來墮惡趣，　　受生死輪迴。　若能正了知，　　永念于天者，　定得不還果，　　不來生此間。」

吾從世尊聞如是語：「苾芻當知！若諸有情永念一法，我證彼定得不還果。云何為一法？謂是念休息。所以者何？一切有情由不念休息故，數數還來墮諸惡趣受生死苦。若能常念如是一法，我證彼定得不還果，不復還來生此世間。是故我說：若諸有情能念一法，我證彼定得不還果。」爾時，世尊重攝此義而說頌曰：

「我觀諸有情，　　由不念休息，　還來墮惡趣，　　受生死輪迴。　若能正了知，　　永念于休息，　定得不還果，

【現代漢語翻譯】現代漢語譯本：『一種法，我證明他們必定能得到不還果（Anagami-phala，不再返回欲界受生的果位）。』當時，世尊爲了重申這個意義，說了以下偈頌：『我觀察到眾生，因為不思念佈施的緣故，還會墮入惡趣，承受生死輪迴。如果能夠正確地瞭解，永遠思念佈施的人，必定能得到不還果，不再來此世間受生。』我從世尊那裡聽到這樣的話：『比丘們應當知道！如果眾生永遠思念一種法，我證明他們必定能得到不還果。什麼是一種法呢？就是思念天（Deva，指天神或天界）。為什麼呢？一切眾生因為不思念天的緣故，屢次還會墮入各種惡趣，承受生死之苦。如果能夠常常思念這樣一種法，我證明他們必定能得到不還果，不再返回此世間受生。因此我說：如果眾生能夠思念一種法，我證明他們必定能得到不還果。』當時，世尊爲了重申這個意義，說了以下偈頌：『我觀察到眾生，因為不思念天的緣故，還會墮入惡趣，承受生死輪迴。如果能夠正確地瞭解，永遠思念天的人，必定能得到不還果，不再來此世間受生。』我從世尊那裡聽到這樣的話：『比丘們應當知道！如果眾生永遠思念一種法，我證明他們必定能得到不還果。什麼是一種法呢？就是思念休息（指涅槃寂靜）。為什麼呢？一切眾生因為不思念休息的緣故，屢次還會墮入各種惡趣，承受生死之苦。如果能夠常常思念這樣一種法，我證明他們必定能得到不還果，不再返回此世間受生。因此我說：如果眾生能夠思念一種法，我證明他們必定能得到不還果。』當時，世尊爲了重申這個意義，說了以下偈頌：『我觀察到眾生，因為不思念休息的緣故，還會墮入惡趣，承受生死輪迴。如果能夠正確地瞭解，永遠思念休息的人，必定能得到不還果，

【English Translation】 English version: 『One Dharma, I attest that they will certainly attain the Anagami-phala (the fruit of non-returning).』 At that time, the World-Honored One, to reiterate this meaning, spoke the following verses: 『I observe sentient beings, because they do not contemplate giving, they still fall into evil realms, enduring the cycle of birth and death. If one can correctly understand and always contemplate giving, they will certainly attain the Anagami-phala, and will not be born in this world again.』 I heard from the World-Honored One these words: 『Bhikkhus, know this! If sentient beings always contemplate one Dharma, I attest that they will certainly attain the Anagami-phala. What is one Dharma? It is contemplating Deva (referring to gods or the heavenly realms). Why is that? All sentient beings, because they do not contemplate Deva, repeatedly fall into various evil realms, enduring the suffering of birth and death. If one can constantly contemplate such a Dharma, I attest that they will certainly attain the Anagami-phala, and will not return to be born in this world again. Therefore, I say: If sentient beings can contemplate one Dharma, I attest that they will certainly attain the Anagami-phala.』 At that time, the World-Honored One, to reiterate this meaning, spoke the following verses: 『I observe sentient beings, because they do not contemplate Deva, they still fall into evil realms, enduring the cycle of birth and death. If one can correctly understand and always contemplate Deva, they will certainly attain the Anagami-phala, and will not be born in this world again.』 I heard from the World-Honored One these words: 『Bhikkhus, know this! If sentient beings always contemplate one Dharma, I attest that they will certainly attain the Anagami-phala. What is one Dharma? It is contemplating rest (referring to Nirvana's quiescence). Why is that? All sentient beings, because they do not contemplate rest, repeatedly fall into various evil realms, enduring the suffering of birth and death. If one can constantly contemplate such a Dharma, I attest that they will certainly attain the Anagami-phala, and will not return to be born in this world again. Therefore, I say: If sentient beings can contemplate one Dharma, I attest that they will certainly attain the Anagami-phala.』 At that time, the World-Honored One, to reiterate this meaning, spoke the following verses: 『I observe sentient beings, because they do not contemplate rest, they still fall into evil realms, enduring the cycle of birth and death. If one can correctly understand and always contemplate rest, they will certainly attain the Anagami-phala,

不來生此間。」

吾從世尊聞如是語：「苾芻當知！若諸有情永念一法，我證彼定得不還果。云何為一法？謂是念安般。所以者何？一切有情由不念安般故，數數還來墮諸惡趣受生死苦。若能常念如是一法，我證彼定得不還果，不復還來生此世間。是故我說：若諸有情能念一法，我證彼定得不還果。」爾時，世尊重攝此義而說頌曰：

「我觀諸有情，　　由不念安般，　還來墮惡趣，　　受生死輪迴。　若能正了知，　　永念于安般，　定得不還果，　　不來生此間。」

吾從世尊聞如是語：「苾芻當知！若諸有情永念一法，我證彼定得不還果。云何為一法？謂是念身。所以者何？一切有情由不念身故，數數還來墮諸惡趣受生死苦。若能常念如是一法，我證彼定得不還果，不復還來生此世間。是故我說：若諸有情能念一法，我證彼定得不還果。」爾時，世尊重攝此義而說頌曰：

「我觀諸有情，　　由不念身故，　還來墮惡趣，　　受生死輪迴。　若能正了知，　　永念于身者，　定得不還果，　　不來生此間。」

吾從世尊聞如是語：「苾芻當知！若諸有情永念一法，我證彼定得不還果。云何為一法？謂是念死。所以者何？一切有情由不念死故，數數還來墮諸惡趣受生死苦

【現代漢語翻譯】現代漢語譯本：『不再來此世間。』

我從世尊那裡聽到這樣的話：『比丘們應當知道！如果所有眾生永遠憶念一種法，我保證他們必定證得不還果（Anagami-phala，不再返回欲界的果位）。什麼是一種法呢？就是憶念安般（ānapāna，呼吸）。為什麼呢？一切眾生因為不憶念安般，所以屢次返回，墮入各種惡趣，承受生死之苦。如果能夠經常憶念這樣一種法，我保證他們必定證得不還果，不再返回來生於這個世間。因此我說：如果所有眾生能夠憶念一種法，我保證他們必定證得不還果。』當時，世尊再次總結這個意義而說了偈頌：

『我觀察所有眾生，因為不憶念安般，屢次返回墮入惡趣，承受生死輪迴。如果能夠正確了知，永遠憶念安般，必定證得不還果，不再來此世間。』

我從世尊那裡聽到這樣的話：『比丘們應當知道！如果所有眾生永遠憶念一種法，我保證他們必定證得不還果。什麼是一種法呢？就是憶念身體。為什麼呢？一切眾生因為不憶念身體，所以屢次返回，墮入各種惡趣，承受生死之苦。如果能夠經常憶念這樣一種法，我保證他們必定證得不還果，不再返回來生於這個世間。因此我說：如果所有眾生能夠憶念一種法，我保證他們必定證得不還果。』當時，世尊再次總結這個意義而說了偈頌：

『我觀察所有眾生，因為不憶念身體，屢次返回墮入惡趣，承受生死輪迴。如果能夠正確了知，永遠憶念身體，必定證得不還果，不再來此世間。』

我從世尊那裡聽到這樣的話：『比丘們應當知道！如果所有眾生永遠憶念一種法，我保證他們必定證得不還果。什麼是一種法呢？就是憶念死亡。為什麼呢？一切眾生因為不憶念死亡，所以屢次返回，墮入各種惡趣，承受生死之苦。

【English Translation】 English version: 『They will not be born in this realm again.』

I heard the following words from the World Honored One: 『Bhikkhus, know that if all sentient beings constantly contemplate one Dharma, I guarantee they will attain the Anagami-phala (fruit of non-returning). What is this one Dharma? It is mindfulness of ānapāna (breath). Why is this so? Because all sentient beings, due to not being mindful of ānapāna, repeatedly return and fall into various evil realms, suffering the pain of birth and death. If they can constantly contemplate this one Dharma, I guarantee they will attain the Anagami-phala, and will not return to be born in this world again. Therefore, I say: If all sentient beings can be mindful of one Dharma, I guarantee they will attain the Anagami-phala.』 At that time, the World Honored One summarized this meaning again and spoke the following verse:

『I observe all sentient beings, because they are not mindful of ānapāna, Repeatedly returning and falling into evil realms, suffering the cycle of birth and death. If they can correctly understand, and constantly contemplate ānapāna, They will surely attain the Anagami-phala, and will not be born in this realm again.』

I heard the following words from the World Honored One: 『Bhikkhus, know that if all sentient beings constantly contemplate one Dharma, I guarantee they will attain the Anagami-phala. What is this one Dharma? It is mindfulness of the body. Why is this so? Because all sentient beings, due to not being mindful of the body, repeatedly return and fall into various evil realms, suffering the pain of birth and death. If they can constantly contemplate this one Dharma, I guarantee they will attain the Anagami-phala, and will not return to be born in this world again. Therefore, I say: If all sentient beings can be mindful of one Dharma, I guarantee they will attain the Anagami-phala.』 At that time, the World Honored One summarized this meaning again and spoke the following verse:

『I observe all sentient beings, because they are not mindful of the body, Repeatedly returning and falling into evil realms, suffering the cycle of birth and death. If they can correctly understand, and constantly contemplate the body, They will surely attain the Anagami-phala, and will not be born in this realm again.』

I heard the following words from the World Honored One: 『Bhikkhus, know that if all sentient beings constantly contemplate one Dharma, I guarantee they will attain the Anagami-phala. What is this one Dharma? It is mindfulness of death. Why is this so? Because all sentient beings, due to not being mindful of death, repeatedly return and fall into various evil realms, suffering the pain of birth and death.

。若能常念如是一法，我證彼定得不還果，不復還來生此世間。是故我說：若諸有情能念一法，我證彼定得不還果。」爾時，世尊重攝此義而說頌曰：

「我觀諸有情，　　由不念死故，　還來墮惡趣，　　受生死輪迴。　若能正了知，　　永念于死者，　定得不還果，　　不來生此間。」

本事經卷第一大正藏第 17 冊 No. 0765 本事經

本事經卷第二

大唐三藏法師玄奘奉　詔譯一法品第一之二

吾從世尊聞如是語：「苾芻當知！若有于貪未如實知、未正遍知、未能永斷，彼于自心未離貪故，不能通達、不能遍知、不能等覺、不能涅槃、不能證得無上安樂。若有于貪已如實知、已正遍知、已能永斷，彼于自心已離貪故，即能通達、即能遍知、即能等覺、即能涅槃、即能證得無上安樂。是故於貪應如實知、應正遍知、應求永斷，于佛法中當修梵行。」爾時，世尊重攝上義而說偈言：

「若於貪未知，　　彼去涅槃遠，　于貪已知者，　　去涅槃不遙。　我觀諸有情，　　由貪之所染，　還來墮惡趣，　　受生死輪迴。　若能正了知，　　永斷此貪者，　得上沙門果，　　畢竟不受生。」

吾從世尊聞如是語：「苾芻當知！若有于瞋未如實知

【現代漢語翻譯】現代漢語譯本：如果能夠經常憶念這一個法，我保證他證得彼定（指不還果的禪定），獲得不還果（Anagamin），不再返回來生於此世間。因此我說：如果各位有情能夠憶念這一個法，我保證他證得彼定，獲得不還果。」當時，世尊再次總結這個意義而說了偈頌：『我觀察各位有情，因為不憶念死亡的緣故，再次墮落到惡趣，承受生死輪迴。如果能夠正確了知，永遠憶念死亡的人，必定能夠獲得不還果，不再來生於此世間。』《本事經》卷第一《本事經》卷第二大唐三藏法師玄奘奉詔翻譯一法品第一之二我從世尊那裡聽到這樣的話：『比丘們應當知道！如果有人對於貪慾沒有如實地瞭解、沒有正確而普遍地瞭解、沒有能夠永遠斷除，那麼他因為內心沒有遠離貪慾的緣故，不能通達真理、不能普遍地瞭解、不能完全覺悟、不能達到涅槃、不能證得無上的安樂。如果有人對於貪慾已經如實地瞭解、已經正確而普遍地瞭解、已經能夠永遠斷除，那麼他因為內心已經遠離貪慾的緣故，就能通達真理、就能普遍地瞭解、就能完全覺悟、就能達到涅槃、就能證得無上的安樂。因此，對於貪慾應當如實地瞭解、應當正確而普遍地瞭解、應當尋求永遠斷除，在佛法中應當修習梵行（清凈的行為）。』當時，世尊再次總結上面的意義而說了偈語：『如果對於貪慾沒有了解，那麼他離涅槃就很遙遠；對於貪慾已經瞭解的人，離涅槃就不遙遠。我觀察各位有情，因為貪慾的染污，再次墮落到惡趣，承受生死輪迴。如果能夠正確地瞭解，永遠斷除這個貪慾的人，就能得到上沙門果（指阿羅漢果），最終不再受生死輪迴。』我從世尊那裡聽到這樣的話：『比丘們應當知道！如果有人對於嗔恨沒有如實地瞭解

【English Translation】 English version: 'If one can constantly contemplate this one Dharma, I guarantee that he will attain that Samadhi (referring to the Samadhi of Anagami fruit), attain the Anagamin fruit (Anagamin), and will not return to be born in this world again. Therefore, I say: If all sentient beings can contemplate this one Dharma, I guarantee that he will attain that Samadhi and attain the Anagamin fruit.' At that time, the World Honored One summarized this meaning again and spoke the verse: 'I observe all sentient beings, because they do not contemplate death, they fall into the evil realms again, and endure the cycle of birth and death. If one can correctly understand and always contemplate death, he will surely attain the Anagamin fruit and will not be born in this world again.' The First Volume of the Karma Collection Sutra The Second Volume of the Karma Collection Sutra Translated under Imperial Order by the Tang Dynasty Tripitaka Master Xuanzang, The First of the One Dharma Chapter, Part Two I heard from the World Honored One these words: 'Bhikkhus, you should know! If someone has not truly understood greed, has not correctly and universally understood it, and has not been able to permanently eliminate it, then because his mind has not been free from greed, he cannot penetrate the truth, cannot universally understand, cannot fully awaken, cannot reach Nirvana, and cannot attain supreme bliss. If someone has truly understood greed, has correctly and universally understood it, and has been able to permanently eliminate it, then because his mind has been free from greed, he can penetrate the truth, can universally understand, can fully awaken, can reach Nirvana, and can attain supreme bliss. Therefore, one should truly understand greed, should correctly and universally understand it, and should seek to permanently eliminate it, and in the Buddha-dharma, one should practice Brahmacharya (pure conduct).' At that time, the World Honored One summarized the above meaning again and spoke the verse: 'If one does not understand greed, then he is far from Nirvana; one who has understood greed is not far from Nirvana. I observe all sentient beings, because of the defilement of greed, they fall into the evil realms again, and endure the cycle of birth and death. If one can correctly understand and permanently eliminate this greed, he will attain the upper Sramana fruit (referring to the Arhat fruit) and will ultimately not be subject to the cycle of birth and death.' I heard from the World Honored One these words: 'Bhikkhus, you should know! If someone has not truly understood anger

、未正遍知、未能永斷，彼于自心未離瞋故，不能通達、不能遍知、不能等覺、不能涅槃、不能證得無上安樂。若有于瞋已如實知、已正遍知、已能永斷，彼于自心已離瞋故，即能通達、即能遍知、即能等覺、即能涅槃、即能證得無上安樂。是故於瞋應如實知、應正遍知、應求永斷，于佛法中當修梵行。」爾時，世尊重攝上義而說頌曰：

「若於瞋未知，　　彼去涅槃遠，　于瞋已知者，　　去涅槃不遙。　我觀諸有情，　　由瞋之所染，　還來墮惡趣，　　受生死輪迴。　若能正了知，　　永斷此瞋者，　得上沙門果，　　畢竟不受生。」

吾從世尊聞如是語：「苾芻當知！若有于癡未如實知、未正遍知、未能永斷，彼于自心未離癡故，不能通達、不能遍知、不能等覺、不能涅槃、不能證得無上安樂。若有于癡已如實知、已正遍知、已能永斷，彼于自心已離癡故，即能通達、即能遍知、即能等覺、即能涅槃、即能證得無上安樂。是故於癡應如實知、應正遍知、應求永斷，于佛法中當修梵行。」爾時，世尊重攝上義而說頌曰：

「若於癡未知，　　彼去涅槃遠，　于癡已知者，　　去涅槃不遙。　我觀諸有情，　　由癡之所染，　還來墮惡趣，　　受生死輪迴。　若能正了知，　　永斷

【現代漢語翻譯】現代漢語譯本：『如果有人對嗔（krodha，憤怒）沒有如實地瞭解，沒有完全正確地瞭解，沒有能夠永遠斷除，那麼因為他的內心沒有遠離嗔，就不能通達，不能遍知，不能完全覺悟，不能涅槃（nirvana，解脫），不能證得無上的安樂。如果有人對嗔已經如實地瞭解，已經完全正確地瞭解，已經能夠永遠斷除，那麼因為他的內心已經遠離嗔，就能通達，就能遍知，就能完全覺悟，就能涅槃，就能證得無上的安樂。因此，對於嗔應當如實地瞭解，應當完全正確地瞭解，應當尋求永遠斷除，在佛法中應當修習梵行（brahmacarya，清凈的行為）。』當時，世尊再次總結上面的意義而說了頌：『如果對於嗔沒有了解，那人離涅槃很遠，對於嗔已經瞭解的人，離涅槃不遙遠。我觀察所有的有情（sattva，眾生），被嗔所污染，還會墮落到惡趣（durgati，不好的去處），遭受生死輪迴。如果能夠正確地瞭解，永遠斷除這嗔的人，得到上沙門果（śrāmaṇaphala，修行者的果位），最終不再受生。』我從世尊那裡聽到這樣的話：『苾芻（bhiksu，比丘）應當知道！如果有人對癡（moha，愚癡）沒有如實地瞭解，沒有完全正確地瞭解，沒有能夠永遠斷除，那麼因為他的內心沒有遠離癡，就不能通達，不能遍知，不能完全覺悟，不能涅槃，不能證得無上的安樂。如果有人對癡已經如實地瞭解，已經完全正確地瞭解，已經能夠永遠斷除，那麼因為他的內心已經遠離癡，就能通達，就能遍知，就能完全覺悟，就能涅槃，就能證得無上的安樂。因此，對於癡應當如實地瞭解，應當完全正確地瞭解，應當尋求永遠斷除，在佛法中應當修習梵行。』當時，世尊再次總結上面的意義而說了頌：『如果對於癡沒有了解，那人離涅槃很遠，對於癡已經瞭解的人，離涅槃不遙遠。我觀察所有的有情，被癡所污染，還會墮落到惡趣，遭受生死輪迴。如果能夠正確地瞭解，永遠斷除

【English Translation】 English version: 『If someone has not truly understood anger (krodha), has not fully and correctly understood it, and has not been able to permanently eliminate it, then because their mind has not distanced itself from anger, they cannot comprehend, cannot fully know, cannot attain complete enlightenment, cannot reach nirvana, and cannot attain supreme bliss. If someone has truly understood anger, has fully and correctly understood it, and has been able to permanently eliminate it, then because their mind has distanced itself from anger, they can comprehend, can fully know, can attain complete enlightenment, can reach nirvana, and can attain supreme bliss. Therefore, one should truly understand anger, should fully and correctly understand it, and should seek to permanently eliminate it, and in the Buddha's teachings, one should practice brahmacarya (pure conduct).』 At that time, the World Honored One summarized the above meaning again and spoke the following verses: 『If one does not understand anger, that person is far from nirvana; if one understands anger, one is not far from nirvana. I observe all sentient beings (sattva), contaminated by anger, who will fall into evil destinies (durgati) and suffer the cycle of birth and death. If one can correctly understand and permanently eliminate this anger, one will attain the fruit of a Śrāmaṇa (śrāmaṇaphala), and ultimately not be reborn.』 I heard from the World Honored One these words: 『Bhikkhus (bhiksu), know this! If someone has not truly understood delusion (moha), has not fully and correctly understood it, and has not been able to permanently eliminate it, then because their mind has not distanced itself from delusion, they cannot comprehend, cannot fully know, cannot attain complete enlightenment, cannot reach nirvana, and cannot attain supreme bliss. If someone has truly understood delusion, has fully and correctly understood it, and has been able to permanently eliminate it, then because their mind has distanced itself from delusion, they can comprehend, can fully know, can attain complete enlightenment, can reach nirvana, and can attain supreme bliss. Therefore, one should truly understand delusion, should fully and correctly understand it, and should seek to permanently eliminate it, and in the Buddha's teachings, one should practice brahmacarya.』 At that time, the World Honored One summarized the above meaning again and spoke the following verses: 『If one does not understand delusion, that person is far from nirvana; if one understands delusion, one is not far from nirvana. I observe all sentient beings, contaminated by delusion, who will fall into evil destinies and suffer the cycle of birth and death. If one can correctly understand and permanently eliminate

此癡者，　得上沙門果，　　畢竟不受生。」

吾從世尊聞如是語：「苾芻當知！若有于覆未如實知、未正遍知、未能永斷，彼于自心未離覆故，不能通達、不能遍知、不能等覺、不能涅槃、不能證得無上安樂。若有于覆已如實知、已正遍知、已能永斷，彼于自心已離覆故，即能通達、即能遍知、即能等覺、即能涅槃、即能證得無上安樂。是故於覆應如實知、應正遍知、應求永斷，于佛法中當修梵行。」爾時，世尊重攝上義而說頌曰：

「若於覆未知，　　彼去涅槃遠，　于覆已知者，　　去涅槃不遙。　我觀諸有情，　　由覆之所染，　還來墮惡趣，　　受生死輪迴。　若能正了知，　　永斷此覆者，　得上沙門果，　　畢竟不受生。」

吾從世尊聞如是語：「苾芻當知！若有于惱未如實知、未正遍知、未能永斷，彼于自心未離惱故，不能通達、不能遍知、不能等覺、不能涅槃、不能證得無上安樂。若有于惱已如實知、已正遍知、已能永斷，彼于自心已離惱故，即能通達、即能遍知、即能等覺、即能涅槃、即能證得無上安樂。是故於惱應如實知、應正遍知、應求永斷，于佛法中當修梵行。」爾時，世尊重攝上義而說頌曰：

「若於惱未知，　　彼去涅槃遠，　于惱已知者，　　去涅

槃不遙。　我觀諸有情，　　由惱之所染，　還來墮惡趣，　　受生死輪迴。　若能正了知，　　永斷此惱者，　得上沙門果，　　畢竟不受生。」

吾從世尊聞如是語：「苾芻當知！若有于忿未如實知、未正遍知、未能永斷，彼于自心未離忿故，不能通達、不能遍知、不能等覺、不能涅槃、不能證得無上安樂。若有于忿已如實知、已正遍知、已能永斷，彼于自心已離忿故，即能通達、即能遍知、即能等覺、即能涅槃、即能證得無上安樂。是故於忿應如實知、應正遍知、應求永斷，于佛法中當修梵行。」爾時，世尊重攝上義而說頌曰：

「若於忿未知，　　彼去涅槃遠，　于忿已知者，　　去涅槃不遙。　我觀諸有情，　　由忿之所染，　還來墮惡趣，　　受生死輪迴。　若能正了知，　　永斷此忿者，　得上沙門果，　　畢竟不受生。」

吾從世尊聞如是語：「苾芻當知！若有于恨未如實知、未正遍知、未能永斷，彼于自心未離恨故，不能通達、不能遍知、不能等覺、不能涅槃、不能證得無上安樂。若有于恨已如實知、已正遍知、已能永斷，彼于自心已離恨故，即能通達、即能遍知、即能等覺、即能涅槃、即能證得無上安樂。是故於恨應如實知、應正遍知、應求永斷，于佛法中當

【現代漢語翻譯】現代漢語譯本涅槃不遙遠。我觀察所有眾生，被煩惱所污染，再次墮入惡道，遭受生死輪迴。如果能夠真正瞭解，永遠斷除這些煩惱，就能證得上沙門果（Śrāmaṇera-phala，小乘四果中的初果），最終不再受生死。

我從世尊（Śākyamuni，釋迦牟尼佛）那裡聽到這樣的話：『比丘（bhikṣu，出家修行的男性佛教徒）們應當知道！如果有人對忿怒沒有如實地瞭解、沒有正確而普遍地瞭解、不能永遠斷除，那麼因為他的內心沒有遠離忿怒，就不能通達真理、不能普遍地瞭解一切、不能證得正等覺悟、不能達到涅槃（Nirvāṇa，佛教修行的最終目標，即解脫生死輪迴）、不能證得無上的安樂。如果有人對忿怒已經如實地瞭解、已經正確而普遍地瞭解、已經能夠永遠斷除，那麼因為他的內心已經遠離忿怒，就能通達真理、就能普遍地瞭解一切、就能證得正等覺悟、就能達到涅槃、就能證得無上的安樂。因此，對於忿怒應當如實地瞭解、應當正確而普遍地瞭解、應當尋求永遠斷除，在佛法中應當修習梵行（brahmacarya，清凈的行為）。』當時，世尊再次總結上面的意義而說了頌：

『如果對於忿怒不瞭解，那人離涅槃很遙遠，對於忿怒已經瞭解的人，離涅槃不遙遠。我觀察所有眾生，被忿怒所污染，再次墮入惡道，遭受生死輪迴。如果能夠真正瞭解，永遠斷除這些忿怒，就能證得上沙門果，最終不再受生死。』

我從世尊那裡聽到這樣的話：『比丘們應當知道！如果有人對怨恨沒有如實地瞭解、沒有正確而普遍地瞭解、不能永遠斷除，那麼因為他的內心沒有遠離怨恨，就不能通達真理、不能普遍地瞭解一切、不能證得正等覺悟、不能達到涅槃、不能證得無上的安樂。如果有人對怨恨已經如實地瞭解、已經正確而普遍地瞭解、已經能夠永遠斷除，那麼因為他的內心已經遠離怨恨，就能通達真理、就能普遍地瞭解一切、就能證得正等覺悟、就能達到涅槃、就能證得無上的安樂。因此，對於怨恨應當如實地瞭解、應當正確而普遍地瞭解、應當尋求永遠斷除，在佛法中應當

【English Translation】 English version Nirvana is not far away. I observe all sentient beings, stained by afflictions, Returning to fall into evil destinies, enduring the cycle of birth and death. If one can truly understand and permanently cut off these afflictions, One can attain the Śrāmaṇera-phala (the fruit of a Śrāmaṇera, the first of the four fruits in Theravada Buddhism), and ultimately not be subject to birth and death.

I heard from the World Honored One (Śākyamuni) these words: 'Monks (bhikṣu)! You should know that if someone does not truly understand anger, does not correctly and completely understand it, and cannot permanently cut it off, then because their mind has not departed from anger, they cannot penetrate the truth, cannot universally understand everything, cannot attain complete and perfect enlightenment, cannot reach Nirvana (the ultimate goal of Buddhist practice, liberation from the cycle of birth and death), and cannot attain supreme bliss. If someone has truly understood anger, has correctly and completely understood it, and has been able to permanently cut it off, then because their mind has departed from anger, they can penetrate the truth, can universally understand everything, can attain complete and perfect enlightenment, can reach Nirvana, and can attain supreme bliss. Therefore, one should truly understand anger, should correctly and completely understand it, and should seek to permanently cut it off, and in the Buddha's teachings, one should practice brahmacarya (pure conduct).' At that time, the World Honored One summarized the above meaning and spoke the verse:

'If one does not understand anger, that person is far from Nirvana, The one who understands anger is not far from Nirvana. I observe all sentient beings, stained by anger, Returning to fall into evil destinies, enduring the cycle of birth and death. If one can truly understand and permanently cut off this anger, One can attain the fruit of a Śrāmaṇera, and ultimately not be subject to birth and death.'

I heard from the World Honored One these words: 'Monks! You should know that if someone does not truly understand resentment, does not correctly and completely understand it, and cannot permanently cut it off, then because their mind has not departed from resentment, they cannot penetrate the truth, cannot universally understand everything, cannot attain complete and perfect enlightenment, cannot reach Nirvana, and cannot attain supreme bliss. If someone has truly understood resentment, has correctly and completely understood it, and has been able to permanently cut it off, then because their mind has departed from resentment, they can penetrate the truth, can universally understand everything, can attain complete and perfect enlightenment, can reach Nirvana, and can attain supreme bliss. Therefore, one should truly understand resentment, should correctly and completely understand it, and should seek to permanently cut it off, and in the Buddha's teachings, one should

修梵行。」爾時，世尊重攝上義而說頌曰：

「若於恨未知，　　彼去涅槃遠，　于恨已知者，　　去涅槃不遙。　我觀諸有情，　　由恨之所染，　還來墮惡趣，　　受生死輪迴。　若能正了知，　　永斷此恨者，　得上沙門果，　　畢竟不受生。」

吾從世尊聞如是語：「苾芻當知！若有于嫉未如實知、未正遍知、未能永斷，彼于自心未離嫉故，不能通達、不能遍知、不能等覺、不能涅槃、不能證得無上安樂。若有于嫉已如實知、已正遍知、已能永斷，彼于自心已離嫉故，即能通達、即能遍知、即能等覺、即能涅槃、即能證得無上安樂。是故於嫉應如實知、應正遍知、應求永斷，于佛法中當修梵行。」爾時，世尊重攝上義而說頌曰：

「若於嫉未知，　　彼去涅槃遠，　于嫉已知者，　　去涅槃不遙。　我觀諸有情，　　由嫉之所染，　還來墮惡趣，　　受生死輪迴。　若能正了知，　　永斷此嫉者，　得上沙門果，　　畢竟不受生。」

吾從世尊聞如是語：「苾芻當知！若有于慳未如實知、未正遍知、未能永斷，彼于自心未離慳故，不能通達、不能遍知、不能等覺、不能涅槃、不能證得無上安樂。若有于慳已如實知、已正遍知、已能永斷，彼于自心已離慳故，即能通達、

【現代漢語翻譯】現代漢語譯本『修梵行。』爾時，世尊重攝上義而說頌曰：『若於恨未知，彼去涅槃遠，　于恨已知者，去涅槃不遙。　我觀諸有情，由恨之所染，　還來墮惡趣，受生死輪迴。　若能正了知，永斷此恨者，　得上沙門果，畢竟不受生。』『吾從世尊聞如是語：「苾芻（bhiksu，比丘）當知！若有于嫉未如實知、未正遍知、未能永斷，彼于自心未離嫉故，不能通達、不能遍知、不能等覺、不能涅槃（nirvana，涅槃）、不能證得無上安樂。若有于嫉已如實知、已正遍知、已能永斷，彼于自心已離嫉故，即能通達、即能遍知、即能等覺、即能涅槃、即能證得無上安樂。是故於嫉應如實知、應正遍知、應求永斷，于佛法中當修梵行。」』爾時，世尊重攝上義而說頌曰：『若於嫉未知，彼去涅槃遠，　于嫉已知者，去涅槃不遙。　我觀諸有情，由嫉之所染，　還來墮惡趣，受生死輪迴。　若能正了知，永斷此嫉者，　得上沙門果，畢竟不受生。』『吾從世尊聞如是語：「苾芻（bhiksu，比丘）當知！若有于慳未如實知、未正遍知、未能永斷，彼于自心未離慳故，不能通達、不能遍知、不能等覺、不能涅槃（nirvana，涅槃）、不能證得無上安樂。若有于慳已如實知、已正遍知、已能永斷，彼于自心已離慳故，即能通達、

【English Translation】 English version 『Practice the pure life.』 At that time, the World Honored One, summarizing the above meaning, spoke in verse: 『If one does not know hatred, they are far from Nirvana (nirvana, 涅槃); If one knows hatred, they are not far from Nirvana (nirvana, 涅槃). I see all sentient beings, stained by hatred, Returning to fall into evil realms, enduring the cycle of birth and death. If one can rightly understand and forever cut off this hatred, They will attain the fruit of a Shramana (sramana, 沙門), and ultimately not be reborn.』 I heard the World Honored One say this: 『Bhikkhus (bhiksu, 比丘), know that if one has not truly known, has not rightly and completely known, and has not been able to permanently cut off jealousy, then because their mind has not departed from jealousy, they cannot penetrate, cannot completely know, cannot equally awaken, cannot attain Nirvana (nirvana, 涅槃), and cannot attain supreme bliss. If one has truly known, has rightly and completely known, and has been able to permanently cut off jealousy, then because their mind has departed from jealousy, they can penetrate, can completely know, can equally awaken, can attain Nirvana (nirvana, 涅槃), and can attain supreme bliss. Therefore, one should truly know, should rightly and completely know, and should seek to permanently cut off jealousy; in the Buddha's Dharma, one should practice the pure life.』 At that time, the World Honored One, summarizing the above meaning, spoke in verse: 『If one does not know jealousy, they are far from Nirvana (nirvana, 涅槃); If one knows jealousy, they are not far from Nirvana (nirvana, 涅槃). I see all sentient beings, stained by jealousy, Returning to fall into evil realms, enduring the cycle of birth and death. If one can rightly understand and forever cut off this jealousy, They will attain the fruit of a Shramana (sramana, 沙門), and ultimately not be reborn.』 I heard the World Honored One say this: 『Bhikkhus (bhiksu, 比丘), know that if one has not truly known, has not rightly and completely known, and has not been able to permanently cut off stinginess, then because their mind has not departed from stinginess, they cannot penetrate, cannot completely know, cannot equally awaken, cannot attain Nirvana (nirvana, 涅槃), and cannot attain supreme bliss. If one has truly known, has rightly and completely known, and has been able to permanently cut off stinginess, then because their mind has departed from stinginess, they can penetrate,

即能遍知、即能等覺、即能涅槃、即能證得無上安樂。是故於慳應如實知、應正遍知、應求永斷，于佛法中當修梵行。」爾時，世尊重攝上義而說頌曰：

「若於慳未知，　　彼去涅槃遠，　于慳已知者，　　去涅槃不遙。　我觀諸有情，　　由慳之所染，　還來墮惡趣，　　受生死輪迴。　若能正了知，　　永斷此慳者，　得上沙門果，　　畢竟不受生。」

吾從世尊聞如是語：「苾芻當知！若有于耽未如實知、未正遍知、未能永斷，彼于自心未離耽故，不能通達、不能遍知、不能等覺、不能涅槃、不能證得無上安樂。若有于耽已如實知、已正遍知、已能永斷，彼于自心已離耽故，即能通達、即能遍知、即能等覺、即能涅槃、即能證得無上安樂。是故於耽應如實知、應正遍知、應求永斷，于佛法中當修梵行。」爾時，世尊重攝上義而說頌曰：

「若於耽未知，　　彼去涅槃遠，　于耽已知者，　　去涅槃不遙。　我觀諸有情，　　由耽之所染，　還來墮惡趣，　　受生死輪迴。　若能正了知，　　永斷此耽者，　得上沙門果，　　畢竟不受生。」

吾從世尊聞如是語：「苾芻當知！若有于慢未如實知、未正遍知、未能永斷，彼于自心未離慢故，不能通達、不能遍知、不能等覺

【現代漢語翻譯】現代漢語譯本：即能完全瞭解，即能徹底覺悟，即能達到涅槃（Nirvana，解脫），即能證得無上的安樂。因此，對於慳吝應該如實地瞭解，應該正確而全面地瞭解，應該尋求永遠斷除，在佛法中應當修習清凈的行為。』當時，世尊再次總結上面的意義而說了偈頌：『如果對於慳吝不瞭解，那他離涅槃就很遙遠，如果對於慳吝已瞭解，那他離涅槃就不遙遠。我觀察到各種有情眾生，由於被慳吝所污染，還會再次墮落到惡趣，遭受生死的輪迴。如果能夠正確地瞭解，永遠斷除這種慳吝，就能證得上沙門（Sramana，修行者）的果位，最終不再受生死輪迴。』我從世尊那裡聽到這樣的話：『比丘（Bhiksu，出家修行者）們應當知道！如果有人對於貪愛沒有如實地瞭解，沒有正確而全面地瞭解，沒有能夠永遠斷除，那他因為內心沒有離開貪愛，就不能通達，不能完全瞭解，不能徹底覺悟，不能達到涅槃，不能證得無上的安樂。如果有人對於貪愛已經如實地瞭解，已經正確而全面地瞭解，已經能夠永遠斷除，那他因為內心已經離開貪愛，就能通達，就能完全瞭解，就能徹底覺悟，就能達到涅槃，就能證得無上的安樂。因此，對於貪愛應該如實地瞭解，應該正確而全面地瞭解，應該尋求永遠斷除，在佛法中應當修習清凈的行為。』當時，世尊再次總結上面的意義而說了偈頌：『如果對於貪愛不瞭解，那他離涅槃就很遙遠，如果對於貪愛已瞭解，那他離涅槃就不遙遠。我觀察到各種有情眾生，由於被貪愛所污染，還會再次墮落到惡趣，遭受生死的輪迴。如果能夠正確地瞭解，永遠斷除這種貪愛，就能證得上沙門的果位，最終不再受生死輪迴。』我從世尊那裡聽到這樣的話：『比丘們應當知道！如果有人對於傲慢沒有如實地瞭解，沒有正確而全面地瞭解，沒有能夠永遠斷除，那他因為內心沒有離開傲慢，就不能通達，不能完全瞭解，不能徹底覺悟

【English Translation】 English version: 'He is able to fully know, able to completely awaken, able to attain Nirvana (liberation), able to realize supreme bliss. Therefore, one should truly understand stinginess, should correctly and fully understand it, should seek to permanently eliminate it, and should practice pure conduct in the Buddha's teachings.' At that time, the World Honored One summarized the above meaning and spoke the following verses: 'If one does not understand stinginess, then he is far from Nirvana, If one understands stinginess, then he is not far from Nirvana. I observe all sentient beings, contaminated by stinginess, still falling into evil realms, undergoing the cycle of birth and death. If one can correctly understand, and permanently eliminate this stinginess, one can attain the fruit of a Sramana (ascetic), and ultimately not be subject to birth. I heard the following words from the World Honored One: 'Bhikshus (ordained monks), you should know! If someone does not truly understand craving, does not correctly and fully understand it, and is unable to permanently eliminate it, then because his mind has not departed from craving, he cannot penetrate, cannot fully know, cannot completely awaken, cannot attain Nirvana, and cannot realize supreme bliss. If someone has truly understood craving, has correctly and fully understood it, and has been able to permanently eliminate it, then because his mind has departed from craving, he can penetrate, can fully know, can completely awaken, can attain Nirvana, and can realize supreme bliss. Therefore, one should truly understand craving, should correctly and fully understand it, and should seek to permanently eliminate it, and should practice pure conduct in the Buddha's teachings.' At that time, the World Honored One summarized the above meaning and spoke the following verses: 'If one does not understand craving, then he is far from Nirvana, If one understands craving, then he is not far from Nirvana. I observe all sentient beings, contaminated by craving, still falling into evil realms, undergoing the cycle of birth and death. If one can correctly understand, and permanently eliminate this craving, one can attain the fruit of a Sramana, and ultimately not be subject to birth.' I heard the following words from the World Honored One: 'Bhikshus, you should know! If someone does not truly understand arrogance, does not correctly and fully understand it, and is unable to permanently eliminate it, then because his mind has not departed from arrogance, he cannot penetrate, cannot fully know, cannot completely awaken

、不能涅槃、不能證得無上安樂。若有于慢已如實知、已正遍知、已能永斷，彼于自心已離慢故，即能通達、即能遍知、即能等覺、即能涅槃、即能證得無上安樂。是故於慢應如實知、應正遍知、應求永斷，于佛法中當修梵行。」爾時，世尊重攝上義而說頌曰：

「若於慢未知，　　彼去涅槃遠，　于慢已知者，　　去涅槃不遙。　我觀諸有情，　　由慢之所染，　還來墮惡趣，　　受生死輪迴。　若能正了知，　　永斷此慢者，　得上沙門果，　　畢竟不受生。」

吾從世尊聞如是語：「苾芻當知！若有于害未如實知、未正遍知、未能永斷，彼于自心未離害故，不能通達、不能遍知、不能等覺、不能涅槃、不能證得無上安樂。若有于害已如實知、已正遍知、已能永斷，彼于自心已離害故，即能通達、即能遍知、即能等覺、即能涅槃、即能證得無上安樂。是故於害應如實知、應正遍知、應求永斷，于佛法中當修梵行。」爾時，世尊重攝上義而說頌曰：

「若於害未知，　　彼去涅槃遠，　于害已知者，　　去涅槃不遙。　我觀諸有情，　　由害之所染，　還來墮惡趣，　　受生死輪迴。　若能正了知，　　永斷此害者，　得上沙門果，　　畢竟不受生。」

吾從世尊聞如是語：

【現代漢語翻譯】現代漢語譯本「比丘們，你們應當知道！如果有人對『慢』（mana，驕慢）沒有如實地瞭解、沒有完全正確地瞭解、沒有能夠永遠斷除，那麼因為他的內心沒有遠離『慢』，就不能通達真理、不能全面瞭解、不能完全覺悟、不能達到涅槃（Nirvana，寂滅）、不能證得無上的安樂。如果有人對『慢』已經如實地瞭解、已經完全正確地瞭解、已經能夠永遠斷除，那麼因為他的內心已經遠離『慢』，就能通達真理、就能全面瞭解、就能完全覺悟、就能達到涅槃、就能證得無上的安樂。因此，對於『慢』應當如實地瞭解、應當完全正確地瞭解、應當尋求永遠斷除，在佛法中應當修持梵行（brahmacarya，清凈行）。」當時，世尊再次總結上面的意義而說了偈頌：「如果對於『慢』還不瞭解，那他離涅槃就很遙遠，對於『慢』已經瞭解的人，離涅槃就不遙遠。我觀察到各種有情眾生，由於被『慢』所污染，還會再次墮落到惡趣（durgati，不好的去處），遭受生死的輪迴。如果能夠正確地瞭解，並且永遠斷除這種『慢』，就能證得上沙門果（Śrāmaṇaphala，出家修行的果位），最終不再受生死輪迴。」我從世尊那裡聽到這樣的話：「比丘們，你們應當知道！如果有人對『害』（vihiṃsā，傷害）沒有如實地瞭解、沒有完全正確地瞭解、沒有能夠永遠斷除，那麼因為他的內心沒有遠離『害』，就不能通達真理、不能全面瞭解、不能完全覺悟、不能達到涅槃、不能證得無上的安樂。如果有人對『害』已經如實地瞭解、已經完全正確地瞭解、已經能夠永遠斷除，那麼因為他的內心已經遠離『害』，就能通達真理、就能全面瞭解、就能完全覺悟、就能達到涅槃、就能證得無上的安樂。因此，對於『害』應當如實地瞭解、應當完全正確地瞭解、應當尋求永遠斷除，在佛法中應當修持梵行。」當時，世尊再次總結上面的意義而說了偈頌：「如果對於『害』還不瞭解，那他離涅槃就很遙遠，對於『害』已經瞭解的人，離涅槃就不遙遠。我觀察到各種有情眾生，由於被『害』所污染，還會再次墮落到惡趣，遭受生死的輪迴。如果能夠正確地瞭解，並且永遠斷除這種『害』，就能證得上沙門果，最終不再受生死輪迴。」我從世尊那裡聽到這樣的話：

【English Translation】 English version 『Bhikkhus, you should know! If someone has not truly understood 『mana』 (pride), has not completely and correctly understood, and has not been able to permanently eliminate it, then because their mind has not been free from 『mana』, they cannot penetrate the truth, cannot fully understand, cannot be fully enlightened, cannot attain Nirvana (liberation), and cannot attain supreme bliss. If someone has truly understood 『mana』, has completely and correctly understood, and has been able to permanently eliminate it, then because their mind has been free from 『mana』, they can penetrate the truth, can fully understand, can be fully enlightened, can attain Nirvana, and can attain supreme bliss. Therefore, 『mana』 should be truly understood, should be completely and correctly understood, and should be sought to be permanently eliminated, and one should practice brahmacarya (pure conduct) in the Buddha's teachings.』 At that time, the World Honored One summarized the above meaning again and spoke the following verses: 『If one does not understand 『mana』, then they are far from Nirvana; those who understand 『mana』 are not far from Nirvana. I observe all sentient beings, polluted by 『mana』, will fall into evil realms (durgati) again, suffering the cycle of birth and death. If one can correctly understand and permanently eliminate this 『mana』, they can attain the fruit of a Śrāmaṇa (ascetic practitioner), and ultimately not be subject to rebirth.』 I heard these words from the World Honored One: 『Bhikkhus, you should know! If someone has not truly understood 『vihiṃsā』 (harm), has not completely and correctly understood, and has not been able to permanently eliminate it, then because their mind has not been free from 『harm』, they cannot penetrate the truth, cannot fully understand, cannot be fully enlightened, cannot attain Nirvana, and cannot attain supreme bliss. If someone has truly understood 『harm』, has completely and correctly understood, and has been able to permanently eliminate it, then because their mind has been free from 『harm』, they can penetrate the truth, can fully understand, can be fully enlightened, can attain Nirvana, and can attain supreme bliss. Therefore, 『harm』 should be truly understood, should be completely and correctly understood, and should be sought to be permanently eliminated, and one should practice brahmacarya in the Buddha's teachings.』 At that time, the World Honored One summarized the above meaning again and spoke the following verses: 『If one does not understand 『harm』, then they are far from Nirvana; those who understand 『harm』 are not far from Nirvana. I observe all sentient beings, polluted by 『harm』, will fall into evil realms again, suffering the cycle of birth and death. If one can correctly understand and permanently eliminate this 『harm』, they can attain the fruit of a Śrāmaṇa, and ultimately not be subject to rebirth.』 I heard these words from the World Honored One:

「苾芻當知！若於一切未如實知、未正遍知、未能永斷，彼于自心未離一切故，不能通達、不能遍知、不能等覺、不能涅槃、不能證得無上安樂。若於一切已如實知、已正遍知、已能永斷，彼于自心已離一切故，即能通達、即能遍知、即能等覺、即能涅槃、即能證得無上安樂。故於一切應如實知、應正遍知、應求永斷，于佛法中當修梵行。」爾時，世尊重攝此義而說頌曰：

「若一切未知，　　彼去涅槃遠，　一切已知者，　　去涅槃不遙。　我觀諸有情，　　由一切所染，　還來墮惡趣，　　受生死輪迴。」

重攝前經嗢拖南曰：

貪、恚及愚癡　　覆藏、惱、忿、恨　嫉、慳與耽嗜　　慢、害、將一切

吾從世尊聞如是語：「苾芻當知！一切修習福業事中，慈心解脫最為第一。所以者何？慈心解脫威德熾盛，映蔽一切諸福業事。以彼諸事所有威德，欲比所修慈心解脫，十六分中亦不及一。苾芻當知！譬如小大諸國王中，轉輪聖王最為第一。所以者何？轉輪聖王威德熾盛，映蔽一切小大諸王。以彼諸王所有威德比轉輪王，十六分中亦不及一。諸福業事亦復如是，欲比所修慈心解脫，十六分中亦不及一。又如小大諸星之中，其滿月輪最為第一。所以者何？是滿月輪威光熾盛，映蔽一切小大

【現代漢語翻譯】現代漢語譯本『苾芻（Bhiksu，比丘，佛教出家男眾）當知！如果對於一切事物沒有如實地瞭解、沒有正確而普遍地瞭解、沒有能夠永遠斷除，那麼他的內心就沒有脫離一切，因此不能通達真理、不能普遍地瞭解一切、不能達到正等覺悟、不能證得涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）、不能證得無上的安樂。如果對於一切事物已經如實地瞭解、已經正確而普遍地瞭解、已經能夠永遠斷除，那麼他的內心就已經脫離一切，就能通達真理、就能普遍地瞭解一切、就能達到正等覺悟、就能證得涅槃、就能證得無上的安樂。所以對於一切事物應該如實地瞭解、應該正確而普遍地瞭解、應該尋求永遠斷除，在佛法中應當修習清凈的行為（梵行）。』當時，世尊（釋迦牟尼佛的尊稱）再次總結這個意義而說了偈頌：『如果一切都不知道，那離涅槃就很遠，一切都知道的人，離涅槃就不遙遠。我觀察到所有的眾生，都被一切事物所污染，還會再次墮入惡趣（Apaya，佛教術語，指不好的輪迴），承受生死輪迴。』再次總結前面經文的綱要說：『貪婪、嗔恨和愚癡，覆藏、惱怒、忿恨，嫉妒、吝嗇和貪戀，傲慢、加害，將這一切都包括在內。』我從世尊那裡聽到這樣的話：『苾芻（Bhiksu，比丘，佛教出家男眾）當知！在一切修習福德善業的事情中，慈心解脫最為第一。為什麼這麼說呢？因為慈心解脫的威德熾盛，能夠掩蓋一切其他的福德善業。那些其他善業所有的威德，如果與修習的慈心解脫相比，連十六分之一都比不上。苾芻（Bhiksu，比丘，佛教出家男眾）當知！譬如大小所有的國王中，轉輪聖王（Cakravartin，佛教術語，擁有統治世界的理想君主）最為第一。為什麼這麼說呢？因為轉輪聖王（Cakravartin，佛教術語，擁有統治世界的理想君主）的威德熾盛，能夠掩蓋一切大小的國王。那些國王所有的威德如果與轉輪聖王相比，連十六分之一都比不上。各種福德善業也是這樣，如果與修習的慈心解脫相比，連十六分之一都比不上。又如大小所有的星辰之中，那滿月的光輪最為第一。為什麼這麼說呢？因為這滿月的光輪威光熾盛，能夠掩蓋一切大小

【English Translation】 English version 『Bhiksu (Buddhist monk), know this! If one does not truly know everything, does not rightly and completely understand, and is unable to permanently cut off (defilements), then because one's mind has not departed from everything, one cannot penetrate (the truth), cannot completely know, cannot attain perfect enlightenment, cannot attain Nirvana (the state of liberation from the cycle of birth and death), and cannot attain supreme bliss. If one has truly known everything, has rightly and completely understood, and has been able to permanently cut off (defilements), then because one's mind has already departed from everything, one can immediately penetrate (the truth), can immediately completely know, can immediately attain perfect enlightenment, can immediately attain Nirvana, and can immediately attain supreme bliss. Therefore, one should truly know everything, should rightly and completely understand, and should seek to permanently cut off (defilements); in the Buddha's teachings, one should practice pure conduct (Brahmacharya).』 At that time, the World Honored One (a title for the Buddha) again summarized this meaning and spoke in verse: 『If one does not know everything, then one is far from Nirvana; one who knows everything is not far from Nirvana. I observe that all sentient beings are defiled by everything, and will return to fall into the evil realms (Apaya, states of suffering), enduring the cycle of birth and death.』 Again, summarizing the outline of the previous sutra, it says: 『Greed, hatred, and delusion, concealment, annoyance, anger, resentment, jealousy, stinginess, and attachment, arrogance, harm—including all of these.』 I heard from the World Honored One these words: 『Bhiksu (Buddhist monk), know this! Among all acts of cultivating meritorious deeds, the liberation of loving-kindness is the foremost. Why is that? Because the power and majesty of the liberation of loving-kindness are blazing, overshadowing all other meritorious deeds. The power and majesty of those other deeds, when compared to the cultivated liberation of loving-kindness, are not even one-sixteenth. Bhiksu (Buddhist monk), know this! For example, among all kings, small and great, the Wheel-Turning Monarch (Cakravartin, an ideal universal ruler) is the foremost. Why is that? Because the power and majesty of the Wheel-Turning Monarch (Cakravartin, an ideal universal ruler) are blazing, overshadowing all kings, small and great. The power and majesty of those kings, when compared to the Wheel-Turning Monarch, are not even one-sixteenth. The same is true of meritorious deeds; when compared to the cultivated liberation of loving-kindness, they are not even one-sixteenth. Furthermore, among all stars, small and great, the full moon is the foremost. Why is that? Because the light and majesty of the full moon are blazing, overshadowing all stars, small and great.

諸星。以彼諸星所有威光比滿月輪，十六分中亦不及一。諸福業事亦復如是，欲比所修慈心解脫，十六分中亦不及一。」爾時，世尊重攝此義而說頌曰：

「一切福業事，　　比慈心解脫，　於十六分中，　　亦不能及一。　於一有情所，　　能修慈善心，　其福尚無邊，　　何況於一切！　諸有大國王，　　威伏于大地，　世間祠施會，　　一切無不為。　如是祠施福，　　比所修慈心，　於十六分中，　　亦不能及一。　如轉輪聖帝，　　威德蔽諸王，　亦如滿月輪，　　其光映諸宿。　如是諸所修，　　一切福業事，　皆為慈善心，　　威德之所覆。　修慈心解脫，　　若人若非人，　一切諸有情，　　皆不能為害。」

吾從世尊聞如是語：「苾芻當知！我觀世間無別一法，為諸有學未得心者希求無上安樂果時，作外強緣，如善知識。所以者何？彼諸有情因善知識，所求皆遂，謂斷眾惡、修習諸善，得無雜染真凈之身。」爾時，世尊重攝此義而說頌曰：

「我觀諸世間，　　無別有一法，　學未得心者，　　求無上果時，　為作外強緣，　　如彼善知識。　親近善知識，　　所求無不成，　恭敬受其教，　　無放逸奉行，　速證於涅槃，　　離怖常安樂。」

【現代漢語翻譯】現代漢語譯本諸星的光芒，與圓滿的月亮相比，連十六分之一都比不上。各種福德善業也是如此，與修習慈心解脫相比，連十六分之一都比不上。' 當時，世尊重申此義，以偈頌說：『一切福德善業，與慈心解脫相比，連十六分之一，也比不上。對一個有情眾生，能夠修習慈善心，其福德尚且無邊，何況是對一切眾生！那些大國王，以威勢降伏大地，世間的祭祀佈施大會，無不舉辦。這樣的祭祀佈施之福，與所修習的慈心相比，連十六分之一，也比不上。如同轉輪聖王（Cakravarti-raja，擁有統治世界的輪寶的理想統治者），其威德遮蔽所有國王，也如圓滿的月亮，其光芒照耀所有星宿。像這樣所修習的，一切福德善業，都被慈善心，其威德所覆蓋。修習慈心解脫，無論是人還是非人，一切有情眾生，都不能加害。』我從世尊那裡聽到這樣的話：『比丘（Bhikkhu，佛教僧侶）們應當知道！我觀察世間，沒有其他一種法，對於那些尚未獲得心的有學之人，在希求無上安樂果時，能作為外在的強大助緣，如同善知識（kalyāṇa-mittatā，良師益友）。為什麼這麼說呢？因為這些有情眾生依靠善知識，所求都能如願，即斷除各種惡行、修習各種善行，獲得沒有雜染的真正清凈之身。』當時，世尊重申此義，以偈頌說：『我觀察所有世間，沒有其他一種法，有學之人未得心，求無上果之時，能作為外在的強大助緣，如同那善知識。親近善知識，所求沒有不成就，恭敬接受他的教導，不放逸地奉行，迅速證得涅槃（Nirvana，佛教術語，指從輪迴中解脫出來的境界），遠離怖畏，常享安樂。』

【English Translation】 English version The brilliance of all the stars, compared to the full moon, is not even one-sixteenth. All meritorious deeds are also like this; compared to cultivating loving-kindness liberation, it is not even one-sixteenth.' At that time, the World Honored One reiterated this meaning and spoke in verse: 'All meritorious deeds, compared to loving-kindness liberation, are not even one-sixteenth. If one can cultivate a benevolent heart, toward one sentient being, the merit is still boundless, how much more so towards all! Those great kings, subjugate the earth with their power, the world's sacrificial giving assemblies, do everything without fail. The merit of such sacrificial giving, compared to the cultivated loving-kindness, is not even one-sixteenth.
Like a Cakravarti-raja (Cakravarti-raja, an ideal ruler who possesses the wheel jewel to rule the world), whose power overshadows all kings, also like the full moon, whose light shines on all the stars. Like this, all that is cultivated, all meritorious deeds, are all covered by the power, of the benevolent heart. Cultivating loving-kindness liberation, whether human or non-human, all sentient beings, cannot harm.' I heard these words from the World Honored One: 'Bhikkhus (Bhikkhu, Buddhist monks) should know! I observe the world, there is no other dharma that, for those who have not yet attained the mind, when seeking the supreme bliss fruit, can act as a strong external condition, like a kalyāṇa-mittatā (kalyāṇa-mittatā, virtuous friend). Why is this so? Because these sentient beings rely on virtuous friends, and all that they seek is fulfilled, that is, cutting off all evil deeds, cultivating all good deeds, and obtaining a truly pure body without defilement.' At that time, the World Honored One reiterated this meaning and spoke in verse: 'I observe all the worlds, there is no other dharma, for those who have not attained the mind, when seeking the supreme fruit, can act as a strong external condition, like that virtuous friend. Approaching virtuous friends, nothing sought is not achieved, Respectfully receiving his teachings, and practicing without negligence, quickly attaining Nirvana (Nirvana, Buddhist term referring to the state of liberation from the cycle of rebirth), far from fear, always enjoying bliss.'

吾從世尊聞如是語：「苾芻當知！我觀世間無別一法，為諸有學未得心者希求無上安樂果時，作內強緣，如正作意。所以者何？彼諸有情因正作意，所求皆遂，謂斷眾惡、修習諸善，得無雜染真凈之身。」爾時，世尊重攝此義而說頌曰：

「我觀諸世間，　　無別有一法，　學未得心者，　　求無上果時，　為作內強緣，　　如彼正作意。　修習正作意，　　所求無不成，　如理審觀察，　　無放逸修行，　速證於涅槃，　　離怖常安樂。」

吾從世尊聞如是語：「苾芻當知！若諸有情能知惠施所感果報明瞭現前如我知者，必無慳吝纏染其心，設彼唯有所食一摶，要分施他，然後自食。以不知故，為諸慳吝纏染其心，雖有無量飲食、財寶而不施他，唯自食用。所以者何？惠施果報生人天中，無量往返受諸快樂。」爾時，世尊重攝此義而說頌曰：

「世間諸有情，　　若了知惠施，　能感大果報，　　明見似如來；　其心必不為，　　慳吝所纏染，　唯有食一摶，　　而亦能分施。　由不知施果，　　明見似如來，　雖有多財食，　　慳吝不能捨。　若於凡聖田，　　三時心喜施，　感人天果報，　　往返量無邊。」

吾從世尊聞如是語：「苾芻當知！若諸有情能知犯

【現代漢語翻譯】現代漢語譯本我從世尊那裡聽到這樣的話：『比丘（bhiksu，佛教出家人）們應當知道！我觀察世間，沒有其他任何一種法，對於那些尚未獲得內心平靜的有學之人，在希求無上安樂果時，能像如理作意那樣，作為內在的強大助緣。為什麼這樣說呢？因為那些有情眾生依靠如理作意，所求都能實現，也就是斷除各種惡行、修習各種善行，從而獲得沒有雜染、真正清凈的身心。』當時，世尊重申此義，說了以下偈頌：『我觀察所有世間，沒有其他任何一種法，對於尚未獲得內心平靜的有學之人，在尋求無上果位時，能像如理作意那樣，作為內在的強大助緣。修習如理作意，所求沒有不能成就的，如理地審察觀察，不放逸地修行，迅速證得涅槃（nirvana，佛教最高境界），遠離怖畏，常享安樂。』我從世尊那裡聽到這樣的話：『比丘們應當知道！如果所有有情眾生能夠像我一樣，清楚地知道佈施所感得的果報會明顯地呈現出來，那麼他們一定不會被慳吝所纏縛，即使只有一口食物，也要分給別人，然後自己才吃。正因為不知道佈施的果報，才會被慳吝所纏縛，即使擁有無量的飲食和財寶，也不肯佈施給別人，只供自己享用。為什麼這樣說呢？因為佈施的果報是投生到人天之中，無數次往返，享受各種快樂。』當時，世尊重申此義，說了以下偈頌：『世間所有有情眾生，如果瞭解佈施能夠感得巨大果報，看得清楚明白就像如來（Tathagata，佛的稱號）一樣；他們的心一定不會被慳吝所纏縛，即使只有一口食物，也能分給別人。由於不知道佈施的果報，看得清楚明白就像如來一樣，即使擁有很多財富和食物，也會因為慳吝而不肯施捨。如果在凡夫和聖者的福田中，在三個時辰都歡喜佈施，就能感得人天果報，往返的次數沒有邊際。』我從世尊那裡聽到這樣的話：『比丘們應當知道！如果所有有情眾生能夠知道犯

【English Translation】 English version I heard the following words from the World Honored One: 'Bhikkhus (bhiksu, Buddhist monks), you should know! I observe the world and find no other single dharma that, for those learners who have not yet attained inner peace, when seeking the supreme bliss, acts as such a strong inner cause as right mindfulness (正作意). Why is this so? Because those sentient beings, through right mindfulness, achieve all that they seek, namely, cutting off all evils, cultivating all virtues, and attaining a body and mind that is free from defilements and truly pure.' At that time, the World Honored One reiterated this meaning and spoke the following verse: 'I observe all the worlds, and find no other single dharma that, for those learners who have not yet attained inner peace, when seeking the supreme fruit, acts as such a strong inner cause as right mindfulness. Cultivating right mindfulness, nothing sought remains unachieved; mindfully and thoroughly observing, practicing without negligence, one quickly attains Nirvana (nirvana, the ultimate state in Buddhism), free from fear, and enjoys constant bliss.' I heard the following words from the World Honored One: 'Bhikkhus, you should know! If all sentient beings could know as clearly as I do the karmic rewards of generosity, they would never be bound by stinginess. Even if they had only a single morsel of food, they would share it with others before eating it themselves. It is because they do not know the karmic rewards of generosity that they are bound by stinginess, and even though they possess limitless food and wealth, they do not give to others, but only consume it themselves. Why is this so? Because the karmic reward of generosity is to be reborn in the realms of humans and gods, endlessly returning and enjoying all kinds of happiness.' At that time, the World Honored One reiterated this meaning and spoke the following verse: 'If all sentient beings in the world understood that generosity can bring great karmic rewards, seeing it as clearly as the Tathagata (Tathagata, title of the Buddha); their hearts would certainly not be bound by stinginess, and even with only a single morsel of food, they would be able to share it. Because they do not know the fruit of generosity, seeing it as clearly as the Tathagata, even with much wealth and food, they are unable to give it away due to stinginess. If one joyfully gives in the fields of ordinary and noble beings, at all three times, one will experience the karmic rewards of humans and gods, with endless cycles of rebirth.' I heard the following words from the World Honored One: 'Bhikkhus, you should know! If all sentient beings could know the consequences of committing

戒所感果報明瞭現前如我知者，行住坐臥皆不能安，言笑飲食都無思念，其心驚惶狂亂吐血，身形萎悴如被刈蘆。以不知故，安然無畏。所以者何？諸犯戒罪能感惡趣，增上猛利諸苦果報。」爾時，世尊重攝此義而說頌曰：

「世間諸有情，　　若了知犯戒，　能感苦果報，　　明見似如來；　四威儀不安，　　不思言笑等，　心驚狂吐血，　　身悴如刈蘆。　由不知犯戒，　　能感惡趣苦，　明見似如來，　　安然不驚懼。　諸有犯戒人，　　定墮于惡趣，　受增上猛利，　　苦果報無邊。」

吾從世尊聞如是語：「苾芻當知！若諸有情能知持戒所感果報明瞭現前如我知者，彼于自身深生厭離、欣樂當來，堅持禁戒。以不知故，樂著自身，毀犯禁戒。所以者何？諸持戒福能感善趣，增上猛利諸樂果報。」爾時，世尊重攝此義而說頌曰：

「世間諸有情，　　若了知持戒，　能感樂果報，　　明見似如來；　便於不凈身，　　深能生厭離，　求當來勝果，　　堅守凈尸羅。　由不知持戒，　　能感善趣樂，　明見似如來，　　故毀犯凈戒。　諸有持戒人，　　得生於善趣，　受天諸妙樂，　　證無上涅槃。」

吾從世尊聞如是語：「苾芻當知！若諸有情知而妄語，無慚

【現代漢語翻譯】現代漢語譯本：『如果像我一樣清楚地知道犯戒所導致的果報，那麼行住坐臥都無法安心，連言語談笑、飲食起居都無法思考，內心驚慌狂亂甚至吐血，身形憔悴如同被收割的蘆葦。』因為不知道這些，所以才安然無畏。這是為什麼呢？因為各種犯戒的罪過能感召惡趣，帶來極其猛烈的痛苦果報。』當時，世尊再次總結這個道理，用偈頌說道：『世間所有的眾生，如果瞭解犯戒，能感召痛苦的果報，像如來一樣明瞭地看見；那麼他的四種威儀（行住坐臥）都不會安穩，不會去思考言語談笑等等，內心驚慌狂亂甚至吐血，身形憔悴如同被收割的蘆葦。因為不知道犯戒，能感召惡趣的痛苦，像如來一樣明瞭地看見，所以才安然不驚懼。所有犯戒的人，必定墮落到惡趣，承受極其猛烈的痛苦果報，無邊無際。』我從世尊那裡聽到這樣的話：『比丘們應當知道！如果眾生能夠像我一樣清楚地知道持戒所感召的果報，那麼他們就會對自己深深地厭惡，欣樂於未來的果報，並且堅持遵守戒律。因為不知道這些，所以才貪戀自身，毀壞戒律。這是為什麼呢？因為各種持戒的福德能感召善趣，帶來極其猛烈的快樂果報。』當時，世尊再次總結這個道理，用偈頌說道：『世間所有的眾生，如果瞭解持戒，能感召快樂的果報，像如來一樣明瞭地看見；那麼他就會對不乾淨的身體，深深地產生厭惡和遠離之心，追求未來殊勝的果報，堅定地守護清凈的戒律（尸羅，Śīla）。因為不知道持戒，能感召善趣的快樂，像如來一樣明瞭地看見，所以才毀壞清凈的戒律。所有持戒的人，能夠出生在善趣，享受天上的各種美妙快樂，最終證得無上的涅槃（Nirvana）。』我從世尊那裡聽到這樣的話：『比丘們應當知道！如果眾生明知故犯妄語，毫無慚愧之心，』

【English Translation】 English version: 『If one knows as clearly as I do the karmic consequences of breaking the precepts, one would not be at peace whether walking, standing, sitting, or lying down. One would not even think of speaking, laughing, eating, or drinking. One's heart would be terrified and deranged, even to the point of vomiting blood. One's body would wither away like a cut reed.』 Because they do not know, they are at ease and without fear. Why is this? Because all transgressions of the precepts can lead to evil destinies, bringing extremely intense suffering as karmic retribution. At that time, the World Honored One (世尊, Śakyamuni) summarized this meaning again and spoke in verse: 『If all sentient beings in the world understand breaking the precepts, and that it can bring suffering as karmic retribution, seeing it as clearly as the Tathagata (如來,Tathāgata); then their four kinds of deportment (walking, standing, sitting, and lying down) will not be peaceful, they will not think of speaking, laughing, and so on, their hearts will be terrified and deranged, even to the point of vomiting blood, their bodies will wither away like a cut reed. Because they do not know breaking the precepts, and that it can bring the suffering of evil destinies, seeing it as clearly as the Tathagata, they are at ease and without fear. All those who break the precepts will certainly fall into evil destinies, enduring extremely intense suffering as karmic retribution, without end.』 I heard these words from the World Honored One: 『Bhikkhus (苾芻,Bhiksu) should know! If sentient beings could know as clearly as I do the karmic consequences of upholding the precepts, then they would deeply loathe themselves and rejoice in the future, firmly upholding the precepts. Because they do not know, they are attached to themselves and break the precepts. Why is this? Because all the merits of upholding the precepts can lead to good destinies, bringing extremely intense happiness as karmic retribution.』 At that time, the World Honored One summarized this meaning again and spoke in verse: 『If all sentient beings in the world understand upholding the precepts, and that it can bring happiness as karmic retribution, seeing it as clearly as the Tathagata; then they will deeply loathe and distance themselves from the impure body, seeking future excellent rewards, firmly guarding the pure precepts (Śīla). Because they do not know upholding the precepts, and that it can bring the happiness of good destinies, seeing it as clearly as the Tathagata, they break the pure precepts. All those who uphold the precepts will be born in good destinies, enjoying all the wonderful pleasures of the heavens, and ultimately attain unsurpassed Nirvana (涅槃,Nirvana).』 I heard these words from the World Honored One: 『Bhikkhus should know! If sentient beings knowingly speak falsely, without any sense of shame,』

、無愧、無改悔心，我說彼于惡不善業無不能造。」爾時，世尊重攝此義而說頌曰：

「知而故妄語，　　無慚愧悔心，　如是諸有情，　　無惡而不造。」

吾從世尊聞如是語：「苾芻當知！若諸有情知而妄語，深生慚愧有改悔心，我說彼于白凈善法無不能造。」爾時，世尊重攝此義而說頌曰：

「知而故妄語，　　有慚愧悔心，　如是諸有情，　　無善而不造。　精勤不放逸，　　如說正修行，　得無上涅槃，　　永離諸怖畏。」

吾從世尊聞如是語：「苾芻當知！有一最勝補特伽羅，彼於世間若不出現，無量有情退失聖慧。云何為一補特伽羅？所謂如來、應、正等覺。所以者何？若諸如來、應、正等覺不現世間，無能宣說修聖慧法，故諸有情退失聖慧。苾芻當知！諸有退失親友財位，名小退失；退失聖慧，名大退失。所以者何？若諸有情退失聖慧，于現法中多諸憂苦，無喜樂住，有災有患有惱有燒，及於當來長夜受苦，及受種種猛利災害，增長血滴，常游死路，數墮地獄、餓鬼、傍生、阿素洛趣，數受人天生死憂苦。所以者何？由彼有情于其聖慧未能隨覺、未能通達，故於六趣生死輪迴。若諸有情證得聖慧，便能出離正盡苦邊。是故汝等應如是學：我當云何修習聖慧令不退失？我當云

【現代漢語翻譯】現代漢語譯本：『如果有人明知故犯地撒謊，沒有羞恥心、沒有悔改之心，我說這樣的人什麼惡事都做得出來。』當時，世尊重申此義，說了以下偈頌：『明知故妄語，無慚愧悔心，如是諸有情，無惡而不造。』我從世尊那裡聽到這樣的話：『比丘們，你們應當知道！如果有人明知故犯地撒謊，但內心深感慚愧並有悔改之心，我說這樣的人什麼純潔善良的事都能做出來。』當時，世尊重申此義，說了以下偈頌：『明知故妄語，有慚愧悔心，如是諸有情，無善而不造。精勤不放逸，如說正修行，得無上涅槃（Nirvana，解脫），永離諸怖畏。』我從世尊那裡聽到這樣的話：『比丘們，你們應當知道！有一種最殊勝的補特伽羅（Pudgala，人），如果他不出現在世間，無數的有情（sentient beings）會喪失聖慧（wisdom）。哪一種補特伽羅呢？就是如來（Tathagata）、應（Arhat）、正等覺（Samyaksambuddha）。為什麼呢？如果如來、應、正等覺不出現在世間，就沒有人能夠宣說修習聖慧的方法，所以有情會喪失聖慧。比丘們，你們應當知道！喪失親友和財富，叫做小的損失；喪失聖慧，叫做大的損失。為什麼呢？如果眾生喪失了聖慧，在現世中會有很多的憂愁和痛苦，沒有喜樂，充滿災難、禍患、煩惱和煎熬，而且在未來漫長的歲月中遭受痛苦，以及各種猛烈的災害，增長血淚，經常行走在死亡的道路上，多次墮入地獄（Naraka）、餓鬼（Preta）、傍生（Tiryagyoni）、阿修羅（Asura）道，多次承受人天（Deva）的生死憂苦。為什麼呢？因為這些有情對於聖慧未能覺悟、未能通達，所以在六道（six realms）生死中輪迴。如果眾生證得了聖慧，便能出離，真正地斷絕痛苦的邊際。所以你們應當這樣學習：我應當如何修習聖慧，使它不退失？我應當如何』

【English Translation】 English version: 『If someone knowingly lies, and has no sense of shame or remorse, I say that person is capable of any evil deed.』 At that time, the World Honored One reiterated this meaning and spoke the following verse: 『Knowing and deliberately lying, Without shame or remorse, Such sentient beings, Will commit any evil.』 I heard from the World Honored One these words: 『Bhikkhus (monks), you should know! If someone knowingly lies, but feels deep shame and has remorse, I say that person is capable of any pure and virtuous deed.』 At that time, the World Honored One reiterated this meaning and spoke the following verse: 『Knowing and deliberately lying, With shame and remorse, Such sentient beings, Will commit any good. Diligent and not negligent, Practicing rightly as taught, Attaining unsurpassed Nirvana (Nirvana, liberation), Forever free from all fears.』 I heard from the World Honored One these words: 『Bhikkhus, you should know! There is one most excellent Pudgala (Pudgala, person), if he does not appear in the world, countless sentient beings (sentient beings) will lose their sacred wisdom (wisdom). What kind of Pudgala is it? It is the Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha). Why? If the Tathagata, Arhat, and Samyaksambuddha do not appear in the world, no one will be able to proclaim the method of cultivating sacred wisdom, so sentient beings will lose their sacred wisdom. Bhikkhus, you should know! Losing relatives and wealth is called a small loss; losing sacred wisdom is called a great loss. Why? If sentient beings lose their sacred wisdom, they will have many sorrows and sufferings in this life, without joy and happiness, full of disasters, misfortunes, troubles, and torments, and in the long future they will suffer, as well as various fierce disasters, increasing blood and tears, often walking on the road of death, repeatedly falling into hell (Naraka), hungry ghosts (Preta), animals (Tiryagyoni), Asura (Asura) realms, repeatedly enduring the sorrows and sufferings of birth and death in the human and Deva (Deva) realms. Why? Because these sentient beings have not awakened to and understood sacred wisdom, they are in the cycle of birth and death in the six realms (six realms). If sentient beings attain sacred wisdom, they will be able to escape and truly end the boundary of suffering. Therefore, you should learn in this way: How should I cultivate sacred wisdom so that it does not diminish? How should I』

何于諸聖慧隨覺通達？汝等苾芻，應如是學。」爾時，世尊重攝此義而說頌曰：

「如來不出現，　　世間諸有情，　無救無歸依，　　皆退失聖慧。　失親友財位，　　是名小退失，　若失真聖慧，　　是名大退失。　我觀諸世間，　　失無上聖慧，　輪轉于生死，　　受諸名色身。　彼于現法中，　　有苦無上樂，　于當來長夜，　　久生死輪迴。　若欲求聖慧，　　正盡眾苦邊，　當愿諸如來，　　數出現於世。」

吾從世尊聞如是語：「苾芻當知！有一最勝補特伽羅，彼於世間若出現者，無量有情增長聖慧。云何為一補特伽羅？所謂如來、應、正等覺。所以者何？若諸如來、應、正等覺出現世間，有能宣說修聖慧法，令諸有情增長聖慧。苾芻當知！諸有增長親友財位，名小增長；增長聖慧，名大增長。所以者何？若諸有情增長聖慧，于現法中多諸喜樂，無憂苦住，無災無患無惱無燒，不于當來長夜受苦，不受種種猛利災害，不增血滴，不游死路，不墮地獄、餓鬼、傍生、阿素洛趣，不受人天生死憂苦。所以者何？由彼有情于其聖慧已能隨覺，已能通達，不於六趣生死輪迴。若諸有情未增聖慧，無能出離正盡苦邊。是故汝等應如是學：我當云何修習聖慧令其增長？我當云何于諸聖慧

【現代漢語翻譯】現代漢語譯本如何才能在諸聖的智慧中隨覺通達呢？你們這些比丘，應當這樣學習。』當時，世尊重申此義而說偈頌：『如來不出現於世，世間一切有情眾生，沒有救護，沒有歸依，都退失了聖潔的智慧。失去親友和財富地位，這叫做小的退失，如果失去真正的聖慧，這叫做大的退失。我觀察各個世間，都喪失了無上的聖慧，在生死中輪轉，承受各種名色之身。他們在現世中，有苦而沒有無上的快樂，在未來的漫長黑夜裡，長久地生死輪迴。如果想要尋求聖慧，真正地斷絕眾苦的邊際，應當希望各個如來，多次出現於世間。』我從世尊那裡聽到這樣的話：『比丘們應當知道！有一種最殊勝的補特伽羅（人），他在世間如果出現，無量的有情眾生就能增長聖慧。什麼叫做一個補特伽羅呢？就是所謂的如來、應供、正等覺（佛的稱號）。為什麼這樣說呢？如果各個如來、應供、正等覺出現於世間，就能宣說修習聖慧的方法，使各個有情眾生增長聖慧。比丘們應當知道！那些增長親友和財富地位的，叫做小的增長；增長聖慧，叫做大的增長。為什麼這樣說呢？如果各個有情眾生增長了聖慧，在現世中就有很多喜樂，沒有憂愁痛苦地安住，沒有災難禍患，沒有煩惱和燒灼，不在未來的漫長黑夜裡受苦，不遭受各種猛烈的災害，不增加血淚，不遊走在死亡的道路上，不墮入地獄、餓鬼、傍生、阿修羅道，不承受人天之間的生死憂苦。為什麼這樣說呢？因為那些有情眾生對於聖慧已經能夠隨之覺悟，已經能夠通達，不在六道生死中輪迴。如果各個有情眾生沒有增長聖慧，就不能出離，真正地斷絕痛苦的邊際。所以你們應當這樣學習：我應當如何修習聖慧使它增長？我應當如何在諸聖慧

【English Translation】 English version How can one achieve complete understanding and realization through the wisdom of all the sages? You, Bhikshus (monks), should learn in this way.』 At that time, the World-Honored One (Bhagavan) repeated this meaning and spoke in verse: 『If the Tathagata (Buddha) does not appear, sentient beings in the world, Without rescue, without refuge, all lose their sacred wisdom. Losing relatives, friends, wealth, and position, this is called a small loss, But if one loses true sacred wisdom, this is called a great loss. I observe all the worlds, losing the supreme sacred wisdom, Revolving in birth and death, receiving various forms and names. They, in the present life, have suffering without supreme joy, In the long night to come, enduring prolonged cycles of birth and death. If you wish to seek sacred wisdom, to truly end the edge of all suffering, You should wish that all the Tathagatas appear frequently in the world.』 I heard from the World-Honored One these words: 『Bhikshus, know this! There is one most excellent Pudgala (person), who, if he appears in the world, countless sentient beings will increase in sacred wisdom. What is this one Pudgala? It is the so-called Tathagata, Arhat (worthy one), Samyak-sambuddha (perfectly enlightened one). Why is this so? If all the Tathagatas, Arhats, Samyak-sambuddhas appear in the world, they can proclaim the Dharma (teachings) of cultivating sacred wisdom, enabling all sentient beings to increase in sacred wisdom. Bhikshus, know this! Those who increase relatives, friends, wealth, and position are said to have a small increase; increasing sacred wisdom is called a great increase. Why is this so? If all sentient beings increase in sacred wisdom, in the present life they will have much joy and happiness, dwelling without sorrow and suffering, without calamities and afflictions, without vexation and burning, and will not suffer in the long night to come, nor endure various fierce disasters, nor increase drops of blood, nor wander the path of death, nor fall into the hells, hungry ghosts, animals, or Asura (demigod) realms, nor endure the suffering of birth, death, sorrow, and pain in the human and heavenly realms. Why is this so? Because those sentient beings have already awakened to and understood sacred wisdom, they do not revolve in the cycle of birth and death in the six realms. If all sentient beings have not increased in sacred wisdom, they cannot escape and truly end the edge of suffering. Therefore, you should learn in this way: How should I cultivate sacred wisdom to increase it? How should I, in all sacred wisdom,

隨覺通達？汝等苾芻，應如是學。」爾時，世尊重攝此義而說頌曰：

「如來若出現，　　世間諸有情，　有救有歸依，　　皆增長聖慧。　得親友財位，　　是名小增長，　若得真聖慧，　　是名大增長。　我觀諸世間，　　得無上聖慧，　不流轉生死，　　定取于涅槃。　彼于現法中，　　離苦常安樂，　于當來長夜，　　離生死輪迴。　若欲增聖慧，　　正盡眾苦邊，　當愿佛世尊，　　長久住於世。」

吾從世尊聞如是語：「苾芻當知！世有一法于生長時，令諸有情愚癡增益、顛倒堅固、垢穢隨增、惡趣成滿，與多眾生為不利益、為不安樂，令諸世間人天大眾，無義無利、增長憂苦。云何一法？所謂邪見。所以者何？由邪見故，令諸有情愚癡增益、顛倒堅固、垢穢隨增、惡趣成滿，與多眾生為不利益、為不安樂，令諸世間人天大眾，無義無利、增長憂苦。如是名為世有一法于生長時，令諸有情愚癡增益，廣說乃至令諸世間人天大眾，無義無利、增長憂苦。」爾時，世尊重攝此義而說頌曰：

「邪見生長時，　　令愚癡增益，　及顛倒堅固，　　諸垢穢隨增，　成滿諸惡趣，　　為無利樂等。　邪見害愚夫，　　如火燒眾物。」

吾從世尊聞如是語：「苾芻當知！世

【現代漢語翻譯】現代漢語譯本『隨覺通達？你們這些比丘（bhiksu，佛教出家男眾），應當這樣學習。』當時，世尊（Bhagavat，佛的尊稱）再次總結這個意義，說了以下偈頌：『如來（Tathagata，佛的稱號）如果出現於世，世間所有的有情眾生，都有了救護和歸依，都能增長聖慧（arya-prajna，高尚的智慧）。得到親友、財富和地位，這叫做小的增長；如果得到真正的聖慧，這叫做大的增長。我觀察所有世間，得到無上的聖慧，就不會流轉于生死輪迴，必定能夠證取涅槃（nirvana，解脫）。他們于現世之中，遠離痛苦，常常安樂；于未來的漫長黑夜，遠離生死輪迴。如果想要增長聖慧，真正地斷盡一切痛苦的邊際，應當祈願佛世尊，長久住於世間。』我從世尊那裡聽到這樣的話：『比丘們應當知道！世間有一種法在生長時，會使所有的有情眾生愚癡增長、顛倒更加堅固、污垢隨著增長、墮落惡趣得到圓滿，給眾多的眾生帶來不利和不安樂，使世間的人天大眾，沒有意義和利益，增長憂愁和痛苦。什麼是一種法呢？就是所謂的邪見（mithya-drsti，錯誤的見解）。為什麼這樣說呢？因為由於邪見的緣故，使所有的有情眾生愚癡增長、顛倒更加堅固、污垢隨著增長、墮落惡趣得到圓滿，給眾多的眾生帶來不利和不安樂，使世間的人天大眾，沒有意義和利益，增長憂愁和痛苦。這樣就叫做世間有一種法在生長時，會使所有的有情眾生愚癡增長，廣泛地說乃至使世間的人天大眾，沒有意義和利益，增長憂愁和痛苦。』當時，世尊再次總結這個意義，說了以下偈頌：『邪見在生長時，會使愚癡增長，以及顛倒更加堅固，各種污垢隨著增長，使各種惡趣得到圓滿，帶來沒有利益和安樂等等。邪見會傷害愚癡的人，就像火燃燒各種東西一樣。』我從世尊那裡聽到這樣的話：『比丘們應當知道！世

【English Translation】 English version 『Clearly understanding and penetrating? You, Bhiksus (bhiksu, Buddhist monks), should learn in this way.』 At that time, the World-Honored One (Bhagavat, an epithet of the Buddha) summarized this meaning again and spoke the following verse: 『If the Tathagata (Tathagata, an epithet of the Buddha) appears in the world, all sentient beings in the world will have protection and refuge, and they will all increase in noble wisdom (arya-prajna, noble wisdom). Gaining relatives, friends, wealth, and position is called a small increase; if one gains true noble wisdom, it is called a great increase. I observe all the worlds, and those who attain unsurpassed noble wisdom will not transmigrate in the cycle of birth and death, and will surely attain Nirvana (nirvana, liberation). They, in the present life, are free from suffering and always happy; in the long night of the future, they are free from the cycle of birth and death. If you wish to increase noble wisdom and truly exhaust the boundaries of all suffering, you should pray that the World-Honored Buddha may dwell in the world for a long time.』 I heard from the World-Honored One these words: 『Bhiksus, you should know! There is one Dharma (dharma, law/teachings) in the world that, when it grows, causes all sentient beings to increase in ignorance, their inversions to become more firm, their defilements to increase, and their falling into evil destinies to be fulfilled, bringing disadvantage and unhappiness to many beings, and causing the multitudes of humans and devas (deva, gods) in the world to have no meaning or benefit, and to increase in sorrow and suffering. What is this one Dharma? It is what is called wrong view (mithya-drsti, incorrect view). Why is this so? Because due to wrong view, all sentient beings increase in ignorance, their inversions become more firm, their defilements increase, and their falling into evil destinies is fulfilled, bringing disadvantage and unhappiness to many beings, and causing the multitudes of humans and devas in the world to have no meaning or benefit, and to increase in sorrow and suffering. This is called one Dharma in the world that, when it grows, causes all sentient beings to increase in ignorance, broadly speaking, even causing the multitudes of humans and devas in the world to have no meaning or benefit, and to increase in sorrow and suffering.』 At that time, the World-Honored One summarized this meaning again and spoke the following verse: 『When wrong view grows, it causes ignorance to increase, and inversions to become more firm, and all defilements to increase, fulfilling all evil destinies, bringing no benefit or happiness, and so on. Wrong view harms the foolish, like fire burning all things.』 I heard from the World-Honored One these words: 『Bhiksus, you should know! The world

有一法于生長時，令諸有情愚癡損減、顛倒除滅、凈法隨增，脫諸惡趣、善趣成滿，與多眾生為大利益、為大安樂，令諸世間人天大眾，有義有利、增長喜樂。云何一法？所謂正見。所以者何？由正見故，令諸有情愚癡損減、顛倒除滅、凈法隨增，脫諸惡趣、善趣成滿，與多眾生為大利益、為大安樂，令諸世間人天大眾，有義有利、增長喜樂。如是名為世有一法于生長時，令諸有情愚癡損減，廣說乃至令諸世間人天大眾，有義有利、增長喜樂。」爾時，世尊重攝此義而說頌曰：

「正見生長時，　　令愚癡損減，　及顛倒除滅，　　諸凈法隨增，　脫惡滿善趣，　　為有利樂等。　正見現在前，　　速證涅槃樂。」

吾從世尊聞如是語：「苾芻當知！我觀世間無別一法，速疾迴轉，猶如其心。所以者何？是心於境速疾迴轉，世出、世間無可為喻，汝等應取如是心相。善取相已，應善思惟；善思惟已，應善觀察；善觀察已，應善安住；善安住已，若不覺有內貪慾纏，汝等復應審諦觀察：我今為有內貪慾纏而不覺耶？我今為無內貪慾纏而不覺耶？

「審觀察已，復應作意思惟隨一可愛境相。如是作意思惟隨一可愛相時，若心隨順趣向喜樂可愛境相，當知此心隨順諸欲、違背出離。汝等爾時應自覺了：

【現代漢語翻譯】現代漢語譯本：有一種法在增長時，能使一切有情眾生的愚癡減少，顛倒妄見消除，清凈的佛法隨之增長，脫離各種惡趣，圓滿成就善趣，給予眾多眾生巨大的利益和安樂，使世間人天大眾，獲得意義和利益，增長喜悅和快樂。這是什麼法呢？就是所謂的正見（Samyag-dṛṣṭi，正確的見解）。為什麼這麼說呢？因為有了正見，就能使一切有情眾生的愚癡減少，顛倒妄見消除，清凈的佛法隨之增長，脫離各種惡趣，圓滿成就善趣，給予眾多眾生巨大的利益和安樂，使世間人天大眾，獲得意義和利益，增長喜悅和快樂。這就叫做世間有一種法在增長時，能使一切有情眾生的愚癡減少，乃至使世間人天大眾，獲得意義和利益，增長喜悅和快樂。」

當時，世尊爲了再次強調這個意義，用偈頌說道：

『正見增長的時候，能使愚癡減少，以及顛倒妄見消除，各種清凈的佛法隨之增長，脫離惡趣，圓滿成就善趣，帶來利益和快樂等等。正見顯現於當下，迅速證得涅槃的快樂。』

我從世尊那裡聽到這樣的話：『比丘（Bhikṣu，出家修行的男子）們應當知道！我觀察世間，沒有其他一種法，能像心一樣快速地迴轉變化。為什麼這麼說呢？因為心對於外境的快速回轉變化，世間和出世間的事物都無法比擬，你們應當領會心的這種特性。』

『善於領會心的特性之後，應當好好地思惟；好好地思惟之後，應當好好地觀察；好好地觀察之後，應當好好地安住；好好地安住之後，如果不能察覺到內在的貪慾纏縛，你們還應當仔細地觀察：我現在是有內在的貪慾纏縛而沒有察覺呢？還是我現在沒有內在的貪慾纏縛而沒有察覺呢？』

『仔細觀察之後，還應當作意思惟隨順一個可愛的外境。像這樣作意思惟隨順一個可愛的外境時，如果心隨順趣向喜樂可愛的外境，應當知道這顆心隨順各種慾望，違背了解脫。你們那時應當自覺明瞭：』

【English Translation】 English version: 'There is one Dharma (法，law/teaching) that, when growing, causes all sentient beings' ignorance to diminish, inverted views to be eliminated, pure Dharma to increase accordingly, to be liberated from all evil destinies, to perfectly accomplish good destinies, to provide great benefit and great happiness to many sentient beings, and to cause the multitudes of humans and gods in the world to have meaning and benefit, and to increase joy and happiness. What is this one Dharma? It is called Right View (Samyag-dṛṣṭi, correct view). Why is this so? Because of Right View, it causes all sentient beings' ignorance to diminish, inverted views to be eliminated, pure Dharma to increase accordingly, to be liberated from all evil destinies, to perfectly accomplish good destinies, to provide great benefit and great happiness to many sentient beings, and to cause the multitudes of humans and gods in the world to have meaning and benefit, and to increase joy and happiness. This is called the one Dharma in the world that, when growing, causes all sentient beings' ignorance to diminish, and so on, until it causes the multitudes of humans and gods in the world to have meaning and benefit, and to increase joy and happiness.'

At that time, the World Honored One, to reiterate this meaning, spoke in verse:

'When Right View grows, it causes ignorance to diminish, And inverted views to be eliminated, all pure Dharmas increase accordingly, Liberated from evil, fulfilling good destinies, for the benefit and happiness of all. When Right View is present, quickly attain the bliss of Nirvana (涅槃, liberation).'

I heard from the World Honored One these words: 'Bhikkhus (比丘, a Buddhist monk), know that I see no other Dharma in the world that revolves as quickly as the mind. Why is this so? Because the mind revolves so quickly towards objects that there is nothing in the world, mundane or supramundane, that can be compared to it. You should grasp this characteristic of the mind.'

'Having well grasped the characteristic of the mind, you should contemplate well; having contemplated well, you should observe well; having observed well, you should abide well; having abided well, if you do not perceive that there is an inner entanglement of greed, you should again carefully observe: Do I now have an inner entanglement of greed and not perceive it? Or do I now not have an inner entanglement of greed and not perceive it?'

'Having carefully observed, you should again intentionally contemplate a single lovely object. When intentionally contemplating a single lovely object in this way, if the mind follows and inclines towards joyful and lovely objects, you should know that this mind follows all desires and goes against liberation. At that time, you should be consciously aware:'

我今猶有內貪慾纏而不能覺，非為無有；我今未斷五欲貪纏，所證與前未有差別；我今猶未證所修果。譬如有人于駛流水，牽重船筏逆上而行，此人爾時多用功力，若暫懈慢便順下流。如是汝等，思惟隨一可愛相時，若心隨順趣向喜樂可愛境相，當知此心隨順諸欲、違背出離。汝等爾時應自覺了：我今猶有內貪慾纏而不能覺，非為無有。我今未斷五欲貪纏，所證與前未有差別；我今猶未證所修果。

「汝等作意思惟隨一可愛相時，若心隨順趣向喜樂出離之相，當知此心隨順出離、違背諸欲。汝等爾時應自覺了：我今無有內貪慾纏，非彼猶有而不能覺；我今已斷五欲貪纏，所證與前已有差別；我今已能證所修果。如以筋羽投置火中，便即焦卷而不舒緩。如是汝等，思惟隨一可愛相時，若心隨順趣向喜樂出離之相，當知此心隨順出離、違背諸欲。汝等爾時應自覺了：我今無有內貪慾纏，非彼猶有而不能覺；我今已斷五欲貪纏，所證與前已有差別；我今已能證所修果。是故汝等應如是學：我當云何善轉自心，令其調伏，違背諸欲，隨順出離？汝等苾芻，應如是學。」爾時，世尊重攝此義，而說頌曰：

「無別有一法，　　性躁動如心，　難調御難防，　　大仙之所說。　譬如有智人，　　以火等眾具，　調直

【現代漢語翻譯】現代漢語譯本我現在仍然有內在的貪慾煩惱纏繞而不能察覺，並非是沒有；我現在還沒有斷除對色、聲、香、味、觸這五種慾望的貪戀，所證得的境界與之前沒有差別；我現在仍然沒有證得所修行的果位。譬如有人在湍急的流水中，拉著沉重的船筏逆流而上，這個人那時需要花費很大的力氣，如果稍微懈怠，就會順著水流向下漂去。像這樣，你們在思惟任何一個可愛的事物時，如果心隨著它，趨向于喜愛和快樂的可愛境界，應當知道這顆心是順從各種慾望，違背脫離慾望的。你們那時應當自覺覺悟：我現在仍然有內在的貪慾煩惱纏繞而不能察覺，並非是沒有；我現在還沒有斷除對五欲的貪戀，所證得的境界與之前沒有差別；我現在仍然沒有證得所修行的果位。

『你們用心思惟任何一個可愛的事物時，如果心隨著它，趨向于喜愛和快樂的脫離慾望的境界，應當知道這顆心是順從脫離慾望，違背各種慾望的。你們那時應當自覺覺悟：我現在沒有內在的貪慾煩惱纏繞，不是像那些仍然有貪慾煩惱卻不能察覺的人；我現在已經斷除了對五欲的貪戀，所證得的境界與之前已經有了差別；我現在已經能夠證得所修行的果位。就像用筋或羽毛投到火中，立刻就會燒焦捲曲而不能舒展開來。像這樣，你們在思惟任何一個可愛的事物時，如果心隨著它，趨向于喜愛和快樂的脫離慾望的境界，應當知道這顆心是順從脫離慾望，違背各種慾望的。你們那時應當自覺覺悟：我現在沒有內在的貪慾煩惱纏繞，不是像那些仍然有貪慾煩惱卻不能察覺的人；我現在已經斷除了對五欲的貪戀，所證得的境界與之前已經有了差別；我現在已經能夠證得所修行的果位。所以你們應當這樣學習：我應當如何好好地轉變自己的心，使它調順馴服，違背各種慾望，順從脫離慾望？你們比丘（bhiksu，出家受具足戒的男性佛教徒），應當這樣學習。』那時，世尊（世尊，佛的尊號）再次總結這個意義，而說了偈頌：

『沒有其他任何一種事物，像心一樣躁動不安，難以調伏和防範，這是大仙（Maharsi，對佛的尊稱）所說的。譬如有智慧的人，用火等各種工具，調直……』

【English Translation】 English version I still have inner greed entanglements that I cannot perceive, it is not that they do not exist; I have not yet severed the greed entanglements of the five desires (panca-kama, the five objects of sensual desire: form, sound, smell, taste, and touch), and what I have attained is no different from before; I have not yet attained the fruit of my practice. For example, if someone is pulling a heavy boat upstream in a swift current, that person must exert a great deal of effort, and if they are even slightly negligent, they will drift downstream. Likewise, when you contemplate any attractive object, if your mind follows it, tending towards the pleasant and joyful attractive realm, you should know that this mind is following desires and opposing detachment. At that time, you should be aware: I still have inner greed entanglements that I cannot perceive, it is not that they do not exist; I have not yet severed the greed entanglements of the five desires, and what I have attained is no different from before; I have not yet attained the fruit of my practice.

'When you contemplate any attractive object, if your mind follows it, tending towards the pleasant and joyful realm of detachment, you should know that this mind is following detachment and opposing desires. At that time, you should be aware: I have no inner greed entanglements, unlike those who still have them but cannot perceive them; I have already severed the greed entanglements of the five desires, and what I have attained is different from before; I am now able to attain the fruit of my practice. Just as if sinew or feathers are thrown into a fire, they will immediately be scorched and curled up and will not stretch out. Likewise, when you contemplate any attractive object, if your mind follows it, tending towards the pleasant and joyful realm of detachment, you should know that this mind is following detachment and opposing desires. At that time, you should be aware: I have no inner greed entanglements, unlike those who still have them but cannot perceive them; I have already severed the greed entanglements of the five desires, and what I have attained is different from before; I am now able to attain the fruit of my practice. Therefore, you should learn in this way: How should I skillfully transform my mind, making it disciplined and subdued, opposing desires, and following detachment? You bhiksus (bhiksu, a Buddhist monk), should learn in this way.' At that time, the World-Honored One (世尊, a title for the Buddha) summarized this meaning again and spoke the following verse:

'There is no other thing that is as restless as the mind, difficult to tame and guard, as the Great Sage (Maharsi, a respectful term for the Buddha) has said. Just as a wise person uses fire and other tools to straighten...'

于利箭，　　令遠有所中。　如是諸苾芻，　　應善學方便，　調直於心性，　　令速證涅槃。」

重攝前經嗢拖南曰：

修慈、修二緣　　施、犯戒、持戒　二妄、二聖慧　　邪見、正見、心

本事經卷第二大正藏第 17 冊 No. 0765 本事經

本事經卷第三

大唐三藏法師玄奘奉　詔譯

二法品第二之一

吾從世尊聞如是語：「苾芻當知！若有苾芻成就二分，于現法中多諸憂苦，無喜樂住，有災有患、有惱有燒、有罪有責，為諸有情同梵行者之所訶毀，身壞命終生諸惡趣。云何為二？一、于根門不能守護；二、于飲食不善知量。諸有苾芻成就此二，于現法中多諸憂苦，無喜樂住，有災有患、有惱有燒、有罪有責，為諸有智同梵行者之所訶毀，身壞命終生諸惡趣。」爾時，世尊重攝此義而說頌曰：

「若不能守護，　　眼等六根門，　飲食不知量，　　成不信懈怠。　彼于現法中，　　身心多受苦，　及有災有患，　　有惱有燒然；　行住與坐臥，　　若覺若夢中，　由彼二因緣，　　恒有罪有責。　居聚落空閑，　　眾中及靜處，　有智常訶責，　　當生惡趣中。」

吾從世尊聞如是語：「苾芻當知！若有苾芻成就二分

【現代漢語翻譯】于利箭，能夠射中遠方的目標。像這樣的比丘（Bhikkhu，佛教僧侶），應該好好學習方便之法，調伏正直自己的心性，使之迅速證得涅槃（Nirvana，佛教術語，指解脫）。』

重述前面經文的綱要偈頌說：

『修慈、修二緣，佈施、犯戒、持戒，二妄、二聖慧，邪見、正見、心。』

《本事經》卷第二大正藏第 17 冊 No. 0765 《本事經》

《本事經》卷第三

大唐三藏法師玄奘（Xuanzang，唐代著名譯經師）奉詔翻譯

二法品第二之一

我（阿難，Ananda，佛陀的十大弟子之一）從世尊（釋迦牟尼佛，Sakyamuni，佛教創始人）那裡聽到這樣的話：『比丘（Bhikkhu，佛教僧侶）們應當知道！如果有一位比丘（Bhikkhu，佛教僧侶）成就了兩種因素，在現世中就會有很多憂愁痛苦，沒有喜悅安樂，有災禍有患難，有惱怒有燒灼，有罪過有責難，被其他一同修行的同伴所呵斥譭謗，身死命終後會墮落到各種惡趣（Apaya，佛教術語，指不好的輪迴）。什麼是這兩種因素呢？一、對於六根（Sadayatana，佛教術語，指眼、耳、鼻、舌、身、意）之門不能守護；二、對於飲食不能善於知量。如果比丘（Bhikkhu，佛教僧侶）成就了這兩種因素，在現世中就會有很多憂愁痛苦，沒有喜悅安樂，有災禍有患難，有惱怒有燒灼，有罪過有責難，被那些有智慧的同修梵行者所呵斥譭謗，身死命終後會墮落到各種惡趣（Apaya，佛教術語，指不好的輪迴）。』這時，世尊（釋迦牟尼佛，Sakyamuni，佛教創始人）再次用偈頌概括了這個意義：

『如果不能守護，眼等六根門，飲食不知量，成為不信和懈怠。他在現世中，身心多受苦，以及有災有患，有惱怒有燒灼；行走、站立、坐臥，無論是清醒還是夢中，由於這兩種因緣，常常有罪過和責難。居住在村落或空閑處，大眾之中或安靜之處，有智慧的人常常呵責他，他將墮落到惡趣（Apaya，佛教術語，指不好的輪迴）中。』

我（阿難，Ananda，佛陀的十大弟子之一）從世尊（釋迦牟尼佛，Sakyamuni，佛教創始人）那裡聽到這樣的話：『比丘（Bhikkhu，佛教僧侶）們應當知道！如果有一位比丘（Bhikkhu，佛教僧侶）成就了兩種因素

【English Translation】 Like a skilled archer, he hits the distant target with a sharp arrow. Therefore, all you Bhikkhus (Buddhist monks), should diligently learn skillful means, To straighten and rectify your minds, so that you may quickly attain Nirvana (the ultimate liberation).'

The summary verse of the previous sutra is repeated as follows:

'Cultivating loving-kindness, cultivating two conditions, giving, violating precepts, upholding precepts, Two delusions, two noble wisdoms, wrong views, right views, mind.'

The Book of Deeds, Volume 2 Taisho Tripitaka Volume 17, No. 0765 The Book of Deeds

The Book of Deeds, Volume 3

Translated by the Tripitaka Master Xuanzang (famous translator monk in Tang Dynasty) of the Great Tang Dynasty under imperial decree

Chapter Two on Two Factors, Part One

I (Ananda, one of the Buddha's ten principal disciples) heard the World Honored One (Sakyamuni, the founder of Buddhism) say this: 'Bhikkhus (Buddhist monks), you should know that if a Bhikkhu (Buddhist monk) possesses two qualities, he will have much sorrow and suffering in this present life, without joy and happiness, with calamities and afflictions, with vexation and burning, with sins and reproaches, and will be criticized and reviled by fellow practitioners. What are these two? First, not guarding the gates of the senses (Sadayatana, the six sense organs: eyes, ears, nose, tongue, body, and mind); second, not knowing moderation in food. If a Bhikkhu (Buddhist monk) possesses these two, he will have much sorrow and suffering in this present life, without joy and happiness, with calamities and afflictions, with vexation and burning, with sins and reproaches, and will be criticized and reviled by wise fellow practitioners, and after the destruction of the body and the end of life, he will be born in the evil realms (Apaya, the four lower realms of existence).' At that time, the World Honored One (Sakyamuni, the founder of Buddhism) summarized this meaning again with a verse:

'If one cannot guard the six sense gates, such as the eyes, And does not know moderation in food, he becomes unbelieving and lazy. In this present life, his body and mind suffer greatly, And he has calamities and afflictions, vexation and burning; Whether walking, standing, sitting, or lying down, whether awake or in dreams, Due to these two causes, he always has sins and reproaches. Whether dwelling in villages or secluded places, in crowds or in quiet spots, The wise always criticize him, and he will be born in the evil realms (Apaya, the four lower realms of existence).'

I (Ananda, one of the Buddha's ten principal disciples) heard the World Honored One (Sakyamuni, the founder of Buddhism) say this: 'Bhikkhus (Buddhist monks), you should know that if a Bhikkhu (Buddhist monk) possesses two qualities

，于現法中多諸喜樂，無憂苦住，無災無患、無惱無燒、無罪無責，為諸有智同梵行者之所稱讚，身壞命終生諸善趣。云何為二？一、于根門能自守護；二、于飲食能善知量。諸有苾芻成就此二，于現法中多諸喜樂，無憂苦住，無災無患、無惱無燒、無罪無責，為諸有智同梵行者之所稱讚，身壞命終生諸善趣。」爾時，世尊重攝此義而說頌曰：

「若自能守護，　　眼等六根門，　飲食善知量，　　成就信精進。　彼于現法中，　　身心多受樂，　及無災無患，　　無惱無燒然；　行住與坐臥，　　若覺若夢中，　由彼二因緣，　　恒無罪無責。　居聚落空閑，　　眾中及靜處，　有智常稱讚，　　當生善趣中。」

吾從世尊聞如是語：「苾芻當知！有二種法能生焦惱。云何為二？謂有一類補特伽羅唯造眾惡、唯作兇狂、唯起雜穢，不修眾善、不習調柔、不救怖畏，彼於後時身嬰重疾，遍體發生增上猛利嚴切苦受，楚毒垂終不可醫療。受此苦時呻吟怨嘆，作是念言：『我從昔來唯造眾惡、唯作兇狂、唯起雜穢，不修眾善、不習調柔、不救怖畏。若諸有情唯造眾惡、唯作兇狂、唯起雜穢，不修眾善、不習調柔、不救怖畏，彼之所趣，我定當往。』彼由唯造眾惡等故，心生焦惱，及以不修眾善等故

【現代漢語翻譯】現代漢語譯本：『如果能在現世的佛法中獲得諸多喜樂，沒有憂愁痛苦地安住，沒有災禍疾病，沒有煩惱和焦躁，沒有罪過和責難，被有智慧的同修梵行者所稱讚，身死命終后能往生到美好的善道。是哪兩種呢？第一，能夠守護自己的六根（根門：眼、耳、鼻、舌、身、意）；第二，對於飲食能夠很好地瞭解適量。那些成就這兩種品質的比丘，在現世的佛法中獲得諸多喜樂，沒有憂愁痛苦地安住，沒有災禍疾病，沒有煩惱和焦躁，沒有罪過和責難，被有智慧的同修梵行者所稱讚，身死命終后能往生到美好的善道。』當時，世尊爲了再次強調這個意義，用偈頌說道：『如果能夠守護好，眼等六根的門戶，對於飲食能適量，成就信心和精進。這樣的人在現世，身心都能享受快樂，並且沒有災禍疾病，沒有煩惱和焦躁；行走、站立、坐臥，無論是清醒還是夢中，由於這兩種因緣，永遠沒有罪過和責難。居住在村落或空閑處，在人群中或安靜的地方，有智慧的人常常稱讚，（他）應當往生到美好的善道中。』我（阿難）從世尊那裡聽到這樣的話：『比丘們應當知道！有兩種法能夠產生焦躁煩惱。哪兩種呢？就是有一類人，只造作各種惡業，只做兇暴瘋狂的事情，只生起各種雜染污穢的想法，不修習各種善行，不習慣調伏柔和，不救助恐懼的人。這樣的人在以後會身患重病，全身發生劇烈增長的痛苦感受，痛苦到臨終都無法醫治。在承受這種痛苦的時候，（他會）怨恨嘆息，這樣想：『我從前只造作各種惡業，只做兇暴瘋狂的事情，只生起各種雜染污穢的想法，不修習各種善行，不習慣調伏柔和，不救助恐懼的人。如果那些眾生只造作各種惡業，只做兇暴瘋狂的事情，只生起各種雜染污穢的想法，不修習各種善行，不習慣調伏柔和，不救助恐懼的人，他們所前往的地方，我一定也要去。』由於他只造作各種惡業等等原因，心中產生焦躁煩惱，以及由於不修習各種善行等等原因

【English Translation】 English version: 『If one can experience much joy and happiness in the present Dharma, dwell without sorrow and suffering, without calamity and disease, without vexation and burning, without sin and blame, be praised by wise fellow practitioners of the pure life (梵行者), and be reborn in good realms after the body breaks and life ends. What are the two? First, being able to guard one's six sense faculties (根門: eye, ear, nose, tongue, body, mind); second, being able to know moderation in food. Those Bhikshus (苾芻) who achieve these two qualities experience much joy and happiness in the present Dharma, dwell without sorrow and suffering, without calamity and disease, without vexation and burning, without sin and blame, are praised by wise fellow practitioners of the pure life, and are reborn in good realms after the body breaks and life ends.』 At that time, the World Honored One (世尊) reiterated this meaning and spoke in verse: 『If one can guard, the gates of the six sense faculties such as the eye, and know moderation in food, achieving faith and diligence, Such a person in the present life, experiences much joy in body and mind, and is without calamity and disease, without vexation and burning; Walking, standing, sitting, and lying down, whether awake or in a dream, due to these two causes, there is always no sin and no blame. Living in villages or secluded places, in crowds or in quiet places, the wise always praise, (he) should be reborn in good realms.』 I (Ananda) heard these words from the World Honored One: 『Bhikshus (苾芻), you should know! There are two kinds of Dharma that can generate anxiety and vexation. What are the two? That is, there is a type of person who only creates various evil deeds, only does violent and crazy things, only generates various defiled and impure thoughts, does not cultivate various good deeds, is not accustomed to taming and gentleness, and does not rescue those who are afraid. Such a person will later suffer from serious illness, with intense and increasing painful sensations developing throughout the body, suffering to the point of being incurable at the end of life. While enduring this suffering, (he will) resent and sigh, thinking: 『I used to only create various evil deeds, only do violent and crazy things, only generate various defiled and impure thoughts, did not cultivate various good deeds, was not accustomed to taming and gentleness, and did not rescue those who were afraid. If those beings only create various evil deeds, only do violent and crazy things, only generate various defiled and impure thoughts, do not cultivate various good deeds, are not accustomed to taming and gentleness, and do not rescue those who are afraid, the place they go to, I will definitely go to as well.』 Because he only creates various evil deeds, etc., anxiety and vexation arise in his heart, and because he does not cultivate various good deeds, etc.

，心生焦惱。如是名為有二種法能生焦惱。」爾時，世尊重攝此義而說頌曰：

「有二法能生，　　愚者心焦惱，　謂唯作罪業，　　及不修福因。　后遭病苦時，　　呻吟而怨嘆，　恨有罪無福，　　心悔惱焦然。　有罪無福人，　　所生諸惡趣，　我亦當隨往，　　決定無有疑。」

吾從世尊聞如是語：「苾芻當知！有二種法，心不焦惱。云何為二？謂有一類補特伽羅唯修眾善、唯習調柔、唯救怖畏，不造眾惡、不作兇狂、不起雜穢，彼於後時身嬰重疾，遍體發生增上猛利嚴切苦受，楚毒垂終不可醫療。受此苦時，雖有呻吟而無怨嘆，作是念言：『我從昔來唯修眾善、唯習調柔、唯救怖畏，不造眾惡、不作兇狂、不起雜穢。若諸有情唯修眾善、唯習調柔、唯救怖畏，不造眾惡、不作兇狂、不起雜穢，彼之所趣，我定當往。』彼由唯修眾善等故，心不焦惱，及以不造眾惡等故，心不焦惱。如是名為有二種法，心不焦惱。」爾時，世尊重攝此義而說頌曰：

「有二法能生，　　智者心歡喜，　謂唯修福業，　　及不作罪因。　后遭病苦時，　　呻吟無怨嘆，　慶有福無罪，　　不悔惱焦然。　有福無罪人，　　所生諸善趣，　我亦當隨往，　　決定無有疑。」

吾從世尊聞如是

【現代漢語翻譯】現代漢語譯本：心生焦惱。像這樣就叫做有兩種法能使人產生焦惱。』當時，世尊重申此義而說偈頌：『有兩種法能產生，愚笨的人心中焦躁煩惱，就是隻造罪業，以及不修積福德的因緣。後來遭受病痛折磨時，而怨恨嘆息，悔恨自己有罪卻沒有福報，心中懊悔煩惱如火燒一般。有罪沒有福報的人，所生的各種惡劣去處，我也將跟隨前往，對此我確信無疑。』我從世尊那裡聽到這樣的話：『比丘們應當知道！有兩種法，能使內心不產生焦惱。哪兩種呢？就是有一類補特伽羅（pudgala，人）只修習各種善行、只習慣於調伏柔和、只救助恐懼的人，不造作各種惡行、不做兇暴瘋狂的事、不生起雜亂污穢的念頭。這樣的人在後來身體遭受嚴重疾病，全身發生劇烈、猛烈、極其痛苦的感受，痛苦到臨終都無法醫治。感受這種痛苦時，雖然有卻沒有怨恨嘆息，而是這樣想：『我從前以來只修習各種善行、只習慣於調伏柔和、只救助恐懼的人，不造作各種惡行、不做兇暴瘋狂的事、不生起雜亂污穢的念頭。如果那些有情眾生只修習各種善行、只習慣於調伏柔和、只救助恐懼的人，不造作各種惡行、不做兇暴瘋狂的事、不生起雜亂污穢的念頭，他們所前往的地方，我必定也將前往。』他們因為只修習各種善行等原因，內心不產生焦惱，以及因為不造作各種惡行等原因，內心不產生焦惱。像這樣就叫做有兩種法，能使內心不產生焦惱。』當時，世尊重申此義而說偈頌：『有兩種法能產生，有智慧的人心中歡喜，就是隻修積福德的行業，以及不做產生罪惡的因緣。後來遭受病痛折磨時，**卻沒有怨恨嘆息，慶幸自己有福報而沒有罪惡，不後悔煩惱如火燒一般。有福報沒有罪惡的人，所生的各種善良去處，我也將跟隨前往，對此我確信無疑。』我從世尊那裡聽到這樣的話

【English Translation】 English version: And generate vexation. Thus, it is called having two kinds of dharmas that can generate vexation.' At that time, the World Honored One repeated this meaning and spoke in verse: 'There are two dharmas that can generate, vexation in the minds of the foolish, namely, only creating sinful deeds, and not cultivating the causes of blessings. Later, when suffering from illness, ** and lamenting with resentment, regretting having sins but no blessings, the heart is filled with remorse and burning vexation. People with sins and no blessings, the various evil realms they are born into, I will also follow them there, there is absolutely no doubt.' I heard from the World Honored One these words: 'Bhikkhus, you should know! There are two kinds of dharmas that do not generate vexation in the mind. What are the two? Namely, there is a type of pudgala (person) who only cultivates various good deeds, only is accustomed to taming and gentleness, only rescues those in fear, does not create various evil deeds, does not do violent and mad things, does not generate mixed and defiled thoughts. Such a person later suffers from severe illness in the body, and experiences intense, fierce, and extremely painful feelings throughout the body, suffering to the point of being incurable at the end of life. When experiencing this suffering, although there is **, there is no resentment or lamentation, but thinks like this: 'From the past, I have only cultivated various good deeds, only been accustomed to taming and gentleness, only rescued those in fear, have not created various evil deeds, have not done violent and mad things, have not generated mixed and defiled thoughts. If those sentient beings only cultivate various good deeds, only are accustomed to taming and gentleness, only rescue those in fear, do not create various evil deeds, do not do violent and mad things, do not generate mixed and defiled thoughts, the places they go to, I will definitely go to as well.' Because they only cultivate various good deeds, etc., their minds do not generate vexation, and because they do not create various evil deeds, etc., their minds do not generate vexation. Thus, it is called having two kinds of dharmas that do not generate vexation in the mind.' At that time, the World Honored One repeated this meaning and spoke in verse: 'There are two dharmas that can generate, joy in the minds of the wise, namely, only cultivating meritorious actions, and not creating the causes of sin. Later, when suffering from illness, ** without resentment or lamentation, rejoicing in having blessings and no sins, without regret or burning vexation. People with blessings and no sins, the various good realms they are born into, I will also follow them there, there is absolutely no doubt.' I heard from the World Honored One these words

語：「苾芻當知！為汝略說二速通行。云何為二？一者樂行；二者苦行。謂由樂行證彼速通，及由苦行證彼速通。所修加行無澀難故，所得諸根皆猛利故，是則名為樂速通行。所修加行有澀難故，所得諸根皆猛利故，是則名為苦速通行。是名略說二速通行。」爾時，世尊重攝此義而說頌曰：

「今為汝略說，　　二種速通行，　謂樂行、苦行，　　因斯證速通。　無澀難加行，　　有猛利諸根，　由是大仙尊，　　名樂速通行。　有澀難加行，　　有猛利諸根，　由是大仙尊，　　名苦速通行。」

吾從世尊聞如是語：「苾芻當知！為汝略說二遲通行。云何為二？一者樂行；二者苦行。謂由樂行證彼遲通，及由苦行證彼遲通。所修加行無澀難故，所得諸根皆羸鈍故，是則名為樂遲通行。所修加行有澀難故，所得諸根皆羸鈍故，是則名為苦遲通行。是名略說二遲通行。」爾時，世尊重攝此義而說頌曰：

「今為汝略說，　　二種遲通行，　謂樂行、苦行，　　因此證遲通。　無澀難加行，　　有羸鈍諸根，　由是大仙尊，　　名樂遲通行。　有澀難加行，　　有羸鈍諸根，　由是大仙尊，　　名苦遲通行。」

吾從世尊聞如是語：「苾芻當知！若有一類補特伽羅，成就二法，不能

【現代漢語翻譯】現代漢語譯本：佛陀說：『比丘（Bhikkhu，佛教僧侶的通稱）們應當知道！我為你們簡略地說兩種快速通達的方法。哪兩種呢？一是樂行，二是苦行。通過樂行可以證得快速通達，通過苦行也可以證得快速通達。所修的加行沒有阻礙和困難，所得的諸根都猛利，這就叫做樂速通行。所修的加行有阻礙和困難，所得的諸根都猛利，這就叫做苦速通行。這就是簡略說的兩種快速通達的方法。』當時，世尊（Buddha，對佛陀的尊稱）重述此義而說偈頌：『現在為你們簡略說，兩種快速通達的方法，即樂行和苦行，因此可以證得快速通達。沒有阻礙和困難的加行，具有猛利的諸根，因此大仙尊（Maharishi，對修行者的尊稱），稱為樂速通行。有阻礙和困難的加行，具有猛利的諸根，因此大仙尊，稱為苦速通行。』我從世尊聽聞這樣的教導：『比丘們應當知道！我為你們簡略地說兩種遲緩通達的方法。哪兩種呢？一是樂行，二是苦行。通過樂行可以證得遲緩通達，通過苦行也可以證得遲緩通達。所修的加行沒有阻礙和困難，所得的諸根都羸弱遲鈍，這就叫做樂遲通行。所修的加行有阻礙和困難，所得的諸根都羸弱遲鈍，這就叫做苦遲通行。這就是簡略說的兩種遲緩通達的方法。』當時，世尊重述此義而說偈頌：『現在為你們簡略說，兩種遲緩通達的方法，即樂行和苦行，因此可以證得遲緩通達。沒有阻礙和困難的加行，具有羸弱遲鈍的諸根，因此大仙尊，稱為樂遲通行。有阻礙和困難的加行，具有羸弱遲鈍的諸根，因此大仙尊，稱為苦遲通行。』我從世尊聽聞這樣的教導：『比丘們應當知道！如果有一類補特伽羅（Pudgala，指人或眾生），成就兩種法，不能……』

【English Translation】 English version: The Buddha said: 'Bhikkhus (Buddhist monks), know this! I will briefly explain to you two kinds of swift attainment. What are the two? One is joyful practice; the other is arduous practice. Through joyful practice, one can attain swift understanding, and through arduous practice, one can also attain swift understanding. Because the applied effort is without obstruction or difficulty, and the faculties obtained are sharp and keen, this is called joyful swift attainment. Because the applied effort is with obstruction and difficulty, and the faculties obtained are sharp and keen, this is called arduous swift attainment. This is the brief explanation of the two kinds of swift attainment.' At that time, the World Honored One (Buddha, a title of respect for the Buddha) reiterated this meaning and spoke in verse: 'Now I will briefly explain to you, two kinds of swift attainment, namely joyful practice and arduous practice, through which one can attain swift understanding. Effort without obstruction or difficulty, with sharp and keen faculties, therefore the great sage (Maharishi, a title of respect for practitioners), is called joyful swift attainment. Effort with obstruction and difficulty, with sharp and keen faculties, therefore the great sage, is called arduous swift attainment.' I heard from the World Honored One such teachings: 'Bhikkhus, know this! I will briefly explain to you two kinds of slow attainment. What are the two? One is joyful practice; the other is arduous practice. Through joyful practice, one can attain slow understanding, and through arduous practice, one can also attain slow understanding. Because the applied effort is without obstruction or difficulty, and the faculties obtained are weak and dull, this is called joyful slow attainment. Because the applied effort is with obstruction and difficulty, and the faculties obtained are weak and dull, this is called arduous slow attainment. This is the brief explanation of the two kinds of slow attainment.' At that time, the World Honored One reiterated this meaning and spoke in verse: 'Now I will briefly explain to you, two kinds of slow attainment, namely joyful practice and arduous practice, through which one can attain slow understanding. Effort without obstruction or difficulty, with weak and dull faculties, therefore the great sage, is called joyful slow attainment. Effort with obstruction and difficulty, with weak and dull faculties, therefore the great sage, is called arduous slow attainment.' I heard from the World Honored One such teachings: 'Bhikkhus, know this! If there is a type of Pudgala (person or being), who achieves two qualities, cannot...'

發生白凈善法；設已發生，不能決定；設已決定，不能圓滿。彼于如是白凈善法能為障礙、能作衰損、能生憂悔，身壞命終，如棄重擔，墮于地獄受諸劇苦。云何為二？一者惡戒；二者惡見。諸有一類補特伽羅，成就如是所說二法，定不能生白凈善法；設復已生，不能決定，廣說乃至身壞命終，如棄重擔，墮于地獄受諸劇苦。」爾時，世尊重攝此義而說頌曰：

「若成就二法，　　謂惡戒、惡見，　彼人終不能，　　生白凈善法。　雖生而不定，　　設定不圓滿，　于白凈善法，　　能衰損障礙。　彼臨命終時，　　有憂悔悲惱，　如棄捨重擔，　　定生地獄中。」

吾從世尊聞如是語：「苾芻當知！若有一類補特伽羅，成就二法，定能發生白凈善法；若先已生，能令決定；若先已定，能令圓滿。彼于如是白凈善法不為障礙、不作衰損、不生憂悔，身壞命終，如棄重擔，生天趣中受諸快樂。云何為二？一者善戒；二者善見。諸有一類補特伽羅，成就如是所說二法，決定能生白凈善法；若先已生，能令決定，廣說乃至身壞命終，如棄重擔，生天趣中受諸快樂。」爾時，世尊重攝此義而說頌曰：

「若成就二法，　　謂善戒、善見，　彼人終定能，　　生白凈善法。　若生而決定，　　決定必圓

【現代漢語翻譯】現代漢語譯本：『如果（有人）產生了清凈的善法，但不能使其堅定；即使已經堅定，也不能使其圓滿。這樣的人對於這些清凈的善法會成為障礙，會造成衰損，會產生憂愁後悔。身死命終之後，就像丟棄了沉重的負擔一樣，墮入地獄遭受各種劇烈的痛苦。』什麼是這兩種（法）呢？一是惡戒；二是惡見。如果有一類補特伽羅（Pudgala，人），成就了像上面所說的這兩種法，必定不能產生清凈的善法；即使已經產生，也不能使其堅定，（廣說）乃至身死命終之後，就像丟棄了沉重的負擔一樣，墮入地獄遭受各種劇烈的痛苦。」當時，世尊再次總結這個意義，說了頌：『如果成就了兩種法，也就是惡戒和惡見，這個人最終不能產生清凈的善法。即使產生了也不能堅定，即使堅定了也不能圓滿，對於清凈的善法，能夠造成衰損和障礙。這個人臨命終時，會有憂愁後悔和悲傷惱怒，就像丟棄了沉重的負擔一樣，必定會生在地獄中。』我從世尊那裡聽到這樣的話：『比丘們應當知道！如果有一類補特伽羅（Pudgala，人），成就了兩種法，必定能夠產生清凈的善法；如果先前已經產生，能夠使其堅定；如果先前已經堅定，能夠使其圓滿。這樣的人對於這些清凈的善法不會成為障礙，不會造成衰損，不會產生憂愁後悔。身死命終之後，就像丟棄了沉重的負擔一樣，生到天界享受各種快樂。』什麼是這兩種（法）呢？一是善戒；二是善見。如果有一類補特伽羅（Pudgala，人），成就了像上面所說的這兩種法，必定能夠產生清凈的善法；如果先前已經產生，能夠使其堅定，（廣說）乃至身死命終之後，就像丟棄了沉重的負擔一樣，生到天界享受各種快樂。」當時，世尊再次總結這個意義，說了頌：『如果成就了兩種法，也就是善戒和善見，這個人最終必定能夠產生清凈的善法。如果產生了就能堅定，如果堅定了必定圓滿』

【English Translation】 English version: 『If pure and virtuous dharmas arise, they cannot be firmly established; even if they are established, they cannot be perfected. Such a person will obstruct and diminish these pure and virtuous dharmas, and will generate sorrow and regret. After the body is destroyed and life ends, like discarding a heavy burden, they will fall into hell and suffer all kinds of intense pain.』 What are these two (dharmas)? One is evil precepts; the other is evil views. If there is a type of Pudgala (person), who has accomplished these two dharmas as mentioned above, they will definitely not be able to generate pure and virtuous dharmas; even if they have arisen, they cannot be firmly established, (extensively speaking) until after the body is destroyed and life ends, like discarding a heavy burden, they will fall into hell and suffer all kinds of intense pain.』 At that time, the World Honored One summarized this meaning again and spoke the verse: 『If one accomplishes two dharmas, namely evil precepts and evil views, that person will ultimately not be able to generate pure and virtuous dharmas. Even if they arise, they cannot be firmly established; even if they are established, they cannot be perfected. They can cause decline and obstruction to pure and virtuous dharmas. When that person is about to die, they will have sorrow, regret, and grief. Like discarding a heavy burden, they will definitely be born in hell.』 I heard these words from the World Honored One: 『Bhikkhus, you should know! If there is a type of Pudgala (person), who has accomplished two dharmas, they will definitely be able to generate pure and virtuous dharmas; if they have already arisen, they can make them firm; if they have already been firm, they can make them perfect. Such a person will not obstruct or diminish these pure and virtuous dharmas, and will not generate sorrow or regret. After the body is destroyed and life ends, like discarding a heavy burden, they will be born in the heavens and enjoy all kinds of happiness.』 What are these two (dharmas)? One is good precepts; the other is good views. If there is a type of Pudgala (person), who has accomplished these two dharmas as mentioned above, they will definitely be able to generate pure and virtuous dharmas; if they have already arisen, they can make them firm, (extensively speaking) until after the body is destroyed and life ends, like discarding a heavy burden, they will be born in the heavens and enjoy all kinds of happiness.』 At that time, the World Honored One summarized this meaning again and spoke the verse: 『If one accomplishes two dharmas, namely good precepts and good views, that person will ultimately definitely be able to generate pure and virtuous dharmas. If they arise, they will be firm; if they are firm, they will definitely be perfect』

滿，　于白凈善法，　　不衰損障礙。　彼臨命終時，　　無憂悔悲惱，　如棄捨重擔，　　定生天趣中。」

吾從世尊聞如是語：「苾芻當知！若有一類補特伽羅，成就二法，臨命終時能生憂悔，身壞命終，墮諸惡趣，生地獄中。云何為二？謂作、不作。云何為作？謂身惡行、語惡行、意惡行，是名為作。云何不作？謂身妙行、語妙行、意妙行，是名不作。諸有一類補特伽羅，成就如是所說二法，臨命終時能生憂悔，身壞命終，墮諸惡趣，生地獄中。」爾時，世尊重攝此義而說頌曰：

「諸有愚癡人，　　作三種惡行，　不作三妙行，　　引余過令生。　彼臨命終時，　　決定有憂悔，　死墮諸惡趣，　　生於地獄中。」

吾從世尊聞如是語：「苾芻當知！若有一類補特伽羅，成就二法，臨命終時不生憂悔，身壞命終，升于善趣，生天界中。云何為二？謂作、不作。云何為作？謂身妙行、語妙行、意妙行，是名為作。云何不作？謂身惡行、語惡行、意惡行，是名不作。諸有一類補特伽羅，成就如是所說二法，臨命終時不生憂悔，身壞命終，升于善趣，生天界中。」爾時，世尊重攝此義而說頌曰：

「諸有智慧人，　　作三種妙行，　不作三惡行，　　引余德令生。　彼臨命終時，

【現代漢語翻譯】現代漢語譯本圓滿，對於清凈善良的法，不衰退減損和受到障礙。那人臨終的時候，沒有憂愁、後悔、悲傷和煩惱，就像丟棄了沉重的負擔一樣，必定會往生到天界之中。

我從世尊那裡聽到這樣的話：『比丘們應當知道！如果有一類補特伽羅（pudgala，人），成就兩種法，臨終的時候會產生憂愁和後悔，身死命終之後，墮落到各種惡趣之中，往生地獄裡面。什麼是兩種法呢？就是『作』和『不作』。什麼是『作』呢？就是身體的惡行、語言的惡行、意念的惡行，這叫做『作』。什麼叫做『不作』呢？就是身體的妙行、語言的妙行、意念的妙行，這叫做『不作』。凡是有一類補特伽羅（pudgala，人），成就像這樣所說的兩種法，臨終的時候會產生憂愁和後悔，身死命終之後，墮落到各種惡趣之中，往生地獄裡面。』

當時，世尊再次總結這個意義，說了這首偈頌：

『那些愚癡的人，造作三種惡行，不修三種妙行，招引其餘的過失產生。他們臨終的時候，必定會有憂愁和後悔，死後墮落到各種惡趣之中，往生到地獄裡面。』

我從世尊那裡聽到這樣的話：『比丘們應當知道！如果有一類補特伽羅（pudgala，人），成就兩種法，臨終的時候不會產生憂愁和後悔，身死命終之後，升到善良的去處，往生到天界之中。什麼是兩種法呢？就是『作』和『不作』。什麼是『作』呢？就是身體的妙行、語言的妙行、意念的妙行，這叫做『作』。什麼叫做『不作』呢？就是身體的惡行、語言的惡行、意念的惡行，這叫做『不作』。凡是有一類補特伽羅（pudgala，人），成就像這樣所說的兩種法，臨終的時候不會產生憂愁和後悔，身死命終之後，升到善良的去處，往生到天界之中。』

當時，世尊再次總結這個意義，說了這首偈頌：

『那些有智慧的人，修作三種妙行，不造作三種惡行，招引其餘的功德產生。他們臨終的時候，

【English Translation】 English version Full, Regarding pure and virtuous Dharma, without decline, loss, or obstruction. When that person approaches the end of life, there is no worry, regret, sorrow, or distress, Like discarding a heavy burden, they are certain to be reborn in the heavens.

I heard the following words from the World Honored One: 'Bhikkhus, know that if there is a type of Pudgala (pudgala, person) who accomplishes two dharmas, they will experience worry and regret at the time of death. After the body is destroyed and life ends, they will fall into the evil realms and be born in hell. What are the two? They are 'doing' and 'not doing.' What is 'doing'? It refers to evil deeds of body, evil deeds of speech, and evil deeds of mind. This is called 'doing.' What is 'not doing'? It refers to virtuous deeds of body, virtuous deeds of speech, and virtuous deeds of mind. This is called 'not doing.' Any Pudgala (pudgala, person) who accomplishes these two dharmas as described will experience worry and regret at the time of death. After the body is destroyed and life ends, they will fall into the evil realms and be born in hell.'

At that time, the World Honored One summarized this meaning and spoke the following verse:

'Those foolish people, commit three kinds of evil deeds, Do not cultivate three kinds of virtuous deeds, attracting other faults to arise. When they approach the end of life, they will certainly have worry and regret, After death, they fall into the evil realms, and are born in hell.'

I heard the following words from the World Honored One: 'Bhikkhus, know that if there is a type of Pudgala (pudgala, person) who accomplishes two dharmas, they will not experience worry and regret at the time of death. After the body is destroyed and life ends, they will ascend to the good realms and be born in the heavens. What are the two? They are 'doing' and 'not doing.' What is 'doing'? It refers to virtuous deeds of body, virtuous deeds of speech, and virtuous deeds of mind. This is called 'doing.' What is 'not doing'? It refers to evil deeds of body, evil deeds of speech, and evil deeds of mind. This is called 'not doing.' Any Pudgala (pudgala, person) who accomplishes these two dharmas as described will not experience worry and regret at the time of death. After the body is destroyed and life ends, they will ascend to the good realms and be born in the heavens.'

At that time, the World Honored One summarized this meaning and spoke the following verse:

'Those wise people, cultivate three kinds of virtuous deeds, Do not commit three kinds of evil deeds, attracting other merits to arise. When they approach the end of life,

決定無憂悔，　死升諸善趣，　　生於天界中。」

吾從世尊聞如是語：「苾芻當知！有二妙智，應修令生；能得未得、能觸未觸、能證未證，能超愁嘆、能滅憂苦、能會正理、能獲甘露、能證涅槃。云何為二？一者法智；二者類智。法智生時，便能無倒，遍知有為。于有為法既遍知已，便能令彼感後有因，不得生起增長廣大。類智生時，便能如實斷滅無明；滅無明故，便無戲論；無戲論故，便無尋伺；無尋伺故，便無樂欲；無樂欲故，便無愛憎；無愛憎故，便無慳嫉；無慳嫉故，便無種種執持刀杖違害斗諍、互相罵辱、不真實語、相離間語、諸雜穢語及余無量惡不善法；無彼諸惡不善法故，感後有業，便不增長；感後有業不增長故，諸業滅盡；業滅盡故，眾苦滅盡；苦滅盡故，生死路絕。此路絕已，便自了知：我生已盡，梵行已立，所作已辦，不受後有。如是名為有二妙智，應修令生；能得未得、能觸未觸、能證未證，能超愁嘆、能滅憂苦、能會正理、能獲甘露、能證涅槃。」爾時，世尊重攝此義而說頌曰：

「有二種妙智，　　應修習令生，　能得未得等，　　謂法智、類智。　若法智生時，　　遍知有為法，　便能令後有，　　因不生不增。　若類智生時，　　無明便斷滅，　由此展

{ "translations": [ "現代漢語譯本", "『決定不再憂愁後悔，死後升入各種善趣，往生於天界之中。』", "", "我從世尊那裡聽到這樣的話：『比丘們應當知道！有兩種殊勝的智慧，應當修習使之生起；能夠獲得未曾獲得的，能夠觸及未曾觸及的，能夠證悟未曾證悟的，能夠超越憂愁嘆息，能夠滅除憂慮痛苦，能夠契合正理，能夠獲得甘露，能夠證得涅槃。哪兩種呢？一是法智；二是類智。法智生起時，便能沒有顛倒，普遍地瞭解有為法（saṃskṛta-dharma，指因緣和合而生的事物）。對於有為法既然普遍瞭解之後，便能使那些導致未來果報的因，不得生起、增長、廣大。類智生起時，便能如實地斷滅無明（avidyā，指對事物真相的迷惑和無知）；滅除無明故，便沒有戲論（prapañca，指虛妄分別和執著）；沒有戲論故，便沒有尋伺（vitarka-vicāra，指粗細的思考）；沒有尋伺故，便沒有樂欲（rāga，指貪戀和慾望）；沒有樂欲故，便沒有愛憎（dveṣa，指喜愛和憎恨）；沒有愛憎故，便沒有慳嫉（mātsarya-īrṣyā，指吝嗇和嫉妒）；沒有慳嫉故，便沒有種種執持刀杖、違害鬥爭、互相謾罵侮辱、不真實語、互相離間語、各種雜穢語以及其餘無量惡不善法；沒有那些惡不善法故，導致未來果報的業，便不增長；導致未來果報的業不增長故，諸業滅盡；業滅盡故，眾苦滅盡；苦滅盡故，生死之路斷絕。此路斷絕後，便自己了知：我生已經窮盡，梵行（brahmacarya，指清凈的行為）已經建立，所作已經辦完，不再受後有（punarbhava，指再次投生）。這樣就叫做有二種殊勝的智慧，應當修習使之生起；能夠獲得未曾獲得的，能夠觸及未曾觸及的，能夠證悟未曾證悟的，能夠超越憂愁嘆息，能夠滅除憂慮痛苦，能夠契合正理，能夠獲得甘露，能夠證得涅槃。』」當時，世尊重複此義而說頌曰：", "", "『有二種殊勝智，應當修習令生，能得未得等，謂法智、類智。", "若法智生時，遍知有為法，便能令後有，因不生不增。", "若類智生時，無明便斷滅，由此展』" ], "english_translations": [ "English version", "『Resolved, without sorrow or regret, to ascend to all good realms, to be born in the heavens.』", "", "I heard from the World Honored One these words: 『Bhikkhus, know that there are two excellent wisdoms that should be cultivated to arise; capable of attaining what has not been attained, capable of touching what has not been touched, capable of realizing what has not been realized, capable of transcending sorrow and lamentation, capable of extinguishing worry and suffering, capable of conforming to right reason, capable of obtaining ambrosia, capable of realizing Nirvana. What are the two? One is Dharma-knowledge (dharma-jñāna); the other is Kind-knowledge (anvaya-jñāna). When Dharma-knowledge arises, one can, without inversion, universally know conditioned phenomena (saṃskṛta-dharma, phenomena arising from causes and conditions). Having universally known conditioned phenomena, one can prevent the causes that lead to future existence from arising, increasing, and expanding. When Kind-knowledge arises, one can truly extinguish ignorance (avidyā, delusion and unknowing of the true nature of things); because ignorance is extinguished, there is no proliferation (prapañca, conceptual elaboration and attachment); because there is no proliferation, there is no initial and sustained thought (vitarka-vicāra, coarse and subtle thinking); because there is no initial and sustained thought, there is no desire (rāga, craving and longing); because there is no desire, there is no love and hate (dveṣa, affection and aversion); because there is no love and hate, there is no stinginess and jealousy (mātsarya-īrṣyā, miserliness and envy); because there is no stinginess and jealousy, there are no various acts of holding weapons, harming and fighting, mutually cursing and insulting, untrue speech, divisive speech, various impure speech, and other immeasurable evil and unwholesome dharmas; because there are no such evil and unwholesome dharmas, the karma that leads to future existence does not increase; because the karma that leads to future existence does not increase, all karma is extinguished; because karma is extinguished, all suffering is extinguished; because suffering is extinguished, the path of birth and death is cut off. When this path is cut off, one knows for oneself: my birth is exhausted, the pure life (brahmacarya, pure conduct) is established, what needed to be done is done, I will not receive future existence (punarbhava, rebirth). This is called having two excellent wisdoms that should be cultivated to arise; capable of attaining what has not been attained, capable of touching what has not been touched, capable of realizing what has not been realized, capable of transcending sorrow and lamentation, capable of extinguishing worry and suffering, capable of conforming to right reason, capable of obtaining ambrosia, capable of realizing Nirvana.』" "", "At that time, the World Honored One repeated this meaning and spoke in verse:", "", "『There are two kinds of excellent wisdom, that should be cultivated to arise, capable of attaining what has not been attained, namely Dharma-knowledge and Kind-knowledge.", "If Dharma-knowledge arises, one universally knows conditioned phenomena, and can prevent the causes of future existence from arising and increasing.", "If Kind-knowledge arises, ignorance is extinguished, and from this extends』" ] }

轉法，　　絕生死輪迴。　自知我生盡，　　及梵行已立，　所作皆已辦，　　更不受後有。」

吾從世尊聞如是語：「苾芻當知！有二妙智，應正尋思、應善稱量、應審觀察；能得未得、能觸未觸、能證未證，能超愁嘆、能滅憂苦、能會正理、能獲甘露、能證涅槃。云何為二？謂世間智及出世智。

「世間智者，謂於色蘊能正了知此為色蘊；于受、想、行及識蘊中亦復如是。于其地界能正了知此為地界；於水、火、風及空識界亦復如是。于其眼界能正了知此為眼界，于其色界及眼識界亦復如是；于其耳界能正了知此為耳界，于其聲界及耳識界亦復如是；于其鼻界能正了知此為鼻界，于其香界及鼻識界亦復如是；于其舌界能正了知此為舌界，于其味界及舌識界亦復如是；于其身界能正了知此為身界，于其觸界及身識界亦復如是；于其意界能正了知此為意界，于其法界及意識界亦復如是。于如此等世俗法中，如是如是，如實了知，智見通慧，現觀等覺，周遍照了，名世間智。

「諸聖弟子，於此所說世間智中，應正尋思，應善稱量，應審觀察：此世間智正修習時，為能令生生法有情永脫生不？為能令彼老法有情永脫老不？病法、死法、愁法、嘆法、憂法、苦法、不安隱法，亦復如是。既審察已，

【現代漢語翻譯】現代漢語譯本：

轉法輪，斷絕生死輪迴。

自知我的生命已經終結，清凈的修行已經確立，

該做的事情都已經完成，不會再有來世。'

我從世尊（Bhagavan，佛陀）那裡聽到這樣的話：'比丘（bhiksu，出家修行的男性）們應當知道！有兩種殊勝的智慧，應當正確地思考、仔細地衡量、審慎地觀察；能夠獲得未曾獲得的，能夠觸及未曾觸及的，能夠證悟未曾證悟的，能夠超越憂愁悲嘆，能夠滅除憂慮痛苦，能夠契合正理，能夠獲得甘露，能夠證得涅槃（Nirvana，解脫）。哪兩種呢？就是世間智和出世間智。

'世間智，就是對於色蘊（rupa-skandha，物質的集合）能夠正確地了知這是色蘊；對於受蘊（vedana-skandha，感受的集合）、想蘊（samjna-skandha，知覺的集合）、行蘊（samskara-skandha，意志的集合）以及識蘊（vijnana-skandha，意識的集合）也是這樣。對於地界（prthivi-dhatu，堅固性）能夠正確地了知這是地界；對於水界（apo-dhatu，流動性）、火界（tejo-dhatu，熱能）、風界（vayo-dhatu，氣體）以及空界（akasa-dhatu，空間）、識界（vijnana-dhatu，意識）也是這樣。對於眼界（caksu-ayatana，視覺器官）能夠正確地了知這是眼界，對於色界（rupa-ayatana，顏色和形狀）以及眼識界（caksu-vijnana-dhatu，視覺意識）也是這樣；對於耳界（srotra-ayatana，聽覺器官）能夠正確地了知這是耳界，對於聲界（sabda-ayatana，聲音）以及耳識界（srotra-vijnana-dhatu，聽覺意識）也是這樣；對於鼻界（ghrana-ayatana，嗅覺器官）能夠正確地了知這是鼻界，對於香界（gandha-ayatana，氣味）以及鼻識界（ghrana-vijnana-dhatu，嗅覺意識）也是這樣；對於舌界（jihva-ayatana，味覺器官）能夠正確地了知這是舌界，對於味界（rasa-ayatana，味道）以及舌識界（jihva-vijnana-dhatu，味覺意識）也是這樣；對於身界（kaya-ayatana，觸覺器官）能夠正確地了知這是身界，對於觸界（sprastavya-ayatana，觸感）以及身識界（kaya-vijnana-dhatu，觸覺意識）也是這樣；對於意界（mano-ayatana，意識器官）能夠正確地了知這是意界，對於法界（dharma-ayatana，概念）以及意識界（mano-vijnana-dhatu，思維意識）也是這樣。對於如此等等世俗的法，像這樣像這樣，如實地了知，具有智慧、見解、通達、覺悟，現觀等覺，周遍地照了，就叫做世間智。

'各位聖弟子，對於這裡所說的世間智，應當正確地思考，仔細地衡量，審慎地觀察：這種世間智在正確修習的時候，能否讓具有生法的眾生永遠脫離生？能否讓具有老法的眾生永遠脫離老？病法、死法、愁法、嘆法、憂法、苦法、不安穩法，也是這樣。既然已經審察過了，

【English Translation】 English version:

'Turning the Dharma wheel, cutting off the cycle of birth and death.

Knowing myself that my birth is exhausted, and the pure conduct is established,

All that needed to be done is completed, and I will no longer receive future existence.'

I heard the following words from the World Honored One (Bhagavan, the Buddha): 'Bhikkhus (bhiksu, a male monastic)! Know that there are two kinds of excellent wisdom that should be rightly contemplated, well measured, and carefully observed; capable of attaining what has not been attained, capable of touching what has not been touched, capable of realizing what has not been realized, capable of transcending sorrow and lamentation, capable of extinguishing worry and suffering, capable of conforming to right reason, capable of obtaining ambrosia, capable of realizing Nirvana (Nirvana, liberation). What are the two? They are mundane wisdom and supramundane wisdom.

'Mundane wisdom is the ability to rightly understand the aggregate of form (rupa-skandha, the collection of matter) as the aggregate of form; and so it is with the aggregates of feeling (vedana-skandha, the collection of sensations), perception (samjna-skandha, the collection of perceptions), mental formations (samskara-skandha, the collection of volitions), and consciousness (vijnana-skandha, the collection of consciousness). To rightly understand the earth element (prthivi-dhatu, solidity) as the earth element; and so it is with the water element (apo-dhatu, fluidity), fire element (tejo-dhatu, heat), wind element (vayo-dhatu, gas), as well as the space element (akasa-dhatu, space) and the consciousness element (vijnana-dhatu, consciousness). To rightly understand the eye sense-base (caksu-ayatana, visual organ) as the eye sense-base, and so it is with the form sense-object (rupa-ayatana, colors and shapes) and the eye-consciousness element (caksu-vijnana-dhatu, visual consciousness); to rightly understand the ear sense-base (srotra-ayatana, auditory organ) as the ear sense-base, and so it is with the sound sense-object (sabda-ayatana, sounds) and the ear-consciousness element (srotra-vijnana-dhatu, auditory consciousness); to rightly understand the nose sense-base (ghrana-ayatana, olfactory organ) as the nose sense-base, and so it is with the odor sense-object (gandha-ayatana, smells) and the nose-consciousness element (ghrana-vijnana-dhatu, olfactory consciousness); to rightly understand the tongue sense-base (jihva-ayatana, gustatory organ) as the tongue sense-base, and so it is with the flavor sense-object (rasa-ayatana, tastes) and the tongue-consciousness element (jihva-vijnana-dhatu, gustatory consciousness); to rightly understand the body sense-base (kaya-ayatana, tactile organ) as the body sense-base, and so it is with the touch sense-object (sprastavya-ayatana, tactile sensations) and the body-consciousness element (kaya-vijnana-dhatu, tactile consciousness); to rightly understand the mind sense-base (mano-ayatana, mental organ) as the mind sense-base, and so it is with the dharma sense-object (dharma-ayatana, concepts) and the mind-consciousness element (mano-vijnana-dhatu, mental consciousness). In such mundane dharmas, in this way and in that way, to truly understand, with wisdom, insight, comprehension, and awakening, direct perception and complete enlightenment, illuminating everywhere, is called mundane wisdom.

'Noble disciples, regarding this mundane wisdom that has been spoken of, should rightly contemplate, carefully measure, and cautiously observe: When this mundane wisdom is rightly practiced, can it enable sentient beings subject to birth to be permanently liberated from birth? Can it enable sentient beings subject to aging to be permanently liberated from aging? And so it is with the laws of sickness, death, sorrow, lamentation, worry, suffering, and instability. Having examined it,

能正了知：此世間智正修習時，不能令彼生法有情永脫于生，不能令彼老法有情永脫于老，病法、死法、愁法、嘆法、憂法、苦法、不安隱法，亦復如是。所以者何？此世間智非賢聖法，非能永出、非趣涅槃、非能永厭、非能永離、非能永滅、非能永寂，非真通慧、非正等覺，不證涅槃；是感生法，是感老法、病法、死法、愁法、嘆法、憂法、苦法、不安隱法。彼于如是尋思稱量審觀察時，於世間法住怖畏想，于出世法住安靜想。以於世間生怖畏故，都無執受；無執受故，不生渴愛；不渴愛故，便自內證究竟涅槃。證涅槃已，便自了知：我生已盡，梵行已立，所作已辦，不受後有。是名於此世間智中，應正尋思、應善稱量、應審觀察。

「出世智者，謂於一切蘊界處中能正了知，如是諸法是無常性、苦性、病性、癰性、箭性、惱性、害性、怖性、熱性、壞性、滅性、災性、橫性、有疫癘性、虛性、偽性、空性、妄性、無實我性、難保信性。于如是等諸法性中如實了知，智見通慧，現觀等覺，周遍照了，名出世智。諸聖弟子，於此所說出世智中，應正尋思、應善稱量、應審觀察：此出世智正修習時，為能令彼生法有情永脫生不？為能令彼老法有情永脫老不？病法、死法、愁法、嘆法、憂法、苦法、不安隱法，亦復

【現代漢語翻譯】現代漢語譯本：能夠正確地了知：當以世間的智慧正確地修習時，不能使那些具有生法（產生、存在之法）的有情永遠脫離生（出生），不能使那些具有老法（衰老之法）的有情永遠脫離老（衰老），對於病法、死法、愁法、嘆法、憂法、苦法、不安隱法，也是如此。為什麼呢？因為這世間的智慧不是賢聖之法，不能永遠超出（輪迴），不能趨向涅槃（寂滅），不能永遠厭離（世間），不能永遠脫離（煩惱），不能永遠滅除（痛苦），不能永遠寂靜（安寧），不是真正的通達智慧，不是真正的平等覺悟，不能證得涅槃；它是產生生法的，是產生老法的、病法的、死法的、愁法的、嘆法的、憂法的、苦法的、不安隱法的。當他對這些進行尋思、稱量、審察觀察時，對於世間的法生起怖畏之想，對於出世間的法生起安靜之想。因為對於世間生起怖畏的緣故，就完全沒有執取受用；沒有執取受用的緣故，就不產生渴愛（貪慾）；不渴愛的緣故，就自己內心證得究竟的涅槃。證得涅槃之後，便自己了知：我的生已經窮盡，清凈的修行已經建立，該做的事情已經做完，不再受後來的生命。這叫做對於這世間的智慧，應當正確地尋思、應當善巧地稱量、應當審慎地觀察。

『出世間的智慧』，是指對於一切蘊（五蘊，即色、受、想、行、識）、界（十八界，即六根、六塵、六識）、處（十二處，即六根、六塵）中能夠正確地了知，像這樣的諸法是無常的性質、是苦的性質、是病的性質、是癰（毒瘡）的性質、是箭（痛苦）的性質、是惱（煩惱）的性質、是害（損害）的性質、是怖（恐怖）的性質、是熱（熱惱）的性質、是壞（敗壞）的性質、是滅（滅亡）的性質、是災（災難）的性質、是橫（橫禍）的性質、是有疫癘（瘟疫）的性質、是虛（虛假）的性質、是偽（虛偽）的性質、是空（空虛）的性質、是妄（虛妄）的性質、是沒有真實我性的、是難以保持信任的性質。對於像這些諸法的性質如實地了知，具有智慧、見解、通達的智慧，現觀（親身體驗）等覺（平等覺悟），周遍地照亮了知，叫做『出世間的智慧』。諸位聖弟子，對於這裡所說的出世間的智慧，應當正確地尋思、應當善巧地稱量、應當審慎地觀察：當這出世間的智慧正確地修習時，能夠使那些具有生法的有情永遠脫離生嗎？能夠使那些具有老法的有情永遠脫離老嗎？對於病法、死法、愁法、嘆法、憂法、苦法、不安隱法，也是如此嗎？

【English Translation】 English version: Being able to rightly know: When worldly wisdom is rightly practiced, it cannot cause sentient beings subject to the law of birth to be permanently liberated from birth, nor can it cause sentient beings subject to the law of aging to be permanently liberated from aging. The same applies to the laws of sickness, death, sorrow, lamentation, grief, suffering, and insecurity. Why is this so? Because this worldly wisdom is not the wisdom of the noble ones, it cannot lead to permanent liberation, it does not lead to Nirvana (extinction of suffering), it cannot lead to permanent aversion (to the world), it cannot lead to permanent detachment (from afflictions), it cannot lead to permanent cessation (of pain), it cannot lead to permanent tranquility (and peace), it is not true penetrating wisdom, it is not perfect enlightenment, and it does not realize Nirvana. It is subject to the law of birth, the law of aging, sickness, death, sorrow, lamentation, grief, suffering, and insecurity. When one contemplates, measures, and carefully observes in this way, one dwells in fear of worldly dharmas (phenomena) and dwells in tranquility regarding supramundane dharmas. Because of fearing the world, there is no clinging or grasping; because there is no clinging or grasping, craving does not arise; because there is no craving, one inwardly realizes ultimate Nirvana. Having realized Nirvana, one knows for oneself: 'Birth is exhausted, the holy life has been established, what needed to be done has been done, there is no more future existence.' This is called rightly contemplating, skillfully measuring, and carefully observing worldly wisdom.

'Supramundane wisdom' refers to the ability to rightly know within all skandhas (five aggregates: form, feeling, perception, mental formations, consciousness), dhatus (eighteen elements: six sense bases, six sense objects, six consciousnesses), and ayatanas (twelve sense bases: six sense organs, six sense objects), that such dharmas are impermanent in nature, of the nature of suffering, of the nature of sickness, of the nature of a boil (sore), of the nature of an arrow (painful), of the nature of vexation, of the nature of harm, of the nature of fear, of the nature of heat (torment), of the nature of decay, of the nature of destruction, of the nature of disaster, of the nature of calamity, of the nature of pestilence, of the nature of illusion, of the nature of deceit, of the nature of emptiness, of the nature of delusion, of the nature of no true self, and of the nature of being difficult to trust. To truly know such natures of dharmas, to have wisdom, insight, penetrating wisdom, direct realization, perfect enlightenment, and to illuminate and understand completely, is called 'supramundane wisdom.' Noble disciples should rightly contemplate, skillfully measure, and carefully observe this supramundane wisdom that has been spoken of: When this supramundane wisdom is rightly practiced, can it cause sentient beings subject to the law of birth to be permanently liberated from birth? Can it cause sentient beings subject to the law of aging to be permanently liberated from aging? The same applies to the laws of sickness, death, sorrow, lamentation, grief, suffering, and insecurity.

如是。既審察已，能正了知：此出世智正修習時，定能令彼生法有情永脫于生，定能令彼老法有情永脫于老，病法、死法、愁法、嘆法、憂法、苦法、不安隱法，亦復如是。所以者何？此出世智是賢聖法，是能永出、是趣涅槃、是能永厭、是能永離、是能永滅、是能永寂，是真通慧、是正等覺、能證涅槃；非感生法，非感老法、病法死法、愁法嘆法、憂法苦法、不安隱法。彼于如是尋思稱量審觀察時，于出世法生珍寶想；於世間法生下賤想。以于出世生珍寶故，便生歡喜；生歡喜故，其心安適；心安適故，身得輕安；身輕安故，便受悅樂；受悅樂故，心得寂定；心寂定故，能實知見；實知見故，能深厭背；深厭背故，能正離欲；正離欲故，能得解脫。得解脫已，便自了知：我生已盡，梵行已立，所作已辦，不受後有。是名於此出世智中，應正尋思、應善稱量、應審觀察。如是名為有二妙智，應正尋思、應善稱量、應審觀察；能得未得、能觸未觸、能證未證，能超愁嘆、能滅憂苦、能會正理、能獲甘露、能證涅槃。」爾時，世尊重攝此義而說頌曰：

「有二種妙智，　　知者應尋思，　謂世出、世間，　　能正盡眾苦。　應觀世間智，　　發生怖畏想，　都無有執受，　　展轉證涅槃；　應觀出世智，　　發

【現代漢語翻譯】現代漢語譯本：如是。既然已經審察，能夠正確了知：當修習這出世間的智慧時，一定能使那些受生法支配的有情永遠脫離生，一定能使那些受老法支配的有情永遠脫離老，以及病法、死法、愁法、嘆法、憂法、苦法、不安隱法，也是如此。為什麼呢？因為這出世間的智慧是賢聖之法，是能夠永遠超脫，是趨向涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），是能夠永遠厭離，是能夠永遠脫離，是能夠永遠滅除，是能夠永遠寂靜，是真正的通達智慧，是真正的平等覺悟，能夠證得涅槃；而不是感受生法，不是感受老法、病法、死法、愁法、嘆法、憂法、苦法、不安隱法。當他們像這樣尋思、稱量、審察觀察時，對於出世間的法產生珍寶一樣的想法；對於世間的法產生糞便一樣的想法。因為對於出世間的法產生珍寶的想法，便產生歡喜；產生歡喜的緣故，他們的心就安適；心安適的緣故，身體就得到輕安；身體輕安的緣故，便感受悅樂；感受悅樂的緣故，心就得到寂定；心寂定的緣故，能夠真實地知見；真實知見的緣故，能夠深深地厭背；深深厭背的緣故，能夠真正地離欲；真正離欲的緣故，能夠得到解脫。得到解脫之後，便自己了知：我的生已經窮盡，梵行（Brahmacharya，佛教術語，指清凈的行為）已經建立，所作的事情已經辦完，不再受後有的束縛。這叫做對於這出世間的智慧，應當正確地尋思、應當善巧地稱量、應當審慎地觀察。像這樣名為有二種微妙的智慧，應當正確地尋思、應當善巧地稱量、應當審慎地觀察；能夠得到未曾得到的、能夠觸及未曾觸及的、能夠證得未曾證得的，能夠超越愁嘆、能夠滅除憂苦、能夠契合正理、能夠獲得甘露（Amrita，佛教術語，指不死之藥），能夠證得涅槃。」那時，世尊再次總攝這個意義而說了頌：

『有二種微妙智，知者應尋思，謂世出、世間，能正盡眾苦。應觀世間智，發生怖畏想，都無有執受，展轉證涅槃；應觀出世智，發』

【English Translation】 English version: Thus it is. Having examined, one can rightly know: when cultivating this transcendental wisdom, it will surely enable those sentient beings governed by the law of birth to be forever free from birth, and it will surely enable those sentient beings governed by the law of aging to be forever free from aging, as well as the laws of sickness, death, sorrow, lamentation, grief, suffering, and insecurity. Why? Because this transcendental wisdom is the Dharma (law, teaching) of the wise and noble, it is capable of eternal transcendence, it leads to Nirvana (the state of liberation from the cycle of birth and death), it is capable of eternal aversion, it is capable of eternal detachment, it is capable of eternal extinction, it is capable of eternal tranquility, it is true penetrating wisdom, it is true perfect enlightenment, capable of attaining Nirvana; it is not experiencing the law of birth, not experiencing the law of aging, sickness, death, sorrow, lamentation, grief, suffering, and insecurity. When they contemplate, measure, and carefully observe in this way, they develop a thought of treasure towards the transcendental Dharma; they develop a thought of excrement towards the mundane Dharma. Because they develop a thought of treasure towards the transcendental, they generate joy; because they generate joy, their minds are at ease; because their minds are at ease, their bodies attain lightness and ease; because their bodies are light and at ease, they experience pleasure; because they experience pleasure, their minds attain tranquility and concentration; because their minds are tranquil and concentrated, they can truly know and see; because they truly know and see, they can deeply renounce; because they deeply renounce, they can rightly be free from desire; because they are rightly free from desire, they can attain liberation. Having attained liberation, they then know for themselves: my birth is exhausted, the Brahmacharya (holy life) has been established, what needed to be done has been done, I will not be subject to future existence. This is called, in this transcendental wisdom, one should rightly contemplate, skillfully measure, and carefully observe. Thus, it is called having two kinds of subtle wisdom, one should rightly contemplate, skillfully measure, and carefully observe; capable of attaining what has not been attained, capable of touching what has not been touched, capable of realizing what has not been realized, capable of transcending sorrow and lamentation, capable of extinguishing grief and suffering, capable of conforming to right reason, capable of obtaining Amrita (the nectar of immortality), capable of attaining Nirvana.' At that time, the World Honored One again summarized this meaning and spoke in verse:

'There are two kinds of subtle wisdom, Those who know should contemplate, Namely mundane and transcendental, Capable of rightly ending all suffering. One should contemplate mundane wisdom, Generating thoughts of fear, Having no attachment at all, Progressively attaining Nirvana; One should contemplate transcendental wisdom, generating'

生珍寶想，　由此生歡喜，　　便得身輕安。　輕安故悅樂，　　悅樂故心定，　由心得定故，　　便能生覺支；　覺支觀聖諦，　　永斷諸疑網，　無疑無所取，　　永脫眾苦邊。」

重攝前經嗢柁南曰：

二根、二焦惱　　二行、二戒見　二作及不作　　二智有二種

吾從世尊聞如是語：「苾芻當知！若有苾芻為欲矯誑諸眾生故、為求名譽遠所聞故、為求利養及恭敬故而出家者，不名真實于如來所修行梵行。若有苾芻為通達故、為遍知故而出家者，是名真實于如來所修行梵行。所以者何？是諸苾芻為通達故、為遍知故而出家已，便能如實通所通達、知所遍知。既能如實通所通達、知所遍知，便能如實斷所應斷、修所應修、證所應證。既能如實斷、修、證已，便自了知：我生已盡，梵行已立，所作已辦，不受後有。如是若有為通達故、為遍知故而出家者，是名真實于如來所修行梵行。」爾時，世尊重攝此義而說頌曰：

「為矯誑名譽，　　利養及恭敬，　非真修梵行，　　是虛妄出家。　為通達遍知，　　速證最上義，　是真修梵行，　　非虛妄出家。」

吾從世尊聞如是語：「苾芻當知！若有苾芻為欲矯誑諸眾生故、為求名譽遠所聞故、為求利養及恭敬故而出家者，

【現代漢語翻譯】現代漢語譯本：觀想一切皆如珍寶，由此心中生起歡喜，便能感到身心輕安。身心輕安所以感到喜悅快樂，喜悅快樂所以內心安定，由於內心安定，便能生起覺支（bojjhanga，菩提的構成要素）；以覺支來觀察四聖諦（ariya-sacca，關於苦難、其起因、其止息和達到止息的道路的真理），永遠斷除各種疑惑。沒有疑惑，沒有執取，永遠解脫眾苦的邊際。

重述前面經文的綱要偈頌說：

二根、二焦惱，二行、二戒見，二作及不作，二智有二種。

我從世尊那裡聽到這樣的話：『比丘們應當知道！如果有的比丘爲了欺騙眾生、爲了追求名譽遠揚、爲了追求利益供養和恭敬而出家，不能稱作在如來這裡真實地修行梵行（brahmacariya，清凈的生活）。如果有的比丘爲了通達真理、爲了遍知一切而出家，這才能稱作在如來這裡真實地修行梵行。為什麼這樣說呢？這些比丘爲了通達真理、爲了遍知一切而出家后，便能如實地通達所應通達的，了知所應遍知的。既然能夠如實地通達所應通達的，了知所應遍知的，便能如實地斷除所應斷除的，修習所應修習的，證得所應證得的。既然能夠如實地斷除、修習、證得，便能自己了知：我此生已盡，梵行已經確立，該做的已經做完，不再受後有（punabbhava，輪迴）。像這樣，如果有人爲了通達真理、爲了遍知一切而出家，這才能稱作在如來這裡真實地修行梵行。』當時，世尊重述此義而說偈頌：

『爲了欺騙和名譽，利益供養及恭敬，非是真修梵行，是虛妄的出家。爲了通達和遍知，迅速證得最上義，才是真修梵行，非虛妄的出家。』

我從世尊那裡聽到這樣的話：『比丘們應當知道！如果有的比丘爲了欺騙眾生、爲了追求名譽遠揚、爲了追求利益供養和恭敬而出家，

【English Translation】 English version: Thinking of everything as precious jewels, From this arises joy, and one obtains lightness of body and mind. Because of lightness, there is pleasure; because of pleasure, the mind is concentrated; Because the mind is concentrated, the enlightenment factor (bojjhanga) arises; The enlightenment factor contemplates the Four Noble Truths (ariya-sacca), forever cutting off all nets of doubt, Without doubt, without attachment, forever escaping the edge of all suffering.'

The summary verse of the previous sutra is repeated:

Two roots, two torments, two practices, two views on precepts, Two actions and non-actions, two kinds of two wisdoms.

I heard the following words from the World Honored One: 'Bhikkhus (monks), know that if a bhikkhu ordains in order to deceive beings, to seek fame and widespread renown, or to seek gain, offerings, and respect, he is not truly practicing the holy life (brahmacariya) in the presence of the Tathagata (the Thus-Gone One, an epithet of the Buddha). If a bhikkhu ordains in order to understand and to fully know, then he is truly practicing the holy life in the presence of the Tathagata. Why is this so? Because these bhikkhus, having ordained in order to understand and to fully know, are then able to truly understand what should be understood and know what should be fully known. Having truly understood what should be understood and known what should be fully known, they are then able to truly abandon what should be abandoned, cultivate what should be cultivated, and realize what should be realized. Having truly abandoned, cultivated, and realized, they then know for themselves: "Birth is exhausted, the holy life has been established, what needed to be done has been done, there is no more future existence (punabbhava)." Thus, if someone ordains in order to understand and to fully know, he is truly practicing the holy life in the presence of the Tathagata.' At that time, the World Honored One repeated this meaning and spoke the verse:

'For deception and fame, gain, offerings, and respect, It is not true practice of the holy life, it is a false ordination. For understanding and full knowledge, to quickly realize the highest meaning, It is true practice of the holy life, not a false ordination.'

I heard the following words from the World Honored One: 'Bhikkhus, know that if a bhikkhu ordains in order to deceive beings, to seek fame and widespread renown, or to seek gain, offerings, and respect,

不名真實于如來所修行梵行。若有苾芻為律儀故、為正斷故而出家者，是名真實于如來所修行梵行。所以者何？是諸苾芻為律儀故、為正斷故而出家已，便能如實守護六根、不虧禁戒，及能速證最上正斷。既能如實守護六根、不虧禁戒，及能速證最上正斷，便能如實斷所應斷、修所應修、證所應證。既能如實斷、修、證已，便自了知：我生已盡，梵行已立，所作已辦，不受後有。如是若有為律儀故、為正斷故而出家者，是名真實于如來所修行梵行。」爾時，世尊重攝此義而說頌曰：

「為矯誑名譽、　　利養及恭敬，　非真修梵行，　　是虛妄出家。　為正斷律儀，　　速證最上義，　是真修梵行，　　非虛妄出家。」

吾從世尊聞如是語：「苾芻當知！若有苾芻為欲矯誑諸眾生故、為求名譽遠所聞故、為求利養及恭敬故而出家者，不名真實于如來所修行梵行。若有苾芻為求厭背、為求離欲而出家者，是名真實于如來所修行梵行。所以者何？是諸苾芻為厭背故、為離欲故而出家已，便能如實厭背離欲。既離欲已，便得解脫。既解脫已，便自了知：我生已盡，梵行已立，所作已辦，不受後有。如是若有為厭背故、為離欲故而出家者，是名真實于如來所修行梵行。」爾時，世尊重攝此義而說頌曰：

「為

【現代漢語翻譯】現代漢語譯本：不名為真實在如來（Tathagata，如來）所修行的梵行。如果有的比丘（bhiksu，和尚）爲了持守戒律、爲了正確地斷除煩惱而出家，這才是真實在如來所修行的梵行。為什麼這樣說呢？因為這些比丘爲了持守戒律、爲了正確地斷除煩惱而出家后，便能如實地守護六根、不違犯禁戒，並且能夠迅速證得最上等的正確斷除煩惱的境界。既然能夠如實地守護六根、不違犯禁戒，並且能夠迅速證得最上等的正確斷除煩惱的境界，便能如實地斷除應該斷除的、修習應該修習的、證得應該證得的。既然能夠如實地斷除、修習、證得，便自己了知：我的生死已經終結，清凈的修行已經確立，應該做的事情已經做完，不再受後世的輪迴。像這樣如果有人爲了持守戒律、爲了正確地斷除煩惱而出家，這才是真實在如來所修行的梵行。』當時，世尊（World-Honored One）再次總結這個意義而說了偈頌：『爲了欺騙和偽裝，爲了名譽、利益和恭敬，不是真正地修習梵行，這是虛假的、妄想的出家。爲了正確地斷除煩惱和持守戒律，迅速證得最上等的意義，這才是真正地修習梵行，不是虛假的、妄想的出家。』我從世尊那裡聽到這樣的話：『比丘們應當知道！如果有的比丘爲了欺騙眾生、爲了追求名譽遠揚、爲了追求利益和恭敬而出家，不名為真實在如來所修行的梵行。如果有的比丘爲了尋求厭離、爲了尋求脫離慾望而出家，這才是真實在如來所修行的梵行。為什麼這樣說呢？因為這些比丘爲了厭離、爲了脫離慾望而出家后，便能如實地厭離和脫離慾望。既然脫離了慾望，便能得到解脫。既然解脫了，便自己了知：我的生死已經終結，清凈的修行已經確立，應該做的事情已經做完，不再受後世的輪迴。像這樣如果有人爲了厭離、爲了脫離慾望而出家，這才是真實在如來所修行的梵行。』當時，世尊再次總結這個意義而說了偈頌：

【English Translation】 English version: It is not called truly practicing the Brahma-conduct under the Tathagata (Tathagata, Thus Come One). If there is a bhiksu (bhiksu, monk) who renounces the household life for the sake of discipline and for the sake of rightly cutting off afflictions, this is called truly practicing the Brahma-conduct under the Tathagata. Why is that? Because these bhiksus, having renounced the household life for the sake of discipline and for the sake of rightly cutting off afflictions, are then able to truly guard the six senses, not violate the precepts, and are able to quickly attain the supreme right cutting off of afflictions. Since they are able to truly guard the six senses, not violate the precepts, and are able to quickly attain the supreme right cutting off of afflictions, they are then able to truly cut off what should be cut off, cultivate what should be cultivated, and attain what should be attained. Since they are able to truly cut off, cultivate, and attain, they then know for themselves: 'My birth is exhausted, the Brahma-conduct is established, what should be done is done, there is no more future existence.' Thus, if there is someone who renounces the household life for the sake of discipline and for the sake of rightly cutting off afflictions, this is called truly practicing the Brahma-conduct under the Tathagata.' At that time, the World-Honored One (World-Honored One) again summarized this meaning and spoke a verse: 'For the sake of deception and pretense, for the sake of fame, gain, and respect, It is not truly practicing the Brahma-conduct, this is a false and deluded renunciation. For the sake of rightly cutting off afflictions and upholding the precepts, quickly attaining the supreme meaning, This is truly practicing the Brahma-conduct, not a false and deluded renunciation.' I heard from the World-Honored One these words: 'Bhikshus should know! If there is a bhiksu who renounces the household life for the sake of deceiving sentient beings, for the sake of seeking fame and widespread renown, for the sake of seeking gain and respect, it is not called truly practicing the Brahma-conduct under the Tathagata. If there is a bhiksu who renounces the household life for the sake of seeking aversion and for the sake of seeking detachment from desire, this is called truly practicing the Brahma-conduct under the Tathagata. Why is that? Because these bhiksus, having renounced the household life for the sake of aversion and for the sake of detachment from desire, are then able to truly be averse to and detached from desire. Since they are detached from desire, they are then able to attain liberation. Since they are liberated, they then know for themselves: 'My birth is exhausted, the Brahma-conduct is established, what should be done is done, there is no more future existence.' Thus, if there is someone who renounces the household life for the sake of aversion and for the sake of detachment from desire, this is called truly practicing the Brahma-conduct under the Tathagata.' At that time, the World-Honored One again summarized this meaning and spoke a verse:

矯誑名譽、　　利養及恭敬，　非真修梵行，　　是虛妄出家。　為厭背離欲，　　速證最上義，　是真修梵行，　　非虛妄出家。」

吾從世尊聞如是語：「苾芻當知！一切如來、應、正等覺，所說法門略有二種。云何為二？一者于惡應正了知；二者于惡應深厭背。一切如來、應、正等覺，略說如是二種法門。所以者何？諸修行者，于諸惡法應正了知；既于惡法正了知已，便能厭背；既厭背已，便能離欲；既離欲已，便得解脫。得解脫已，便自了知：我生已盡，梵行已立，所作已辦，不受後有。如是行者，永斷諸愛及眾結縛，無倒現觀，正盡苦邊。」爾時，世尊重攝此義而說頌曰：

「當知諸如來，　　應正等覺者，　哀愍眾生故，　　說二種法門；　于眾惡正知，　　及厭背離欲，　心解脫自在，　　正盡眾苦邊。」

吾從世尊聞如是語：「苾芻當知！有二種法，若修、若習、若多修習，能斷二法。云何二法，若修、若習、若多修習，能斷二法？謂不凈觀及慈悲觀，能斷貪慾及與瞋恚。所以者何？一切已貪、現貪、當貪，皆由作意思惟凈相。一切已瞋、現瞋、當瞋，皆由作意思惟怨相。一切已斷、現斷、當斷所有貪慾，皆由作意修不凈觀。一切已斷、現斷、當斷所有瞋恚，皆由作意修

【現代漢語翻譯】現代漢語譯本：『以虛假的言辭來博取名聲、利益供養和恭敬，這不是真正地修持清凈的德行，而是虛偽的出家。爲了厭惡和背離慾望，迅速證得最上乘的真義，這才是真正地修持清凈的德行，而不是虛偽的出家。』

我從世尊（Bhagavan，佛陀）那裡聽到這樣的話：『比丘（bhiksu，出家男眾）們應當知道！一切如來（Tathagata，佛的稱號之一）、應（Arhat，阿羅漢，值得受供養者）、正等覺（Samyaksambuddha，完全覺悟者），所說的法門大致有兩種。哪兩種呢？第一是對惡要正確地瞭解；第二是對惡要深深地厭惡和背離。一切如來、應、正等覺，簡略地說就是這兩種法門。為什麼這麼說呢？因為修行者，對於各種惡法應當正確地瞭解；既然對惡法正確地瞭解之後，便能厭惡和背離它；既然厭惡和背離它之後，便能脫離慾望；既然脫離慾望之後，便能得到解脫。得到解脫之後，便自己了知：我的生死已經終結，清凈的德行已經確立，該做的事情已經做完，不再受後世的輪迴。這樣的修行者，永遠斷除各種愛慾以及各種束縛，以無顛倒的智慧如實觀察，真正地達到痛苦的終點。』當時，世尊爲了重新概括這個意義而說了偈頌：

『應當知道諸如來、應、正等覺者，因為哀憐愍念眾生的緣故，說了兩種法門；對於各種惡要正確地瞭解，以及厭惡和背離慾望，心解脫而得自在，真正地達到各種痛苦的終點。』

我從世尊那裡聽到這樣的話：『比丘們應當知道！有兩種法，如果修習、練習、多次修習，能夠斷除兩種法。哪兩種法，如果修習、練習、多次修習，能夠斷除兩種法呢？就是不凈觀（asubha-bhavana，觀想身體不凈）以及慈悲觀（maitri-bhavana，修慈愛心），能夠斷除貪慾以及瞋恚。為什麼這麼說呢？因為一切已經貪、現在貪、將來貪，都是由於作意思惟凈相（subha-nimitta，美好的表象）。一切已經瞋、現在瞋、將來瞋，都是由於作意思惟怨相（vyapada-nimitta，怨恨的表象）。一切已經斷除、現在斷除、將來斷除的所有貪慾，都是由於作意修習不凈觀。一切已經斷除、現在斷除、將來斷除的所有瞋恚，都是由於作意修習』

【English Translation】 English version: 『To falsely boast of fame, gain, offerings, and respect, is not truly practicing the pure life; it is a false renunciation. To abhor and turn away from desire, to quickly realize the supreme meaning, is truly practicing the pure life; it is not a false renunciation.』

I heard the following words from the Blessed One (Bhagavan): 『Monks (bhikshus), know that the teachings of all Tathagatas (Tathagata, one of the titles of the Buddha), Arhats (Arhat, worthy of offerings), Perfectly Enlightened Ones (Samyaksambuddha), can be summarized into two categories. What are the two? First, to rightly understand evil; second, to deeply abhor and turn away from evil. All Tathagatas, Arhats, Perfectly Enlightened Ones, briefly teach these two kinds of Dharma. Why is that? Because practitioners should rightly understand all evil dharmas; having rightly understood evil dharmas, they can abhor and turn away from them; having abhorred and turned away from them, they can be free from desire; having been freed from desire, they can attain liberation. Having attained liberation, they will know for themselves: my birth is exhausted, the pure life is established, what needed to be done is done, there is no more future existence. Such practitioners will forever cut off all cravings and all bonds, with non-inverted direct perception, truly reaching the end of suffering.』 At that time, the Blessed One, to summarize this meaning again, spoke the following verse:

『Know that all Tathagatas, Arhats, Perfectly Enlightened Ones, out of compassion for sentient beings, teach two kinds of Dharma; rightly understanding all evil, and abhorring and turning away from desire, the mind is liberated and free, truly reaching the end of all suffering.』

I heard the following words from the Blessed One: 『Monks, know that there are two dharmas, which if cultivated, practiced, and repeatedly cultivated, can cut off two dharmas. What are the two dharmas, which if cultivated, practiced, and repeatedly cultivated, can cut off two dharmas? They are the contemplation of impurity (asubha-bhavana) and the contemplation of loving-kindness (maitri-bhavana), which can cut off greed and hatred. Why is that? Because all past greed, present greed, and future greed arise from intentionally contemplating pure appearances (subha-nimitta). All past anger, present anger, and future anger arise from intentionally contemplating hateful appearances (vyapada-nimitta). All greed that has been cut off, is being cut off, and will be cut off, arises from intentionally cultivating the contemplation of impurity. All hatred that has been cut off, is being cut off, and will be cut off, arises from intentionally cultivating』

慈悲觀。于不凈觀若修、若習、若多修習，決定能斷一切貪慾。于慈悲觀若修、若習、若多修習，決定能斷一切瞋恚。若欲決定斷貪慾者，當勤精進修不凈觀。若欲決定斷瞋恚者，當勤精進修慈悲觀。修不凈觀，無有貪慾而不能斷。修慈悲觀，無有瞋恚而不能斷。如是名為有二種法，若修、若習、若多修習，能斷二法。」爾時，世尊重攝此義而說頌曰：

「修習多修習，　　二法斷二法，　謂不凈、慈悲，　　斷貪慾、瞋恚。　是故有智者，　　當觀自饒益，　修不凈、慈悲，　　斷貪慾、瞋恚。」

吾從世尊聞如是語：「苾芻當知！其涅槃界略有二種。云何為二？一者有餘依涅槃界；二者無餘依涅槃界。云何名為有餘依涅槃界？謂諸苾芻得阿羅漢，諸漏已盡，梵行已立，所作已辦，已舍重擔、已證自義、已盡有結、已正解了，心善解脫、已得遍知。宿行為緣，所感諸根猶相續住，雖成諸根，現觸種種好醜境界而能厭舍，無所執著，不為愛恚纏繞其心，愛恚等結皆永斷故。

「彼于諸色，求欲見時，雖復以眼觀于諸色，而不發起貪、瞋、癡等。雖復有眼及好醜色而無貪慾亦無瞋恚。所以者何？愛恚等結皆永斷故。彼于諸聲，求欲聞時，雖復以耳聽於諸聲，而不發起貪、瞋、癡等。雖復有耳及好醜

【現代漢語翻譯】現代漢語譯本：慈悲觀。如果修習、練習、反覆修習不凈觀，一定能夠斷除一切貪慾。如果修習、練習、反覆修習慈悲觀，一定能夠斷除一切嗔恚。如果想要徹底斷除貪慾，應當勤奮精進地修習不凈觀。如果想要徹底斷除嗔恚，應當勤奮精進地修習慈悲觀。修習不凈觀，沒有不能斷除的貪慾。修習慈悲觀，沒有不能斷除的嗔恚。這被稱為有兩種法，如果修習、練習、反覆修習，能夠斷除兩種煩惱。』"當時，世尊再次總結這個意義，說了以下偈頌：『修習多修習，二法斷二法，謂不凈、慈悲，斷貪慾、嗔恚。是故有智者，當觀自饒益，修不凈、慈悲，斷貪慾、嗔恚。』我從世尊那裡聽到這樣的話：『比丘（bhiksu，佛教出家男子）們應當知道！涅槃界（nirvana，佛教術語，指解脫的境界）大致有兩種。哪兩種呢？一是「有餘依涅槃界」；二是「無餘依涅槃界」。什麼叫做「有餘依涅槃界」呢？是指那些獲得阿羅漢（arhat，佛教術語，指斷盡煩惱，證得解脫的聖者）果位的比丘，他們已經斷盡了所有煩惱，建立了清凈的行為，完成了應該做的事情，捨棄了沉重的負擔，證得了自身的利益，斷盡了所有束縛，已經正確地理解了一切，內心得到了徹底的解脫，已經獲得了普遍的智慧。由於過去行為的因緣，所感受到的諸根（感官）仍然相續存在，雖然形成了諸根，現在接觸到種種美好或醜陋的境界，卻能夠厭惡並捨棄，沒有任何執著，不被愛和憎恨所纏繞，因為愛和憎恨等煩惱都已經永遠斷除了。『他們對於各種顏色，想要觀看時，即使用眼睛觀看各種顏色，也不會生起貪、嗔、癡等煩惱。即使有眼睛和美好或醜陋的顏色，也不會產生貪慾，也不會產生嗔恚。這是什麼原因呢？因為愛和憎恨等煩惱都已經永遠斷除了。他們對於各種聲音，想要聽聞時，即使用耳朵聽各種聲音，也不會生起貪、嗔、癡等煩惱。即使有耳朵和美好或醜陋

【English Translation】 English version: Compassionate Contemplation. If the Impurity Contemplation is cultivated, practiced, and repeatedly cultivated, it can definitely cut off all greed. If the Compassionate Contemplation is cultivated, practiced, and repeatedly cultivated, it can definitely cut off all hatred. If one wishes to definitely cut off greed, one should diligently and vigorously cultivate the Impurity Contemplation. If one wishes to definitely cut off hatred, one should diligently and vigorously cultivate the Compassionate Contemplation. By cultivating the Impurity Contemplation, there is no greed that cannot be cut off. By cultivating the Compassionate Contemplation, there is no hatred that cannot be cut off. This is called having two dharmas (dharmas, teachings or principles), which, if cultivated, practiced, and repeatedly cultivated, can cut off two afflictions.』 At that time, the World Honored One summarized this meaning and spoke the following verse: 『Cultivate, practice, repeatedly cultivate, Two dharmas cut off two afflictions, Namely, Impurity and Compassion, Cut off greed and hatred. Therefore, wise ones, Should contemplate their own benefit, Cultivate Impurity and Compassion, Cut off greed and hatred.』 I heard from the World Honored One these words: 『Bhiksus (bhiksu, a Buddhist monk), you should know! There are roughly two kinds of Nirvana Realm (nirvana, a state of enlightenment). What are the two? One is the Nirvana Realm with Remainder of Clinging; the other is the Nirvana Realm without Remainder of Clinging. What is called the Nirvana Realm with Remainder of Clinging? It refers to those bhiksus who have attained the Arhat (arhat, one who has attained Nirvana) fruit, whose outflows have been exhausted, whose pure conduct has been established, whose tasks have been completed, who have relinquished heavy burdens, who have realized their own benefit, who have exhausted all bonds, who have correctly understood everything, whose minds have been well liberated, and who have obtained universal knowledge. Due to the karmic conditions of past actions, the sense faculties (organs) still continue to exist. Although the sense faculties have been formed, they can厭惡and relinquish various beautiful or ugly objects that they encounter, without any attachment, and are not entangled by love and hatred, because the bonds of love and hatred have been permanently severed. 『When they desire to see various forms, even though they look at various forms with their eyes, they do not generate greed, hatred, or delusion. Even though they have eyes and beautiful or ugly forms, they do not have greed or hatred. Why is this so? Because the bonds of love and hatred have been permanently severed. When they desire to hear various sounds, even though they listen to various sounds with their ears, they do not generate greed, hatred, or delusion. Even though they have ears and beautiful or ugly

聲而無貪慾亦無瞋恚。所以者何？愛恚等結皆永斷故。彼于諸香，求欲嗅時，雖復以鼻嗅于諸香，而不發起貪、瞋、癡等。雖復有鼻及好醜香而無貪慾亦無瞋恚。所以者何？愛恚等結皆永斷故。彼于諸味，求欲嘗時，雖復以舌嘗于諸味，而不發起貪、瞋、癡等。雖復有舌及好醜味而無貪慾亦無瞋恚。所以者何？愛恚等結皆永斷故。彼于諸觸，求欲覺時，雖復以身覺于諸觸，而不發起貪、瞋、癡等。雖復有身及好醜觸而無貪慾亦無瞋恚。所以者何？愛恚等結皆永斷故。彼于諸法，求欲知時，雖復以意知于諸法，而不發起貪、瞋、癡等。離諸貪慾，證得究竟寂滅涅槃。作是思惟：世尊為彼怖畏諸有阿賴耶者、恒為斷見所繫縛者，令知業果無失壞故，所說正法現見、應時、易見、饒益、智者內證、一切世間真實對治，謂能除滅憍慢渴愛，害阿賴耶，斷諸徑路，證真空性，離諸貪慾，證得究竟寂滅涅槃。如是名為有慧眼者能正觀察。如是名為由二纏故，令諸天人——一類怯劣，一類勇猛——有慧眼者能正觀察。」爾時，世尊重攝此義而說頌曰：

「由二纏所纏，　　令諸天人眾，　一類有怯劣，　　一類有勇猛。　有慧眼聲聞，　　能如實觀察，　能除慢厭離，　　究竟證涅槃。　復如實了知，　　佛所說正法，

【現代漢語翻譯】現代漢語譯本聽聞聲音而沒有貪慾，也沒有瞋恚。為什麼呢？因為愛和瞋恚等煩惱都已永遠斷除。當他們想要聞香氣時，即使用鼻子聞各種香氣，也不會生起貪、瞋、癡等煩惱。即使有鼻子，以及美好的和醜惡的香氣，也沒有貪慾，也沒有瞋恚。為什麼呢？因為愛和瞋恚等煩惱都已永遠斷除。當他們想要品嚐味道時，即使用舌頭品嚐各種味道，也不會生起貪、瞋、癡等煩惱。即使有舌頭，以及美好的和醜惡的味道，也沒有貪慾，也沒有瞋恚。為什麼呢？因為愛和瞋恚等煩惱都已永遠斷除。當他們想要感受觸覺時，即使用身體感受各種觸覺，也不會生起貪、瞋、癡等煩惱。即使有身體，以及美好的和醜惡的觸覺，也沒有貪慾，也沒有瞋恚。為什麼呢？因為愛和瞋恚等煩惱都已永遠斷除。當他們想要了解事物時，即使用意念瞭解各種事物（法），也不會生起貪、瞋、癡等煩惱。遠離各種貪慾，證得究竟寂滅的涅槃（Nirvana）。他們這樣思惟：世尊（世尊）爲了那些害怕『有』（bhava）和阿賴耶識（Alaya-vijnana）的人，以及那些總是被斷見所束縛的人，讓他們知道業果不會失壞，所以宣說的正法是現見的、應時的、容易見的、有饒益的、智者內心證悟的、一切世間真實的對治，能夠除滅憍慢和渴愛，損害阿賴耶識，斷除各種途徑，證悟空性，遠離各種貪慾，證得究竟寂滅的涅槃。這被稱為有慧眼的人能夠正確觀察。這被稱為由於兩種纏縛，使得天人和人類——一類怯懦，一類勇猛——有慧眼的人能夠正確觀察。』當時，世尊（世尊）再次總結這個意義而說了偈頌：『由於兩種纏縛所纏繞，使得天人和人類，一類顯得怯懦，一類顯得勇猛。有慧眼的聲聞（Sravaka），能夠如實地觀察，能夠去除憍慢和厭離，最終證得涅槃。又如實地了知，佛所說的正法，』

【English Translation】 English version Hearing sounds without greed or hatred. Why? Because the bonds of love and hatred are completely severed. When they desire to smell fragrances, even if they smell various fragrances with their nose, they do not generate greed, hatred, or delusion. Even if they have a nose and both pleasant and unpleasant fragrances, they have no greed or hatred. Why? Because the bonds of love and hatred are completely severed. When they desire to taste flavors, even if they taste various flavors with their tongue, they do not generate greed, hatred, or delusion. Even if they have a tongue and both pleasant and unpleasant flavors, they have no greed or hatred. Why? Because the bonds of love and hatred are completely severed. When they desire to feel touch, even if they feel various touches with their body, they do not generate greed, hatred, or delusion. Even if they have a body and both pleasant and unpleasant touches, they have no greed or hatred. Why? Because the bonds of love and hatred are completely severed. When they desire to know things (dharmas), even if they know various things with their mind, they do not generate greed, hatred, or delusion. Free from all greed, they attain ultimate peaceful Nirvana (Nirvana). They contemplate thus: The World Honored One (世尊, Shìzūn), for those who fear 『existence』 (bhava) and the Alaya-consciousness (阿賴耶識, Ālāyé-shì), and those who are always bound by nihilistic views, so that they may know that the consequences of karma are not lost, proclaims the true Dharma, which is visible, timely, easily seen, beneficial, inwardly realized by the wise, the true antidote for all the world, capable of eliminating arrogance and craving, harming the Alaya-consciousness, cutting off all paths, realizing emptiness, freeing from all greed, and attaining ultimate peaceful Nirvana. This is called the correct observation of those with the eye of wisdom. This is called the correct observation of those with the eye of wisdom, due to the two entanglements that make gods and humans—some timid, some courageous.』 At that time, the World Honored One (世尊, Shìzūn) summarized this meaning again and spoke the following verse: 『Entangled by two entanglements, causing gods and humans, Some appear timid, some appear courageous. The Sravaka (聲聞, Shēngwén) with the eye of wisdom can observe truthfully, Can remove arrogance and aversion, and ultimately attain Nirvana. And truthfully know the true Dharma spoken by the Buddha,』

能滅斷常見，　　及二愛無餘。　有慧眼龍王，　　能普雨法雨，　滅諸煩惱焰，　　令證大清涼。」

本事經卷第三

挍正後序

此一卷經宋、鄉則同，同有四十三段，丹本唯有十八段耳。多少如是不同文義，始終迥異如何去取？今撿宋、鄉本經有四大錯，丹有二事以知其正。何則？此卷品名既是二法，則應始終唯說二法；而宋、鄉本經四十三段皆是一法，則名義不相當，是一錯也。又宋、鄉本卷初二段及第三段前六行文，則是諸本初卷三幅《心義經》一段十二行耳。宋、鄉於此三重重寫，是二錯也。第三段中「一類有情」已下，即是諸本初卷七幅《破僧經》一段十七行耳。宋、鄉於此重重寫之，其乃至於四十一重，是三錯也。其卷末頌云「貪慾瞋恚癡，覆藏及惱忿，不恨嫉與慳，耽嗜慢將害」者，即是諸本第二卷九幅結經頌，正云「貪恚及愚癡，覆藏惱忿恨，嫉慳與貪嗜，慢害將一切」之小訛變耳。宋、鄉於此閑重寫之，是四錯也，故知大錯耳。今此丹本十八段經，始從成就二分，終至二果二纏，皆是二法，即與品目名義相當，是一正也。又按諸本，第四卷中七幅有結頌云「為通達律儀，厭知不凈果，纏覺悟宴坐，愧所作尋求」者，則結十二經為一頌。其覺悟已下五經，即是諸本第四卷

【現代漢語翻譯】『能滅斷常見（Sashvata-drishti，一種認為事物永恒存在的錯誤觀念），以及兩種愛慾（指對感官享受和存在的渴望），使其無餘。', 有慧眼的龍王（Naga Raja，佛教護法神），能普遍降下佛法之雨（Dharma-megha，比喻佛法的教導），熄滅各種煩惱的火焰，使眾生證得大清涼（Maha-sita，指涅槃的清凈與安寧）。』

《本事經》卷第三

校正後序

此一卷經文，宋本、鄉本內容相同，都有四十三段，而丹本只有十八段。段落多少如此不同，文義始終迥異，應該如何取捨？現在檢查宋本、鄉本，發現有四大錯誤，而丹本有兩處可作為正確的依據。為什麼這麼說呢？因為此卷的品名既然是『二法』，那麼就應該始終只說二法；而宋本、鄉本的四十三段內容都是『一法』，這就名不符實，是第一個錯誤。另外，宋本、鄉本卷首的二段以及第三段的前六行文字，實際上是各版本第一卷第三幅《心義經》中的一段十二行文字。宋本、鄉本在這裡重複書寫，這是第二個錯誤。第三段中『一類有情』以下的內容，就是各版本第一卷第七幅《破僧經》中的一段十七行文字。宋本、鄉本在這裡重複書寫，甚至重複了四十一重，這是第三個錯誤。卷末的偈頌說『貪慾瞋恚癡，覆藏及惱忿，不恨嫉與慳，耽嗜慢將害』，實際上是各版本第二卷第九幅結尾處的偈頌，正確的說法是『貪恚及愚癡，覆藏惱忿恨，嫉慳與貪嗜，慢害將一切』，只是稍有訛變。宋本、鄉本在這裡閑散地重複書寫，這是第四個錯誤，所以說這是大錯。現在這個丹本的十八段經文，從成就二分開始，到二果二纏結束，都是二法，這與品目的名稱相符，這是一個正確的依據。另外，按照各版本，第四卷第七幅有結尾偈頌說『為通達律儀，厭知不凈果，纏覺悟宴坐，愧所作尋求』，這是總結十二部經的偈頌。其中覺悟以下的五部經，就是各版本第四卷的內容。

【English Translation】 '[One] is able to extinguish the common view (Sashvata-drishti, a wrong view that things exist eternally), and the two kinds of craving (referring to the desire for sensual pleasure and existence) without remainder.' 'The Naga Raja (Naga Raja, a Buddhist protector deity) with eyes of wisdom, is able to universally rain down the Dharma-megha (Dharma-megha, a metaphor for the teachings of the Dharma),' 'Extinguishing the flames of all afflictions, enabling beings to attain great coolness (Maha-sita, referring to the purity and tranquility of Nirvana).'

Chapter Three of the Ben Shi Jing (Thematic Sutra)

Postscript to the Collated Edition

This one scroll of scripture, the Song and Xiang versions are the same, both having forty-three sections, while the Dan version only has eighteen sections. The number of sections is so different, and the meaning of the text is completely different from beginning to end, how should one choose? Now, examining the Song and Xiang versions, there are four major errors, while the Dan version has two points that can be used as a basis for correctness. Why is that? Since the title of this chapter is 'Two Dharmas', it should only speak of two dharmas from beginning to end; but the forty-three sections of the Song and Xiang versions are all 'One Dharma', which does not match the name, and this is the first error. In addition, the first two sections of the Song and Xiang versions and the first six lines of the third section are actually a section of twelve lines from the third panel of the 'Heart Meaning Sutra' in the first volume of various versions. The Song and Xiang versions repeatedly wrote this, which is the second error. The content from 'a class of sentient beings' in the third section is a section of seventeen lines from the seventh panel of the 'Breaking the Sangha Sutra' in the first volume of various versions. The Song and Xiang versions repeatedly wrote this, even repeating it forty-one times, which is the third error. The verse at the end of the scroll says 'Greed, hatred, and delusion, concealment, vexation, and resentment, non-hatred, jealousy, and stinginess, indulgence, pride, and harm', which is actually the concluding verse from the ninth panel of the second volume of various versions, the correct saying is 'Greed, hatred, and ignorance, concealment, vexation, resentment, jealousy, stinginess, and indulgence, pride, harm, and everything', only with slight errors. The Song and Xiang versions repeatedly wrote this idly, which is the fourth error, so it is said to be a major error. Now, the eighteen sections of this Dan version, starting from the accomplishment of two divisions and ending with the two fruits and two fetters, are all two dharmas, which matches the name of the chapter, which is a correct basis. In addition, according to various versions, the seventh panel in the fourth volume has a concluding verse saying 'To understand the precepts, to be weary of knowing the impure fruit, to awaken from the fetters and sit in meditation, to be ashamed of what has been done and seek', which is a verse summarizing twelve sutras. The five sutras from awakening onwards are the content of the fourth volume of various versions.

卷初五經。其纏經、果經已上七經，即是丹本此卷卷末七經耳。則列結相應，是二正也。餘本則非，故今取此丹本為正云。

◎「雖復有意及好醜法而無貪慾亦無瞋恚。所以者何？愛恚等結，皆永斷故。乃至其身相續住世，未般涅槃，常為天人，瞻仰禮拜恭敬供養，是名有餘依涅槃界。

「云何名為無餘依涅槃界？謂諸苾芻得阿羅漢，諸漏已盡，梵行已立，所作已辦，已舍重擔、已證自義、已盡有結、已正解了、已善解脫、已得遍知。彼於今時一切所受無引因故，不復希望，皆永盡滅，畢竟寂靜，究竟清涼，隱沒不現，惟由清凈無戲論體。如是清凈無戲論體，不可謂有、不可謂無、不可謂彼亦有亦無、不可謂彼非有非無，惟可說為不可施設究竟涅槃。是名無餘依涅槃界。苾芻當知！如是名為略有二種涅槃之界。」爾時，世尊重攝此義而說頌曰：

「漏盡心解脫，　　任持最後身，　名有餘涅槃，　　諸行猶相續。　諸所受皆滅，　　寂靜永清涼，　名無餘涅槃，　　眾戲論皆息。　此二涅槃界，　　最上無等倫，　謂現法當來，　　寂靜常安樂。」

吾從世尊聞如是語：「苾芻當知！由二纏故，令諸天人，一類怯劣、一類勇猛。有慧眼者能正觀察。云何二纏？謂有見纏；無有見纏。云

【現代漢語翻譯】現代漢語譯本卷初五經。其纏經、果經已上七經，即是丹本此卷卷末七經耳。則列結相應，是二正也。餘本則非，故今取此丹本為正云。 ◎『雖復有意及好醜法而無貪慾亦無瞋恚。所以者何？愛恚等結，皆永斷故。乃至其身相續住世，未般涅槃（Parinirvana，完全的涅槃），常為天人，瞻仰禮拜恭敬供養，是名有餘依涅槃界（Sa-upadhishesha-nirvana，有餘涅槃）。』『云何名為無餘依涅槃界（An-upadhishesha-nirvana，無餘涅槃）？謂諸苾芻（Bhikkhu，比丘）得阿羅漢（Arhat，阿羅漢），諸漏已盡，梵行已立，所作已辦，已舍重擔、已證自義、已盡有結、已正解了、已善解脫、已得遍知。彼於今時一切所受無引因故，不復希望，皆永盡滅，畢竟寂靜，究竟清涼，隱沒不現，惟由清凈無戲論體。如是清凈無戲論體，不可謂有、不可謂無、不可謂彼亦有亦無、不可謂彼非有非無，惟可說為不可施設究竟涅槃。是名無餘依涅槃界（An-upadhishesha-nirvana，無餘涅槃）。苾芻（Bhikkhu，比丘）當知！如是名為略有二種涅槃之界。』爾時，世尊重攝此義而說頌曰：『漏盡心解脫，　　任持最後身，　名有餘涅槃（Sa-upadhishesha-nirvana，有餘涅槃），　　諸行猶相續。　諸所受皆滅，　　寂靜永清涼，　名無餘涅槃（An-upadhishesha-nirvana，無餘涅槃），　　眾戲論皆息。　此二涅槃界，　　最上無等倫，　謂現法當來，　　寂靜常安樂。』吾從世尊聞如是語：『苾芻（Bhikkhu，比丘）當知！由二纏故，令諸天人，一類怯劣、一類勇猛。有慧眼者能正觀察。云何二纏？謂有見纏；無有見纏。』

【English Translation】 English version The first five sutras of the volume. The seven sutras including the 'Entanglement Sutra' and the 'Fruit Sutra' are the seven sutras at the end of this volume of the Dan edition. The corresponding arrangement of the lists and conclusions is the correct version. Other versions are not, so we now take this Dan edition as the correct one. ◎'Although there may be intention and judgment of good and bad, there is no greed or hatred. Why? Because the bonds of love and hatred are completely severed. Even as their bodies continue to exist in the world, before reaching Parinirvana (complete Nirvana), they are constantly revered, worshipped, respected, and offered to by gods and humans. This is called Sa-upadhishesha-nirvana (Nirvana with remainder).' 'What is called An-upadhishesha-nirvana (Nirvana without remainder)? It refers to those Bhikkhus (monks) who have attained Arhatship (Arhat), whose outflows are exhausted, whose holy life is established, whose task is done, who have laid down the burden, who have attained their own benefit, whose bonds of existence are exhausted, who have rightly understood, who are well liberated, and who have attained complete knowledge. Because all that they experience in the present has no cause for arising, they no longer hope for anything; all is completely extinguished, ultimately tranquil, perfectly cool, hidden and not apparent, existing only as a pure, non-conceptual essence. This pure, non-conceptual essence cannot be said to exist, nor can it be said not to exist, nor can it be said to both exist and not exist, nor can it be said to neither exist nor not exist; it can only be described as an ultimate Nirvana that cannot be conceptualized. This is called An-upadhishesha-nirvana (Nirvana without remainder). Bhikkhus (monks), know that this is briefly called the two kinds of Nirvana.' At that time, the World Honored One, summarizing this meaning, spoke in verse: 'Outflows exhausted, mind liberated, Sustaining the last body, Called Sa-upadhishesha-nirvana (Nirvana with remainder), The aggregates still continue. All that is experienced ceases, Tranquil, eternally cool, Called An-upadhishesha-nirvana (Nirvana without remainder), All conceptual proliferation ceases. These two Nirvana realms, Are supreme and unparalleled, Referring to the present and the future, Tranquil, constant bliss.' I heard the World Honored One say: 'Bhikkhus (monks), know that because of two entanglements, some gods and humans are timid, and others are courageous. Those with wisdom eyes can observe correctly. What are the two entanglements? They are the entanglement of having views and the entanglement of not having views.'

何天人一類怯劣？謂有天人，愛有、樂有、欣有、喜有，為滅有故說正法時，不能恭敬攝耳聽受，亦復不能住奉教心，不能隨順修如實見，惟生怯劣，退轉驚怖：我等爾時當何所有？我等爾時當如何有？如是天人一類怯劣。云何天人一類勇猛？謂有天人，怖有、厭有、欣求無有，彼彼苦法所逼切故，攝受、執著如是如是諸惡見趣，作是念言：『我若斷壞，隱沒不現，爾時乃名寂靜微妙。』如是天人一類猛盛。云何名為有慧眼者能正觀察？謂聖聲聞如實觀察。既觀察已，不于如實而生憍慢、不依如實而生憍慢、不因如實而生憍慢、不恃如實而生憍慢。如實見已，便生厭背；既厭背已，便能離欲；既離欲已，便得解脫。得解脫已，便自了知：我生已盡，梵行已立，所作已辦，不受後有。作是思惟：世尊為彼喜樂諸有阿賴耶者、恒為常見所繫縛者，令滅有故，所說正法微細甚深、難見難悟、寂靜勝妙、非諸尋思所行境界、是諸審諦慧者所證、一切世間真實對治，謂能除滅憍慢渴愛，害阿賴耶，斷諸徑路，證真空性。」大正藏第 17 冊 No. 0765 本事經

本事經卷第四

大唐三藏法師玄奘奉　詔譯

二法品第二之二

吾從世尊聞如是語：「苾芻當知！若有苾芻減省睡眠，具念正知

【現代漢語翻譯】現代漢語譯本什麼叫做天人一類怯懦退縮？是指有些天人，貪愛存在（愛有）、喜歡存在（樂有）、欣悅存在（欣有）、歡喜存在（喜有），當爲了滅除存在而宣說正法時，不能恭敬地集中注意力去聽聞接受，也不能保持奉行教導的心，不能隨順教導去修習如實的見解，只是產生怯懦退縮，退轉而驚慌害怕：『我們到那時將會變成什麼？』『我們到那時將會如何存在？』像這樣的天人就是一類怯懦退縮者。什麼叫做天人一類勇猛激進？是指有些天人，畏懼存在（怖有）、厭惡存在（厭有）、欣求不存在（欣求無有），因為種種痛苦的逼迫，接受和執著這樣那樣的各種惡劣見解，並且這樣想：『如果我斷滅、毀壞、消失不見，那時才叫做寂靜微妙。』像這樣的天人就是一類勇猛激進者。什麼叫做具有慧眼的人能夠正確觀察？是指聖者的弟子（聖聲聞）如實地觀察。已經觀察之後，不因為如實而生起驕慢、不依靠如實而生起驕慢、不因為如實而生起驕慢、不憑藉如實而生起驕慢。如實地見到真理后，便產生厭離背棄；已經厭離背棄后，便能夠脫離慾望；已經脫離慾望后，便能得到解脫。得到解脫后，便自己了知：『我的生死已經終結，清凈的修行已經建立，該做的事情已經做完，不再承受未來的存在。』這樣思惟：世尊爲了那些喜愛各種存在（諸有）的阿賴耶識（Ālaya-vijñāna，儲存一切經驗的識）、總是被常見所束縛的人，爲了讓他們滅除存在，所說的正法是極其微細深奧、難以見到難以領悟、寂靜殊勝美妙、不是各種思辨所能達到的境界、是各種審慎諦實的智慧者所證悟的、是針對一切世間虛妄的真實對治，即能夠去除驕慢和渴愛，損害阿賴耶識，斷絕各種途徑，證悟真空的自性。」《本事經》卷第四大唐三藏法師玄奘奉詔翻譯二法品第二之二我從世尊那裡聽到這樣的話：『比丘們應當知道！如果比丘減少睡眠，保持正念和正知……』

【English Translation】 English version What is meant by a class of timid and cowardly Devas (heavenly beings)? It refers to those Devas who love existence (Bhava, '愛有'), delight in existence (Bhava, '樂有'), rejoice in existence (Bhava, '欣有'), and are happy with existence (Bhava, '喜有'). When the Right Dharma is taught for the sake of extinguishing existence, they are unable to respectfully concentrate and listen, nor can they maintain a mind devoted to the teachings, nor can they follow the teachings to cultivate true and real views. They only generate timidity and cowardice, regress and become frightened: 'What will we become at that time?' 'How will we exist at that time?' Such Devas are a class of timid and cowardly beings. What is meant by a class of courageous and fierce Devas? It refers to those Devas who fear existence (Bhava, '怖有'), are disgusted with existence (Bhava, '厭有'), and eagerly seek non-existence (Vibhava, '欣求無有'), because they are oppressed by various painful conditions. They accept and cling to such and such evil views, thinking: 'If I am annihilated, destroyed, and disappear, then that is called tranquility and subtlety.' Such Devas are a class of courageous and fierce beings. What is meant by someone with the eye of wisdom who can observe correctly? It refers to the noble disciples (Śrāvaka, '聲聞') who observe truthfully. Having observed, they do not become arrogant because of the truth, do not rely on the truth to become arrogant, do not become arrogant because of the truth, and do not depend on the truth to become arrogant. Having seen the truth, they then generate aversion and rejection; having rejected, they are able to be free from desire; having been free from desire, they then attain liberation. Having attained liberation, they then know for themselves: 'My birth has ended, the pure conduct has been established, what needed to be done has been done, and I will not receive future existence.' Thinking thus: The World-Honored One (Śakyamuni Buddha, '世尊'), for those who delight in various existences (Bhava, '諸有') and the Ālaya-vijñāna (Ālaya-vijñāna, '阿賴耶'), who are always bound by the view of permanence (Śāśvata-dṛṣṭi, '常見'), in order to extinguish existence, the Right Dharma he taught is extremely subtle and profound, difficult to see and difficult to understand, tranquil and supremely wonderful, not a realm that can be reached by various speculations, is what is realized by those with discerning and truthful wisdom, is the true antidote to all worldly delusions, namely, it can remove pride and craving, harm the Ālaya-vijñāna, cut off all paths, and realize the nature of emptiness (Śūnyatā, '真空')." The Ben Shi Jing (Book of Intrinsic Matters) Volume 4 Translated by the Tripiṭaka Master Xuanzang of the Great Tang Dynasty under Imperial Decree Chapter Two on Two Dharmas, Part Two I heard from the World-Honored One (Śakyamuni Buddha, '世尊') these words: 'Bhikkhus (monks), you should know! If a Bhikkhu reduces sleep, maintains mindfulness and awareness...'

，心常安住悅豫清凈，于諸善法善觀時宜而正修習。如是苾芻減省睡眠，具念正知，心常安住悅豫清凈，于諸善法善觀時宜而正修習，於二果中，隨證一果，謂于現法或證有餘依涅槃界，或不還果。」爾時，世尊重攝此義而說頌曰：

「覺悟能聞法，　　修行得勝果，　耽著于睡眠，　　都無有所得。　減省睡眠者，　　具正念正知，　善安住其心，　　常悅豫清凈。　于諸善法中，　　知時宜修習，　能究竟超越，　　生老病死苦。　是故應勤修，　　減省睡眠法，　常委觀寂靜，　　得二果無疑。　或斷下分結，　　證得不還果；　或斷上分結，　　度生老病死。」

吾從世尊聞如是語：「苾芻當知！若有苾芻于空閑處，常樂宴坐，勤修內心奢摩他定，不離靜慮，成就明凈毗缽舍那，守護自心令無散亂，于諸善法修集無厭。如是苾芻於二果中，我說定能隨證一果，謂于現法，或證有餘依涅槃界；或不還果。」爾時，世尊重攝此義而說頌曰：

「樂空閑宴坐，　　具正念正知，　善安住其心，　　離虛妄分別。　善防護自心，　　速斷無明闇，　及諸欲煩惱，　　無憂悔歸真。　常寂定其心，　　具正念靜慮，　無所執解脫，　　永盡諸有貪。　常樂不放逸，　　見放逸

【現代漢語翻譯】現代漢語譯本：，內心常常安住于喜悅和清凈之中，對於各種善法，善於觀察時機，如理修習。像這樣的比丘（bhiksu），減少睡眠，保持正念和正知，內心常常安住于喜悅和清凈之中，對於各種善法，善於觀察時機，如理修習，在兩種果位中，隨之證得一種果位，即在現世證得有餘依涅槃界（sayanupadisesa-nirvanadhatu），或者證得不還果（anagami-phala）。』當時，世尊（Buddha）再次總結這個意義，說了以下偈頌：『覺悟的人能夠聽聞佛法，修行能夠得到殊勝的果報，貪戀睡眠的人，什麼也得不到。減少睡眠的人，具有正念和正知，能夠很好地安住自己的心，常常喜悅和清凈。在各種善法中，知道時機適宜就去修習，能夠最終超越生老病死苦。所以應該勤奮修習，減少睡眠的方法，常常仔細觀察寂靜，得到兩種果位毫無疑問。或者斷除下分結（adho-bhagiya-samyojana），證得不還果；或者斷除上分結（uddham-bhagiya-samyojana），脫離生老病死。』我從世尊那裡聽到這樣的話：『比丘們應當知道！如果有比丘在空閑的地方，常常喜歡靜坐，勤奮修習內心的奢摩他定（samatha），不離開禪定，成就明凈的毗缽舍那（vipassana），守護自己的心不讓它散亂，對於各種善法修習沒有厭倦。像這樣的比丘，在兩種果位中，我說一定能夠隨之證得一種果位，即在現世，或者證得有餘依涅槃界；或者證得不還果。』當時，世尊再次總結這個意義，說了以下偈頌：『喜歡在空閑的地方靜坐，具有正念和正知，能夠很好地安住自己的心，遠離虛妄的分別。能夠很好地防護自己的心，迅速斷除無明的黑暗，以及各種慾望的煩惱，沒有憂愁和後悔，迴歸真理。常常寂靜地安定自己的心，具有正念的禪定，沒有執著的解脫，永遠斷盡各種存在的貪愛。常常喜歡不放逸，看到放逸

【English Translation】 English version: , the mind constantly dwells in joy and purity, skillfully observing the appropriate times for all virtuous dharmas and practicing them correctly. Such a bhiksu (bhiksu), reducing sleep, possessing mindfulness and clear comprehension, the mind constantly dwells in joy and purity, skillfully observing the appropriate times for all virtuous dharmas and practicing them correctly, among the two fruits, attains one of them accordingly, namely, in the present life, either attains the Nirvana realm with remainder of clinging (sayanupadisesa-nirvanadhatu), or the fruit of non-returning (anagami-phala).' At that time, the World Honored One (Buddha) summarized this meaning again and spoke the following verses: 'An enlightened one can hear the Dharma, cultivation can obtain supreme fruits, one who is attached to sleep gains nothing at all. One who reduces sleep, possesses right mindfulness and right knowledge, can well settle their mind, and is always joyful and pure. Among all virtuous dharmas, knowing the right time to practice, one can ultimately transcend the suffering of birth, old age, sickness, and death. Therefore, one should diligently cultivate, the method of reducing sleep, constantly and carefully observing stillness, attaining two fruits without doubt. Either severing the lower fetters (adho-bhagiya-samyojana), attaining the fruit of non-returning; or severing the higher fetters (uddham-bhagiya-samyojana), transcending birth, old age, sickness, and death.' I heard from the World Honored One these words: 'Bhikshus should know! If there is a bhiksu in a secluded place, who constantly delights in sitting in meditation, diligently cultivating inner samatha (samatha) concentration, not departing from meditative absorption, accomplishing clear vipassana (vipassana), guarding their mind so that it is not scattered, and cultivating all virtuous dharmas without weariness. Such a bhiksu, among the two fruits, I say will certainly attain one of them accordingly, namely, in the present life, either attaining the Nirvana realm with remainder of clinging; or the fruit of non-returning.' At that time, the World Honored One summarized this meaning again and spoke the following verses: 'Delighting in sitting in meditation in a secluded place, possessing right mindfulness and right knowledge, able to well settle their mind, and departing from false discriminations. Able to well protect their mind, quickly severing the darkness of ignorance, and all afflictions of desire, without sorrow or regret, returning to the truth. Constantly stilling and stabilizing their mind, possessing right mindfulness and meditative absorption, liberation without attachment, forever exhausting all greed for existence. Constantly delighting in non-negligence, seeing negligence

生怖，　諸見能永斷，　　速證般涅槃。」

吾從世尊聞如是語：「苾芻當知！若有苾芻無慚、無愧，彼人決定不能通達、不能遍知，不證等覺、不證涅槃、不能證得無上安樂。若有苾芻有慚、有愧，彼人決定能得通達、能得遍知，能證等覺、能證涅槃、能證究竟無上安樂。」爾時，世尊重攝此義而說頌曰：

「無慚無愧者，　　懈怠不精進，　多惛沉睡眠，　　去結盡為遠。　有慚有愧者，　　常無有放逸，　樂靜慮深定，　　去涅槃不遙。　彼能斷眾結，　　及生老病死，　速證三菩提，　　得無上安樂。」

吾從世尊聞如是語：「苾芻當知！諸出家者，略有二種所應作事。若能正作，得所未得、觸所未觸、證所未證，能超愁嘆、能滅憂苦、能觸如理、能得甘露、能證涅槃。云何為二？一者靜慮；二者聽說。云何靜慮？謂諸苾芻遠離諸欲、惡不善法，有尋有伺，離生喜樂，具足安住最初靜慮。尋伺靜息，內凈一趣，無尋無伺，定生喜樂，具足安住第二靜慮。離喜、住舍，正念、正知，身受快樂；眾聖所說，有舍、有念，安住快樂，具足安住第三靜慮。斷苦、斷樂，先滅憂喜；不苦、不樂，舍念清凈，具足安住第四靜慮。云何聽說？謂諸苾芻于佛所說，初、中、后善，文義巧妙，純滿清

【現代漢語翻譯】現代漢語譯本：『生怖，諸見能永斷，速證般涅槃。』

我從世尊（Bhagavan，佛陀）那裡聽到這樣的話：『比丘（bhiksu，佛教出家男眾）當知！如果有些比丘沒有慚愧之心，那麼他們絕對不能通達、不能遍知，不能證得等覺（sammasambodhi，正等正覺）、不能證得涅槃（nirvana，滅度）、不能證得無上安樂。如果有些比丘有慚愧之心，那麼他們絕對能夠通達、能夠遍知，能夠證得等覺、能夠證得涅槃、能夠證得究竟無上安樂。』當時，世尊再次總結這個意義，說了以下偈頌：

『無慚無愧者，懈怠不精進，多惛沉睡眠，去結盡為遠。有慚有愧者，常無有放逸，樂靜慮深定，去涅槃不遙。彼能斷眾結，及生老病死，速證三菩提（bodhi，覺悟），得無上安樂。』

我從世尊那裡聽到這樣的話：『比丘當知！所有出家修行的人，大致有兩種應該做的事情。如果能夠正確地去做，就能得到未曾得到的、觸及未曾觸及的、證得未曾證得的，能夠超越愁嘆、能夠滅除憂苦、能夠觸及真如實相、能夠得到甘露法味、能夠證得涅槃。哪兩種呢？一是靜慮（dhyana，禪定）；二是聽聞佛法。什麼是靜慮？就是指那些比丘遠離各種慾望、各種惡的不善之法，有尋有伺（vitarka-vicara，粗細思惟），由遠離（惡法）而生喜樂，圓滿安住在最初的靜慮中。尋伺止息，內心清凈而專注，沒有尋伺，由禪定而生喜樂，圓滿安住在第二靜慮中。離開喜樂，安住在舍（upeksa，不苦不樂的感受）的狀態，保持正念、正知，身體感受快樂；這是眾聖所說的，有舍、有念，安住在快樂之中，圓滿安住在第三靜慮中。斷除苦受、斷除樂受，先前滅除了憂愁和喜悅；沒有苦也沒有樂，以舍念而清凈，圓滿安住在第四靜慮中。什麼是聽聞佛法？就是指那些比丘對於佛陀所說的法，初善、中善、后善，文辭和意義都很巧妙，純潔圓滿，

【English Translation】 English version: 『Born of fear, All views can be permanently severed, Quickly attain Parinirvana (complete Nirvana).』

I heard the following words from the Bhagavan (Buddha): 『Bhikkhus (Buddhist monks), know this! If there are bhikkhus who are without shame and without embarrassment, they definitely cannot penetrate, cannot fully know, cannot attain complete enlightenment (sammasambodhi), cannot attain Nirvana (liberation), and cannot attain supreme bliss. If there are bhikkhus who have shame and embarrassment, they will definitely be able to penetrate, be able to fully know, be able to attain complete enlightenment, be able to attain Nirvana, and be able to attain ultimate supreme bliss.』 At that time, the Bhagavan summarized this meaning again and spoke the following verses:

『Those without shame or embarrassment, are lazy and not diligent, Often drowsy and sleepy, are far from the exhaustion of defilements. Those with shame and embarrassment, are always without negligence, Delight in meditative concentration and deep samadhi (concentration), are not far from Nirvana. They can sever all fetters, and birth, old age, sickness, and death, Quickly attain Bodhi (enlightenment), and obtain supreme bliss.』

I heard the following words from the Bhagavan: 『Bhikkhus, know this! For all those who have left home, there are roughly two things that should be done. If they can be done correctly, they can obtain what has not been obtained, touch what has not been touched, realize what has not been realized, be able to transcend sorrow and lamentation, be able to extinguish worry and suffering, be able to touch reality as it is, be able to obtain the taste of nectar, and be able to attain Nirvana. What are the two? One is meditative concentration (dhyana); the other is listening to the Dharma. What is meditative concentration? It refers to those bhikkhus who are far away from various desires, various evil unwholesome dharmas, with initial and sustained thought (vitarka-vicara), joy and happiness born of detachment, fully abiding in the first meditative concentration. With the cessation of initial and sustained thought, the mind is purified and focused, without initial and sustained thought, joy and happiness born of samadhi, fully abiding in the second meditative concentration. Leaving joy and abiding in equanimity (upeksa), with mindfulness and clear comprehension, experiencing bodily pleasure; as spoken by the noble ones, with equanimity and mindfulness, abiding in happiness, fully abiding in the third meditative concentration. Cutting off suffering and cutting off happiness, having previously extinguished sorrow and joy; neither suffering nor happiness, with purity of mindfulness and equanimity, fully abiding in the fourth meditative concentration. What is listening to the Dharma? It refers to those bhikkhus who, regarding the Dharma spoken by the Buddha, which is good in the beginning, good in the middle, and good in the end, with skillful words and meanings, pure and complete,

白梵行之法，所謂契經、應頌、記別、伽他、自說、本事、本生及與方廣、未曾有法，于如是法，受誦聽習令其通利，宣暢解釋，是名聽說。如是名為諸出家者，略有二種所應作事。若能正作，得所未得、觸所未觸、證所未證，能超愁嘆、能滅憂苦、能觸如理、能得甘露、能證涅槃。」爾時，世尊重攝此義而說頌曰：

「出家有二種，　　正所應作事，　謂靜慮、聽說，　　速證於涅槃。　靜慮慧為因，　　慧必由靜慮，　有靜慮有慧，　　速證於涅槃。　百千啞羊僧，　　無慧修靜慮，　設經百千歲，　　無一得涅槃。　勤修智慧人，　　樂聽法說法，　斂念須臾頃，　　能速證涅槃。」

吾從世尊聞如是語：「苾芻當知！尋求有二，更無第三。云何為二？謂聖尋求、非聖尋求。云何名為非聖尋求？謂有一類，已有老法，尋求老法；已有病法，尋求病法；已有死法，尋求死法；已有愁法，尋求愁法；已有染法，尋求染法。云何老法？所謂妻子、奴婢、僕使，像馬、牛羊、雞豬、田宅，金銀財谷是名老法。如是老法，是諸有情生死苦本。愚夫異生，於此守護染愛耽著，由此不能解脫生死，故名老法。云何病法？所謂妻子、奴婢、僕使，廣說乃至由此不能解脫生死，故名病法。云何死法？所謂妻

{ "translations": [ "現代漢語譯本：\n\n關於清凈梵行的方法，包括所謂的契經（Sūtra，佛經）、應頌（Geya，以詩歌形式重複經文要點的部分）、記別（Vyākarana，對弟子未來成就的預言）、伽他（Gāthā，偈頌）、自說（Udāna，佛陀在特定情況下自發說出的開示）、本事（Itivṛttaka，講述佛陀前世的故事）、本生（Jātaka，關於佛陀前生的故事）、方廣（Vaipulya，廣大的經文）、未曾有法（Adbhūta-dharma，奇特和不尋常的教法），對於這些法，接受、背誦、聽聞、學習，使之通達流暢，宣講解釋，這叫做聽說。像這樣，對於所有出家的人來說，大致有兩種應該做的事情。如果能夠正確地做，就能得到未曾得到的、觸及未曾觸及的、證悟未曾證悟的，能夠超越憂愁嘆息、能夠滅除憂慮痛苦、能夠觸及真如實相、能夠得到甘露、能夠證得涅槃。』\n\n當時，世尊再次總結這個意義，說了以下偈頌：\n\n『出家有兩種，正確應該做的事，\n 也就是禪定、聽說，迅速證得於涅槃。\n 禪定是智慧的因，智慧必定由禪定，\n 有禪定有智慧，迅速證得於涅槃。\n 成百上千的啞羊僧，沒有智慧修禪定，\n 即使經過百千歲，沒有一個得涅槃。\n 勤奮修習智慧的人，樂於聽法和說法，\n 收攝心念短暫頃刻，能夠迅速證涅槃。』\n\n我從世尊那裡聽到這樣的話：『比丘們應當知道！尋求有兩種，沒有第三種。哪兩種呢？就是聖潔的尋求和非聖潔的尋求。什麼叫做非聖潔的尋求呢？就是說，有一類人，已經有了衰老的規律，卻還尋求衰老的規律；已經有了疾病的規律，卻還尋求疾病的規律；已經有了死亡的規律，卻還尋求死亡的規律；已經有了憂愁的規律，卻還尋求憂愁的規律；已經有了染污的規律，卻還尋求染污的規律。什麼叫做衰老的規律呢？就是妻子、奴婢、僕人、使者，大象、馬、牛、羊、雞、豬、田地、住宅，金銀財物糧食，這些叫做衰老的規律。像這樣的衰老規律，是所有有情眾生生死痛苦的根本。愚癡凡夫，對於這些守護、染愛、耽著，因此不能解脫生死，所以叫做衰老的規律。什麼叫做疾病的規律呢？就是妻子、奴婢、僕人、使者，（內容省略，與前文類似）因此不能解脫生死，所以叫做疾病的規律。什麼叫做死亡的規律呢？就是妻子、'", "English version:\n\nThe method of pure Brahmacharya (pure conduct), includes what are called Sūtra (discourses), Geya (verses that repeat key points of the Sūtras), Vyākarana (predictions of disciples' future achievements), Gāthā (stanzas), Udāna (spontaneous utterances of the Buddha in specific situations), Itivṛttaka (stories of the Buddha's past lives), Jātaka (tales about the Buddha's previous births), Vaipulya (extensive scriptures), and Adbhūta-dharma (teachings about wonders and extraordinary phenomena). Regarding these teachings, to receive, recite, listen to, and study them, making them fluent and accessible, and to proclaim and explain them, this is called hearing and speaking. Thus, for all who have left home, there are roughly two things that should be done. If one can do them correctly, one can attain what has not been attained, touch what has not been touched, realize what has not been realized, transcend sorrow and lamentation, extinguish worry and suffering, touch reality as it is, attain ambrosia, and realize Nirvana.』\n\nAt that time, the World Honored One summarized this meaning again and spoke the following verses:\n\n『Those who have left home have two, Correct things that should be done,\n Namely, meditation and hearing, Quickly attain Nirvana.\n Meditation is the cause of wisdom, Wisdom certainly comes from meditation,\n With meditation and wisdom, Quickly attain Nirvana.\n Hundreds of thousands of mute sheep monks, Without wisdom, cultivate meditation,\n Even after hundreds of thousands of years, Not one attains Nirvana.\n Those who diligently cultivate wisdom, Delight in hearing and speaking the Dharma,\n Collecting their thoughts for a brief moment, Can quickly attain Nirvana.』\n\nI heard the following words from the World Honored One: 『Bhikkhus (monks), you should know! There are two kinds of seeking, and no third. What are the two? They are noble seeking and ignoble seeking. What is called ignoble seeking? It means that there are those who, already subject to the law of aging, seek the law of aging; already subject to the law of sickness, seek the law of sickness; already subject to the law of death, seek the law of death; already subject to the law of sorrow, seek the law of sorrow; already subject to the law of defilement, seek the law of defilement. What is called the law of aging? It is wives, servants, maids, messengers, elephants, horses, cattle, sheep, chickens, pigs, fields, houses, gold, silver, wealth, and grain. These are called the law of aging. Such a law of aging is the root of suffering in birth and death for all sentient beings. Foolish ordinary beings guard, crave, and cling to these, and therefore cannot be liberated from birth and death, so it is called the law of aging. What is called the law of sickness? It is wives, servants, maids, messengers, (content omitted, similar to the previous passage) and therefore cannot be liberated from birth and death, so it is called the law of sickness. What is called the law of death? It is wives,'" "" ] }

子、奴婢、僕使，廣說乃至由此不能解脫生死，故名死法。云何愁法？所謂妻子、奴婢、僕使，廣說乃至由此不能解脫生死，故名愁法。云何染法？所謂妻子、奴婢、僕使，像馬、牛羊、雞豬、田宅，金銀財谷是名染法。如是染法，是諸有情生死苦本。愚夫異生，於此守護染愛耽著，由此不能解脫生死，故名染法。若有於此愛樂尋求，當知是名非聖尋求；如是尋求，如來終不稱揚讚歎，唯勸導之，令知舍離。何緣如是非聖尋求，如來終不稱揚讚歎，唯勸導之，令知舍離？由此尋求非賢聖法，非能出離、非趣涅槃、非厭非離、非滅非靜、非得通慧、非成等覺、非證涅槃；由此尋求，能引一切生、老、病、死、愁、嘆、憂、苦、諸熱惱法。是故如是非聖尋求，如來終不稱揚讚歎，唯勸導之，令知舍離。

「云何名為是聖尋求？謂有一類已有老法，能自了知我有老法，能如實知老法過患，尋求畢竟無老無上安樂涅槃。已有病法，能自了知我有病法，能如實知病法過患，尋求畢竟無病無上安樂涅槃。已有死法，能自了知我有死法，能如實知死法過患，尋求畢竟無死無上安樂涅槃。已有愁法，能自了知我有愁法，能如實知愁法過患，尋求畢竟無愁無上安樂涅槃。已有染法，能自了知我有染法，能如實知染法過患，尋求畢竟

【現代漢語翻譯】現代漢語譯本『什麼是死法？』所謂妻子、奴婢、僕使，廣而言之，由此不能解脫生死，所以稱為死法。『什麼是愁法？』所謂妻子、奴婢、僕使，廣而言之，由此不能解脫生死，所以稱為愁法。『什麼是染法？』所謂妻子、奴婢、僕使，像馬、牛羊、雞豬、田宅，金銀財谷，這些都稱為染法。這樣的染法，是所有有情眾生生死痛苦的根源。愚昧無知的凡夫俗子，對此守護、染愛、耽著，因此不能解脫生死，所以稱為染法。如果有人對此愛樂、尋求，應當知道這是非聖潔的尋求。對於這樣的尋求，如來佛是終究不會稱揚讚歎的，只會勸導他們，讓他們知道捨棄。為什麼說這種非聖潔的尋求，如來佛終究不會稱揚讚歎，只會勸導他們，讓他們知道捨棄呢？因為這種尋求不是賢聖之法，不能使人出離，不能趨向涅槃，不能使人厭離，不能使人滅除煩惱，不能使人寂靜，不能使人獲得通達智慧，不能成就正等正覺，不能證得涅槃。由於這種尋求，能引發一切生、老、病、死、愁、嘆、憂、苦、各種熱惱之法。所以說這種非聖潔的尋求，如來佛終究不會稱揚讚歎，只會勸導他們，讓他們知道捨棄。『什麼叫做聖潔的尋求呢？』譬如有一類人，已經有了老法（衰老的規律），能夠自己了知自己有老法，能夠如實地知道老法的過患，尋求畢竟沒有衰老、無上安樂的涅槃（寂滅的境界）。已經有了病法（生病的規律），能夠自己了知自己有病法，能夠如實地知道病法的過患，尋求畢竟沒有疾病、無上安樂的涅槃。已經有了死法（死亡的規律），能夠自己了知自己有死法，能夠如實地知道死法的過患，尋求畢竟沒有死亡、無上安樂的涅槃。已經有了愁法（憂愁的規律），能夠自己了知自己有愁法，能夠如實地知道愁法的過患，尋求畢竟沒有憂愁、無上安樂的涅槃。已經有了染法（污染的規律），能夠自己了知自己有染法，能夠如實地知道染法的過患，尋求畢竟

【English Translation】 English version 『What is the law of death?』 So-called wives, servants, and slaves, broadly speaking, one cannot be liberated from birth and death because of these, hence it is called the law of death. 『What is the law of sorrow?』 So-called wives, servants, and slaves, broadly speaking, one cannot be liberated from birth and death because of these, hence it is called the law of sorrow. 『What is the law of defilement?』 So-called wives, servants, and slaves, elephants, horses, cattle, sheep, chickens, pigs, fields, houses, gold, silver, wealth, and grains are called the law of defilement. Such defilements are the root of suffering in birth and death for all sentient beings. Ignorant ordinary beings guard, defile, love, and cling to these, and therefore cannot be liberated from birth and death, hence it is called the law of defilement. If someone loves and seeks these, know that this is called a non-holy seeking. The Tathagata (如來，one of the titles of a Buddha) never praises or commends such seeking, but only advises them to know to abandon it. Why does the Tathagata never praise or commend such non-holy seeking, but only advises them to know to abandon it? Because such seeking is not the law of the wise and holy, it cannot lead to liberation, cannot lead to Nirvana (涅槃，the ultimate goal of Buddhism), cannot lead to aversion, cannot lead to detachment, cannot lead to cessation, cannot lead to tranquility, cannot lead to the attainment of penetrating wisdom, cannot lead to the accomplishment of complete enlightenment, cannot lead to the realization of Nirvana. Because of such seeking, it can lead to all laws of birth, old age, sickness, death, sorrow, lamentation, suffering, grief, and vexation. Therefore, the Tathagata never praises or commends such non-holy seeking, but only advises them to know to abandon it. 『What is called holy seeking?』 It means that there is a type of person who already has the law of old age, is able to know for themselves that they have the law of old age, is able to truly know the faults of the law of old age, and seeks the ultimate, without old age, supreme bliss of Nirvana. Already has the law of sickness, is able to know for themselves that they have the law of sickness, is able to truly know the faults of the law of sickness, and seeks the ultimate, without sickness, supreme bliss of Nirvana. Already has the law of death, is able to know for themselves that they have the law of death, is able to truly know the faults of the law of death, and seeks the ultimate, without death, supreme bliss of Nirvana. Already has the law of sorrow, is able to know for themselves that they have the law of sorrow, is able to truly know the faults of the law of sorrow, and seeks the ultimate, without sorrow, supreme bliss of Nirvana. Already has the law of defilement, is able to know for themselves that they have the law of defilement, is able to truly

無染無上安樂涅槃。如是名為是聖尋求。如是尋求，一切如來稱揚讚歎。何緣如是是聖尋求，一切如來稱揚讚歎？由此尋求是賢聖法，能永出離、能趣涅槃、能厭能離、能滅能靜、能得通慧、能成等覺、能證涅槃。由此尋求，能超一切生、老、病、死、愁、嘆、憂、苦，生死熱惱。是故如是是聖尋求，一切如來稱揚讚歎。如是名為尋求有二，更無第三。是故汝等應如是學：我當云何遠離如是非聖尋求，修行如是是聖尋求？汝等苾芻，應如是學。」爾時，世尊重攝此義而說頌曰：

「一切有情類，　　有二種尋求，　更無有第三，　　謂聖與非聖。　不知老病死、　　愁染法過患，　希求深愛著，　　名非聖尋求；　此增長眾苦，　　出離未為期，　從生復至生，　　或高或下趣。　善知老病死、　　愁染法過患，　希求彼寂滅，　　名真聖尋求；　此損減眾苦，　　速證於涅槃，　永安樂清涼，　　常無漏無怖。　彼非聖尋求，　　諸佛所呵毀，　是生死根本，　　智者當遠離。　此真聖尋求，　　諸佛所稱讚，　是趣涅槃道，　　有智者應修。」

重攝前經嗢拖南曰：

為通達、律儀　　厭、知、不凈、界　纏、覺悟、宴坐　　愧、所作、尋求

吾從世尊聞如是語

【現代漢語翻譯】現代漢語譯本無染無上安樂涅槃（nirvana，寂滅），這樣才可稱之為聖者的尋求。這樣的尋求，一切如來（tathagata，佛）都稱揚讚歎。因為什麼緣故，這樣的尋求是聖者的尋求，一切如來都稱揚讚歎呢？因為通過這樣的尋求，可以獲得賢聖之法，能夠永遠出離輪迴，能夠趨向涅槃，能夠厭離世間，能夠滅除煩惱，能夠獲得清凈，能夠得到通達智慧，能夠成就正等覺悟，能夠證得涅槃。通過這樣的尋求，能夠超越一切生、老、病、死、憂愁、悲嘆、憂慮、痛苦，以及生死的熱惱。所以，這樣的尋求才是聖者的尋求，一切如來都稱揚讚歎。這樣的尋求只有兩種，沒有第三種。所以你們應當這樣學習：我應當如何遠離這種非聖者的尋求，修行這種聖者的尋求？你們比丘（bhiksu，出家人），應當這樣學習。』當時，世尊（bhagavan，佛）再次總結這個意義，用偈頌說道：『一切有情眾生，有兩種尋求，沒有第三種，即聖者的尋求和非聖者的尋求。不瞭解老、病、死、憂愁等染污法的過患，希求並深深愛著它們，這叫做非聖者的尋求；這種尋求會增長眾多的痛苦，沒有出離的期限，從一生又到一生，或高或低地輪迴。善於瞭解老、病、死、憂愁等染污法的過患，希求那些寂滅的境界，這叫做真正的聖者尋求；這種尋求會減少眾多的痛苦，迅速證得涅槃，永遠安樂清涼，常無煩惱無怖畏。那種非聖者的尋求，是諸佛所呵斥的，是生死的根本，智者應當遠離。這種真正的聖者尋求，是諸佛所稱讚的，是通往涅槃的道路，有智慧的人應當修習。』再次總結前面經文的綱要說：爲了通達、律儀，厭離、知、不凈、界，纏縛、覺悟、宴坐，慚愧、所作、尋求。我從世尊那裡聽聞了這些話。

【English Translation】 English version 'Nirvana (nirvana, cessation) that is stainless, supreme, peaceful, and blissful. Such is called the noble search. Such a search is praised and extolled by all the Tathagatas (tathagata, Buddhas). For what reason is such a noble search praised and extolled by all the Tathagatas? Because through this search, one obtains the noble Dharma, is able to permanently escape from samsara, is able to approach Nirvana, is able to be disgusted with and detached from the world, is able to extinguish afflictions, is able to attain tranquility, is able to gain penetrating wisdom, is able to accomplish complete enlightenment, and is able to realize Nirvana. Through this search, one is able to transcend all birth, old age, sickness, death, sorrow, lamentation, suffering, grief, and despair, as well as the heat and torment of samsara. Therefore, such is the noble search, praised and extolled by all the Tathagatas. Such a search is of two kinds, and there is no third. Therefore, you should learn thus: How shall I abandon such ignoble searches and practice such noble searches? You Bhiksus (bhiksu, monks), should learn thus.' At that time, the Bhagavan (bhagavan, Buddha) summarized this meaning again and spoke in verse: 'All sentient beings have two kinds of searches; there is no third, namely, the noble search and the ignoble search. Not understanding the faults of old age, sickness, death, sorrow, and other defiled dharmas, desiring and deeply attached to them, this is called the ignoble search; This search increases many sufferings, with no end in sight for liberation, from one life to another, ascending or descending in samsara. Well understanding the faults of old age, sickness, death, sorrow, and other defiled dharmas, desiring those peaceful states, this is called the true noble search; This search diminishes many sufferings, quickly realizing Nirvana, eternally peaceful and cool, always without defilements and fear. That ignoble search is condemned by all the Buddhas; it is the root of samsara; the wise should abandon it. This true noble search is praised by all the Buddhas; it is the path to Nirvana; the wise should practice it.' Again, summarizing the outline of the previous sutra: For thorough understanding, discipline, disgust, knowledge, impurity, realms, fetters, awakening, solitary dwelling, shame, what is to be done, search. Thus have I heard from the Bhagavan.

：「苾芻當知！略有二種白凈善法，能護世間。云何為二？謂慚與愧。若無此二白凈善法，世間有情皆成穢雜，猶如牛羊、雞豬、狗等，不識父母、兄弟、姊妹，不識軌範、親教、導師、似導師等。由有此二白凈善法，世間有情離諸穢雜，非如牛羊、雞豬、狗等，了知父母、兄弟、姊妹，了知軌範、親教、導師、似導師等。是故汝等應如是學：我當云何成就如是二種最勝第一慚愧白凈善法？汝等苾芻，應如是學。」爾時，世尊重攝此義而說頌曰：

「二白凈善法，　　能護諸世間，　令不失人天，　　謂慚及與愧。　若無此二法，　　都不識尊卑，　穢雜似牛羊、　　雞豬狗等類。　由有此二法，　　能了別尊卑，　非如牛羊等，　　行諸雜穢事。　諸有智慧人，　　成就二白法，　常守人天趣，　　終不墮三塗。」

吾從世尊聞如是語：「苾芻當知！我為如來、應、正等覺，未成佛時居菩薩位，多分安住二種尋思。云何為二？一者如來居菩薩位，多分安住不害尋思欣喜悅樂。如是安住不害尋思欣喜悅樂，是名第一多分尋思。由住如是修習行跡，于諸有情都無損害，由此尋思，證得無量圓滿梵住。二者如來居菩薩位，多分安住永斷尋思欣喜悅樂。如是安住永斷尋思欣喜悅樂，是名第二多分尋思

【現代漢語翻譯】現代漢語譯本：『比丘們應當知道！略而言之，有兩種潔白清凈的善法，能夠守護世間。哪兩種呢？就是慚與愧。如果沒有這兩種潔白清凈的善法，世間的眾生都會變得污穢混雜，就像牛羊、雞豬、狗等一樣，不認識父母、兄弟、姐妹，不認識軌範師、親教師、導師、類似導師等等。由於有這兩種潔白清凈的善法，世間的眾生才能遠離各種污穢混雜，不像牛羊、雞豬、狗等一樣，能夠了解父母、兄弟、姐妹，瞭解軌範師、親教師、導師、類似導師等等。因此，你們應當這樣學習：我應當如何成就這兩種最殊勝、最第一的慚愧潔白清凈的善法呢？你們比丘，應當這樣學習。』當時，世尊再次總結這個意義，說了以下偈頌：『兩種潔白清凈的善法，能夠守護各個世間，使（眾生）不失去人道和天道，就是慚和愧。如果沒有這兩種法，（人們）都不認識尊卑，污穢混雜得像牛羊、雞豬狗等一樣。由於有這兩種法，能夠分辨尊卑，不像牛羊等一樣，做各種污穢的事情。那些有智慧的人，成就這兩種潔白的法，常常守護人道和天道，最終不會墮入三惡道。』我從世尊那裡聽到這樣的話：『比丘們應當知道！我作為如來（Tathagata，佛的稱號之一）、應（Arhat，阿羅漢）、正等覺（Samyaksambuddha，完全覺悟者），在還沒有成佛時，處於菩薩（Bodhisattva，追求覺悟的修行者）的地位，大部分時間安住在兩種尋思（Vitarka，思考）中。哪兩種呢？第一種是，如來處於菩薩地位時，大部分時間安住在不害尋思中，感到欣喜和快樂。像這樣安住在不害尋思中，感到欣喜和快樂，這被稱為第一種大部分時間安住的尋思。由於安住于這樣的修習行為，對於一切眾生都沒有損害，通過這種尋思，證得了無量圓滿的梵住（Brahmavihara，四種無限的慈悲喜捨狀態）。第二種是，如來處於菩薩地位時，大部分時間安住在永斷尋思中，感到欣喜和快樂。像這樣安住在永斷尋思中，感到欣喜和快樂，這被稱為第二種大部分時間安住的尋思。

【English Translation】 English version: 『Bhikkhus, know that, briefly, there are two kinds of pure, white, wholesome dharmas that protect the world. What are the two? They are shame (Hri) and embarrassment (Apatrapya). If there were not these two pure, white, wholesome dharmas, the sentient beings in the world would all become impure and mixed up, like cattle, sheep, chickens, pigs, dogs, and so on, not recognizing parents, brothers, sisters, not recognizing preceptors, teachers, guides, or those similar to guides. Because there are these two pure, white, wholesome dharmas, the sentient beings in the world are free from all impurities and mixtures, not like cattle, sheep, chickens, pigs, dogs, and so on, understanding parents, brothers, sisters, understanding preceptors, teachers, guides, or those similar to guides. Therefore, you should train yourselves thus: How shall I accomplish these two most excellent and supreme shame and embarrassment, pure, white, wholesome dharmas? You bhikkhus, should train yourselves thus.』 Then, the World-Honored One, summarizing this meaning, spoke the following verses: 『Two pure, white, wholesome dharmas, protect all the worlds, Causing (beings) not to lose human and heavenly realms, namely shame and embarrassment. If there were not these two dharmas, (people) would not recognize the noble and the base, Impure and mixed up like cattle, sheep, chickens, pigs, dogs, and the like. Because there are these two dharmas, one can distinguish the noble and the base, Not like cattle and sheep, engaging in all kinds of impure deeds. Those who are wise, accomplishing these two white dharmas, Constantly guard the human and heavenly realms, and will never fall into the three evil paths.』 I heard from the World-Honored One these words: 『Bhikkhus, know that, I, as the Tathagata (One who has thus gone, an epithet of the Buddha), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), before becoming a Buddha, while residing in the position of a Bodhisattva (One who seeks enlightenment), mostly dwelt in two kinds of Vitarkas (thoughts). What are the two? First, the Tathagata, while residing in the position of a Bodhisattva, mostly dwelt in thoughts of non-harming, experiencing joy and happiness. Thus dwelling in thoughts of non-harming, experiencing joy and happiness, this is called the first mostly dwelt-in thought. By dwelling in such practices, there is no harm to any sentient beings, and through this thought, one attains immeasurable and perfect Brahmaviharas (Divine Abidings, the four immeasurables of loving-kindness, compassion, sympathetic joy, and equanimity). Second, the Tathagata, while residing in the position of a Bodhisattva, mostly dwelt in thoughts of renunciation, experiencing joy and happiness. Thus dwelling in thoughts of renunciation, experiencing joy and happiness, this is called the second mostly dwelt-in thought.』

。由住如是修習行跡，于不善法能正永斷，由此尋思，證得善根圓滿勝道。我于爾時，安住如是二種尋思，精進勇猛，乃至自身一切血肉，悉皆枯竭，唯余身肉骨筋皮纏裹，亦不放逸，乃至未知、未見、未得、未解、未證，所應知、見、得、解、證法，于其中間住不放逸，精進勇猛，曾無懈廢。由不放逸，精進勇猛無懈廢故，速證無上正等菩提，速證無上清涼涅槃，速證無上一切智見。是故汝等應如是學：我當云何安住不害欣喜悅樂多分尋思、安住永斷欣喜悅樂多分尋思？汝等苾芻，應如是學。」爾時，世尊重攝此義而說頌曰：

「佛為菩薩時，　　多安住二法，　謂不害、永斷，　　欣喜悅樂思。　不害諸有情，　　修慈悲喜捨，　證無量梵住，　　圓滿不為難。　永斷不善法，　　一切煩惱纏，　證得諸善根，　　圓滿殊勝道。　常精進勇猛，　　無放逸而住，　證無上菩提，　　清涼涅槃等。」

吾從世尊聞如是語：「苾芻當知！諸婆羅門、長者、居士、剎帝利等，多有所作，謂施汝等如法衣服、飲食、臥具、病緣醫藥、房舍資具。汝等苾芻，多有所作，謂能為彼宣說正法，初、中、后善，文義巧妙，純滿清白梵行之法。由此俱能解脫生法、老病死法、愁嘆憂苦熱惱之法。汝等與彼力輪

【現代漢語翻譯】現代漢語譯本：由於安住于如此的修習和行為，就能真正地永遠斷除不善之法，通過這樣的思索，證得善根圓滿殊勝的道路。我那時安住于這兩種思索，精進勇猛，乃至自身的一切血肉都枯竭了，只剩下身肉、骨頭、筋和面板纏繞著，也不放逸，直到未知、未見、未得、未解、未證的，所應該知、見、得、解、證的法，在這期間都不放逸，精進勇猛，從不懈怠。由於不放逸，精進勇猛不懈怠的緣故，迅速證得無上正等菩提（Anuttara-samyak-sambodhi，無上正等覺悟），迅速證得無上清涼涅槃（Nirvana，寂滅），迅速證得無上一切智見（Sarvajna，對一切事物和現象的徹底理解）。所以你們應當這樣學習：我應當如何安住于不害、欣喜、悅樂的思索，如何安住于永遠斷除欣喜、悅樂的思索？你們比丘（Bhikkhu，佛教僧侶），應當這樣學習。』當時，世尊（釋迦牟尼佛）再次總結這個意義而說了偈頌：『佛陀作為菩薩（Bodhisattva，追求覺悟的修行者）時，大多安住于兩種方法，即不害和永斷，欣喜、悅樂的思索。不傷害一切有情（Sentient beings，有感覺的生命），修習慈、悲、喜、舍（Metta, Karuna, Mudita, Upekkha，四種無量心），證得無量梵住（Brahmavihara，四梵住），圓滿並不困難。永遠斷除不善之法，一切煩惱的纏縛，證得各種善根，圓滿殊勝的道路。常常精進勇猛，不放逸地安住，證得無上菩提，清涼涅槃等等。』我從世尊那裡聽到這樣的話：『比丘（Bhikkhu，佛教僧侶）們應當知道！那些婆羅門（Brahmana，古印度祭司階層）、長者、居士、剎帝利（Kshatriya，古印度武士階層）等等，大多有所作為，就是施捨給你們如法的衣服、飲食、臥具、治病的醫藥、房舍資具。你們比丘（Bhikkhu，佛教僧侶）們，大多也有所作為，就是能為他們宣說正法，開始、中間、結尾都善妙，文辭和意義都巧妙，純粹圓滿清白的梵行之法。由此雙方都能解脫生法、老病死法、愁嘆憂苦熱惱之法。你們與他們互相給予力量』

【English Translation】 English version: By abiding in such practices and conduct, one can truly and permanently cut off unwholesome dharmas (laws/teachings), and through such contemplation, attain the perfect and supreme path of wholesome roots. At that time, I abided in these two kinds of contemplation, diligently and bravely, to the point that all the blood and flesh of my body withered away, leaving only the flesh, bones, tendons, and skin wrapped around, yet I did not slacken. Until the dharmas (laws/teachings) that should be known, seen, attained, understood, and realized were not yet known, seen, attained, understood, and realized, during that time I did not slacken, but diligently and bravely persevered, never abandoning my efforts. Because of not being lax, and diligently and bravely persevering without abandoning my efforts, I quickly attained Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), quickly attained the unsurpassed cool Nirvana (Extinction of suffering), and quickly attained the unsurpassed Sarvajna (All-knowing wisdom). Therefore, you should learn in this way: How should I abide in contemplation that is mostly harmless, joyful, and delightful, and how should I abide in contemplation that permanently cuts off joy, delight, and pleasure? You Bhikkhus (Buddhist monks) should learn in this way.』 At that time, the World Honored One (Shakyamuni Buddha) summarized this meaning again and spoke the following verses: 『When the Buddha was a Bodhisattva (One who seeks enlightenment), He mostly abided in two methods, Namely, harmlessness and permanent cutting off, Contemplation of joy, delight, and pleasure. Not harming all sentient beings, Cultivating Metta (loving-kindness), Karuna (compassion), Mudita (sympathetic joy), and Upekkha (equanimity), Attaining the immeasurable Brahmavihara (Abodes of Brahma), Perfection is not difficult. Permanently cutting off unwholesome dharmas (laws/teachings), All the entanglements of afflictions, Attaining various wholesome roots, Perfecting the supreme path. Always diligently and bravely, Abiding without laxity, Attaining Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), Cool Nirvana (Extinction of suffering), and so on.』 I heard these words from the World Honored One: 『Bhikkhus (Buddhist monks), you should know! Those Brahmanas (Priestly class in ancient India), elders, householders, Kshatriyas (Warrior class in ancient India), and so on, mostly have something to do, which is to give you lawful clothing, food, bedding, medicine for illness, and lodging. You Bhikkhus (Buddhist monks), mostly also have something to do, which is to be able to proclaim the true Dharma (teachings), which is good in the beginning, middle, and end, with skillful words and meanings, and the pure and complete Brahmacharya (holy life). By this, both sides can be liberated from the dharma (law/teaching) of birth, the dharma (law/teaching) of old age, sickness, and death, and the dharma (law/teaching) of sorrow, lamentation, suffering, distress, and heat. You and they give strength to each other』

、法輪，展轉相依，于如來所，勤修梵行，速至無上般涅槃城。」爾時，世尊重攝此義而說頌曰：

「出家與居家，　　展轉互相依，　由力、法二輪，　　速至涅槃樂。　出家依在俗，　　得如法資具，　在俗依出家，　　獲微妙正法。　二眾互相依，　　受人天快樂，　度生老病死，　　至清涼涅槃。」

吾從世尊聞如是語：「苾芻當知！依住尸羅，能修二法。云何為二？謂奢摩他、毗缽舍那。謂修行者，依住尸羅修奢摩他，既修如是奢摩他已，修心令滿。為何事故修習其心？修習心者，為斷貪故。諸修行者，依住尸羅，精勤修習毗缽舍那，既修如是毗缽舍那已，修慧令滿。為何事故修習其慧？修習慧者，為斷癡故。貪染污心令不解脫、癡染污慧令不明照。若永離貪，心善解脫；若永離癡，慧善解脫。若於如是二種解脫，已能正知、見、得、觸、證，我說彼為心善解脫、慧善解脫，獨一修習最上丈夫。諸聖弟子正證如是心解脫者，若他罵詈、訶責、輕弄、毀辱等時，不由此緣發生種種不忍、不信、害恨等心。所以者何？以能照見他罵詈等，于彼有罪、於己無損。諸聖弟子正證如是心解脫者，若他讚美、恭敬、禮拜、供養等時，不由此緣發生種種歡喜、踴躍、悅豫等心。所以者何？以能照見他贊

【現代漢語翻譯】現代漢語譯本「出家眾和在家眾，像法輪（Dharmachakra，佛法之輪）一樣，輾轉互相依靠，在如來（Tathagata，佛陀的稱號）的教導下，勤奮修行清凈的梵行，迅速到達無上的涅槃（Nirvana，解脫）之城。」這時，世尊（Bhagavan，佛陀的稱號）再次總結這個意義，用偈頌說道：「出家與居家，輾轉互相依，由力、法二輪，速至涅槃樂。出家依在俗，得如法資具，在俗依出家，獲微妙正法。二眾互相依，受人天快樂，度生老病死，至清涼涅槃。」我從世尊那裡聽到這樣的話：『比丘（Bhikkhu，佛教僧侶）們應當知道！依靠戒律（Śīla，道德行為），能夠修習兩種法。哪兩種呢？就是奢摩他（Śamatha，止）和毗缽舍那（Vipassanā，觀）。修行者依靠戒律修習奢摩他，修習這樣的奢摩他之後，修習心使其圓滿。爲了什麼緣故修習心呢？修習心是爲了斷除貪慾的緣故。諸位修行者，依靠戒律，精勤修習毗缽舍那，修習這樣的毗缽舍那之後，修習智慧使其圓滿。爲了什麼緣故修習智慧呢？修習智慧是爲了斷除愚癡的緣故。貪慾染污心，使心不得解脫；愚癡染污智慧，使智慧不能明亮照耀。如果永遠離開貪慾，心就能得到善解脫；如果永遠離開愚癡，智慧就能得到善解脫。如果對於這兩種解脫，已經能夠正確地知、見、得、觸、證，我就說他是心善解脫、慧善解脫，是獨自修習的最上丈夫。諸位聖弟子正確地證得這樣的心解脫，如果他人謾罵、呵責、輕視、毀辱等，不會因此而生起種種不忍、不信、害恨等心。為什麼呢？因為能夠照見他人的謾罵等，對於他們自己有罪過，對於自己沒有損害。諸位聖弟子正確地證得這樣的心解脫，如果他人讚美、恭敬、禮拜、供養等，不會因此而生起種種歡喜、踴躍、悅豫等心。為什麼呢？因為能夠照見他人的讚美』

【English Translation】 English version 'The Sangha (community of monks) and the laity, like the Dharma wheel (Dharmachakra), rely on each other in turn. Under the guidance of the Tathagata (the Buddha), they diligently cultivate pure conduct and quickly reach the supreme city of Nirvana (liberation).' At that time, the Bhagavan (the Buddha) summarized this meaning again and said in verse: 'The monastic and the lay, Rely on each other in turn, By the power of the Dharma wheel, Quickly reach the bliss of Nirvana. The monastic relies on the lay, To obtain lawful requisites, The lay relies on the monastic, To obtain subtle and correct Dharma. The two communities rely on each other, To receive the happiness of humans and gods, To cross over birth, old age, sickness, and death, And reach the cool Nirvana.' I heard from the Bhagavan these words: 'Bhikkhus (Buddhist monks), you should know! Relying on morality (Śīla), one can cultivate two dharmas. What are the two? They are Śamatha (tranquility) and Vipassanā (insight). The practitioner relies on morality to cultivate Śamatha. Having cultivated such Śamatha, they cultivate the mind to make it complete. For what reason do they cultivate the mind? Cultivating the mind is for the sake of cutting off greed. All practitioners, relying on morality, diligently cultivate Vipassanā. Having cultivated such Vipassanā, they cultivate wisdom to make it complete. For what reason do they cultivate wisdom? Cultivating wisdom is for the sake of cutting off ignorance. Greed contaminates the mind, preventing it from being liberated; ignorance contaminates wisdom, preventing it from shining brightly. If one forever departs from greed, the mind will be well liberated; if one forever departs from ignorance, wisdom will be well liberated. If one is able to correctly know, see, attain, touch, and realize these two kinds of liberation, I say that they have a mind well liberated and wisdom well liberated, and are the supreme person who cultivates alone. If the noble disciples correctly realize such liberation of mind, if others scold, rebuke, belittle, or insult them, they will not, because of this, give rise to various kinds of impatience, disbelief, malice, or hatred. Why? Because they can see that others' scolding, etc., is a fault in them, and does no harm to themselves. If the noble disciples correctly realize such liberation of mind, if others praise, respect, worship, or make offerings to them, they will not, because of this, give rise to various kinds of joy, elation, or delight. Why? Because they can see others' praise'

美等，于彼有福、於己無益。若能如是，名於世法得心平等，無戚無欣，安隱自在。是故汝等應如是學：我當云何依住尸羅，修奢摩他、毗缽舍那？汝等苾芻，應如是學。」爾時，世尊重攝此義而說頌曰：

「依住凈尸羅，　　修無罪止、觀，　密護根及意，　　證甘露涅槃。　修止令心調，　　心調離貪慾，　離欲證解脫，　　證解脫心平。　修觀令慧明，　　慧明滅癡闇，　滅闇證解脫，　　證解心平等。　故汝等苾芻，　　精進勿放逸，　常依住尸羅，　　修無罪止、觀。」

吾從世尊聞如是語：「苾芻當知！修學勝利，于如來所修行梵行：慧為上首，解脫堅固，念最尊勝。若有成就修學勝利，于如來所修行梵行：慧為上首，解脫堅固，念最尊勝。彼終不為味著色貪纏擾其心，亦復不為味著聲、香、味、觸、法貪纏擾其心。心不為貪所纏擾故，無隨味著色相貌識，無隨味著聲、香、味、觸、法相貌識。於二果中，隨證一果，謂于現法，證有餘依般涅槃界，或不還果。」爾時，世尊重攝此義而說頌曰：

「修學勝利人，　　依佛修梵行，　慧為其上首，　　及解脫堅牢，　念最居尊勝，　　二果隨證一，　謂現法涅槃，　　及永不還果。　由慧為上首，　　貪不擾其心，　無

【現代漢語翻譯】現代漢語譯本：得到讚美等等，對於他人有好處，對自己卻沒有益處。如果能夠這樣做，就叫做在世俗法中得到內心的平等，沒有憂愁也沒有喜悅，安穩自在。所以你們應當這樣學習：我應當如何依靠安住于尸羅（Śīla，戒律），修習奢摩他（Śamatha，止）和毗缽舍那（Vipaśyanā，觀）？你們比丘，應當這樣學習。』當時，世尊再次總結這個意義而說了偈頌：『依靠安住于清凈的尸羅（Śīla，戒律），修習沒有罪過的止（奢摩他，Śamatha）和觀（毗缽舍那，Vipaśyanā），嚴密地守護根（六根）和意（意識），證得甘露涅槃（Nirvana）。修習止（奢摩他，Śamatha）使心調和，心調和就能遠離貪慾，遠離貪慾就能證得解脫，證得解脫內心就平靜。修習觀（毗缽舍那，Vipaśyanā）使智慧明亮，智慧明亮就能滅除愚癡的黑暗，滅除黑暗就能證得解脫，證得解脫內心就平等。所以你們比丘，要精進不要放逸，常常依靠安住于尸羅（Śīla，戒律），修習沒有罪過的止（奢摩他，Śamatha）和觀（毗缽舍那，Vipaśyanā）。』我從世尊那裡聽到這樣的話：『比丘應當知道！修學的勝利，在於如來所修行的梵行（Brahmacarya，清凈行）：智慧為最上，解脫堅固，正念最尊勝。如果有人成就修學的勝利，在於如來所修行的梵行（Brahmacarya，清凈行）：智慧為最上，解脫堅固，正念最尊勝。他最終不會因為貪戀色（Rūpa）的滋味而被貪慾纏繞內心，也不會因為貪戀聲（Śabda）、香（Gandha）、味（Rasa）、觸（Sparśa）、法（Dharma）的滋味而被貪慾纏繞內心。心不被貪慾所纏繞，就不會隨著貪戀色（Rūpa）的相貌而生起識別，也不會隨著貪戀聲（Śabda）、香（Gandha）、味（Rasa）、觸（Sparśa）、法（Dharma）的相貌而生起識別。在兩種果位中，隨證得一種果位，即在現世，證得有餘依般涅槃界（Nirvana），或者不還果（Anāgāmi）。』當時，世尊再次總結這個意義而說了偈頌：『修學勝利的人，依靠佛陀修習梵行（Brahmacarya，清凈行），智慧是他的最上，以及解脫的堅牢，正念居於最尊勝，兩種果位隨證得一種，即現世的涅槃（Nirvana），以及永不還果（Anāgāmi）。由於智慧為最上，貪慾不會擾亂他的心，沒有……』

【English Translation】 English version: Praise and so on, are beneficial to others but not to oneself. If one can do this, it is called attaining equanimity of mind in worldly matters, without sorrow or joy, peaceful and at ease. Therefore, you should learn in this way: 'How should I rely on abiding in Śīla (moral discipline), and cultivate Śamatha (tranquility) and Vipaśyanā (insight)?' You Bhikshus (monks), should learn in this way.' At that time, the World Honored One summarized this meaning again and spoke the following verses: 'Relying on abiding in pure Śīla (moral discipline), cultivate faultless Śamatha (tranquility) and Vipaśyanā (insight), closely guard the senses and the mind, and attain the nectar of Nirvana. Cultivating Śamatha (tranquility) harmonizes the mind, and a harmonized mind can be free from greed. Being free from greed, one can attain liberation, and attaining liberation, the mind is at peace. Cultivating Vipaśyanā (insight) brightens wisdom, and brightened wisdom can extinguish the darkness of ignorance. Extinguishing darkness, one can attain liberation, and attaining liberation, the mind is equal. Therefore, you Bhikshus (monks), be diligent and do not be lax, always rely on abiding in Śīla (moral discipline), and cultivate faultless Śamatha (tranquility) and Vipaśyanā (insight).' I heard from the World Honored One these words: 'Bhikshus (monks) should know! The victory of learning and practice lies in the Brahmacarya (pure conduct) practiced by the Tathagata (the Thus-Gone One): wisdom is supreme, liberation is firm, and mindfulness is most venerable. If someone achieves the victory of learning and practice in the Brahmacarya (pure conduct) practiced by the Tathagata (the Thus-Gone One): wisdom is supreme, liberation is firm, and mindfulness is most venerable. He will ultimately not have his mind disturbed by greed for the taste of Rūpa (form), nor will he have his mind disturbed by greed for the taste of Śabda (sound), Gandha (smell), Rasa (taste), Sparśa (touch), and Dharma (mental objects). Because the mind is not disturbed by greed, there will be no recognition arising from craving the appearance of Rūpa (form), nor will there be recognition arising from craving the appearance of Śabda (sound), Gandha (smell), Rasa (taste), Sparśa (touch), and Dharma (mental objects). Among the two fruits, one will be attained, namely, in the present life, attaining the Nirvana realm with remainder of clinging, or the fruit of Anāgāmi (Non-Returner).' At that time, the World Honored One summarized this meaning again and spoke the following verses: 'The person who achieves the victory of learning and practice, relies on the Buddha to cultivate Brahmacarya (pure conduct), wisdom is his supreme, and liberation is firm, mindfulness is most venerable, one of the two fruits will be attained, namely, Nirvana in the present life, and the fruit of never returning (Anāgāmi). Because wisdom is supreme, greed does not disturb his mind, without...'

隨色等緣，　　相貌所生識。　學勝利圓滿，　　生勝定上慧，　盡生老死邊，　　證有餘依界。　故汝等苾芻，　　應勤修戒定，　生微妙勝慧，　　盡生老病死。　住我法律中，　　能無放逸者，　定壞魔軍力，　　永盡眾苦邊。」

吾從世尊聞如是語：「苾芻當知！一切世間惡不善法，皆以無明為其前導而得生長；以無慚愧為其後助而不損減。所以者何？諸趣有生，生老病死、愁嘆憂苦熱惱等法，一切皆用無明為根而得生長。既生長已，依之復能生起一切惡不善法。惡法既生，由無慚愧，都無悔變。無悔變故而不損減。一切世間善清凈法，皆以慧明為其前導而得生長；以慚與愧，為其後助而不損減。所以者何？明處其前，慚愧為后，能永斷滅諸趣有生生老病死、能超一切愁嘆憂苦熱惱等法，能觸如理、能得甘露、能證涅槃。是故汝等應如是學：我當云何永斷無明，發起慧明，永斷一切諸趣有生生老病死，永超一切愁嘆憂苦熱惱等法，觸于如理、得於甘露、證於涅槃？汝等苾芻，應如是學。」爾時，世尊重攝此義而說頌曰：

「此世及後生，　　生老病死等，　貪愛等煩惱，　　皆無明為根。　無明為大愚，　　令久處生死，　此世與他世，　　高下趣往還。　最初有無明，　　最

【現代漢語翻譯】現代漢語譯本隨著色等因緣，由相貌所產生的識。學習勝利圓滿，從殊勝的禪定中生起智慧，窮盡生老死的邊際，證得有餘依涅槃的境界。所以你們這些比丘（bhiksu，佛教出家男眾），應當勤奮地修習戒律和禪定，生起微妙殊勝的智慧，從而窮盡生老病死。安住於我的法律（佛法）中，能夠不放逸的人，必定能摧毀魔軍的力量，永遠斷絕一切痛苦的邊際。

我從世尊那裡聽到這樣的話：『比丘（bhiksu，佛教出家男眾）們應當知道！一切世間的惡不善法，都是以無明（ignorance）作為先導而得以生長；以無慚無愧作為后助而不減少。』為什麼這樣說呢？因為諸趣（各種生命形態）的產生，以及生老病死、愁嘆憂苦熱惱等法，一切都以無明（ignorance）為根本而得以生長。已經生長之後，又依靠它而能生起一切惡不善法。惡法既然產生，由於沒有慚愧心，就完全沒有悔改。因為沒有悔改，所以不會減少。一切世間的善清凈法，都是以慧明（wisdom）作為先導而得以生長；以慚愧心，作為后助而不減少。為什麼這樣說呢？因為光明在前，慚愧在後，能夠永遠斷滅諸趣的產生，以及生老病死，能夠超越一切愁嘆憂苦熱惱等法，能夠接觸真理，能夠得到甘露（amrita，不死之藥），能夠證得涅槃（nirvana，解脫）。因此你們應當這樣學習：我應當如何永遠斷除無明（ignorance），發起智慧光明，永遠斷除一切諸趣的產生，以及生老病死，永遠超越一切愁嘆憂苦熱惱等法，接觸真理，得到甘露（amrita，不死之藥），證得涅槃（nirvana，解脫）？你們這些比丘（bhiksu，佛教出家男眾），應當這樣學習。』當時，世尊重複總結這個意義而說了偈頌：

『此世和後世，生老病死等，貪愛等煩惱，都以無明為根本。無明是最大的愚癡，令人長久地處於生死輪迴之中，此世和他世，高低之處往來。最初有無明，最'

【English Translation】 English version Consciousness arises from the conditions of form, etc., born from appearances. Learning victory is complete, wisdom arises from superior concentration, Exhausting the edge of birth, old age, and death, realizing the realm of Nirvana with remainder. Therefore, you Bhikshus (bhiksu, Buddhist monks), should diligently cultivate precepts and concentration, Generating subtle and superior wisdom, exhausting birth, old age, sickness, and death. Dwelling in my Dharma (Buddha's teachings), those who can be without negligence, Will surely destroy the power of the armies of Mara (demon), forever ending the edge of all suffering.

I heard from the World Honored One these words: 'Bhikshus (bhiksu, Buddhist monks), you should know! All evil and unwholesome dharmas in the world are led by ignorance (avidya) and grow; they are aided by shamelessness and lack of remorse, and do not diminish.' Why is this so? Because the arising of all destinies (various life forms), and birth, old age, sickness, death, sorrow, lamentation, suffering, grief, and distress, all grow from the root of ignorance (avidya). Having grown, they rely on it to give rise to all evil and unwholesome dharmas. Once evil dharmas arise, due to the lack of shame and remorse, there is no repentance. Because there is no repentance, they do not diminish. All good and pure dharmas in the world are led by wisdom (prajna) and grow; they are aided by shame and remorse, and do not diminish. Why is this so? Because with brightness in front and shame and remorse behind, one can forever cut off the arising of all destinies, and birth, old age, sickness, and death, transcend all sorrow, lamentation, suffering, grief, and distress, touch reality, attain amrita (amrita, nectar of immortality), and realize Nirvana (nirvana, liberation). Therefore, you should learn in this way: How can I forever cut off ignorance (avidya), generate the light of wisdom, forever cut off the arising of all destinies, and birth, old age, sickness, and death, forever transcend all sorrow, lamentation, suffering, grief, and distress, touch reality, attain amrita (amrita, nectar of immortality), and realize Nirvana (nirvana, liberation)? You Bhikshus (bhiksu, Buddhist monks), should learn in this way.' At that time, the World Honored One repeated and summarized this meaning, and spoke in verse:

'This life and the next, birth, old age, sickness, death, etc., Afflictions such as greed and love, all have ignorance as their root. Ignorance is the greatest folly, causing one to dwell in samsara (cycle of rebirth) for a long time, In this world and other worlds, going back and forth between high and low realms. Initially, there is ignorance, most'

后無慚愧，　生長諸惡法，　　墮眾惡趣中。　故應勤精進，　　離貪愛愚癡，　發起智慧明，　　斷生死苦本。」

吾從世尊聞如是語：「苾芻當知！一切如來、應、正等覺，憐愍世間出興於世，為欲永斷、除舍二法，轉于賢聖無上法輪。一切世間，所有沙門或婆羅門、天、魔、梵等，曾未有能如法轉者。云何二法？一者無明；二者有愛。一切如來、應、正等覺，憐愍世間出興於世，皆為永斷、除舍此二，轉于賢聖無上法輪，廣說乃至曾未有能如法轉者。若能永斷、除舍一切所有無明及諸有愛，令其永盡無有遺余，便能永斷一切煩惱諸雜染法。是則名為出諸坑塹、越諸垣墻、破諸關鍵、摧伊師迦，是真賢聖，是正法幢、是大沙門、是婆羅門、是真聰慧、是真沐浴、是真智者、是真調順至調順地，名世福田。」爾時，世尊重攝此義而說頌曰：

「無上正等覺，　　商主世間尊，　大雄大丈夫，　　拔眾毒箭者，　哀愍諸世間，　　為斷除二法，　謂無明、有愛，　　轉無上法輪。　是苦是苦因，　　是眾苦永滅，　是八支聖道，　　趣滅苦涅槃。　智者聞斯法，　　信解等堅牢，　達諸法正真，　　斷無明、有愛。　無明、有愛除，　　諸雜染皆滅，　至善調順地，　　名世良福田

【現代漢語翻譯】現代漢語譯本沒有慚愧之心，生長各種惡法，墮入各種惡趣之中。所以應當勤奮精進，遠離貪愛和愚癡，發起智慧之光，斷除生死痛苦的根本。

我從世尊那裡聽到這樣的話：『比丘們應當知道！一切如來、應供、正等覺（Tathagata, Arhat, Samyak-sambuddha，佛的三種稱號），憐憫世間而出現於世，爲了永遠斷除、捨棄兩種法，才轉動賢聖無上的法輪。一切世間，所有的沙門（Sramana，出家修行者）或婆羅門（Brahmana，印度教祭司）、天、魔、梵等，從來沒有能夠如法轉動法輪的。哪兩種法呢？一是無明（Avidya，對事物真相的迷惑）；二是有愛（Tanha，對存在的渴求）。一切如來、應供、正等覺，憐憫世間而出現於世，都是爲了永遠斷除、捨棄這兩種法，才轉動賢聖無上的法輪，（我）廣泛地宣說乃至從來沒有能夠如法轉動法輪的。如果能夠永遠斷除、捨棄一切所有的無明以及各種有愛，使它們永遠滅盡沒有剩餘，便能永遠斷除一切煩惱和各種雜染之法。這就叫做走出坑塹、越過圍墻、打破關鍵、摧毀伊師迦（Isika，一種障礙物），這是真正的賢聖，是正法的旗幟、是偉大的沙門、是婆羅門、是真正的聰慧、是真正的沐浴、是真正的智者、是真正調順到達調順的境地，被稱為世間的福田。』當時，世尊重複此義而說頌語：

『無上正等覺，是世間的商主和尊者，大雄和大丈夫，是拔除眾生毒箭的人，哀憐世間眾生，爲了斷除兩種法，即無明和有愛，才轉動無上的法輪。這是苦，這是苦因，這是眾苦永遠的止滅，這是八支聖道（Arya Ashtanga Marga，達到涅槃的八正道），通向止滅痛苦的涅槃（Nirvana，解脫）。智者聽聞此法，信心和理解都堅固，通達諸法真實，斷除無明和有愛。無明和有愛消除，各種雜染都滅盡，到達最善調順的境地，被稱為世間良田。』

【English Translation】 English version Without remorse, Growing all kinds of evil dharmas, falling into all kinds of evil destinies. Therefore, one should diligently strive, to be apart from greed, love, and ignorance, Arousing the light of wisdom, cutting off the root of the suffering of birth and death.

I heard from the World Honored One (Bhagavan) these words: 'Bhikkhus (monks)! You should know that all Tathagatas (Thus Come Ones), Arhats (Worthy Ones), Samyak-sambuddhas (Perfectly Enlightened Ones), appear in the world out of compassion for the world, in order to permanently cut off and abandon two dharmas (teachings), and thus turn the unsurpassed Wheel of Dharma (Dharmacakra) of the wise and holy. In all the world, all Sramanas (ascetics) or Brahmanas (priests), gods, demons, Brahmas, etc., have never been able to turn it according to the Dharma. What are the two dharmas? One is Avidya (ignorance); the other is Tanha (craving). All Tathagatas, Arhats, Samyak-sambuddhas, appear in the world out of compassion for the world, all in order to permanently cut off and abandon these two, and thus turn the unsurpassed Wheel of Dharma of the wise and holy, (I) extensively proclaim that none have ever been able to turn it according to the Dharma. If one can permanently cut off and abandon all ignorance and all craving, causing them to be completely extinguished without remainder, then one can permanently cut off all afflictions and all defiled dharmas. This is called emerging from pits, crossing over walls, breaking keys, destroying Isika (a kind of obstacle); this is a true wise and holy one, a banner of the true Dharma, a great Sramana, a Brahmana, truly wise, truly bathed, truly intelligent, truly tamed, reaching the state of taming, and is called a field of merit in the world.' At that time, the World Honored One repeated this meaning and spoke in verse:

'The unsurpassed Perfectly Enlightened One, is the merchant leader and honored one of the world, The great hero and great man, is the one who pulls out the poisonous arrows of beings, Pities the beings of the world, in order to cut off two dharmas, Namely ignorance and craving, and thus turns the unsurpassed Wheel of Dharma. This is suffering, this is the cause of suffering, this is the permanent cessation of all suffering, This is the Eightfold Noble Path (Arya Ashtanga Marga), leading to Nirvana (liberation) which is the cessation of suffering. The wise who hear this Dharma, have faith and understanding that are firm and strong, Penetrate the true reality of all dharmas, and cut off ignorance and craving. Ignorance and craving eliminated, all defilements are extinguished, Reaching the state of perfect taming, and is called a good field of merit in the world.'

。」

吾從世尊聞如是語：「苾芻當知！有二苦事最為難忍：一、剃鬚發；二、常乞求。所以者何？世間怨嫌興咒詛者，作是愿言：『愿彼貧窮，剃除鬚髮，服故弊衣，手持瓦器，從家至家行乞自活。』諸有凈信善男子等，受持此法而出家者，非為王、賊、債主怖畏之所逼切，非恐不活而舍居家，但為超度生老病死、愁嘆憂苦熱惱等法，但為滅除純大苦蘊。我諸弟子，求如是事，正信出家，為利自他，受持此法。或有如是而出家已，未經幾時則便寬慢，放逸懈怠、下劣精進，亡失正念，無有正知，心亂不定，縱任諸根多欲貪著，心懷瞋忿，愚鈍無知，耽染諸欲虛妄思惟，毀諸禁戒。實非沙門自稱沙門，實非梵行自稱梵行，內朽順流，如穢蝸螺，貝音狗行，覆藏己惡，詐現自善，成就種種惡不善法。譬如有人從闇入闇、從坑墮坑、從怨至怨，我說如是癡出家人，亦復如是。又如有木，兩頭火燃，中塗糞穢，若在聚落及與空閑，皆無複用。我說如是癡出家人亦復如是，失在家法，復非沙門，世出、世間皆無勝分。」爾時，世尊重攝此義而說頌曰：

「出家而破戒，　　二俱無所成，　謂失在家儀，　　及壞沙門法。　寧吞熱鐵丸，　　洋銅而灌口，　不受人信施，　　而毀犯尸羅。　諸毀犯尸羅，　　無

【現代漢語翻譯】現代漢語譯本：我從世尊那裡聽到這樣的話：『比丘們應當知道！有兩件苦事最難以忍受：一是剃除鬚髮；二是經常乞討。為什麼呢？因為世間怨恨他人、用咒語詛咒他人的人，會這樣發願：『愿那個人貧窮，剃除鬚髮，穿破舊的衣服，手持瓦缽，從一家到另一家乞討度日。』那些具有清凈信仰的善男子等，爲了受持佛法而出家的人，不是因為受到國王、盜賊、債主的逼迫，也不是因為害怕無法生存而捨棄家庭，只是爲了超越生老病死、憂愁悲嘆、憂慮痛苦、煩惱等苦，只是爲了滅除純粹巨大的苦蘊。我的弟子們，爲了追求這樣的目標，以正信出家，爲了利益自己和他人，受持佛法。然而，有些人這樣出家后，沒過多久就變得懈怠，放縱，不努力，精進心低下，喪失正念，沒有正確的認知，心煩意亂，不能安定，放縱自己的感官，貪圖享樂，心中充滿憤怒，愚蠢無知，沉迷於各種慾望，進行虛妄的思考，毀壞各種戒律。實際上不是沙門卻自稱為沙門，實際上沒有修習梵行卻自稱為修習梵行，內心腐朽，隨波逐流，像骯髒的蝸牛，發出貝殼般的聲音，行為卻像狗一樣，掩蓋自己的罪惡，虛假地展現自己的善良，成就各種惡劣的不善之法。譬如有人從黑暗進入黑暗，從一個坑掉入另一個坑，從一個怨家到另一個怨家，我說像這樣愚癡的出家人，也是如此。又好像有一根木頭，兩頭燃燒著火焰，中間塗滿了糞便，無論在村落里還是在空閑的地方，都沒有任何用處。我說像這樣愚癡的出家人也是如此，失去了在家人的身份，又不是真正的沙門，在世俗和出世間都沒有任何優勢。』當時，世尊重複申述這個意義，說了以下偈頌：『出家卻又破戒，兩種身份都無法成就，既失去了在家人的儀軌，又破壞了沙門的戒法。寧願吞下燒紅的鐵丸，讓滾燙的銅水灌入口中，也不要接受別人的供養，卻又毀壞了戒律。那些毀壞戒律的人，沒有...

【English Translation】 English version: I heard the following words from the World Honored One: 'Bhikkhus, know that there are two suffering matters that are most difficult to endure: first, shaving the head and beard; second, constant begging. Why is this so? Because worldly people who resent and curse others make this vow: 'May that person be poor, shave his head and beard, wear old and tattered clothes, hold a clay bowl, and go from house to house begging for a living.' Those good men and others with pure faith who renounce their homes to uphold this Dharma are not compelled by fear of kings, thieves, or creditors, nor do they abandon their homes for fear of not being able to survive, but only to transcend birth, old age, sickness, death, sorrow, lamentation, suffering, distress, and other such sufferings, only to eliminate the pure and great mass of suffering. My disciples, seeking such things, renounce their homes with right faith, uphold this Dharma for the benefit of themselves and others. However, some who have renounced their homes in this way soon become lax, indulgent, lazy, and of inferior diligence, lose right mindfulness, lack right knowledge, their minds are disturbed and unsettled, they indulge their senses, are greedy and attached, their hearts are filled with anger, they are foolish and ignorant, they are addicted to various desires, engage in false thinking, and break various precepts. They are not truly shramanas (ascetics) but call themselves shramanas, they do not truly practice brahmacharya (pure conduct) but call themselves practitioners of brahmacharya, they are inwardly decayed and follow the current, like filthy snails, making shell-like sounds but behaving like dogs, concealing their own evils, falsely displaying their own goodness, and accomplishing all kinds of evil and unwholesome dharmas. It is like someone going from darkness into darkness, falling from one pit into another, going from one enemy to another. I say that such foolish renunciates are also like this. It is also like a piece of wood, burning with fire at both ends, smeared with filth in the middle, useless whether in a village or in a deserted place. I say that such foolish renunciates are also like this, having lost the ways of householders, and not being true shramanas, having no superior share in either the worldly or the supramundane.' At that time, the World Honored One reiterated this meaning and spoke the following verses: 'Renouncing the home but breaking the precepts, both identities are unfulfilled, Having lost the conduct of a householder, and having broken the Dharma of a shramana. Rather swallow hot iron balls, and have molten copper poured into the mouth, Than to receive the offerings of faith, and yet violate the shila (moral discipline). Those who violate the shila, have no...

悔無慚愧，　多受人信施，　　定當生地獄。　諸有智慧人，　　應堅持凈戒，　勿受人信施，　　而毀犯尸羅。」

吾從世尊聞如是語：「苾芻當知！世有二種補特伽羅，攝受增益惡趣地獄惡不善法。云何二種補特伽羅？一者、一類補特伽羅，毀犯凈戒，實非沙門自稱沙門，實非梵行自稱梵行，內朽順流，如穢蝸螺，貝音狗行，覆藏己惡，詐現自善，如朽隧級，無所複用，唯增惡趣。二者、一類補特伽羅，于具凈戒無所毀犯、精進修行清白梵行有德苾芻，以諸無根非梵行法，誹謗毀辱，令失威光。如是二種補特伽羅，攝受增益惡趣地獄惡不善法。」爾時，世尊重攝此義而說頌曰：

「二補特伽羅，　　生長惡趣業，　謂毀犯凈戒，　　及誹謗賢良，　如是二種人，　　俱名為下賤，　現在人所鄙，　　受苦在當來。　是故諸苾芻，　　常應不放逸，　受持清凈戒，　　勿譭謗他人。」

吾從世尊聞如是語：「苾芻當知！世有二種補特伽羅，恩深難報。云何為二？所謂父、母。假使有人一肩荷父、一肩擔母，盡其壽量曾無暫舍，供給衣食、病緣醫藥種種所須，猶未能報父母深恩。所以者何？父母于子，恩極深重。所謂產生，慈心乳哺、洗拭將養令其長大，供給種種資身眾具，教示世間

【現代漢語翻譯】現代漢語譯本：『因無慚愧之心，多接受他人的供養，必定會墮入地獄。有智慧的人，應當堅持清凈的戒律，不要接受他人的供養，卻毀壞了戒律（尸羅）。』

我從世尊（釋迦牟尼佛的尊稱）那裡聽到這樣的話：『比丘（佛教出家男眾的稱謂）們應當知道！世上有兩種補特伽羅（人），會招致和增長惡趣（不好的去處，如地獄、餓鬼、畜生）地獄的惡不善法。哪兩種補特伽羅呢？第一種，一類補特伽羅，毀壞清凈的戒律，實際上不是沙門（出家修行者）卻自稱是沙門，實際上沒有修習梵行（清凈的行為）卻自稱修習梵行，內心腐朽，隨波逐流，像骯髒的蝸牛，發出空洞的聲音，行為像狗一樣卑劣，隱藏自己的罪惡，虛假地顯現自己的善良，像腐朽的隧道臺階，沒有任何用處，只會增加墮入惡趣的機會。第二種，一類補特伽羅，對於持有清凈戒律、沒有毀犯、精進修行清白梵行的有德比丘，用各種沒有根據的、關於非清凈行為的說法，誹謗和侮辱他們，使他們失去威望和光彩。這兩種補特伽羅，會招致和增長惡趣地獄的惡不善法。』這時，世尊再次總結這個意思，說了偈頌：

『兩種補特伽羅，增長惡趣的業，一是毀壞清凈的戒律，二是誹謗賢良的人。這兩種人，都被稱為惡人，現在被人們鄙視，將來還要遭受痛苦。所以各位比丘，應當常常不放逸，受持清凈的戒律，不要誹謗他人。』

我從世尊那裡聽到這樣的話：『比丘們應當知道！世上有兩種補特伽羅，恩情深重難以報答。哪兩種呢？就是父親和母親。假使有人一肩扛著父親，一肩挑著母親，盡其一生的時間都沒有片刻的捨棄，供給他們衣食、生病時的醫藥以及種種所需，仍然不能報答父母深重的恩情。為什麼呢？因為父母對於子女，恩情極其深重。包括生育，慈愛地哺乳、清洗、照顧，讓他們長大，供給各種維持生活的用具，教導世間的...

【English Translation】 English version: 『Lacking shame and remorse, Receiving much faithful offerings, Surely will be born in hell. Those with wisdom, Should uphold pure precepts, Do not receive faithful offerings, And violate the Śīla (moral discipline).』

I heard from the World Honored One (a title for the Buddha) these words: 『Bhikkhus (Buddhist monks), know that there are two types of Pudgalas (persons) who accumulate and increase evil destinies, hells, and unwholesome dharmas. What are the two types of Pudgalas? First, one type of Pudgala violates pure precepts, falsely claims to be a Śrāmaṇa (ascetic) when not a Śrāmaṇa, falsely claims to practice Brahmacarya (celibate life) when not practicing Brahmacarya, is inwardly decayed and follows the current, like a filthy snail, makes empty sounds, behaves like a dog, conceals their own evil, falsely displays their own goodness, like a decayed tunnel step, useless, only increasing the chances of falling into evil destinies. Second, one type of Pudgala, towards Bhikkhus who hold pure precepts without violation, diligently practice pure Brahmacarya, and are virtuous, slanders and insults them with groundless accusations of unchaste behavior, causing them to lose their dignity and glory. These two types of Pudgalas accumulate and increase evil destinies, hells, and unwholesome dharmas.』 At that time, the World Honored One summarized this meaning again and spoke the following verse:

『Two types of Pudgalas, increase the karma of evil destinies, one is violating pure precepts, the other is slandering the virtuous. These two types of people, are both called wicked, are despised by people now, and will suffer in the future. Therefore, all Bhikkhus, should always be diligent, uphold pure precepts, and do not slander others.』

I heard from the World Honored One these words: 『Bhikkhus, know that there are two types of Pudgalas whose kindness is deep and difficult to repay. What are the two? They are father and mother. Suppose someone carries their father on one shoulder and their mother on the other, never abandoning them for their entire life, providing them with clothing, food, medicine when they are sick, and all kinds of necessities, they still cannot repay the deep kindness of their parents. Why? Because the kindness of parents towards their children is extremely profound. Including giving birth, lovingly nursing, washing, and caring for them, raising them to adulthood, providing them with various necessities for life, teaching them about the world...

所有儀式，心常欲令離苦得樂，曾無暫舍，如影隨形。父母于子，既有如是所說深恩，當云何報？若彼父母于佛、法、僧無清凈信，其子方便示現、勸導、贊勵、慶慰，令生凈信。若彼父母無清凈戒，其子方便示現、勸導、贊勵、慶慰，令其受持清凈禁戒。若彼父母無有多聞，其子方便示現、勸導、贊勵、慶慰，令其聽聞諸佛正法。若彼父母為性慳貪，不樂佈施，其子方便示現、勸導、贊勵、慶慰，令行佈施。若彼父母為性闇鈍無有勝慧，其子方便示現、勸導、贊勵、慶慰，令修勝慧。其子如是，乃名真實報父母恩。」爾時，世尊重攝此義而說頌曰：

「二補特伽羅，　　恩深重難報，　所謂父及母，　　能生長世間；　假使以兩肩，　　盡壽荷父母，　常供養恭敬，　　猶未為報恩。　父母於世間，　　能生育教導，　慈心求利樂，　　如彼影隨形。　若父母先無，　　信戒聞舍慧，　子令其修習，　　名真實報恩；　恭敬給所須，　　唯現世安樂，　令修信戒等，　　究竟證涅槃。」

吾從世尊聞如是語：「苾芻當知！世有二種無欺誑法。云何為二？謂業與智。若諸有情已集諸業，其異熟果若未現前，終不盡滅。若諸有情已生諸智，一切煩惱若未永除，終不捨離。如是名為世有二種無

【現代漢語翻譯】現代漢語譯本：所有儀式，心中常常希望令眾生遠離痛苦，獲得快樂，從沒有一刻捨棄這種願望，就像影子跟隨形體一樣。父母對於子女，既然有如此深厚的恩情，應當如何報答呢？如果父母對於佛（Buddha，覺悟者）、法（Dharma，佛法）、僧（Sangha，僧團）沒有清凈的信心，他們的子女應當方便地示現、勸導、讚揚、鼓勵、安慰，使他們生起清凈的信心。如果父母沒有清凈的戒律，他們的子女應當方便地示現、勸導、讚揚、鼓勵、安慰，使他們受持清凈的戒律。如果父母沒有廣博的聞法，他們的子女應當方便地示現、勸導、讚揚、鼓勵、安慰，使他們聽聞諸佛的正法。如果父母天性慳吝貪婪，不樂於佈施，他們的子女應當方便地示現、勸導、讚揚、鼓勵、安慰，使他們行佈施。如果父母天性愚昧遲鈍，沒有殊勝的智慧，他們的子女應當方便地示現、勸導、讚揚、鼓勵、安慰，使他們修習殊勝的智慧。他們的子女如果這樣做，才算是真正地報答了父母的恩情。』當時，世尊爲了重新概括這個意義，而說了以下偈頌：『有兩種人，恩情深重難以報答，就是父親和母親，能夠使眾生在世間生長；假使用兩肩，終身揹負父母，常常供養恭敬，仍然不能算是報答了恩情。父母在世間，能夠生育教導子女，以慈悲心求子女的利益和快樂，就像影子跟隨形體一樣。如果父母先前沒有，信心、戒律、聞法、佈施、智慧，子女令他們修習，才算是真正地報答了恩情；恭敬地供給他們所需，只能使他們獲得現世的安樂，令他們修習信心、戒律等，最終才能證得涅槃（Nirvana，解脫）。』我從世尊那裡聽到這樣的話：『比丘（Bhiksu，出家修行者）們應當知道！世間有兩種不會欺騙人的法則。什麼是兩種呢？就是業（Karma，行為）和智（Jnana，智慧）。如果眾生已經積聚了各種業，它的異熟果（Vipaka，果報）如果還沒有顯現，最終不會消滅。如果眾生已經生起了各種智慧，一切煩惱如果還沒有永遠去除，最終不會舍離。』這樣就叫做世間有兩種不會欺騙人的法則。

【English Translation】 English version: In all rituals, one should always desire to enable beings to be free from suffering and attain happiness, never abandoning this wish even for a moment, like a shadow following a form. Since parents have such profound kindness towards their children, how should one repay them? If those parents have no pure faith in the Buddha (the Awakened One), Dharma (the teachings), and Sangha (the monastic community), their children should skillfully demonstrate, advise, praise, encourage, and comfort them, causing them to generate pure faith. If those parents have no pure precepts, their children should skillfully demonstrate, advise, praise, encourage, and comfort them, causing them to uphold pure precepts. If those parents have little learning, their children should skillfully demonstrate, advise, praise, encourage, and comfort them, causing them to listen to the Buddhas' true Dharma. If those parents are by nature stingy and greedy, not delighting in giving, their children should skillfully demonstrate, advise, praise, encourage, and comfort them, causing them to practice giving. If those parents are by nature dull and lacking in superior wisdom, their children should skillfully demonstrate, advise, praise, encourage, and comfort them, causing them to cultivate superior wisdom. If their children do so, they are truly said to be repaying their parents' kindness.' At that time, the World-Honored One, to summarize this meaning again, spoke the following verses: 'There are two individuals, whose kindness is deep and difficult to repay, They are the father and mother, who can cause beings to grow in the world; Even if one were to carry parents on both shoulders, for their entire life, Constantly providing offerings and respect, it still would not be considered repaying their kindness. Parents in the world, are able to give birth and teach their children, With compassionate hearts seeking their benefit and happiness, like a shadow following a form. If parents initially lack, faith, precepts, learning, giving, and wisdom, And their children cause them to cultivate these, it is truly called repaying their kindness; Respectfully providing what is needed, only brings present happiness, Causing them to cultivate faith, precepts, and so on, ultimately leads to the attainment of Nirvana (liberation).' I heard from the World-Honored One these words: 'Bhikshus (monks), know that there are two kinds of unfailing laws in the world. What are the two? They are karma (actions) and wisdom (knowledge). If beings have accumulated various karmas, their resultant fruits (vipaka) will not be extinguished until they manifest. If beings have generated various wisdoms, all afflictions will not be abandoned until they are completely removed.' These are called the two kinds of unfailing laws in the world.

欺誑法。」爾時，世尊重攝此義而說頌曰：

「二無欺誑法，　　諸佛共所談，　謂已集已生，　　諸業及諸智。　異熟果未生，　　諸業終不滅；　煩惱若未盡，　　智終不捨離。　業是生死因，　　智為滅惑本，　是故應修智，　　永盡眾苦邊。」

吾從世尊聞如是語：「苾芻當知！世有二種補特伽羅，應深尊重、禮拜、供養，以敬愛心，親近而住。云何為二？所謂父、母。若諸有情于其父母，深心尊重、禮拜、供養，以敬愛心親近而住，生無量福。諸有智人咸共稱歎，聲譽普聞，處眾無畏，后不焦惱，無悔命終，身壞死後升諸善趣，生於天中。何緣有情應于父母深心尊重、禮拜、供養，以敬愛心親近而住？父母于子有深重恩，所謂產生，慈心乳哺、洗拭將養令其長大，供給種種資身眾具，教示世間所有儀式，心常欲令離苦得樂，曾無暫舍，如影隨形。是故父母，應深敬重、禮拜、供養，以敬愛心親近而住。若諸有情，敬愛父母親近而住。父母于其深心慈愍，除無益事，授有益事，制止眾惡，勸修眾善，為其娉娶貞良妻室，有時賜與珍寶財谷。世間天人咸共稱歎，恭敬供養，親近加護，令無衰惱。是故有情于其父母應深尊重、禮拜、供養，以敬愛心親近而住。」爾時，世尊重攝此義而說頌曰：

【現代漢語翻譯】現代漢語譯本：『欺誑法。』（deceptive practices）爾時，世尊重申此義而說頌曰：『二無欺誑法，諸佛共所談，謂已集已生，諸業及諸智。異熟果未生，諸業終不滅；煩惱若未盡，智終不捨離。業是生死因，智為滅惑本，是故應修智，永盡眾苦邊。』吾從世尊聞如是語：『苾芻（bhiksu，比丘）當知！世有二種補特伽羅（pudgala，人），應深尊重、禮拜、供養，以敬愛心，親近而住。云何為二？所謂父、母。若諸有情于其父母，深心尊重、禮拜、供養，以敬愛心親近而住，生無量福。諸有智人咸共稱歎，聲譽普聞，處眾無畏，后不焦惱，無悔命終，身壞死後升諸善趣，生於天中。何緣有情應于父母深心尊重、禮拜、供養，以敬愛心親近而住？父母于子有深重恩，所謂產生，慈心乳哺、洗拭將養令其長大，供給種種資身眾具，教示世間所有儀式，心常欲令離苦得樂，曾無暫舍，如影隨形。是故父母，應深敬重、禮拜、供養，以敬愛心親近而住。若諸有情，敬愛父母親近而住。父母于其深心慈愍，除無益事，授有益事，制止眾惡，勸修眾善，為其娉娶貞良妻室，有時賜與珍寶財谷。世間天人咸共稱歎，恭敬供養，親近加護，令無衰惱。是故有情于其父母應深尊重、禮拜、供養，以敬愛心親近而住。』爾時，世尊重申此義而說頌曰：

【English Translation】 English version: 『Deceptive practices.』 Then, the World-Honored One, reiterating this meaning, spoke in verse: 『Two are the non-deceptive practices, Spoken of by all the Buddhas, Namely, accumulated and arisen, All karmas and all wisdoms. If the fruition has not yet arisen, All karmas will never perish; If afflictions are not yet exhausted, Wisdom will never abandon. Karma is the cause of birth and death, Wisdom is the root of extinguishing delusion, Therefore, one should cultivate wisdom, To forever end the shore of all suffering.』 I heard from the World-Honored One these words: 『Bhiksus (bhiksu, monks), know this! In the world, there are two kinds of pudgalas (pudgala, persons) who should be deeply respected, venerated, and offered to, and approached and dwelt with in loving reverence. What are the two? They are father and mother. If sentient beings deeply respect, venerate, and offer to their parents, and approach and dwell with them in loving reverence, they will generate immeasurable blessings. All wise people will praise them, their reputation will be widely heard, they will be fearless in gatherings, they will not be vexed later, they will die without regret, and after their bodies are destroyed, they will ascend to good destinies and be born in the heavens. Why should sentient beings deeply respect, venerate, and offer to their parents, and approach and dwell with them in loving reverence? Parents have profound kindness towards their children, namely, giving birth, nurturing them with loving care, washing and raising them to adulthood, providing them with all kinds of necessities for life, teaching them all worldly customs, and always desiring to lead them away from suffering and towards happiness, never abandoning them even for a moment, like a shadow following a form. Therefore, parents should be deeply respected, venerated, and offered to, and approached and dwelt with in loving reverence. If sentient beings love and respect their parents and dwell near them, the parents will have deep compassion for them, removing what is unbeneficial, giving what is beneficial, restraining them from all evils, encouraging them to cultivate all good deeds, arranging for them to marry virtuous wives, and sometimes bestowing upon them precious treasures and grains. The gods and humans of the world will all praise them, respectfully offer to them, closely protect and guard them, and cause them no decline or distress. Therefore, sentient beings should deeply respect, venerate, and offer to their parents, and approach and dwell with them in loving reverence.』 Then, the World-Honored One, reiterating this meaning, spoke in verse:

「諸有樂福人，　　應尊重父母，　禮拜修供養，　　敬愛親近居。　世間聰慧人，　　恭敬于父母，　恒時修供養，　　常生歡喜心。　父母於世間，　　恩深重難報，　除無益制惡，　　授利勸修善，　與妻室資財，　　慈心常覆護，　是故修供養，　　無量福聚生，　現得勝名聞，　　咸供養恭敬，　死生天善趣，　　受妙樂無窮。　欲得生天人，　　受五欲妙樂，　猶如天帝釋，　　當供養父母。」

重攝前經嗢拖南曰：

善、尋、輪、戒、學　　無明慧、斷除　苦、譭謗、報恩　　無欺誑、父母

本事經卷第四大正藏第 17 冊 No. 0765 本事經

本事經卷第五

大唐三藏法師玄奘奉　詔譯二法品第二之三

吾從世尊聞如是語：「苾芻當知！施有二種。云何為二？一者財施；二者法施。云何財施？謂有一類補特伽羅，能施種種美妙飲食、香鬘、衣、乘、房舍、臥具、資產、燈明、病緣醫藥，舍如是等，分佈惠他，名為財施。云何法施？謂廣為他宣說正法，初、中、后善，文義巧妙，純滿清白梵行之法，令諸有情聞已解脫生、老、病、死、愁、嘆、憂、苦，諸熱惱法，是名法施。於此財、法二種施中，法施最上勝妙第一。

【現代漢語翻譯】現代漢語譯本『凡是喜愛行善積福的人，都應該尊重父母，禮拜、修行並供養他們，以敬愛之心親近並侍奉他們。世間聰明有智慧的人，恭敬自己的父母，時時刻刻修行供養，心中常常充滿歡喜。父母在世間，恩情深重難以報答，他們會阻止我們做無益的事情，制止我們作惡，教導我們利益的事情，勸導我們修行善事，給予我們妻子、住所和資財，用慈悲的心常常保護我們，所以供養父母，能產生無量的福德，現在就能獲得好的名聲，大家都來供養和尊敬你，死後還能升到天界善趣，享受美妙快樂，沒有窮盡。想要升到天界，享受五種感官帶來的美妙快樂，就像天帝釋（Indra，眾神之王）一樣，就應當供養自己的父母。』

再次總結前面的經文，用偈頌概括：

善行、尋思、輪轉、戒律、學習，無明、智慧、斷除煩惱，痛苦、譭謗、報答恩情，沒有欺騙和虛誑，以及父母。

《本事經》卷第四大正藏第 17 冊 No. 0765 《本事經》

《本事經》卷第五

大唐三藏法師玄奘（Xuanzang，唐代著名譯經師）奉詔翻譯《二法品》第二之三

我（阿難，Ananda，佛陀的十大弟子之一）從世尊（釋迦牟尼佛，Sakyamuni Buddha）那裡聽到這樣的話：『比丘（Bhikkhu，佛教出家男眾）們應當知道！佈施有兩種。哪兩種呢？一是財施，二是法施。什麼是財施呢？就是有一類人，能夠佈施種種美味的飲食、香花、衣物、車乘、房舍、臥具、資產、燈火照明、治療疾病的醫藥，捨棄這些東西，分發給他人，這叫做財施。什麼是法施呢？就是廣泛地為他人宣說正確的佛法，開始、中間、結尾都很好，文辭和意義都很巧妙，純潔圓滿清凈的梵行之法，使一切眾生聽了之後，能夠解脫生、老、病、死、憂愁、悲嘆、憂慮、痛苦等各種熱惱之法，這叫做法施。在這財施和法施兩種佈施中，法施是最殊勝、最美妙、最第一的。』

【English Translation】 English version 『Those who delight in meritorious deeds should respect their parents, Worship, practice, and make offerings to them, dwelling near them with reverence and love. Wise people in the world, respect their parents, Constantly practice making offerings, always with a joyful heart. Parents in the world, their kindness is deep and difficult to repay, They prevent us from doing useless things, restrain us from evil, Instruct us in beneficial matters, and encourage us to cultivate goodness, Giving us wives, homes, and wealth, with compassionate hearts they always protect us, Therefore, making offerings to parents generates immeasurable blessings, In this life, one gains a good reputation, and all offer and respect you, After death, one is born in the heavens, in a good realm, enjoying wonderful and endless bliss. Those who wish to be born in the heavens, enjoying the wonderful pleasures of the five senses, Like Indra (天帝釋, King of the Gods), should make offerings to their parents.』

Again, summarizing the previous sutra, the Udanas (嗢拖南, summary verses) says:

Good deeds, contemplation, cycles, precepts, learning, ignorance, wisdom, cutting off, suffering, slander, repaying kindness, without deceit or falsehood, and parents.

The Fourth Fascicle of the Avadana Sutra (本事經) Taisho Tripitaka Volume 17, No. 0765, Avadana Sutra

The Fifth Fascicle of the Avadana Sutra

Translated under Imperial Order by the Tripitaka Master Xuanzang (玄奘, a famous translator monk in Tang Dynasty) of the Great Tang Dynasty, Chapter Two, Section Three on the Two Dharmas

I (Ananda, 阿難, one of the ten principal disciples of the Buddha) heard the World Honored One (Sakyamuni Buddha, 釋迦牟尼佛) say: 『Bhikkhus (比丘, Buddhist monks), you should know that there are two kinds of giving. What are the two? The first is material giving; the second is Dharma giving. What is material giving? It is when someone is able to give various delicious foods, garlands of flowers, clothing, vehicles, houses, bedding, possessions, lamps for light, and medicine for illness, relinquishing these things and distributing them to others, this is called material giving. What is Dharma giving? It is when one widely proclaims the correct Dharma to others, good in the beginning, middle, and end, with skillful words and meanings, the pure, complete, and undefiled Brahmacharya (梵行, pure conduct) Dharma, enabling all sentient beings who hear it to be liberated from birth, old age, sickness, death, sorrow, lamentation, worry, suffering, and all burning afflictions, this is called Dharma giving. Of these two kinds of giving, material and Dharma, Dharma giving is the most supreme, wonderful, and foremost.』

譬如世間，從牛出乳，從乳出酪，酪出生酥，從此生酥，出於熟酥，復從熟酥出於醍醐。於是種種牛諸味中，醍醐最上勝妙第一。如是財、法二種施中，法施最上勝妙第一。於法施中，能無顛倒行法施者，唯有如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵。」爾時，世尊重攝此義而說頌曰：

「於二種施中，　　法施為第一，　能行法施者，　　善逝最為尊。　受財施田中，　　如來為第一，　行財施不定，　　受法施眾生。　財施令眾生，　　得世安隱樂；　法施令受者，　　究竟證涅槃。」

吾從世尊聞如是語：「苾芻當知！祠祀有二。云何為二？一、財祠祀；二、法祠祀。財祠祀者，謂有一類補特伽羅，祠祀種種美妙飲食、香鬘、衣、乘、房舍、臥具、資產、燈明，如是等類，名財祠祀。法祠祀者，謂能祠祀契經、應頌、記別、伽他、自說、本事、本生、方廣、未曾有法，以無量門，如理宣說、施設建立、分別開示，名法祠祀。於此財、法二祠祀中，法祠最上勝妙第一。譬如世間從牛出乳，從乳出酪，酪出生酥，從此生酥，出於熟酥，復從熟酥出於醍醐，於是種種牛諸味中，醍醐最上勝妙第一。如是財、法二祠祀中，法祠最上勝妙第一。於法祠中，

【現代漢語翻譯】現代漢語譯本：譬如世間，從牛產出乳，從乳製成酪，從酪產生生酥，從生酥提煉出熟酥，再從熟酥提煉出醍醐。在這各種牛乳製品中，醍醐最為上等、殊勝、第一。同樣，在財施和法施這兩種佈施中，法施最為上等、殊勝、第一。在法施中，能夠毫無顛倒地實行法施的，唯有如來（Tathagata，佛的稱號之一）、應（Arhat，阿羅漢，值得供養的人）、正等覺（Samyaksambuddha，完全覺悟的人）、明行圓滿（Vidyacharana-sampanna，具有智慧和德行的人）、善逝（Sugata，善於逝去的人）、世間解（Lokavidu，瞭解世界的人）、無上丈夫（Anuttara-purusa-damya-sarathi，無上的調御丈夫）、調御士（Purusa-damya-sarathi，調御人的導師）、天人師（Shasta deva-manushyanam，天人和人類的導師）、佛（Buddha，覺悟者）、薄伽梵（Bhagavan，世尊）。" 當時，世尊爲了再次強調這個意義，用偈頌說道：『在兩種佈施中，法施是第一，能夠實行法施的人，善逝最為尊貴。接受財施的福田，如來是第一，實行財施的對象不確定，接受法施的是所有眾生。財施使眾生，得到世間的安穩快樂；法施使接受者，最終證得涅槃（Nirvana，解脫）。』我從世尊那裡聽到這樣的話：『比丘（Bhikkhu，出家修行者）們應當知道！供養有兩種。哪兩種呢？第一種是財物供養；第二種是法供養。財物供養是指，有一類補特伽羅（Pudgala，人）供養種種美味的飲食、香鬘、衣服、車乘、房舍、臥具、資產、燈明等等，這類供養稱為財物供養。法供養是指，能夠供養契經（Sutra，佛經）、應頌（Geya，以偈頌形式重複的經文）、記別（Vyakarna，預言）、伽他（Gatha，偈頌）、自說（Udana，佛陀不經提問而自說的經文）、本事（Itivrttaka，佛陀過去世的經歷）、本生（Jataka，佛陀前世的故事）、方廣（Vaipulya，廣大的經文）、未曾有法（Adbhuta-dharma，神奇的經文），用無量的方法，如理地宣說、施設建立、分別開示，這稱為法供養。在這財物供養和法供養兩種供養中，法供養最為上等、殊勝、第一。譬如世間從牛產出乳，從乳製成酪，從酪產生生酥，從生酥提煉出熟酥，再從熟酥提煉出醍醐。在這各種牛乳製品中，醍醐最為上等、殊勝、第一。同樣，在財物供養和法供養這兩種供養中，法供養最為上等、殊勝、第一。在法供養中，』

【English Translation】 English version: For example, in the world, milk comes from cows, cheese comes from milk, curd comes from cheese, clarified butter comes from curd, then ghee comes from clarified butter. Among all kinds of flavors derived from cows, ghee is the most supreme, excellent, and foremost. Likewise, among the two kinds of giving, namely material giving and Dharma giving, Dharma giving is the most supreme, excellent, and foremost. Among Dharma giving, only the Tathagata (one of the titles of the Buddha), Arhat (one who is worthy of offerings), Samyaksambuddha (perfectly enlightened one), Vidyacharana-sampanna (endowed with wisdom and conduct), Sugata (well-gone one), Lokavidu (knower of the world), Anuttara-purusa-damya-sarathi (unexcelled trainer of those who need to be tamed), Purusa-damya-sarathi (trainer of those who need to be tamed), Shasta deva-manushyanam (teacher of gods and humans), Buddha (the awakened one), and Bhagavan (the blessed one) can practice Dharma giving without any distortion.' At that time, the World Honored One, to reiterate this meaning, spoke in verse: 'Among the two kinds of giving, Dharma giving is the foremost, The Sugata is the most venerable among those who can practice Dharma giving. The Tathagata is the foremost among the fields for receiving material giving, The recipients of material giving are uncertain, but all beings receive Dharma giving. Material giving enables beings to attain worldly peace and happiness; Dharma giving enables the recipients to ultimately attain Nirvana (liberation).' I heard from the World Honored One these words: 'Bhikkhus (monks), you should know! There are two kinds of offerings. What are the two? The first is material offerings; the second is Dharma offerings. Material offerings refer to a class of Pudgalas (individuals) who offer various delicious foods, garlands of flowers, clothing, vehicles, houses, bedding, assets, lamps, and so on. These kinds of offerings are called material offerings. Dharma offerings refer to the ability to offer Sutras (discourses), Geya (verses that repeat the meaning of the Sutras), Vyakarna (predictions), Gatha (verses), Udana (spontaneous utterances of the Buddha), Itivrttaka (accounts of past events), Jataka (stories of the Buddha's previous lives), Vaipulya (extensive Sutras), and Adbhuta-dharma (miraculous teachings), using immeasurable methods to expound, establish, explain, and reveal them in accordance with the Dharma. This is called Dharma offering. Among these two kinds of offerings, material offerings and Dharma offerings, Dharma offering is the most supreme, excellent, and foremost. For example, in the world, milk comes from cows, cheese comes from milk, curd comes from cheese, clarified butter comes from curd, then ghee comes from clarified butter. Among all kinds of flavors derived from cows, ghee is the most supreme, excellent, and foremost. Likewise, among these two kinds of offerings, material offerings and Dharma offerings, Dharma offering is the most supreme, excellent, and foremost. Among Dharma offerings,'

能無顛倒行法祠者，唯有如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵。」爾時，世尊重攝此義而說頌曰：

「於二種祠中，　　法祠為第一，　能行法祠者，　　善逝最為尊。　受財祀田中，　　如來為第一，　行財祀不定，　　受法祀眾生。　財祀令眾生，　　得世安隱樂；　法祠令受者，　　究竟證涅槃。」

吾從世尊聞如是語：「苾芻當知！諸修行者，同集會時，應作二事：一者法言；二者宴默。由法言故，審知有德；審知德故，便深敬信；深敬信故，便往詣彼；往詣彼故，親近供事；親供事故，求聞正法；求聞法故，攝耳不亂；耳不亂故，聽聞正法；聞正法故，於法通利；法通利故，能記持法；記持法故，能觀察義；觀察義時，堪能於法審諦思惟；堪能於法審諦思時，便生欲樂；生欲樂已，便得勢力；得勢力已，便能稱量；由稱量故，便能抉擇；能抉擇故，于諦隨覺，便自了知：我生已盡，梵行已立，所作已辦，不受後有。

「由宴默故，心便寂定，清凈鮮白無有瑕釁，離隨煩惱，調順堪任，安住不動，堪能引發；能引發故，如實了知；如實知故，便能厭背；能厭背故，便能離欲；既離欲已，便得解脫；得解脫已，便自了知：我已解脫，

【現代漢語翻譯】現代漢語譯本：『誰能毫無顛倒地進行法供養呢？唯有如來（Tathagata，如實而來者）、應（Arhat，值得受供養者）、正等覺（Samyaksambuddha，完全覺悟者）、明行圓滿（Vidyacharana-sampanna，具有智慧和德行者）、善逝（Sugata，善於逝世者）、世間解（Lokavidu，瞭解世間者）、無上丈夫（Anuttara-purusa-damya-sarathi，無與倫比的調御者）、調御士（Purusa-damya-sarathi，調御眾生者）、天人師（Shasta deva-manushyanam，天人和人類的導師）、佛（Buddha，覺悟者）、薄伽梵（Bhagavan，世尊）。』那時，世尊重申此義而說偈頌：『在兩種供養中，法供養為第一，能行法供養者，善逝最為尊。受財施的福田，如來為第一，行財施不定，受法施利益眾生。財施令眾生，得到世間的安穩快樂；法供養令接受者，最終證得涅槃。』我從世尊那裡聽到這樣的話：『比丘們應當知道！修行者們在一起時，應當做兩件事：一是說法，二是靜默。由於說法，才能審知有德之人；審知有德之人，便會深深地敬信；深深地敬信，便會前往親近；前往親近，便會親近供養；親近供養，便會求聞正法；求聞正法，便會專心致志；專心致志，便會聽聞正法；聽聞正法，便會對法通達明瞭；對法通達明瞭，便能記住法；記住法，便能觀察義理；觀察義理時，便能對法進行審諦思惟；能對法進行審諦思惟時，便會產生欲樂；產生欲樂后，便會得到力量；得到力量后，便能衡量；通過衡量，便能抉擇；能抉擇，便能對真諦隨之覺悟，便自己了知：我生已盡，梵行已立，所作已辦，不受後有。』『由於靜默，心便寂靜安定，清凈鮮白沒有瑕疵，遠離隨煩惱，調順堪任，安住不動，能夠引發智慧；能夠引發智慧，便能如實了知；如實了知，便能厭離；能厭離，便能離欲；既已離欲，便得解脫；得解脫，便自己了知：我已解脫。』

【English Translation】 English version: 『Who can perform Dharma offerings without perversion? Only the Tathagata (Tathagata, The One Who Has Thus Come), Arhat (Arhat, Worthy of Offerings), Samyaksambuddha (Samyaksambuddha, Perfectly Enlightened One), Vidyacharana-sampanna (Vidyacharana-sampanna, Accomplished in Wisdom and Conduct), Sugata (Sugata, Well-Gone One), Lokavidu (Lokavidu, Knower of the World), Anuttara-purusa-damya-sarathi (Anuttara-purusa-damya-sarathi, Unsurpassed Trainer of Men), Purusa-damya-sarathi (Purusa-damya-sarathi, Trainer of Men), Shasta deva-manushyanam (Shasta deva-manushyanam, Teacher of Gods and Men), Buddha (Buddha, The Awakened One), Bhagavan (Bhagavan, The Blessed One).』 Then, the World-Honored One, restating this meaning, spoke in verse: 『Among the two kinds of offerings, Dharma offering is the foremost; The Sugata is the most venerable among those who can perform Dharma offerings. Among the fields for receiving wealth offerings, the Tathagata is the foremost; Giving wealth offerings is uncertain, Receiving Dharma offerings benefits beings. Wealth offerings enable beings to attain peace and happiness in the world; Dharma offerings enable the receiver to ultimately attain Nirvana.』 I heard from the World-Honored One these words: 『Bhikkhus, know that when practitioners are together, they should do two things: one is to speak about the Dharma, and the other is to be silent. Because of speaking about the Dharma, one can discern those who are virtuous; because of discerning those who are virtuous, one will have deep respect and faith; because of deep respect and faith, one will go to them; because of going to them, one will draw near and serve them; because of drawing near and serving them, one will seek to hear the true Dharma; because of seeking to hear the Dharma, one will focus one's attention; because of focusing one's attention, one will hear the true Dharma; because of hearing the true Dharma, one will become proficient in the Dharma; because of becoming proficient in the Dharma, one will be able to remember the Dharma; because of remembering the Dharma, one will be able to contemplate the meaning; when contemplating the meaning, one will be able to thoroughly contemplate the Dharma; when able to thoroughly contemplate the Dharma, joy will arise; having arisen joy, one will gain strength; having gained strength, one will be able to measure; because of measuring, one will be able to decide; because of being able to decide, one will awaken to the truth, and one will know for oneself: birth is exhausted, the holy life is established, what needed to be done is done, there is no more future existence.』『Because of silence, the mind becomes tranquil and stable, pure and bright without blemish, free from secondary defilements, disciplined and capable, abiding without wavering, able to generate wisdom; because of being able to generate wisdom, one will truly know; because of truly knowing, one will be able to become disenchanted; because of being able to become disenchanted, one will be able to be free from desire; having become free from desire, one will attain liberation; having attained liberation, one will know for oneself: I am liberated.』

我生已盡，梵行已立，所作已辦，不受後有。汝等苾芻應說上法、應了上法。若能如是，乃名真實攝受仙幢。非眾集會戲論語言，能正了知諸法實相、能斷諸漏、能證涅槃。我常集會宣說上法、了知上法，故名第一攝受仙幢。」爾時，世尊重攝此義而說頌曰：

「行者集會時，　　應修作二事，　謂寂然宴默，　　及說正法言。　由說正法言，　　及寂然宴默，　知諸法實相，　　究竟證涅槃。　汝等諸苾芻，　　若說了上法，　乃得名真實，　　攝受大仙幢。　我常處眾中，　　宣說照了法，　是故名第一，　　攝受大仙幢。　若依正法幢，　　能說能修行，　定速脫生死，　　至究竟涅槃。」

吾從世尊聞如是語：「苾芻當知！若諸苾芻于言說時非理作意，起欲尋思、起恚尋思、起害尋思，如是苾芻，名多惡者、行慢緩者。趣向多惡為方便故，于斷于離棄捨善軛，放逸懈怠、下劣精進，亡失正念、有不正知，不定心亂縱任諸根，無出離見，不知出離、如實正慧，趣向惡魔、惡不善法，為諸惡魔、惡不善法之所摧伏，增長一切惡不善法。若諸苾芻于宴默時非理作意，廣說乃至增長一切惡不善法。如是苾芻，為諸有智同梵行者之所訶毀，我亦于彼常不稱讚。如是苾芻，雖得出家受具足戒，

【現代漢語翻譯】現代漢語譯本：『我的生命已經走到盡頭，清凈的修行已經確立，該做的事情已經完成，不會再有來世。你們這些比丘（Bhikkhu，佛教出家男眾），應當宣說殊勝的佛法，應當領悟殊勝的佛法。如果能夠這樣做，才能稱得上是真正地掌握了仙幢（象徵佛法的旗幟）。不是那些大眾的戲論語言，能夠正確地瞭解諸法的真實相狀，能夠斷除各種煩惱，能夠證得涅槃（Nirvana，佛教修行的最終目標，指解脫生死輪迴的狀態）。我經常在大眾中宣說殊勝的佛法，領悟殊勝的佛法，所以被稱為第一掌握仙幢。』當時，世尊（指釋迦牟尼佛）爲了再次強調這個意義，說了以下偈頌：『修行的人時，應當修行兩種事情，也就是寂靜的禪定和宣說正確的佛法。通過宣說正確的佛法和寂靜的禪定，能夠了解諸法的真實相狀，最終證得涅槃。你們這些比丘，如果宣說了殊勝的佛法，才能稱得上是真正地掌握了大仙幢。我經常處在大眾之中，宣說和照亮佛法，因此被稱為第一掌握大仙幢。如果依靠正確的法幢，能夠宣說也能修行，必定迅速脫離生死輪迴，到達究竟的涅槃。』我從世尊那裡聽到這樣的話：『比丘們應當知道！如果有些比丘在說話的時候不如理作意（Yoniso-manasikara，如理作意，指正確的思考和專注），生起對慾望的尋思（Vitakka，尋思，指內心的思考和念頭）、生起對嗔恨的尋思、生起對傷害的尋思，這樣的比丘，被稱為多作惡者、行為遲緩者。因為他以趨向多作惡為方便，所以在斷除和遠離惡法方面，拋棄了善良的軛（指修行），放逸懈怠、精進力低下，喪失了正念（Sati，正念，指保持對當下的覺察和專注）、沒有正確的認知，心不定而散亂，放縱諸根（指眼、耳、鼻、舌、身、意六種感官），沒有出離的見解，不知道出離的方法和如實的正慧（Prajna，般若，指如實的智慧），趨向惡魔（Mara，指障礙修行的力量）和不善法，被各種惡魔和不善法所摧毀，增長一切惡不善法。如果有些比丘在宴默的時候不如理作意，（情況）廣泛地說乃至增長一切惡不善法。這樣的比丘，會被那些有智慧的同修梵行者所呵斥，我也常常不稱讚他們。這樣的比丘，即使已經出家受了具足戒（Upasampada，佛教出家受戒儀式），

【English Translation】 English version: 'My life is exhausted, the holy life has been established, what needed to be done has been done, there is no more future existence. You bhikkhus (Bhikkhu, Buddhist monks), should speak the supreme Dharma, should understand the supreme Dharma. If you can do this, then you are truly said to have taken up the banner of the sage (referring to the banner symbolizing the Dharma). It is not the frivolous talk of the masses that can rightly understand the true nature of all phenomena, can cut off all defilements, and can realize Nirvana (Nirvana, the ultimate goal of Buddhist practice, referring to the state of liberation from the cycle of birth and death). I constantly proclaim the supreme Dharma in the assembly, understanding the supreme Dharma, therefore I am called the foremost taker of the banner of the sage.' At that time, the World Honored One (referring to Shakyamuni Buddha), to reiterate this meaning, spoke the following verses: 'When practitioners are **, they should cultivate two things, namely, silent meditation and speaking the correct Dharma. By speaking the correct Dharma and silent meditation, one can know the true nature of all phenomena and ultimately realize Nirvana. You bhikkhus, if you have spoken the supreme Dharma, then you are truly said to have taken up the great banner of the sage. I am always in the midst of the assembly, proclaiming and illuminating the Dharma, therefore I am called the foremost taker of the great banner of the sage. If one relies on the correct Dharma banner, able to speak and able to practice, surely will quickly escape birth and death, and reach ultimate Nirvana.' I heard from the World Honored One these words: 'Bhikkhus should know! If some bhikkhus, when speaking, do not attend properly (Yoniso-manasikara, proper attention, referring to correct thinking and focus), give rise to thoughts of desire (Vitakka, thoughts, referring to inner thoughts and ideas), give rise to thoughts of hatred, give rise to thoughts of harm, such bhikkhus are called those who do much evil, those who are slow in conduct. Because they take the path of doing much evil as a convenience, in cutting off and abandoning evil, they abandon the good yoke (referring to practice), are negligent and lazy, have inferior diligence, lose mindfulness (Sati, mindfulness, referring to maintaining awareness and focus on the present), have incorrect knowledge, have an unsteady and scattered mind, indulge the senses (referring to the six senses: eyes, ears, nose, tongue, body, and mind), have no view of renunciation, do not know the method of renunciation and true wisdom (Prajna, wisdom, referring to true wisdom), turn towards Mara (referring to the power that obstructs practice) and unwholesome dharmas, are destroyed by various Maras and unwholesome dharmas, and increase all unwholesome dharmas. If some bhikkhus, when in silence, do not attend properly, (the situation) broadly speaking, even increases all unwholesome dharmas. Such bhikkhus are rebuked by those wise fellow practitioners of the holy life, and I also do not praise them. Such bhikkhus, even if they have left home and received full ordination (Upasampada, Buddhist ordination ceremony),

而名惡慧樂有癡人。是故汝等應如是學：我當云何方便斷除非理作意，方便修習如理作意？汝等苾芻，應如是學。」爾時，世尊重攝此義而說頌曰：

「言說、宴默時，　　縱諸根造惡，　不奉行我教，　　是愚昧癡人。　故汝等苾芻，　　應修不放逸，　離非理作意，　　當如理思惟。　汝等若正勤，　　語默無放逸，　不久度生死，　　證無上涅槃。」

吾從世尊聞如是語：「苾芻當知！若諸苾芻于言說時如理作意，出離尋思、無恚尋思、無害尋思，如是苾芻，名多善者、無慢緩者。趣向多善為方便故，于斷于離不捨善軛，離諸放逸、勇猛精進，正念正知、心定無亂、密護諸根，有出離見，能知出離、如實正慧，棄背惡魔、惡不善法，摧伏惡魔、惡不善法，損減一切惡不善法。若諸苾芻于宴默時如理作意，廣說乃至損減一切惡不善法。如是苾芻，為諸有智同梵行者之所稱讚，我亦于彼恒常稱讚。如是苾芻，名真出家受具足戒，有大智慧，不樂諸有，名不癡人。是故汝等應如是學：我當云何方便修習如理作意，方便斷除非理作意？汝等苾芻，應如是學。」爾時，世尊重攝此義而說頌曰：

「言說、宴默時，　　不縱根造惡，　能奉行我教，　　是聰慧智人。　修出離尋思，　　及無恚無害

【現代漢語翻譯】現代漢語譯本：那些被稱為『惡慧樂』（執著于惡劣智慧的快樂）的人，都是愚癡之人。因此，你們應當這樣學習：我應當如何方便地斷除非理作意（不如法的思考），方便地修習如理作意（如法的思考）？你們比丘，應當這樣學習。』當時，世尊再次總結此義，說了以下偈頌：『說話或沉默時，放縱諸根造惡，不奉行我的教導，是愚昧癡人。所以你們比丘，應當修習不放逸，遠離非理作意，應當如理思維。你們如果精進，說話沉默都不放逸，不久就能度脫生死，證得無上涅槃。』我從世尊那裡聽到這樣的話：『比丘們應當知道！如果諸位比丘在說話時如理作意，生起出離尋思（離欲的思考）、無恚尋思（無嗔恨的思考）、無害尋思（無傷害的思考），這樣的比丘，被稱為多善者、無慢緩者。爲了趣向多善，不捨棄善的努力，遠離各種放逸，勇猛精進，保持正念正知，心定而無散亂，嚴密守護諸根，具有出離的見解，能夠知曉出離，擁有如實的正慧，拋棄背離惡魔（指煩惱）和惡不善法，摧伏惡魔和惡不善法，損減一切惡不善法。如果諸位比丘在宴默時如理作意，（內容）廣說乃至損減一切惡不善法。這樣的比丘，會被那些有智慧的同修梵行者所稱讚，我也會對他恒常稱讚。這樣的比丘，才算是真正出家受具足戒，具有大智慧，不貪戀諸有（三有：欲有、色有、無色有），被稱為不癡之人。因此，你們應當這樣學習：我應當如何方便地修習如理作意，方便地斷除非理作意？你們比丘，應當這樣學習。』當時，世尊再次總結此義，說了以下偈頌：『說話或沉默時，不放縱諸根造惡，能奉行我的教導，是聰慧智人。修習出離尋思，以及無恚無害。

【English Translation】 English version: Those who are called 'evil wisdom delight' (those who are attached to the pleasure of evil wisdom) are foolish people. Therefore, you should learn in this way: How can I skillfully abandon irrational attention (improper thinking) and skillfully cultivate rational attention (proper thinking)? You bhikkhus, should learn in this way.' At that time, the World Honored One summarized this meaning again and spoke the following verses: 'When speaking or silent, indulging the senses to create evil, not following my teachings, are foolish and ignorant people. Therefore, you bhikkhus, should cultivate non-negligence, stay away from irrational attention, and should think rationally. If you are diligent, and not negligent in speech or silence, you will soon cross over birth and death and attain unsurpassed Nirvana.' I heard these words from the World Honored One: 'Bhikkhus should know! If those bhikkhus, when speaking, pay attention rationally, generate thoughts of renunciation (thinking of detachment), thoughts of non-ill-will (thinking of non-hatred), thoughts of non-harm (thinking of non-violence), such bhikkhus are called those with much goodness, those without arrogance or slowness. In order to move towards much goodness, they do not abandon the yoke of goodness, stay away from all negligence, are courageous and diligent, maintain right mindfulness and right knowledge, their minds are stable and without confusion, they closely guard their senses, have the view of renunciation, are able to know renunciation, possess true and correct wisdom, abandon and turn away from Mara (referring to afflictions) and evil unwholesome dharmas, subdue Mara and evil unwholesome dharmas, diminish all evil unwholesome dharmas. If those bhikkhus, when in silence, pay attention rationally, (the content) is extensively explained up to diminishing all evil unwholesome dharmas. Such bhikkhus are praised by those wise fellow practitioners of the holy life, and I also constantly praise them. Such bhikkhus are truly considered to have left home and received full ordination, possess great wisdom, do not delight in the three realms of existence (the three realms: the desire realm, the form realm, the formless realm), and are called non-foolish people. Therefore, you should learn in this way: How can I skillfully cultivate rational attention and skillfully abandon irrational attention? You bhikkhus, should learn in this way.' At that time, the World Honored One summarized this meaning again and spoke the following verses: 'When speaking or silent, not indulging the senses to create evil, able to follow my teachings, are wise and intelligent people. Cultivate thoughts of renunciation, and thoughts of non-ill-will and non-harm.'

，　有出離正見，　　于如實能知；　能摧伏惡魔，　　諸惡不善法，　永斷諸煩惱，　　證究竟涅槃。　故汝等苾芻，　　應修不放逸，　當如理作意，　　離非理思惟。　汝等若正勤，　　語默無放逸，　不久度生死，　　證無上涅槃。」

吾從世尊聞如是語：「苾芻當知！有學苾芻，有二種力。云何為二？謂思擇力及修習力。云何苾芻有思擇力？所謂一類有學苾芻，受用種種衣服、飲食、房舍、臥具、病緣醫藥資生具時，皆善思擇非不思擇而便受用。于所未得衣服、飲食、房舍、臥具、病緣醫藥諸資生具，不甚希求；于所已得衣服、飲食、房舍、臥具、病緣醫藥諸資生具，不深耽著。堪能忍受寒熱飢渴、風日蚊虻、蛇蝎等觸，堪能忍受他所譭謗、罵辱等言，堪能忍受身內所生，猛利辛楚、痠疼難忍、奪命臨終難治苦受，堪能忍受一切世間極難忍事。能善思擇，諸身、語、意三種惡行，能照現法、生法、后法不可愛樂苦異熟果。作是思惟：我今定當斷身、語、意三種惡行，我今定當修身、語、意三種妙行。能正了知三種惡行所有過患，復正了知三種妙行所有功德。既正知已，勤斷勤修惡行妙行，修治自身令其清凈，離諸罪法。如是名為有學苾芻，初思擇力。云何苾芻有修習力？所謂一類有學

【現代漢語翻譯】現代漢語譯本：有出離的正見，對於如實能夠知曉；能夠摧伏惡魔，以及各種惡和不善的法，永遠斷除各種煩惱，證得究竟的涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。所以你們這些比丘（Bhiksu，佛教術語，指男性出家人），應當修習不放逸，應當如理作意（Manasikara，佛教術語，指如理思維），遠離不如理的思惟。你們如果精進勤奮，在言語和沉默中都不放逸，不久就能度脫生死輪迴，證得無上的涅槃。

我從世尊（Bhagavan，佛教術語，指佛陀）那裡聽到這樣的話：『比丘們應當知道！有學的比丘，有兩種力量。什麼是兩種力量呢？就是思擇力（Discernment Power）和修習力（Practice Power）。什麼是比丘具有思擇力呢？就是說，有一類有學的比丘，在受用各種衣服、飲食、房舍、臥具、病緣醫藥資生具的時候，都能善於思擇，而不是不加思擇就受用。對於尚未得到的衣服、飲食、房舍、臥具、病緣醫藥等資生具，不特別希求；對於已經得到的衣服、飲食、房舍、臥具、病緣醫藥等資生具，不深深地貪戀執著。能夠忍受寒冷、炎熱、飢餓、乾渴、風吹日曬、蚊蟲叮咬、蛇蝎螫咬等觸覺，能夠忍受他人譭謗、謾罵侮辱等言語，能夠忍受身體內部所生的猛烈、辛苦、痠疼難忍、奪命臨終難以醫治的痛苦感受，能夠忍受一切世間極難忍受的事情。能夠善於思擇，身體、語言、意念這三種惡行，能夠照見現在、產生、未來不可愛樂的痛苦異熟果報。這樣思惟：我現在一定要斷除身體、語言、意念這三種惡行，我現在一定要修習身體、語言、意念這三種妙行。能夠正確了知三種惡行所有的過患，又正確了知三種妙行所有的功德。既然正確知曉了，就勤奮地斷除惡行，勤奮地修習妙行，修治自身，使自身清凈，遠離各種罪惡之法。這叫做有學的比丘，最初的思擇力。什麼是比丘具有修習力呢？就是說，有一類有學的

【English Translation】 English version: Having right view of renunciation, being able to truly know; Being able to subdue the demons, all evil and unwholesome dharmas (teachings or phenomena); Eternally severing all afflictions, realizing ultimate Nirvana (the state of liberation from the cycle of birth and death). Therefore, you Bhiksus (Buddhist monks), should cultivate non-negligence, Should mindfully attend in accordance with the Dharma (teachings), and stay away from irrational thoughts. If you are diligent, without negligence in speech and silence, Before long, you will cross over birth and death, and realize unsurpassed Nirvana.

I heard the following words from the Bhagavan (the Blessed One, referring to the Buddha): 'Bhiksus, know that a Bhiksu who is still learning has two kinds of power. What are the two? They are the power of discernment (Discernment Power) and the power of practice (Practice Power). How does a Bhiksu have the power of discernment? It means that a certain Bhiksu who is still learning, when using various clothes, food, lodging, bedding, and medicinal supplies for illness, always discerns well and does not use them without discernment. For clothes, food, lodging, bedding, and medicinal supplies for illness that have not yet been obtained, they do not crave them excessively; for clothes, food, lodging, bedding, and medicinal supplies for illness that have already been obtained, they do not deeply indulge in them. They are able to endure cold, heat, hunger, thirst, wind, sun, mosquitoes, and the touch of snakes and scorpions, etc. They are able to endure the words of slander and insult from others, and they are able to endure the intense, painful, sharp, and unbearable suffering that arises within the body, the life-threatening, terminal, and difficult-to-treat suffering. They are able to endure all the most difficult things to endure in the world. They are able to discern well the three evil actions of body, speech, and mind, and they are able to see the present, arising, and future unlovable, painful, and ripening consequences. Thinking thus: I will definitely cut off the three evil actions of body, speech, and mind, and I will definitely cultivate the three excellent actions of body, speech, and mind. They are able to correctly understand all the faults of the three evil actions, and they are able to correctly understand all the merits of the three excellent actions. Having correctly understood, they diligently cut off evil actions and diligently cultivate excellent actions, cultivating and purifying themselves, keeping themselves away from all sinful dharmas. This is called the initial power of discernment of a Bhiksu who is still learning. What is the power of practice of a Bhiksu? It means that a certain Bhiksu who is still learning

苾芻，所得憶念，一切皆與覺支相順而不相違，所得擇法及精進、喜、輕安、定、舍，一切皆與覺支相順而不相違；修念覺支，皆依止厭、皆依止離、皆依止滅，迴向于舍，修習擇法及精進、喜、輕安、定、舍覺支，皆依止厭、皆依止離、皆依止滅，迴向于舍。如是名為有學苾芻后修習力。是名有學苾芻二力。」爾時，世尊重攝此義而說頌曰：

「諸有學苾芻，　　略有二種力，　思擇及修習，　　能伏惡魔軍。　見惡過能斷，　　知妙德能修，　能忍受思惟，　　是名思擇力。　依止厭離滅，　　及迴向于舍，　而修七覺支，　　是名修習力。」

吾從世尊聞如是語：「苾芻當知！由二種法盡滅故死。云何二法？一、業；二、壽。由業盡故及壽盡故，決定命終。若時有業，爾時有壽；若時有壽，爾時有業。所以者何？如是二法恒常和合、無不和合，如是二法不可施設分析離散。此時有業，彼時有壽；此時有壽，彼時有業。若有其業，即有其壽；若有其壽，即有其業。若無其業，即無其壽；若無其壽，即無其業。譬如燃燈，生焰發明，若有其焰，即有其明；若有其明，即有其焰。若無其焰，即無其明；若無其明，即無其焰。業、壽亦爾。若有其業，即有其壽；若有其壽，即有其業。若無其業，即無

【現代漢語翻譯】現代漢語譯本：『比丘（Bhiksu，佛教術語，指出家受具足戒的男性修行者），所獲得的憶念，一切都與覺支（bojjhaṅga，又稱七覺支，是通往覺悟的七種要素）相順而不相違背；所獲得的擇法（dharma-vicaya，指智慧地選擇正確的法）、精進（viriya，指努力修行）、喜（pīti，指修行時產生的喜悅感）、輕安（passaddhi，指身心的輕快安寧）、定（samādhi，指專注的狀態）、舍（upekkhā，指放下執著，保持平靜的心態），一切都與覺支相順而不相違背；修習念覺支，都依止於厭離（nibbidā，對世間產生厭倦和超脫之感）、都依止於離欲（virāga，脫離慾望和執著）、都依止於滅盡（nirodha，達到煩惱止息的狀態），迴向于舍；修習擇法以及精進、喜、輕安、定、舍覺支，都依止於厭離、都依止於離欲、都依止於滅盡，迴向于舍。這樣就叫做有學比丘的后修習力。這就是有學比丘的兩種力量。』當時，世尊重申此義而說偈頌：『諸位有學比丘，略有二種力量，思擇和修習，能降伏惡魔軍隊。見到惡的過患就能斷除，知道妙的功德就能修習，能夠忍受和思惟，這叫做思擇力。依止於厭離、離欲和滅盡，以及迴向于舍，而修習七覺支，這叫做修習力。』我從世尊那裡聽到這樣的話：『比丘應當知道！由於兩種法的滅盡而導致死亡。哪兩種法？一、業（karma，指行為及其帶來的果報）；二、壽（āyus，指壽命）。由於業的耗盡以及壽命的耗盡，必定會死亡。如果有時有業，那時就有壽；如果有時有壽，那時就有業。為什麼這樣說呢？因為這兩種法恒常和合、沒有不和合的時候，這兩種法不可施設分析離散。此時有業，彼時就有壽；此時有壽，彼時就有業。如果有其業，即有其壽；如果有其壽，即有其業。如果沒有其業，即沒有其壽；如果沒有其壽，即沒有其業。譬如點燃燈，產生火焰而發光，如果有其火焰，即有其光明；如果有其光明，即有其火焰。如果沒有其火焰，即沒有其光明；如果沒有其光明，即沒有其火焰。業和壽也是這樣。如果有其業，即有其壽；如果有其壽，即有其業。如果沒有其業，即沒有』

【English Translation】 English version: 『Bhikkhus (Bhiksu, Buddhist term referring to a male monastic who has taken full ordination), all recollections obtained are in accordance with the enlightenment factors (bojjhaṅga, also known as the seven factors of enlightenment, which are the seven elements leading to enlightenment) and not in contradiction; all discernment of phenomena (dharma-vicaya, referring to wisely choosing the correct Dharma), effort (viriya, referring to diligent practice), joy (pīti, referring to the feeling of joy arising during practice), tranquility (passaddhi, referring to the lightness and peace of body and mind), concentration (samādhi, referring to a state of focus), equanimity (upekkhā, referring to letting go of attachments and maintaining a calm state of mind) obtained are all in accordance with the enlightenment factors and not in contradiction; cultivating the mindfulness enlightenment factor, all rely on revulsion (nibbidā, a sense of weariness and detachment from the world), all rely on detachment (virāga, detachment from desires and attachments), all rely on cessation (nirodha, reaching a state of cessation of afflictions), and are directed towards equanimity; cultivating discernment of phenomena, effort, joy, tranquility, concentration, and equanimity enlightenment factors, all rely on revulsion, all rely on detachment, all rely on cessation, and are directed towards equanimity. This is called the post-cultivation power of a trainee Bhikkhu. This is called the two powers of a trainee Bhikkhu.』 At that time, the World Honored One reiterated this meaning and spoke in verse: 『Trainee Bhikkhus, briefly have two kinds of power, discernment and cultivation, able to subdue the army of Mara (evil demon). Seeing the faults of evil, one can cut them off; knowing the virtues of the wonderful, one can cultivate them; being able to endure and contemplate, this is called the power of discernment. Relying on revulsion, detachment, and cessation, and directing towards equanimity, and cultivating the seven enlightenment factors, this is called the power of cultivation.』 I heard these words from the World Honored One: 『Bhikkhus, you should know! Death occurs due to the extinction of two kinds of phenomena. What are the two phenomena? First, karma (karma, referring to actions and their consequences); second, lifespan (āyus, referring to the duration of life). Due to the exhaustion of karma and the exhaustion of lifespan, death is certain. If there is karma at one time, then there is lifespan at that time; if there is lifespan at one time, then there is karma at that time. Why is this so? Because these two phenomena are constantly in harmony, and there is no time when they are not in harmony; these two phenomena cannot be established, analyzed, or separated. At this time there is karma, at that time there is lifespan; at this time there is lifespan, at that time there is karma. If there is karma, then there is lifespan; if there is lifespan, then there is karma. If there is no karma, then there is no lifespan; if there is no lifespan, then there is no karma. For example, when a lamp is lit, it produces a flame and emits light; if there is a flame, then there is light; if there is light, then there is a flame. If there is no flame, then there is no light; if there is no light, then there is no flame. Karma and lifespan are also like this. If there is karma, then there is lifespan; if there is lifespan, then there is karma. If there is no karma, then there is no』

其壽；若無其壽，即無其業。如是二法盡滅故死。」爾時，世尊重攝此義而說頌曰：

「二法恒相隨，　　謂業及與壽，　業有壽亦有，　　業無壽亦無。　壽業未消亡，　　有情終不死，　壽業若盡滅，　　含識死無疑。」

吾從世尊聞如是語：「苾芻當知！有二種行，世間眾生皆共造作。云何為二？一者能感短壽之行；二者能感長壽之行。云何能感短壽之行？謂有一類補特伽羅，常樂殺生，為性兇暴，血涂其手，傷害物命，無有慚羞，無有慈愍，于諸眾生常行殺害，乃至殺害折腳蟻子，是名能感短壽之行。云何能感長壽之行？謂有一類補特伽羅，遠離殺生，棄捨殺具，慚羞慈愍，于諸眾生常不殺害，乃至不害折腳蟻子，是名能感長壽之行。如是名為有二種行，世間眾生皆共造作。」爾時，世尊重攝此義而說頌曰：

「世間諸有情，　　略有二種行，　由二行差別，　　感壽有短長。　謂常樂殺生，　　兇暴血涂手，　無慚羞慈愍，　　感短壽無疑。　常樂離殺生，　　棄捨諸殺具，　有慚羞慈愍，　　感長壽無疑。」

吾從世尊聞如是語：「苾芻當知！由二行相應取心相。云何為二？一者名為所緣行相；二者名為作意行相。所有一切已取、現取、當取心相，皆由如是二種行相。

【現代漢語翻譯】現代漢語譯本：'其壽命；如果沒有壽命，就沒有業。像這樣兩種法都滅盡了，所以才會有死亡。'當時，世尊再次總結這個意義，說了偈頌： '兩種法恒常相隨，指的是業和壽命，有業就有壽命，沒有業就沒有壽命。壽命和業沒有消亡，有情眾生終究不會死，壽命和業如果都滅盡了，含藏意識的眾生死無疑。' 我從世尊那裡聽到這樣的話：'比丘們應當知道！有兩種行為，世間的眾生都會造作。什麼是兩種呢？一是能感得短壽命的行為；二是能感得長壽命的行為。什麼能感得短壽命的行為呢？就是有一類補特伽羅（Pudgala，人），常常喜歡殺生，天性兇暴，手上沾滿鮮血，傷害其他生物的性命，沒有慚愧心，沒有慈悲心，對於各種眾生常常進行殺害，甚至殺害折斷腳的螞蟻，這叫做能感得短壽命的行為。什麼能感得長壽命的行為呢？就是有一類補特伽羅（Pudgala，人），遠離殺生，丟棄殺生工具，有慚愧心，有慈悲心，對於各種眾生常常不殺害，甚至不傷害折斷腳的螞蟻，這叫做能感得長壽命的行為。像這樣就叫做有兩種行為，世間的眾生都會造作。'當時，世尊再次總結這個意義，說了偈頌： '世間所有的有情眾生，大致有兩種行為，由於這兩種行為的差別，感得的壽命有長有短。就是常常喜歡殺生，兇暴且手上沾滿鮮血，沒有慚愧心和慈悲心，感得短壽命無疑。常常喜歡遠離殺生，丟棄各種殺生工具，有慚愧心和慈悲心，感得長壽命無疑。' 我從世尊那裡聽到這樣的話：'比丘們應當知道！由兩種行為相應而取心相。什麼是兩種呢？一是名為所緣行相；二是名為作意行相。所有一切已取、現取、當取的心相，都是由像這樣的兩種行相所致。'

【English Translation】 English version: 'Its lifespan; if there is no lifespan, then there is no karma. It is because these two dharmas are completely extinguished that death occurs.' At that time, the World-Honored One summarized this meaning again and spoke the verse: 'Two dharmas constantly accompany each other, namely karma and lifespan. If there is karma, there is also lifespan; if there is no karma, there is also no lifespan. If lifespan and karma have not perished, sentient beings will ultimately not die; if lifespan and karma are completely extinguished, there is no doubt that beings with consciousness will die.' I heard the following words from the World-Honored One: 'Bhikkhus, know that there are two kinds of actions that all sentient beings in the world commonly perform. What are the two? One is the action that can cause a short lifespan; the other is the action that can cause a long lifespan. What action can cause a short lifespan? It is that there are Pudgalas (persons) who constantly enjoy killing, are by nature violent, have their hands stained with blood, harm the lives of other beings, have no shame, have no compassion, and constantly engage in killing all kinds of beings, even killing ants with broken legs. This is called the action that can cause a short lifespan. What action can cause a long lifespan? It is that there are Pudgalas (persons) who refrain from killing, discard killing tools, have shame and compassion, and constantly do not kill all kinds of beings, even not harming ants with broken legs. This is called the action that can cause a long lifespan. These are called the two kinds of actions that all sentient beings in the world commonly perform.' At that time, the World-Honored One summarized this meaning again and spoke the verse: 'Sentient beings in the world, broadly speaking, have two kinds of actions. Due to the difference between these two kinds of actions, the lifespan they experience is either short or long. Those who constantly enjoy killing, are violent and have their hands stained with blood, have no shame or compassion, will undoubtedly experience a short lifespan. Those who constantly enjoy refraining from killing, discard all killing tools, have shame and compassion, will undoubtedly experience a long lifespan.' I heard the following words from the World-Honored One: 'Bhikkhus, know that the mind-image is apprehended by the correspondence of two actions. What are the two? One is called the object-related action-image; the other is called the attention-related action-image. All mind-images that have been apprehended, are being apprehended, and will be apprehended are due to these two kinds of action-images.'

汝等苾芻由二行相，應當正勤善取心相；取心相已，應善作意；善作意已，應善觀察；善觀察已，應善安住；善安住已，應同地界正勤修習無量無損，應同水界、火界、風界正勤修習無量無損。

「苾芻當知！譬如地界，若於其中安置糞穢、洟唾、膿血，如是等類凈、不凈物雖置其中，而其地界曾無違順、欣戚、高下。如是安心應同地界，正勤修習無量無損。既同地界正勤修習無量無損，雖遇種種違順眾緣，而心都無分別計著，終不由此差別因緣其心高下。又如水界、火界、風界，若於其中安置糞穢、洟唾、膿血，如是等類凈、不凈物雖置其中，而其水界、火界、風界曾無違順、欣戚、高下。如是安心應同水界、火界、風界，正勤修習無量無損。既同水界、火界、風界正勤修習無量無損，雖遇種種違順眾緣，而心都無分別計著，終不由此差別因緣其心高下。

「由此定故，于有識身及外一切所緣相中，我我所執、見、慢、隨眠，善伏善斷。于彼二種其心超越，離一切相，寂靜安樂，得善解脫。所有一切心善解脫、慧善解脫，皆于其中，我我所執、見、慢、隨眠，善伏善斷。于彼二種，其心超越，離一切相，寂靜安隱，得善解脫。于其所得利、譽、稱、樂，其心不欣；于其所遭衰、毀、譏、苦，其心不戚，

【現代漢語翻譯】現代漢語譯本：『你們這些苾芻（bhiksu，比丘），應當通過兩種修行方式，認真努力地掌握心的狀態；掌握心的狀態后，應當認真地加以注意；認真注意后，應當認真地觀察；認真觀察后，應當認真地安住；認真安住后，應當像地界一樣，認真努力地修習無量無損的境界，應當像水界、火界、風界一樣，認真努力地修習無量無損的境界。『苾芻們應當知道！譬如地界，如果在其中放置糞便、鼻涕、膿血等各種乾淨或不乾淨的東西，即使放置在其中，地界也不會因此產生違逆、順從、喜悅、憂愁、高低的變化。像這樣，安心應當如同地界一樣，認真努力地修習無量無損的境界。既然像地界一樣認真努力地修習無量無損的境界，即使遇到種種順境或逆境，內心也不會產生分別和執著，最終不會因為這些不同的因緣而使內心產生高低的變化。又如水界、火界、風界，如果在其中放置糞便、鼻涕、膿血等各種乾淨或不乾淨的東西，即使放置在其中，水界、火界、風界也不會因此產生違逆、順從、喜悅、憂愁、高低的變化。像這樣，安心應當如同水界、火界、風界一樣，認真努力地修習無量無損的境界。既然像水界、火界、風界一樣認真努力地修習無量無損的境界，即使遇到種種順境或逆境，內心也不會產生分別和執著，最終不會因為這些不同的因緣而使內心產生高低的變化。『由於這種禪定的緣故，對於有情眾生的身體以及外在的一切所緣境，我執、我所執、見解、傲慢、隨眠煩惱，都能很好地降伏和斷除。對於這兩種境界，內心能夠超越，遠離一切表象，達到寂靜安樂，獲得徹底的解脫。所有一切心的善解脫、智慧的善解脫，都是因為對於有情眾生的身體以及外在的一切所緣境，我執、我所執、見解、傲慢、隨眠煩惱，都能很好地降伏和斷除。對於這兩種境界，內心能夠超越，遠離一切表象，達到寂靜安隱，獲得徹底的解脫。對於所獲得的利益、名譽、稱讚、快樂，內心不會感到欣喜；對於所遭遇的衰敗、譭謗、譏諷、痛苦，內心不會感到憂愁。』

【English Translation】 English version: 『O bhikkhus (bhiksu, monks), you should diligently and properly grasp the characteristics of the mind through two aspects of practice; having grasped the characteristics of the mind, you should carefully attend to it; having carefully attended to it, you should carefully observe it; having carefully observed it, you should carefully abide in it; having carefully abided in it, you should diligently cultivate immeasurable non-harming, like the earth element; you should diligently cultivate immeasurable non-harming, like the water, fire, and wind elements. 『Bhikkhus should know! For example, the earth element, if one places within it filth, snot, pus, blood, and other such clean or unclean things, even if placed within it, the earth element never experiences opposition, compliance, joy, sorrow, elevation, or degradation. Thus, the mind should be settled like the earth element, diligently cultivating immeasurable non-harming. Having diligently cultivated immeasurable non-harming like the earth element, even when encountering various favorable or unfavorable conditions, the mind will not have discrimination or attachment, and ultimately, the mind will not be elevated or degraded by these different causes and conditions. Furthermore, like the water, fire, and wind elements, if one places within them filth, snot, pus, blood, and other such clean or unclean things, even if placed within them, the water, fire, and wind elements never experience opposition, compliance, joy, sorrow, elevation, or degradation. Thus, the mind should be settled like the water, fire, and wind elements, diligently cultivating immeasurable non-harming. Having diligently cultivated immeasurable non-harming like the water, fire, and wind elements, even when encountering various favorable or unfavorable conditions, the mind will not have discrimination or attachment, and ultimately, the mind will not be elevated or degraded by these different causes and conditions. 『Because of this samadhi (concentration), regarding the sentient body and all external objects, the clinging to 『I』 and 『mine』, views, pride, and latent tendencies are well subdued and severed. Regarding these two, the mind transcends, is free from all appearances, is peaceful and happy, and attains complete liberation. All good liberation of the mind and good liberation of wisdom are because, regarding the sentient body and all external objects, the clinging to 『I』 and 『mine』, views, pride, and latent tendencies are well subdued and severed. Regarding these two, the mind transcends, is free from all appearances, is peaceful and secure, and attains complete liberation. Regarding the gains, honor, praise, and happiness obtained, the mind does not rejoice; regarding the decline, defamation, criticism, and suffering encountered, the mind does not grieve.』

是名超過世間八法。其心平等，猶如世間地、水、火、風，世間八法所不能染。」爾時，世尊重攝此義而說頌曰：

「難調躁動心，　　遠行無第二，　能正勤取相，　　是謂世聰明。　善取心相已，　　復作意觀察，　正念住其心，　　勤修同四界。　如是正安住，　　能棄捨諸欲，　於世八法中，　　名善巧無染。」

吾從世尊聞如是語：「苾芻當知！有二種法，雖共乖違未嘗和合，然于其中無缺無間。云何為二？謂生與死。譬如世間光明、影闇，雖共乖違未嘗和合，然于其中無缺無間。光明發時，影闇便沒；影闇起時，光明便謝。生、死亦爾，恒共乖違未嘗和合，然于其中無缺無間。生法有時，死法便沒；死法有時，生法便謝。」爾時，世尊重攝此義而說頌曰：

「如光明、影闇，　　雖恒共乖違，　然於二法中，　　未曾有間缺。　生、死亦如是，　　雖恒共乖違，　然於二法中，　　未曾有間缺。　無明根所生，　　愛水所滋潤，　才死生便續，　　中無間缺時。」

吾從世尊聞如是語：「苾芻當知！死有二種。云何為二？一者不調伏死；二者調伏死。云何名為不調伏死？謂諸愚夫無聞異生，未能親覲正見善士、未能了知善士之法，于善士法未自調順。彼隨觀見：色

【現代漢語翻譯】現代漢語譯本：這就是超越世間八法（利、衰、毀、譽、稱、譏、苦、樂）的境界。他的心平等，就像世間的地、水、火、風一樣，不會被世間八法所污染。』當時，世尊重申此義，說了以下偈頌：『難以調伏且躁動不安的心，像遠行者一樣無有伴侶，能夠正確地勤奮地把握心的表相，這叫做世間的聰明。善於把握心的表相之後，又進一步作意觀察，以正念安住其心，勤奮修習使其如同四大（地、水、火、風）。像這樣正確地安住，就能捨棄各種慾望，在世間八法之中，被稱為善巧而不受污染。』我從世尊那裡聽到這樣的話：『比丘們應當知道！有兩種法，雖然互相違背卻從未真正融合，然而在這兩種法之間沒有缺失也沒有間斷。哪兩種法呢？就是生與死。譬如世間的光明與黑暗，雖然互相違背卻從未真正融合，然而在這兩者之間沒有缺失也沒有間斷。光明出現時，黑暗便消失；黑暗升起時，光明便消退。生與死也是這樣，恒常互相違背卻從未真正融合，然而在這兩者之間沒有缺失也沒有間斷。生法存在時，死法便消失；死法存在時，生法便消退。』當時，世尊重申此義，說了以下偈頌：『如同光明與黑暗，雖然恒常互相違背，然而在這兩種法中，未曾有間斷或缺失。生與死也是這樣，雖然恒常互相違背，然而在這兩種法中，未曾有間斷或缺失。由無明之根所生，由愛慾之水所滋潤，剛一死去，生命便延續，其中沒有間斷之時。』我從世尊那裡聽到這樣的話：『比丘們應當知道！死亡有兩種。哪兩種呢？一是未調伏的死；二是調伏的死。什麼叫做未調伏的死呢？就是那些愚昧無知的凡夫俗子，未能親近具有正見的善知識，未能瞭解善知識的教法，對於善知識的教法未能自我調順。他們隨順著觀察：色

【English Translation】 English version: This is called surpassing the eight worldly conditions (gain, loss, disgrace, honor, praise, blame, suffering, and happiness). His mind is equanimous, like the earth, water, fire, and wind of the world, and cannot be defiled by the eight worldly conditions.』 At that time, the World Honored One, reiterating this meaning, spoke the following verse: 『The difficult-to-tame and restless mind, like a traveler far away without a companion, If one can correctly and diligently grasp the appearance of the mind, this is called worldly wisdom. Having skillfully grasped the appearance of the mind, further contemplate with intention, With right mindfulness dwell in the mind, diligently cultivate it to be like the four elements (earth, water, fire, wind). Dwelling rightly in this way, one can abandon all desires, Among the eight worldly conditions, one is called skillful and undefiled.』 I heard from the World Honored One these words: 『Bhikkhus, you should know! There are two kinds of dharmas, although mutually contradictory, they have never truly merged, yet between these two dharmas there is no deficiency and no interruption. What are the two? They are birth and death. For example, the light and darkness of the world, although mutually contradictory, they have never truly merged, yet between the two there is no deficiency and no interruption. When light arises, darkness disappears; when darkness arises, light recedes. Birth and death are also like this, constantly mutually contradictory, yet they have never truly merged, yet between the two there is no deficiency and no interruption. When the dharma of birth exists, the dharma of death disappears; when the dharma of death exists, the dharma of birth recedes.』 At that time, the World Honored One, reiterating this meaning, spoke the following verse: 『Like light and darkness, although constantly mutually contradictory, Yet in these two dharmas, there has never been interruption or deficiency. Birth and death are also like this, although constantly mutually contradictory, Yet in these two dharmas, there has never been interruption or deficiency. Born from the root of ignorance, nourished by the water of craving, As soon as one dies, life continues, without interruption in between.』 I heard from the World Honored One these words: 『Bhikkhus, you should know! There are two kinds of death. What are the two? One is untamed death; the other is tamed death. What is called untamed death? It refers to those ignorant ordinary beings who have not been able to approach virtuous friends with right views, have not been able to understand the teachings of virtuous friends, and have not been able to tame themselves according to the teachings of virtuous friends. They follow and observe: form

即是我，色屬於我，色在我中，我在色中。彼隨觀見：受即是我，受屬於我，受在我中，我在受中。彼隨觀見：想即是我，想屬於我，想在我中，我在想中。彼隨觀見：行即是我，行屬於我，行在我中，我在行中。彼隨觀見：識即是我，識屬於我，識在我中，我在識中。眼見色已，執取其相、執取隨好。由是因緣，于其眼根不能正念防守而住，發起貪憂，便有無量惡不善法隨心流漏不可堰塞。于其眼根不能防守，縱蕩眼根行諸境界，貪著色味，纏擾其心。緣此貪故，受長夜苦、受猛利苦、受匱乏苦，增血鑊身、增空曠路，無量往返生那落迦、傍生、鬼界及阿素洛、人、天趣中，受諸劇苦，皆由眼根不調伏故。如是或時，耳聞聲已、鼻嗅香已、舌嘗味已、身覺觸已、意了法已，執取其相、執取隨好。由是因緣，于其意根不能正念防守而住，發生貪憂，便有無量惡不善法隨心流漏不可堰塞。于其意根不能防守，縱蕩意根行諸境界，貪著法味纏擾其心。緣此貪故，受長夜苦、受猛利苦、受匱乏苦，增血鑊身、增空曠路，無量往返生那落迦、傍生、鬼界及阿素洛、人、天趣中，受諸劇苦，皆由意根不調伏故。如是名為不調伏死。

「云何名為調伏而死？謂諸賢聖多聞弟子，已能親覲正見善士、已能了知善士之法，于善士

【現代漢語翻譯】現代漢語譯本『我就是色，色屬於我，色在我之中，我在色之中。』他這樣觀察：『受就是我，受屬於我，受在我之中，我在受之中。』他這樣觀察：『想就是我，想屬於我，想在我之中，我在想之中。』他這樣觀察：『行就是我，行屬於我，行在我之中，我在行之中。』他這樣觀察：『識就是我，識屬於我，識在我之中，我在識之中。』眼睛看到顏色之後，就執取它的表象、執取它的細微之處。因為這個原因，對於眼根不能以正念守護，從而生起貪婪和憂愁，於是無量邪惡不善的法就隨心流出，無法阻止。對於眼根不能守護，放縱眼根在各種境界中游蕩，貪戀顏色的滋味，纏繞他的心。因為這種貪婪，遭受長久的痛苦、猛烈的痛苦、匱乏的痛苦，增長血肉之軀、增長空曠的道路，無數次往返于那落迦（Naraka，地獄）、傍生（animals）、鬼界以及阿素洛（Asura，阿修羅）、人、天趣之中，遭受各種劇烈的痛苦，都是因為眼根沒有調伏的緣故。像這樣，或者有時，耳朵聽到聲音之後、鼻子嗅到香味之後、舌頭嚐到味道之後、身體感覺到觸覺之後、意識了知法之後，就執取它的表象、執取它的細微之處。因為這個原因，對於意根不能以正念守護，從而生起貪婪和憂愁，於是無量邪惡不善的法就隨心流出，無法阻止。對於意根不能守護，放縱意根在各種境界中游蕩，貪戀法的滋味，纏繞他的心。因為這種貪婪，遭受長久的痛苦、猛烈的痛苦、匱乏的痛苦，增長血肉之軀、增長空曠的道路，無數次往返于那落迦（Naraka，地獄）、傍生（animals）、鬼界以及阿素洛（Asura，阿修羅）、人、天趣之中，遭受各種劇烈的痛苦，都是因為意根沒有調伏的緣故。像這樣就叫做不調伏而死。

『什麼叫做調伏而死呢？就是那些賢聖多聞的弟子，已經能夠親近正確的見解和善良的人，已經能夠了解善良的人的教法，對於善良的人

【English Translation】 English version 『I am form, form belongs to me, form is in me, I am in form.』 He observes thus: 『Feeling is me, feeling belongs to me, feeling is in me, I am in feeling.』 He observes thus: 『Perception is me, perception belongs to me, perception is in me, I am in perception.』 He observes thus: 『Volition is me, volition belongs to me, volition is in me, I am in volition.』 He observes thus: 『Consciousness is me, consciousness belongs to me, consciousness is in me, I am in consciousness.』 Having seen a form with the eye, one grasps at its characteristics and details. Because of this, one does not abide with mindfulness properly guarded in the eye faculty, and greed and sorrow arise. Then, countless evil and unwholesome dharmas flow out along with the mind, impossible to dam up. Not guarding the eye faculty, one lets the eye faculty roam in various realms, clinging to the taste of forms, entangling the mind. Because of this greed, one suffers long nights of suffering, intense suffering, and the suffering of deprivation, increasing the body of blood and gore, increasing the empty road, endlessly wandering and being born in Naraka (hell), among animals, in the realm of ghosts, and among Asuras (demigods), humans, and heavenly realms, experiencing all kinds of intense suffering, all because the eye faculty is not subdued. Likewise, sometimes, having heard a sound with the ear, having smelled a scent with the nose, having tasted a flavor with the tongue, having felt a touch with the body, having cognized a dharma with the mind, one grasps at its characteristics and details. Because of this, one does not abide with mindfulness properly guarded in the mind faculty, and greed and sorrow arise. Then, countless evil and unwholesome dharmas flow out along with the mind, impossible to dam up. Not guarding the mind faculty, one lets the mind faculty roam in various realms, clinging to the taste of dharmas, entangling the mind. Because of this greed, one suffers long nights of suffering, intense suffering, and the suffering of deprivation, increasing the body of blood and gore, increasing the empty road, endlessly wandering and being born in Naraka (hell), among animals, in the realm of ghosts, and among Asuras (demigods), humans, and heavenly realms, experiencing all kinds of intense suffering, all because the mind faculty is not subdued. This is called dying unsubdued.

『What is called dying subdued? It is when virtuous and wise disciples, who have been able to draw near to those with right view and good people, who have been able to understand the dharma of good people, towards good people』

法已自調順。不隨觀見：色即是我，色屬於我，色在我中，我在色中。不隨觀見：受即是我，受屬於我，受在我中，我在受中。不隨觀見：想即是我，想屬於我，想在我中，我在想中。不隨觀見：行即是我，行屬於我，行在我中，我在行中。不隨觀見：識即是我，識屬於我，識在我中，我在識中。眼見色已，不執其相、不執隨好。由是因緣，于其眼根善能正念防守而住，不起貪憂，所有無量惡不善法隨心流漏皆能堰塞。于其眼根善能防守，不縱眼根行諸境界、不貪色味纏擾其心。不緣此貪，受長夜苦、受猛利苦、受匱乏苦，增血鑊身、增空曠路，不復往返生那落迦、傍生、鬼界及阿素洛、人、天趣中，受諸劇苦，皆由眼根善調伏故。如是或時，耳聞聲已、鼻嗅香已、舌嘗味已、身覺觸已、意了法已，不執其相、不執隨好。由是因緣，于其意根善能正念防守而住，不起貪憂，所有無量惡不善法隨心流漏皆能堰塞。于其意根善能防守，不縱意根行諸境界，不貪法味纏擾其心。不緣此貪，受長夜苦、受猛利苦、受匱乏苦，增血鑊身、增空曠路，不復往返生那落迦、傍生、鬼界及阿素洛、人、天趣中，受諸劇苦，皆由意根善調伏故。如是名為調伏而死。

「苾芻當知！不調伏死，沉沒無量生死苦海；調伏而死，超度無量

【現代漢語翻譯】現代漢語譯本法已經自然調順，不隨從這些錯誤的觀點：『色（Rupa，物質現象）就是我』，『色屬於我』，『色在我之中』，『我在色之中』。不隨從這些錯誤的觀點：『受（Vedana，感受）就是我』，『受屬於我』，『受在我之中』，『我在受之中』。不隨從這些錯誤的觀點：『想（Samjna，知覺）就是我』，『想屬於我』，『想在我之中』，『我在想之中』。不隨從這些錯誤的觀點：『行（Samskara，意志）就是我』，『行屬於我』，『行在我之中』，『我在行之中』。不隨從這些錯誤的觀點：『識（Vijnana，意識）就是我』，『識屬於我』，『識在我之中』，『我在識之中』。當眼睛看到色（Rupa，物質現象）時，不執著於它的表相，不執著於它的細微之處。因為這個原因，對於眼根能夠善於保持正念，防護而住，不起貪婪和憂愁，所有無量的惡和不善法隨著心念流出都能被阻止。對於眼根能夠善於防護，不放縱眼根去追逐各種境界，不貪戀色味來纏繞自己的心。不因為這種貪婪，而遭受長夜的痛苦，遭受猛烈的痛苦，遭受匱乏的痛苦，增加血肉之軀的苦難，增加空曠道路的漂泊，不再往返于那落迦（Naraka，地獄）、傍生（Tiryagyoni，畜生）、鬼界（Preta，餓鬼）以及阿素洛（Asura，阿修羅）、人、天趣（Deva，天道）之中，遭受各種劇烈的痛苦，這都是由於眼根得到了很好的調伏。像這樣，或者有時，耳朵聽到聲音，鼻子嗅到香味，舌頭嚐到味道，身體感覺到觸覺，意識了知法，都不執著於它的表相，不執著於它的細微之處。因為這個原因，對於意根能夠善於保持正念，防護而住，不起貪婪和憂愁，所有無量的惡和不善法隨著心念流出都能被阻止。對於意根能夠善於防護，不放縱意根去追逐各種境界，不貪戀法味來纏繞自己的心。不因為這種貪婪，而遭受長夜的痛苦，遭受猛烈的痛苦，遭受匱乏的痛苦，增加血肉之軀的苦難，增加空曠道路的漂泊，不再往返于那落迦（Naraka，地獄）、傍生（Tiryagyoni，畜生）、鬼界（Preta，餓鬼）以及阿素洛（Asura，阿修羅）、人、天趣（Deva，天道）之中，遭受各種劇烈的痛苦，這都是由於意根得到了很好的調伏。像這樣就叫做調伏而死。『比丘們應當知道！不調伏而死，就會沉沒在無量的生死苦海之中；調伏而死，就能超越無量』

【English Translation】 English version The Dharma has been naturally tamed and is not in accordance with these views: 『Form (Rupa, material phenomena) is me,』『Form belongs to me,』『Form is in me,』『I am in form.』 Not in accordance with these views: 『Feeling (Vedana, sensation) is me,』『Feeling belongs to me,』『Feeling is in me,』『I am in feeling.』 Not in accordance with these views: 『Perception (Samjna, cognition) is me,』『Perception belongs to me,』『Perception is in me,』『I am in perception.』 Not in accordance with these views: 『Volition (Samskara, mental formations) is me,』『Volition belongs to me,』『Volition is in me,』『I am in volition.』 Not in accordance with these views: 『Consciousness (Vijnana, awareness) is me,』『Consciousness belongs to me,』『Consciousness is in me,』『I am in consciousness.』 When the eye sees form (Rupa, material phenomena), one does not grasp at its appearance, nor at its details. Because of this, one is able to maintain mindfulness well with regard to the eye faculty, dwelling in protection, not giving rise to greed and sorrow, and all the immeasurable evil and unwholesome dharmas that flow out with the mind can be blocked. One is able to protect the eye faculty well, not letting the eye faculty pursue various realms, not clinging to the taste of form to entangle one's mind. Not because of this greed, does one suffer long nights of suffering, suffer intense suffering, suffer the suffering of deprivation, increase the suffering of the fleshly body, increase the wandering on empty roads, and no longer return to be born in Naraka (Naraka, hell), Tiryagyoni (Tiryagyoni, animal realm), Preta (Preta, ghost realm), and Asura (Asura, demigod), human, and Deva (Deva, heavenly realm) realms, enduring all kinds of intense suffering, all because the eye faculty has been well tamed. Likewise, or sometimes, when the ear hears sound, the nose smells fragrance, the tongue tastes flavor, the body feels touch, the mind cognizes dharma, one does not grasp at its appearance, nor at its details. Because of this, one is able to maintain mindfulness well with regard to the mind faculty, dwelling in protection, not giving rise to greed and sorrow, and all the immeasurable evil and unwholesome dharmas that flow out with the mind can be blocked. One is able to protect the mind faculty well, not letting the mind faculty pursue various realms, not clinging to the taste of dharma to entangle one's mind. Not because of this greed, does one suffer long nights of suffering, suffer intense suffering, suffer the suffering of deprivation, increase the suffering of the fleshly body, increase the wandering on empty roads, and no longer return to be born in Naraka (Naraka, hell), Tiryagyoni (Tiryagyoni, animal realm), Preta (Preta, ghost realm), and Asura (Asura, demigod), human, and Deva (Deva, heavenly realm) realms, enduring all kinds of intense suffering, all because the mind faculty has been well tamed. This is called dying with taming. 『Monks, you should know! Dying without taming, one will sink into the immeasurable ocean of suffering of birth and death; dying with taming, one can transcend the immeasurable』

生死苦海。是名二死。」爾時，世尊重攝此義而說頌曰：

「略說諸有情，　　死法有二種，　調伏、不調伏，　　更無有第三。　若不調伏死，　　定於諸趣中，　受諸苦輪迴，　　經無量往返。　調伏而死者，　　終不墮惡趣，　於人天趣中，　　能永盡眾苦。」

吾從世尊聞如是語：「苾芻當知！一切諸法略有二種。云何為二？一者雜染；二者清凈。應正觀察由一法生。所以者何？若於一法能正守護，則於一切能正守護；若於一法不能守護，則於一切不能守護。云何一法？謂眾生心。

「若有於心不能守護，則不能護身、語、意業；若不能護身、語、意業，是人即為身、語、意業皆悉敗壞；身、語、意業皆敗壞故，其心即有擾濁、垢穢。心有擾濁及垢穢者，能正了知自利樂事、他利樂事、俱利樂事，無有是處；能正了知善言說義、惡言說義，無有是處；能證一切勝上人法真聖智見，亦無是處。所以者何？心有擾濁及垢穢故。

「譬如世間所有臺觀，若一中心不善覆蔽，則椽梁壁皆被淋漏，以椽梁壁被淋漏故，皆悉敗壞。又如世間鄰近村邑、聚落池沼，擾濁、垢穢，有明眼人住其岸上，作意觀察，其中所有螺、蛤、龜、魚、礫石等類，行住普側，極難可見。所以者何？水有擾濁及

【現代漢語翻譯】現代漢語譯本：生死苦海，這就是所謂的兩種死亡。』當時，世尊再次總結這個意義，用偈頌說道：『簡略地說，一切有情眾生，死亡的方式有兩種，即調伏（已受教化）和不調伏（未受教化），除此之外沒有第三種。如果不調伏而死，必定在各個趣道中，承受各種痛苦輪迴，經歷無數次的往返。調伏而死的人，終究不會墮入惡趣，在人道和天道中，能夠永遠斷絕各種痛苦。』

我從世尊那裡聽到這樣的話：『比丘（Bichu，出家男子）們應當知道！一切諸法，概括起來有兩種。什麼是兩種呢？一是雜染（Zaran，不清凈），二是清凈（Qingjing，純凈）。應當正確觀察它們由一個法產生。為什麼這樣說呢？如果對於一個法能夠正確守護，那麼對於一切法都能正確守護；如果對於一個法不能守護，那麼對於一切法都不能守護。這一個法是什麼呢？就是眾生之心。

如果有人不能守護自己的心，就不能守護身、語、意三業（Shen、Yu、Yi Sanye，行為、言語和思想）；如果不能守護身、語、意三業，這個人就是身、語、意三業全都敗壞；因為身、語、意三業全都敗壞的緣故，他的心就會有擾濁和垢穢。心有擾濁和垢穢的人，想要正確瞭解對自己有利的快樂之事、對他人有利的快樂之事、對雙方都有利的快樂之事，是不可能的；想要正確瞭解善言說的意義、惡言說的意義，是不可能的；想要證得一切殊勝的上人法（Shangren Fa，超越凡人的法）和真實的聖智見（Shengzhijian，聖人的智慧和見解），也是不可能的。為什麼這樣說呢？因為心有擾濁和垢穢的緣故。

譬如世間所有的樓臺亭閣，如果一個中心部位沒有很好地遮蔽，那麼椽子、樑柱和墻壁都會被雨水淋濕，因為椽子、樑柱和墻壁被雨水淋濕的緣故，就會全都敗壞。又如世間鄰近村莊、聚落的池塘，如果擾濁、垢穢，有明眼人住在池塘岸邊，仔細觀察，其中所有的螺、蛤、龜、魚、礫石等，它們的行動、停留、普遍的狀態，都極難看見。為什麼這樣說呢？因為水有擾濁和

【English Translation】 English version: 『The bitter sea of birth and death, this is called the two deaths.』 At that time, the World Honored One, summarizing this meaning, spoke in verse: 『Briefly speaking, all sentient beings, Have two kinds of death, Namely, the tamed and the untamed, There is no third. If one dies untamed, Surely in all realms, They will suffer in the cycle of rebirth, Through countless returns. Those who die tamed, Will never fall into evil realms, In the realms of humans and gods, They can forever end all suffering.』

I heard from the World Honored One these words: 『Bichus (Bichu, Monks)! You should know that all dharmas (Dharmas, teachings or phenomena) are broadly of two kinds. What are the two? One is defiled (Zaran, impure), and the other is pure (Qingjing, pure). You should correctly observe that they arise from one dharma. Why is this so? If one can correctly guard one dharma, then one can correctly guard all dharmas; if one cannot guard one dharma, then one cannot guard all dharmas. What is this one dharma? It is the mind of sentient beings.

If someone cannot guard their mind, then they cannot guard their body, speech, and mind karma (Shen、Yu、Yi Sanye, actions, words, and thoughts); if they cannot guard their body, speech, and mind karma, then that person's body, speech, and mind karma are all ruined; because their body, speech, and mind karma are all ruined, their mind will have disturbance and defilement. If the mind has disturbance and defilement, it is impossible to correctly understand what is beneficial and joyful for oneself, what is beneficial and joyful for others, and what is beneficial and joyful for both; it is impossible to correctly understand the meaning of good speech and the meaning of bad speech; it is also impossible to attain all the superior Dharma (Shangren Fa, Dharma surpassing ordinary people) and the true sacred wisdom and vision (Shengzhijian, wisdom and insight of a sage). Why is this so? Because the mind has disturbance and defilement.

For example, if all the pavilions and towers in the world, if one central part is not well covered, then the rafters, beams, and walls will all be soaked by rain, and because the rafters, beams, and walls are soaked by rain, they will all be ruined. Also, like the ponds near villages and settlements in the world, if they are disturbed and defiled, and a person with clear eyes lives on the bank of the pond, carefully observing, all the snails, clams, turtles, fish, gravel, and so on in it, their movements, stays, and general state are extremely difficult to see. Why is this so? Because the water is disturbed and

垢穢故。如是眾生，若有於心不能守護，則不能護身、語、意業；若不能護身、語、意業，是人即為身、語、意業皆悉敗壞；身、語、意業皆敗壞故，其心即有擾濁、垢穢。心有擾濁及垢穢者，能正了知自利樂事、他利樂事、俱利樂事，無有是處；能正了知善言說義、惡言說義，無有是處；能證一切勝上人法真聖智見，亦無是處。所以者何？心有擾濁及垢穢故。

「若有於心能善守護，則能善護身、語、意業；若能善護身、語、意業，是人即為身、語、意業皆不敗壞；身、語、意業不敗壞故，其心即無擾濁、垢穢。心無擾濁及垢穢者，能正了知自利樂事、他利樂事、俱利樂事，斯有是處；能正了知善言說義、惡言說義，斯有是處；能證一切勝上人法真聖智見，斯有是處。所以者何？心無擾濁及垢穢故。

「譬如世間所有臺觀，若一中心極善覆蔽，則椽梁壁皆無淋漏；以椽梁壁無淋漏故，皆不敗壞。又如世間遠離村邑、聚落池沼，無有擾濁及諸垢穢，有明眼人住其岸上，作意觀察，其中所有螺、蛤、龜、魚、礫石等類，行住普側，極易可見。所以者何？水無擾濁及垢穢故。如是眾生，若有於心能善守護，則能善護身、語、意業；若能善護身、語、意業，是人即為身、語、意業皆不敗壞；身、語、意業不敗壞

【現代漢語翻譯】現代漢語譯本：因為有污垢和污穢。如果眾生不能守護自己的心，就不能守護身、語、意三業；如果不能守護身、語、意三業，這個人就會身、語、意三業全部敗壞；因為身、語、意三業都敗壞，他的心就會有擾濁、污垢和污穢。如果心有擾濁和污穢，想要正確了知自利樂事、他利樂事、俱利樂事，是不可能的；想要正確了知善言說的意義、惡言說的意義，是不可能的；想要證得一切殊勝之人所修習的真實聖智見，也是不可能的。為什麼呢？因為心有擾濁和污穢的緣故。如果能夠很好地守護自己的心，就能很好地守護身、語、意三業；如果能夠很好地守護身、語、意三業，這個人就會身、語、意三業都不敗壞；因為身、語、意三業都不敗壞，他的心就沒有擾濁和污穢。如果心沒有擾濁和污穢，就能正確了知自利樂事、他利樂事、俱利樂事，這是可能的；就能正確了知善言說的意義、惡言說的意義，這是可能的；就能證得一切殊勝之人所修習的真實聖智見，這是可能的。為什麼呢？因為心沒有擾濁和污穢的緣故。譬如世間所有的樓臺亭閣，如果中心部分能夠極好地遮蔽，那麼椽子、梁、墻壁就不會有雨水滲漏；因為椽子、梁、墻壁沒有雨水滲漏，就不會敗壞。又如世間遠離村莊、聚落的池沼，沒有擾濁和各種污穢，有明眼人住在岸邊，用心觀察，其中所有的螺、蛤（指軟體動物）、龜、魚、礫石等，它們的行動、停留、普遍的姿態，都極容易看見。為什麼呢？因為水沒有擾濁和污穢的緣故。同樣的，如果眾生能夠很好地守護自己的心，就能很好地守護身、語、意三業；如果能夠很好地守護身、語、意三業，這個人就會身、語、意三業都不敗壞；因為身、語、意三業都不敗壞

【English Translation】 English version: Because of defilement and impurity. If sentient beings cannot guard their minds, they cannot guard their actions of body, speech, and mind; if they cannot guard their actions of body, speech, and mind, then their actions of body, speech, and mind are completely ruined; because their actions of body, speech, and mind are ruined, their minds become disturbed, impure, and defiled. If the mind is disturbed and defiled, it is impossible to correctly understand what benefits oneself, what benefits others, and what benefits both; it is impossible to correctly understand the meaning of good speech and the meaning of bad speech; it is also impossible to attain the true and sacred wisdom and insight of all superior human dharmas. Why? Because the mind is disturbed and defiled. If one can well guard one's mind, one can well guard the actions of body, speech, and mind; if one can well guard the actions of body, speech, and mind, then one's actions of body, speech, and mind will not be ruined; because the actions of body, speech, and mind are not ruined, the mind will be free from disturbance and defilement. If the mind is free from disturbance and defilement, it is possible to correctly understand what benefits oneself, what benefits others, and what benefits both; it is possible to correctly understand the meaning of good speech and the meaning of bad speech; it is possible to attain the true and sacred wisdom and insight of all superior human dharmas. Why? Because the mind is free from disturbance and defilement. For example, if the central part of all pavilions and towers in the world is well covered, then the rafters, beams, and walls will not leak; because the rafters, beams, and walls do not leak, they will not be ruined. Also, like ponds and marshes far away from villages and settlements, without disturbance and defilement, if a person with clear eyes lives on the bank and observes attentively, all the snails, clams (referring to mollusks), turtles, fish, gravel, and so on within, their movements, stillness, and general appearance are very easy to see. Why? Because the water is free from disturbance and defilement. Likewise, if sentient beings can well guard their minds, they can well guard the actions of body, speech, and mind; if they can well guard the actions of body, speech, and mind, then their actions of body, speech, and mind will not be ruined; because the actions of body, speech, and mind are not ruined

故，其心即無擾濁、垢穢。心無擾濁及垢穢者，能正了知自利樂事、他利樂事、俱利樂事，斯有是處；能正了知善言說義、惡言說義，斯有是處；能證一切勝上人法真聖智見，斯有是處。所以者何？心無擾濁及垢穢故。

「苾芻當知！心雜染故，有情雜染；心清凈故，有情清凈。是故雜染、清凈二法，皆依止心，從心所起。」爾時，世尊重攝此義而說頌曰：

「若不護於心，　　隨順於諸欲，　恒馳散放逸，　　一切無不為。　若善護於心，　　不隨順諸欲，　無馳散放逸，　　一切皆防護。　世間聰慧人，　　能防身語意。　令不造諸惡，　　名真健丈夫。」

復從世尊聞如是語：「苾芻當知！有二種見，令諸有情展轉相違互為怨害。云何為二？所謂有見及無有見。諸有沙門或婆羅門，攝受有見、習行有見、耽著有見，與諸愛樂無有見者，展轉相違互為怨害；稱讚有見，最為第一。諸有沙門或婆羅門，攝無有見、習無有見、著無有見，與其愛樂諸有見者，展轉相違互為怨害；贊無有見，最為第一。若有沙門或婆羅門，於此二見諸集、滅、味、過患、出離，不以正慧如實了知，我說彼人名無智見；有貪、瞋、癡，有違、有害，無慧、無明，不能解脫生老病死、愁嘆憂苦熱惱等法，不能解脫生

【現代漢語翻譯】現代漢語譯本：因此，他的心就不會有擾亂、污濁、垢穢。心沒有擾亂、污濁和垢穢，就能正確了知自利的事情、利他的事情、以及兩者都有利的事情，這是可能的；能正確了知善言說的意義、惡言說的意義，這是可能的；能證得一切殊勝的人法和真實的聖智見，這是可能的。為什麼呢？因為心沒有擾亂、污濁和垢穢的緣故。

『比丘們應當知道！因為心雜染的緣故，有情眾生才雜染；因為心清凈的緣故，有情眾生才清凈。所以雜染和清凈這兩種法，都依止於心，從心所生起。』當時，世尊爲了重申這個意義而說了偈頌：

『如果不守護自己的心，隨順各種慾望，總是放任馳散，那麼一切壞事沒有不做的。如果善於守護自己的心，不隨順各種慾望，沒有放任馳散，那麼一切壞事都能防護。世間聰明的人，能夠防護身、語、意，使之不造作各種惡業，這樣的人才叫做真正的健丈夫。』

世尊又說：『比丘們應當知道！有兩種見解，使有情眾生輾轉相違，互相怨恨傷害。哪兩種呢？就是所謂『有見』和『無有見』。那些沙門（Śrāmaṇa，出家修行者）或婆羅門（Brāhmaṇa，祭司），攝取『有見』、習行『有見』、耽著『有見』，與那些喜愛『無有見』的人，輾轉相違，互相怨恨傷害；稱讚『有見』，認為是最第一的。那些沙門或婆羅門，攝取『無有見』、習行『無有見』、執著『無有見』，與那些喜愛『有見』的人，輾轉相違，互相怨恨傷害；讚歎『無有見』，認為是最第一的。如果有的沙門或婆羅門，對於這兩種見解的集起、滅除、滋味、過患、出離，不能用正確的智慧如實了知，我說這個人名叫無智見；有貪、瞋、癡，有違逆、有害，沒有智慧、沒有光明，不能解脫生老病死、愁嘆憂苦熱惱等法，不能解脫生死輪迴。』

【English Translation】 English version: Therefore, his mind is free from disturbance, turbidity, and defilement. If the mind is free from disturbance, turbidity, and defilement, it is possible to rightly understand what is beneficial for oneself, what is beneficial for others, and what is beneficial for both; it is possible to rightly understand the meaning of good speech and the meaning of bad speech; it is possible to attain all superior human qualities and true sacred wisdom and insight. Why? Because the mind is free from disturbance, turbidity, and defilement.

'Monks, you should know that because the mind is defiled, sentient beings are defiled; because the mind is pure, sentient beings are pure. Therefore, both defilement and purity depend on the mind and arise from the mind.' At that time, the World-Honored One repeated this meaning and spoke the following verses:

'If one does not guard one's mind, and follows desires, constantly wanders and is unrestrained, then there is nothing bad that one will not do. If one is good at guarding one's mind, and does not follow desires, is not wandering and unrestrained, then one can protect against all bad things. The wise people in the world can guard their body, speech, and mind, preventing them from creating all kinds of evil deeds; such people are called true heroes.'

The World-Honored One further said: 'Monks, you should know that there are two kinds of views that cause sentient beings to turn against each other and harm each other. What are the two? They are the so-called 'view of existence' and 'view of non-existence'. Those Śrāmaṇas (wandering ascetics) or Brāhmaṇas (priests) who embrace the 'view of existence', practice the 'view of existence', and are attached to the 'view of existence', are in conflict and harm each other with those who love the 'view of non-existence'; they praise the 'view of existence' as the most supreme. Those Śrāmaṇas or Brāmaṇas who embrace the 'view of non-existence', practice the 'view of non-existence', and are attached to the 'view of non-existence', are in conflict and harm each other with those who love the 'view of existence'; they praise the 'view of non-existence' as the most supreme. If there are Śrāmaṇas or Brāmaṇas who do not truly understand the arising, cessation, taste, faults, and escape from these two views with correct wisdom, I say that such a person is called ignorant; they have greed, hatred, and delusion, they have opposition and harm, they have no wisdom and no light, and they cannot be liberated from birth, old age, sickness, death, sorrow, lamentation, suffering, distress, and other such laws; they cannot be liberated from the cycle of birth and death.'

死眾苦。若有沙門或婆羅門，於此二見諸集、滅、味、過患、出離，能以正慧如實了知，我說彼人名有智見；無貪、瞋、癡，無違、無害，有慧、有明，定能解脫生老病死、愁嘆憂苦熱惱等法，定能解脫生死大苦。」爾時，世尊重攝此義而說頌曰：

「世間由二見，　　展轉互相違，　彼此作怨仇，　　謂見有、無有。　諸有於此見，　　愛樂不能捨，　是謂愚癡人，　　恒毀他自讚。　若不知此見，　　集滅味患出，　見毒箭所傷，　　無明闇所覆；　具足貪瞋癡，　　無智見明慧，　定不能解脫，　　生老病死等。　若能知此見，　　集滅味患出，　見毒箭不傷，　　破無明黑闇；　遠離貪瞋癡，　　具智見明慧，　決定能解脫，　　生老病死等。」

復從世尊聞如是語：「苾芻當知！有二正見，應諦尋思、稱量、觀察。若諦尋思、稱量、觀察，能得未得、能觸未觸、能證未證、能超愁嘆、能滅憂苦、能得如理、能觸甘露、能證涅槃。云何為二？所謂一切世間正見、出世正見。

「云何名為世間正見？謂有一類起如是見，立如是論：決定有施，有受有祠，有善惡業，有異熟果，有此世間，有彼世間，有父有母，有諸有情化生種類于其世間，有諸沙門、婆羅門等，正至正行於

【現代漢語翻譯】現代漢語譯本：

死亡以及各種痛苦。如果任何沙門（Śrāmaṇa，出家修行者）或婆羅門（Brāhmaṇa，祭司），對於這兩種見解的生起（集）、滅去（滅）、樂味（味）、過患（過患）、解脫（出離），能夠以正確的智慧如實地瞭解，我就說這個人是有智慧見解的；沒有貪婪（貪）、嗔恨（瞋）、愚癡（癡），沒有違逆、沒有傷害，有智慧、有光明，必定能夠解脫生老病死、憂愁悲嘆痛苦煩惱等，必定能夠解脫生死的大苦。」

當時，世尊再次總結這個意義，說了以下偈頌：

「世間由於兩種見解，輾轉互相違背，彼此成為怨仇，就是執著于『有』和『沒有』的見解。

那些對於這些見解，喜愛執著不能捨棄的人，就是愚癡的人，總是譭謗他人，讚美自己。

如果不知道這些見解的生起、滅去、樂味、過患、解脫，就會被毒箭所傷，被無明的黑暗所覆蓋；

充滿貪婪、嗔恨、愚癡，沒有智慧、見解、光明，必定不能解脫生老病死等等。

如果能夠知道這些見解的生起、滅去、樂味、過患、解脫，就不會被毒箭所傷，就能破除無明的黑暗；

遠離貪婪、嗔恨、愚癡，具有智慧、見解、光明，必定能夠解脫生老病死等等。」

世尊又說：「比丘（Bhikṣu，出家男眾）們應當知道！有兩種正見，應該仔細地尋思、衡量、觀察。如果仔細地尋思、衡量、觀察，就能夠得到未曾得到的、能夠觸及未曾觸及的、能夠證悟未曾證悟的、能夠超越憂愁悲嘆、能夠滅除憂慮痛苦、能夠得到如理的智慧、能夠觸及甘露（Amṛta，不死之藥）、能夠證悟涅槃（Nirvāṇa，寂滅）。什麼是這兩種正見呢？就是世間的正見和出世間的正見。」

「什麼叫做世間的正見呢？就是有一類人產生這樣的見解，立下這樣的論斷：決定有佈施，有接受佈施的人，有祭祀，有善惡業，有善惡業的果報，有此世間，有彼世間，有父親，有母親，有各種有情眾生的化生種類存在於世間，有各種沙門、婆羅門等，真正到達正道，真正修行于

【English Translation】 English version:

Death and all kinds of suffering. If any Śrāmaṇa (ascetic, wandering monk) or Brāhmaṇa (priest), regarding the arising (集, Samudaya), cessation (滅, Nirodha), gratification (味, Āsvāda), danger (過患, Ādīnava), and escape (出離, Niḥsaraṇa) of these two views, can truly understand them with correct wisdom, I say that person has wise insight; without greed (貪, Lobha), hatred (瞋, Dveṣa), and delusion (癡, Moha), without opposition or harm, with wisdom and clarity, they will surely be able to liberate themselves from birth, old age, sickness, death, sorrow, lamentation, suffering, distress, and other such things, and will surely be able to liberate themselves from the great suffering of birth and death."

At that time, the World-Honored One summarized this meaning again and spoke the following verse:

'The world, due to two views, turns around and contradicts each other, becoming enemies to each other, clinging to the views of 'existence' and 'non-existence'.

Those who cherish and cling to these views, unable to let go, are foolish people, always slandering others and praising themselves.

If they do not know the arising, cessation, gratification, danger, and escape of these views, they will be wounded by poisoned arrows and covered by the darkness of ignorance;

Filled with greed, hatred, and delusion, without wisdom, insight, or clarity, they will surely not be able to liberate themselves from birth, old age, sickness, death, and so on.

If they can know the arising, cessation, gratification, danger, and escape of these views, they will not be wounded by poisoned arrows and will be able to break through the darkness of ignorance;

Far from greed, hatred, and delusion, possessing wisdom, insight, and clarity, they will surely be able to liberate themselves from birth, old age, sickness, death, and so on.'"

The World-Honored One further said: "Bhikṣus (Buddhist monks), you should know! There are two kinds of right view that should be carefully contemplated, measured, and observed. If you carefully contemplate, measure, and observe them, you will be able to attain what has not yet been attained, touch what has not yet been touched, realize what has not yet been realized, transcend sorrow and lamentation, extinguish worry and suffering, obtain proper wisdom, touch the Amṛta (nectar of immortality), and realize Nirvāṇa (liberation). What are these two kinds of right view? They are worldly right view and supramundane right view."

"What is called worldly right view? It is when a certain type of person arises with such a view and establishes such a thesis: It is certain that there is giving, there are recipients of giving, there are sacrifices, there are good and bad deeds, there are the fruits of good and bad deeds, there is this world, there is the other world, there is a father, there is a mother, there are various sentient beings born by transformation in the world, there are various Śrāmaṇas and Brāhmaṇas who have truly arrived at the right path and are truly practicing

此世間及彼世間，自然通達，作證領受。如是名為世間正見。

「諸聖弟子於此所說世間正見，應諦尋思、稱量、觀察：依此所說世間正見，能令眾生畢竟解脫生老病死、愁嘆憂苦熱惱等法不？諦觀察已，便正了知：依此所說世間正見，不令眾生畢竟解脫生老病死、愁嘆憂苦熱惱等法。所以者何？如是所說世間正見，非真聖見、非出離見、非能究竟證涅槃見，非厭、非離，非滅、非靜，不證通慧，非成等覺、非得涅槃，而能感得生老病死、愁嘆憂苦熱惱等法。如是知已，於世間法生怖畏想，于出世法生安靜想。以於世間生怖畏故，都無執受；無執受故，無所希求；無希求故，于內證得究竟涅槃。如是證已，便自了知：我生已盡，梵行已立，所作已辦，不受後有。如是汝等，於此所說世間正見，應諦尋思、稱量、觀察。

「云何名為出世正見？謂知苦智、知苦集智、知苦滅智、知能趣向苦滅道智，如是名為出世正見。

「諸聖弟子於此所說出世正見，應諦尋思、稱量、觀察：依此所說出世正見，能令眾生畢竟解脫生老病死、愁嘆憂苦熱惱等法不？諦觀察已，便正了知：依此所說出世正見，能令眾生畢竟解脫生老病死、愁嘆憂苦熱惱等法。所以者何？如是所說出世正見，是真聖見、是出離見、是能究竟

【現代漢語翻譯】現代漢語譯本：對於此世間和彼世間，能夠自然通達，並且通過親身實踐來領悟。這樣的見解就叫做世間正見。

『各位聖弟子，對於我所說的這種世間正見，應該仔細地思考、衡量和觀察：依照我所說的這種世間正見，能夠使眾生最終解脫生、老、病、死、憂愁、悲嘆、痛苦、煩惱等等這些苦法嗎？仔細觀察之後，就會正確地瞭解到：依照我所說的這種世間正見，並不能使眾生最終解脫生、老、病、死、憂愁、悲嘆、痛苦、煩惱等等這些苦法。這是什麼原因呢？因為我所說的這種世間正見，不是真正的聖見，不是出離之見，不能最終證得涅槃（Nirvana）之見，不能使人厭離、不能使人脫離，不能使人滅盡、不能使人寂靜，不能證得通達的智慧，不能成就正等覺悟，不能得到涅槃（Nirvana），反而會感得生、老、病、死、憂愁、悲嘆、痛苦、煩惱等等這些苦法。像這樣瞭解之後，就會對於世間法產生恐懼畏懼的想法，對於出世間法產生安靜寂靜的想法。因為對於世間產生恐懼畏懼，所以完全沒有執著受取；沒有執著受取，所以沒有希求渴望；沒有希求渴望，所以在內心證得究竟的涅槃（Nirvana）。像這樣證得之後，便自己了知：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，不再受後世的輪迴。像這樣，你們各位，對於我所說的這種世間正見，應該仔細地思考、衡量和觀察。』

『什麼叫做做出世正見呢？就是了知苦的智慧（知苦智）、了知苦的生起原因的智慧（知苦集智）、了知苦的滅除的智慧（知苦滅智）、了知能夠趨向苦的滅除的道路的智慧（知能趣向苦滅道智）。這樣的見解就叫做做出世正見。』

『各位聖弟子，對於我所說的這種出世正見，應該仔細地思考、衡量和觀察：依照我所說的這種出世正見，能夠使眾生最終解脫生、老、病、死、憂愁、悲嘆、痛苦、煩惱等等這些苦法嗎？仔細觀察之後，就會正確地瞭解到：依照我所說的這種出世正見，能夠使眾生最終解脫生、老、病、死、憂愁、悲嘆、痛苦、煩惱等等這些苦法。這是什麼原因呢？因為我所說的這種出世正見，是真正的聖見，是出離之見，是能夠最終

【English Translation】 English version: To naturally understand this world and the next, and to realize it through personal practice. Such a view is called mundane right view.

'Disciples of the Noble Ones, you should carefully contemplate, measure, and observe this mundane right view that I have described: According to this mundane right view that I have described, can it enable sentient beings to ultimately liberate themselves from birth, aging, sickness, death, sorrow, lamentation, suffering, grief, and distress, and other such afflictions? After careful observation, you will correctly realize that according to this mundane right view that I have described, it cannot enable sentient beings to ultimately liberate themselves from birth, aging, sickness, death, sorrow, lamentation, suffering, grief, and distress, and other such afflictions. Why is that? Because this mundane right view that I have described is not a true noble view, not a view of renunciation, not a view that can ultimately realize Nirvana (Nirvana), it cannot cause aversion, cannot cause detachment, cannot cause cessation, cannot cause tranquility, cannot realize penetrating wisdom, cannot achieve complete enlightenment, cannot attain Nirvana (Nirvana), but instead will cause one to experience birth, aging, sickness, death, sorrow, lamentation, suffering, grief, and distress, and other such afflictions. Having understood this, one will develop a fearful and apprehensive thought towards mundane dharmas, and develop a peaceful and tranquil thought towards supramundane dharmas. Because of the fear and apprehension towards the mundane, there will be no clinging or grasping; without clinging or grasping, there will be no seeking or desiring; without seeking or desiring, one will internally realize ultimate Nirvana (Nirvana). Having realized this, one will know for oneself: My birth is exhausted, the holy life is established, what needed to be done is done, there is no more future existence. Thus, all of you, you should carefully contemplate, measure, and observe this mundane right view that I have described.'

'What is called supramundane right view? It is the wisdom of knowing suffering (wisdom of knowing suffering), the wisdom of knowing the cause of suffering (wisdom of knowing the arising of suffering), the wisdom of knowing the cessation of suffering (wisdom of knowing the cessation of suffering), the wisdom of knowing the path that leads to the cessation of suffering (wisdom of knowing the path leading to the cessation of suffering). Such a view is called supramundane right view.'

'Disciples of the Noble Ones, you should carefully contemplate, measure, and observe this supramundane right view that I have described: According to this supramundane right view that I have described, can it enable sentient beings to ultimately liberate themselves from birth, aging, sickness, death, sorrow, lamentation, suffering, grief, and distress, and other such afflictions? After careful observation, you will correctly realize that according to this supramundane right view that I have described, it can enable sentient beings to ultimately liberate themselves from birth, aging, sickness, death, sorrow, lamentation, suffering, grief, and distress, and other such afflictions. Why is that? Because this supramundane right view that I have described is a true noble view, a view of renunciation, a view that can ultimately

證涅槃見，能厭、能離，能滅、能靜，能證通慧、能成等覺、能得涅槃，能超一切生老病死、愁嘆憂苦熱惱等法。如是知已，于出世法生珍寶想，於世間法生下賤想。于出世法生珍寶想故，便生歡喜；生歡喜故，其心安適；心安適故，身得輕安；身輕安故，便受悅樂；受悅樂故，心得寂定；心寂定故，能實知見；實知見故，能深厭背；深厭背故，能正離欲；正離欲故，能得解脫。得解脫已，便自了知：我生已盡，梵行已立，所作已辦，不受後有。如是汝等，於此所說出世正見，應諦尋思、稱量、觀察。

「如是名為二種正見，應諦尋思、稱量、觀察；能得未得、能觸未觸、能證未證、能超愁嘆、能滅憂苦、能得如理、能觸甘露、能證涅槃。」爾時，世尊重攝此義而說頌曰：

「正見有二種，　　世間、出世間，　智者諦尋思，　　能正盡眾苦。　諦思於世間，　　便生怖畏想，　由無執受等，　　究竟證涅槃。　諦思出世間，　　便生珍寶想，　歡喜心安適，　　從此獲輕安；　輕安故受樂，　　樂故心寂定，　心定生覺支，　　知見四如實；　見實斷諸疑，　　疑除無所取，　解脫一切苦，　　證無上涅槃。」

重攝前經嗢拖南曰：

施、祠與集會　　如、不如、學、終　

【現代漢語翻譯】現代漢語譯本證悟涅槃（Nirvana）的見解，能夠使人厭離、能夠使人脫離，能夠滅除、能夠使人寂靜，能夠證得通達的智慧、能夠成就正等覺悟、能夠獲得涅槃（Nirvana），能夠超越一切生老病死、憂愁嘆息憂慮痛苦熱惱等現象。像這樣瞭解之後，對於出世間的法產生珍寶一樣的想法，對於世間的法產生（原文如此）一樣的想法。因為對於出世間的法產生珍寶一樣的想法，便會產生歡喜；產生歡喜的緣故，內心便會安適；內心安適的緣故，身體便會得到輕安；身體輕安的緣故，便會感受悅樂；感受悅樂的緣故，內心便會寂靜安定；內心寂靜安定的緣故，便能夠如實地知見；如實地知見的緣故，便能夠深深地厭惡背離；深深地厭惡背離的緣故，便能夠真正地脫離慾望；真正地脫離慾望的緣故，便能夠得到解脫。得到解脫之後，便自己了知：我的生命已經終結，清凈的修行已經確立，該做的事情已經做完，不再有後來的生命。像這樣，你們對於這裡所說的出世間的正見，應該仔細地尋思、衡量、觀察。『像這樣稱為兩種正見，應該仔細地尋思、衡量、觀察；能夠得到未曾得到的、能夠觸及未曾觸及的、能夠證得未曾證得的、能夠超越憂愁嘆息、能夠滅除憂慮痛苦、能夠得到如理的智慧、能夠觸及甘露、能夠證得涅槃（Nirvana）。』當時，世尊再次總攝這個意義而說了偈頌：『正見有兩種，世間的和出世間的，智者仔細地尋思，能夠真正地消除眾多的痛苦。仔細地尋思世間的，便會產生怖畏的想法，由於沒有執取等，最終證得涅槃（Nirvana）。仔細地尋思出世間的，便會產生珍寶的想法，歡喜內心安適，從此獲得輕安；輕安的緣故感受快樂，快樂的緣故內心寂靜安定，內心安定產生覺悟的支分，知見四種如實；見到了真實便斷除各種疑惑，疑惑消除便沒有執取，解脫一切痛苦，證得無上的涅槃（Nirvana）。』再次總攝前面的經文的綱要說：佈施、祭祀與（原文如此），如、不如、學、終

【English Translation】 English version The view that realizes Nirvana (Nirvana), is able to cause aversion, is able to cause detachment, is able to extinguish, is able to cause tranquility, is able to realize penetrating wisdom, is able to accomplish perfect enlightenment, is able to attain Nirvana (Nirvana), is able to transcend all birth, aging, sickness, death, sorrow, lamentation, worry, suffering, distress, and other phenomena. Having understood in this way, one generates a thought of treasure towards the supramundane Dharma, and generates a thought of ** (as it is in the original text) towards the mundane Dharma. Because one generates a thought of treasure towards the supramundane Dharma, joy arises; because joy arises, the mind is at ease; because the mind is at ease, the body obtains lightness and ease; because the body is light and at ease, one experiences pleasure; because one experiences pleasure, the mind becomes tranquil and concentrated; because the mind is tranquil and concentrated, one is able to truly know and see; because one truly knows and sees, one is able to deeply loathe and turn away; because one deeply loathes and turns away, one is able to rightly detach from desire; because one rightly detaches from desire, one is able to attain liberation. Having attained liberation, one then knows for oneself: 'My birth is exhausted, the pure conduct is established, what needed to be done is done, there is no more future existence.' In this way, you should carefully contemplate, measure, and observe this supramundane right view that has been spoken of here. 'In this way, these are called two kinds of right view, which should be carefully contemplated, measured, and observed; able to attain what has not been attained, able to touch what has not been touched, able to realize what has not been realized, able to transcend sorrow and lamentation, able to extinguish worry and suffering, able to attain right reason, able to touch the nectar, able to realize Nirvana (Nirvana).' At that time, the World Honored One again summarized this meaning and spoke the following verse: 'Right view has two kinds, mundane and supramundane, The wise carefully contemplate, able to truly exhaust the many sufferings. Carefully contemplating the mundane, one then generates a thought of fear, Because there is no grasping, ultimately realizing Nirvana (Nirvana). Carefully contemplating the supramundane, one then generates a thought of treasure, Joy, the mind is at ease, from this obtaining lightness and ease; Because of lightness and ease, one experiences pleasure, because of pleasure, the mind is tranquil and concentrated, The mind being concentrated generates the limbs of enlightenment, knowing and seeing the four realities; Seeing the truth, one cuts off all doubts, doubts being eliminated, there is no grasping, Liberating from all suffering, realizing unsurpassed Nirvana (Nirvana).' Again summarizing the outline of the previous sutra, it says: Giving, sacrifice, and ** (as it is in the original text), as, not as, learning, end

行、相、相違、死　　染凈及二見

本事經卷第五大正藏第 17 冊 No. 0765 本事經

本事經卷第六

大唐三藏法師玄奘奉　詔譯

三法品第三之一

吾從世尊聞如是語：「苾芻當知！諸有情界互相親近不相乖違：諸劣勝解種類有情與劣勝解種類有情，更相親近參染承事；諸妙勝解種類有情與妙勝解種類有情，更相親近，參染承事。

「在過去世諸有情界，已相親愛不相乖違：諸劣勝解種類有情與劣勝解種類有情，已相親近參染承事；諸妙勝解種類有情與妙勝解種類有情，已相親近參染承事。在未來世諸有情界，當相親愛不相乖違：諸劣勝解種類有情與劣勝解種類有情，當相親近參染承事；諸妙勝解種類有情與妙勝解種類有情，當相親近參染承事。在現在世諸有情界，現相親愛不相乖違：諸劣勝解種類有情與劣勝解種類有情，現相親近參染承事；諸妙勝解種類有情與妙勝解種類有情，現相親近參染承事。

「是故尊者解憍陳如，與其同類有六十人，恒集同修阿練若行。摩訶迦葉與其同類，有無量人，恒集同修杜多妙行。其舍利子與其同類，有無量人，恒集同修大智慧行。大目乾連與其同類，有無量人，恒集同修大神通行。拘瑟祉羅與其同類，有無量人

【現代漢語翻譯】現代漢語譯本行（Karma）、相（Lakshana）、相違（Opposition）、死（Death），染（Defilement）、凈（Purity）及二見（Two Views）。

《本事經》卷第五大正藏第17冊 No. 0765 《本事經》

《本事經》卷第六

大唐三藏法師玄奘奉詔譯

三法品第三之一

我從世尊處聽聞如下教誨：『比丘們應當知道！一切有情眾生互相親近而不互相違背：那些理解力較差的有情眾生與理解力較差的有情眾生，互相親近、參與、沾染並承事；那些理解力精妙的有情眾生與理解力精妙的有情眾生，互相親近、參與、沾染並承事。』

『在過去世，一切有情眾生已經互相親愛而不互相違背：那些理解力較差的有情眾生與理解力較差的有情眾生，已經互相親近、參與、沾染並承事；那些理解力精妙的有情眾生與理解力精妙的有情眾生，已經互相親近、參與、沾染並承事。在未來世，一切有情眾生將要互相親愛而不互相違背：那些理解力較差的有情眾生與理解力較差的有情眾生，將要互相親近、參與、沾染並承事；那些理解力精妙的有情眾生與理解力精妙的有情眾生，將要互相親近、參與、沾染並承事。在現在世，一切有情眾生正在互相親愛而不互相違背：那些理解力較差的有情眾生與理解力較差的有情眾生，正在互相親近、參與、沾染並承事；那些理解力精妙的有情眾生與理解力精妙的有情眾生，正在互相親近、參與、沾染並承事。』

『是故，尊者解憍陳如（Ajnatakaundinya），與他同類的六十人，經常聚集在一起修行阿練若行（Aranya practice）。摩訶迦葉（Mahakasyapa）與他同類的人，有無量人，經常聚集在一起修行杜多妙行（Dhuta practices）。舍利子（Sariputra）與他同類的人，有無量人，經常聚集在一起修行大智慧行（Great Wisdom practice）。大目乾連（Maha Maudgalyayana）與他同類的人，有無量人，經常聚集在一起修行大神通行（Great Supernormal Power practice）。拘瑟祉羅（Kusthila）與他同類的人，有無量人

【English Translation】 English version Karma, Characteristics, Opposition, Death, Defilement, Purity, and Two Views.

The Fifth Fascicle of the Abhidharma Samuccaya Taisho Tripitaka Volume 17, No. 0765, Abhidharma Samuccaya

The Sixth Fascicle of the Abhidharma Samuccaya

Translated under Imperial Order by the Tang Dynasty Tripitaka Master Xuanzang

Chapter Three, Section One: Three Dharmas

I heard the following words from the World Honored One: 'Bhikkhus, know that all sentient beings in the realm of sentient beings are close to each other and do not contradict each other: those sentient beings with inferior understanding are close to, participate in, become tainted by, and serve those sentient beings with inferior understanding; those sentient beings with excellent understanding are close to, participate in, become tainted by, and serve those sentient beings with excellent understanding.'

'In the past, all sentient beings were loving and not contradictory to each other: those sentient beings with inferior understanding were close to, participated in, became tainted by, and served those sentient beings with inferior understanding; those sentient beings with excellent understanding were close to, participated in, became tainted by, and served those sentient beings with excellent understanding. In the future, all sentient beings will be loving and not contradictory to each other: those sentient beings with inferior understanding will be close to, participate in, become tainted by, and serve those sentient beings with inferior understanding; those sentient beings with excellent understanding will be close to, participate in, become tainted by, and serve those sentient beings with excellent understanding. In the present, all sentient beings are loving and not contradictory to each other: those sentient beings with inferior understanding are close to, participate in, become tainted by, and serve those sentient beings with inferior understanding; those sentient beings with excellent understanding are close to, participate in, become tainted by, and serve those sentient beings with excellent understanding.'

'Therefore, Venerable Ajnatakaundinya (解憍陳如), with sixty others of his kind, constantly gather together to practice Aranya practice (阿練若行). Mahakasyapa (摩訶迦葉), with countless others of his kind, constantly gather together to practice Dhuta practices (杜多妙行). Sariputra (舍利子), with countless others of his kind, constantly gather together to practice Great Wisdom practice (大智慧行). Maha Maudgalyayana (大目乾連), with countless others of his kind, constantly gather together to practice Great Supernormal Power practice (大神通行). Kusthila (拘瑟祉羅), with countless others of his kind

，恒集同修無礙解行。其滿慈子與其同類，有無量人，恒集同修說正法行。迦多衍那與其同類，有無量人，恒集同修辯釋經行。尊者善現與其同類，有無量人，恒集同修無諍住行。纈麗伐多與其同類，有無量人，恒集同修諸靜慮行。其優波離與其同類，有無量人，恒集同修持律之行。物力士子與其同類，有無量人，恒集同修為僧敷設臥具等行。尊者不滅與其同類，有無量人，恒同修集凈天眼行。尊者阿難與其同類，有無量人，恒集同修樂多聞行。其羅怙羅與其同類，有無量人，恒集同修樂持戒行。童子迦葉與其同類，有無量人，恒集同修巧辯說行。其劫比拏與其同類，有無量人，恒集同修教誡、教授大苾芻行。尊者難陀與其同類，有無量人，恒集同修教誡、教授苾芻尼行。優波西那與其同類，有無量人，恒集同修具威儀行。妍美難陀與其同類，有六十人，恒集同修端嚴之行。愚人天授與其同類，有六十人，恒集同修勃逆惡行。

「是故當知諸有情界，互相親近不相乖違：諸劣勝解種類有情與劣勝解種類有情，更相親近參染承事；諸妙勝解種類有情與妙勝解種類有情，更相親近參染承事。」爾時，世尊重攝此義而說頌曰：

「如草木叢林，　　亦如風火等，　物各以類聚，　　有情界亦然。　愚者狎于愚，

【現代漢語翻譯】現代漢語譯本：滿慈子（Manci Zi）和他的同伴，有無數人，經常聚集在一起共同修習宣說正法的行為。迦多衍那（Jiaduoyan那）和他的同伴，有無數人，經常聚集在一起共同修習辯論解釋佛經的行為。尊者善現（Zunzhe Shanxian）和他的同伴，有無數人，經常聚集在一起共同修習無諍安住的行為。纈麗伐多（Xieli伐多）和他的同伴，有無數人，經常聚集在一起共同修習各種禪定的行為。優波離（Youpoli）和他的同伴，有無數人，經常聚集在一起共同修習持守戒律的行為。物力士子（Wulishi Zi）和他的同伴，有無數人，經常聚集在一起共同修習為僧眾敷設臥具等的行為。尊者不滅（Zunzhe Bumie）和他的同伴，有無數人，經常共同修習清凈天眼的行為。尊者阿難（Zunzhe Anan）和他的同伴，有無數人，經常聚集在一起共同修習樂於多聞的行為。羅怙羅（Luohuluo）和他的同伴，有無數人，經常聚集在一起共同修習樂於持戒的行為。童子迦葉（Tongzi Jiaye）和他的同伴，有無數人，經常聚集在一起共同修習巧妙辯說的行為。劫比拏（Jiebina）和他的同伴，有無數人，經常聚集在一起共同修習教誡、教授大比丘的行為。尊者難陀（Zunzhe Nantuo）和他的同伴，有無數人，經常聚集在一起共同修習教誡、教授比丘尼的行為。優波西那（Youboxina）和他的同伴，有無數人，經常聚集在一起共同修習具足威儀的行為。妍美難陀（Yanmei Nantuo）和他的同伴，有六十人，經常聚集在一起共同修習端莊美好的行為。愚人天授（Yuren Tianshou）和他的同伴，有六十人，經常聚集在一起共同修習叛逆邪惡的行為。

『因此應當知道，一切有情眾生，互相親近而不互相違背：那些理解力低下或高下的有情眾生，與理解力低下或高下的有情眾生，互相親近、參與、沾染和承事；那些理解力精妙而高超的有情眾生，與理解力精妙而高超的有情眾生，互相親近、參與、沾染和承事。』當時，世尊再次總結這個意義而說了偈頌：

『如同草木叢林，也如同風火等，事物各自按照類別聚集，有情眾生的世界也是這樣。愚笨的人親近愚笨的人，』

【English Translation】 English version: Manci Zi (Fullness of Compassion) and his companions, countless in number, constantly gather together to cultivate and practice the conduct of expounding the true Dharma. Jiaduoyan那 (Katyayana) and his companions, countless in number, constantly gather together to cultivate and practice the conduct of debating and explaining the scriptures. Zunzhe Shanxian (Venerable Subhuti) and his companions, countless in number, constantly gather together to cultivate and practice the conduct of dwelling in non-contention. Xieli伐多 (Bhadragupta) and his companions, countless in number, constantly gather together to cultivate and practice various meditative absorptions. Youpoli (Upali) and his companions, countless in number, constantly gather together to cultivate and practice the conduct of upholding the precepts. Wulishi Zi (Mahānāman) and his companions, countless in number, constantly gather together to cultivate and practice the conduct of providing bedding and other necessities for the Sangha. Zunzhe Bumie (Venerable Aniruddha) and his companions, countless in number, constantly gather together to cultivate and practice the conduct of pure divine eye. Zunzhe Anan (Venerable Ananda) and his companions, countless in number, constantly gather together to cultivate and practice the conduct of delighting in much learning. Luohuluo (Rahula) and his companions, countless in number, constantly gather together to cultivate and practice the conduct of delighting in upholding the precepts. Tongzi Jiaye (Kumara-kasyapa) and his companions, countless in number, constantly gather together to cultivate and practice the conduct of skillful eloquence. Jiebina (Kapilavastu) and his companions, countless in number, constantly gather together to cultivate and practice the conduct of instructing and teaching great Bhikshus. Zunzhe Nantuo (Venerable Nanda) and his companions, countless in number, constantly gather together to cultivate and practice the conduct of instructing and teaching Bhikshunis. Youboxina (Upanishad) and his companions, countless in number, constantly gather together to cultivate and practice the conduct of complete dignified deportment. Yanmei Nantuo (Sundarananda) and his companions, sixty in number, constantly gather together to cultivate and practice the conduct of dignified and beautiful appearance. Yuren Tianshou (Devadatta) and his companions, sixty in number, constantly gather together to cultivate and practice the conduct of rebellious and evil deeds.

『Therefore, it should be known that all sentient beings in the realm of sentient beings are close to each other and do not contradict each other: those sentient beings with inferior or superior understanding, with sentient beings with inferior or superior understanding, are close to each other, participate, are contaminated, and serve; those sentient beings with subtle and superior understanding, with sentient beings with subtle and superior understanding, are close to each other, participate, are contaminated, and serve.』 At that time, the World Honored One again summarized this meaning and spoke the verse:

『Like grass and trees in the forest, also like wind and fire, things gather according to their kind, the world of sentient beings is also like this. The foolish are close to the foolish,』

智者親于智，　體知朋侶別，　　應親有智人。　如憑破浮囊，　　必沈于大海，　親近怠慢者，　　定失智光明；　故應舍怠慢，　　樂棲止空閑，　親近有智人，　　速能殄眾苦。」

吾從世尊聞如是語：「苾芻當知！三因、三緣，能感後有。云何為三？所謂無明未永斷故，愛未棄故，業未息故。由是因緣，能感後有。所以者何？業為良田，識為種子，愛為溉灌，無明、無智、無了、無見之所覆蔽，識便安住欲有、色有、無色有處，欲最為下，色為其中，無色為妙。

「若欲界業，感異熟果不現在前，不可施設此為欲有。由欲界業，感異熟果正現在前，故可施設此為欲有。當於爾時，業為良田，識為種子，愛為溉灌，無明、無智、無了、無見之所覆蔽，識便安住下欲有處。

「若色界業，感異熟果不現在前，不可施設此為色有。由色界業，感異熟果正現在前，故可施設此為色有。當於爾時，業為良田，識為種子，愛為溉灌，無明、無智、無了、無見之所覆蔽，識便安住中色有處。

「若無色業，感異熟果不現在前，不可施設為無色有。由無色業，感異熟果正現在前，故可施設為無色有。當於爾時，業為良田，識為種子，愛為溉灌，無明、無智、無了、無見之所覆蔽，識便

【現代漢語翻譯】現代漢語譯本：　　智者親近智者，　體會並瞭解朋友的差別，應當親近有智慧的人。　如同依靠破損的浮囊，必定沉沒于大海，　親近怠惰散漫的人，必定失去智慧的光明；　所以應當捨棄怠惰散漫，喜歡居住在空閑寂靜之處，　親近有智慧的人，迅速能夠斷絕各種痛苦。

我從世尊（Bhagavan，佛陀）那裡聽到這樣的話：『苾芻（bhiksu，比丘）應當知道！有三種原因、三種條件，能夠感得後來的生命存在（後有）。哪三種呢？就是因為無明（avidyā，對事物真相的迷惑）沒有永遠斷除，愛（trsna，渴愛）沒有捨棄，業（karma，行為）沒有停止。由於這些原因和條件，能夠感得後來的生命存在。為什麼這樣說呢？業是良田，識（vijñāna，意識）是種子，愛是灌溉，被無明、無智、無了、無見所覆蓋，識便安住在欲有（kāmadhātu，欲界）、色有（rūpadhātu，色界）、無色有（arūpadhātu，無色界）之處，欲有最為低下，色有處於中間，無色有最為殊妙。』

『如果欲界的業，感得的異熟果（vipāka，果報）沒有現在顯現，就不能安立這是欲有。由於欲界的業，感得的異熟果正在現在顯現，所以可以安立這是欲有。當在這個時候，業是良田，識是種子，愛是灌溉，被無明、無智、無了、無見所覆蓋，識便安住在低下的欲有之處。

『如果色界的業，感得的異熟果沒有現在顯現，就不能安立這是色有。由於色界的業，感得的異熟果正在現在顯現，所以可以安立這是色有。當在這個時候，業是良田，識是種子，愛是灌溉，被無明、無智、無了、無見所覆蓋，識便安住在中間的色有之處。

『如果無色界的業，感得的異熟果沒有現在顯現，就不能安立這是無色有。由於無色界的業，感得的異熟果正在現在顯現，所以可以安立這是無色有。當在這個時候，業是良田，識是種子，愛是灌溉，被無明、無智、無了、無見所覆蓋，識便

【English Translation】 English version: The wise associate with the wise, Understanding the distinction between companions, one should associate with the wise. Like relying on a broken raft, one will surely sink in the great ocean, Associating with the lazy and negligent, one will certainly lose the light of wisdom; Therefore, one should abandon laziness and negligence, delight in dwelling in solitude, Associating with the wise, one can quickly extinguish all suffering.

I heard the following words from the Bhagavan (世尊, Buddha): 'Bhikkhus (苾芻, monks), know this! There are three causes and three conditions that lead to future existence (後有). What are the three? They are: because ignorance (無明, avidyā) has not been permanently eradicated, craving (愛, trsna) has not been abandoned, and karma (業, karma) has not ceased. Due to these causes and conditions, future existence can be experienced. Why is this so? Karma is the field, consciousness (識, vijñāna) is the seed, craving is the irrigation, and being covered by ignorance, lack of wisdom, lack of understanding, and lack of vision, consciousness then dwells in the realm of desire (欲有, kāmadhātu), the realm of form (色有, rūpadhātu), and the formless realm (無色有, arūpadhātu), with the realm of desire being the lowest, the realm of form in the middle, and the formless realm being the most sublime.'

'If the karma of the desire realm, the result of which (異熟果, vipāka) is not currently manifest, it cannot be established as the desire realm. Because the karma of the desire realm, the result of which is currently manifest, it can be established as the desire realm. At that time, karma is the field, consciousness is the seed, craving is the irrigation, and being covered by ignorance, lack of wisdom, lack of understanding, and lack of vision, consciousness then dwells in the lower realm of desire.'

'If the karma of the form realm, the result of which is not currently manifest, it cannot be established as the form realm. Because the karma of the form realm, the result of which is currently manifest, it can be established as the form realm. At that time, karma is the field, consciousness is the seed, craving is the irrigation, and being covered by ignorance, lack of wisdom, lack of understanding, and lack of vision, consciousness then dwells in the middle realm of form.'

'If the karma of the formless realm, the result of which is not currently manifest, it cannot be established as the formless realm. Because the karma of the formless realm, the result of which is currently manifest, it can be established as the formless realm. At that time, karma is the field, consciousness is the seed, craving is the irrigation, and being

安住妙無色處。

「苾芻當知！由遠離故，出離欲有；由無色故，出離色有；由永滅故，出離一切有為、有起、思慮、緣生。汝等苾芻，應以正慧如實隨觀，出離欲有；應以正慧如實隨觀，出離色有及無色有。

「云何汝等，應以正慧如實隨觀，出離欲有？謂離諸欲惡不善法，有尋有伺，離生喜樂，具足安住最初靜慮。能以正慧如實隨觀，其中諸色、受、想、行、識，如是法性皆是無常，皆是其苦，如病如癰、如中毒箭，有惱有害、有怖有猜、有怨有敵，迅速敗壞，多諸疾疫、多諸災橫，虛偽不實、離散無我、不可保信。如是汝等，應以正慧如實隨觀，出離欲有。

「云何汝等，應以正慧如實隨觀，出離色有？謂正超過一切色想，滅有對想，不復思惟種種異想，具足安住無邊虛空、空無邊處。能以正慧如實隨觀，其中所有受、想、行、識，如是法性皆是無常，皆是其苦，如病如癰、如中毒箭，有惱有害、有怖有猜、有怨有敵，迅速敗壞，多諸疾疫、多諸災橫，虛偽不實、離散無我、不可保信。如是汝等，應以正慧如實隨觀，出離色有。

「云何汝等，應以正慧如實隨觀，出無色有？謂正了知是為寂靜，是為微妙，謂離憍慢，息諸渴愛，滅阿賴耶，斷諸徑路，空無所得，愛盡離欲，寂滅涅槃。

【現代漢語翻譯】現代漢語譯本：安住在妙無色處（Arupa-dhatu）。

『比丘們應當知道！由於遠離的緣故，才能出離欲有（Kama-dhatu）；由於無色的緣故，才能出離色有（Rupa-dhatu）；由於永遠滅盡的緣故，才能出離一切有為、有生起、有思慮、緣生的事物。你們這些比丘，應當以正確的智慧如實地隨順觀察，出離欲有；應當以正確的智慧如實地隨順觀察，出離色有和無色有（Arupa-dhatu）。』

『你們應當如何以正確的智慧如實地隨順觀察，出離欲有呢？就是遠離各種慾望、邪惡不善的法，有尋有伺，由遠離而生喜樂，具足安住于最初的靜慮（Dhyana）。能夠以正確的智慧如實地隨順觀察，其中各種色、受、想、行、識，這些法的性質都是無常的，都是苦的，如病如癰、如中毒箭，有惱有傷害、有怖畏有猜疑、有怨恨有敵對，迅速敗壞，多有疾病瘟疫、多有災禍橫生，虛偽不實、離散無我、不可保信。像這樣，你們應當以正確的智慧如實地隨順觀察，出離欲有。』

『你們應當如何以正確的智慧如實地隨順觀察，出離色有呢？就是正確地超越一切色想，滅除有對想，不再思惟種種不同的想法，具足安住在無邊虛空、空無邊處（Akasanancayatana）。能夠以正確的智慧如實地隨順觀察，其中所有受、想、行、識，這些法的性質都是無常的，都是苦的，如病如癰、如中毒箭，有惱有傷害、有怖畏有猜疑、有怨恨有敵對，迅速敗壞，多有疾病瘟疫、多有災禍橫生，虛偽不實、離散無我、不可保信。像這樣，你們應當以正確的智慧如實地隨順觀察，出離色有。』

『你們應當如何以正確的智慧如實地隨順觀察，出離無色有呢？就是正確地了知這是寂靜的，這是微妙的，就是遠離憍慢，止息各種渴愛，滅除阿賴耶（Alaya），斷絕各種途徑，空無所得，愛盡離欲，寂滅涅槃（Nirvana）。』

【English Translation】 English version: Abiding in the subtle realm of the Formless (Arupa-dhatu).

『Monks, know that it is through detachment that one escapes the Desire Realm (Kama-dhatu); it is through formlessness that one escapes the Form Realm (Rupa-dhatu); it is through complete cessation that one escapes all conditioned, arising, thought-based, and dependently originated phenomena. You monks should, with right wisdom, truly observe and contemplate escaping the Desire Realm; you should, with right wisdom, truly observe and contemplate escaping the Form Realm and the Formless Realm (Arupa-dhatu).』

『How should you, with right wisdom, truly observe and contemplate escaping the Desire Realm? It is by separating from all desires, evil and unwholesome dharmas, with initial and sustained application of thought, born of detachment, joy and pleasure, fully abiding in the first Dhyana (meditative absorption). Being able to, with right wisdom, truly observe and contemplate the various forms, feelings, perceptions, volitions, and consciousness within it, the nature of these dharmas is all impermanent, all suffering, like a disease, like a boil, like a poisoned arrow, causing distress and harm, causing fear and suspicion, causing resentment and hostility, quickly decaying, with many illnesses and plagues, with many disasters and calamities, false and unreal, dispersed and without self, unreliable. Thus, you should, with right wisdom, truly observe and contemplate escaping the Desire Realm.』

『How should you, with right wisdom, truly observe and contemplate escaping the Form Realm? It is by correctly transcending all perceptions of form, extinguishing perceptions of resistance, no longer contemplating various different perceptions, fully abiding in boundless space, the Sphere of Infinite Space (Akasanancayatana). Being able to, with right wisdom, truly observe and contemplate all the feelings, perceptions, volitions, and consciousness within it, the nature of these dharmas is all impermanent, all suffering, like a disease, like a boil, like a poisoned arrow, causing distress and harm, causing fear and suspicion, causing resentment and hostility, quickly decaying, with many illnesses and plagues, with many disasters and calamities, false and unreal, dispersed and without self, unreliable. Thus, you should, with right wisdom, truly observe and contemplate escaping the Form Realm.』

『How should you, with right wisdom, truly observe and contemplate escaping the Formless Realm? It is by correctly knowing that this is tranquility, this is subtlety, that is, separating from arrogance, ceasing all thirsting desires, extinguishing the Alaya (storehouse consciousness), cutting off all paths, empty and without attainment, the exhaustion of craving, detachment from desire, the quiescence of Nirvana (liberation).』

如是汝等，應以正慧如實隨觀，出無色有。

「若能如是，以其正慧如實隨觀，出離三有，便於欲有、色、無色有，能深厭背；深厭背故，能正離欲；正離欲故，能得解脫。得解脫已，便自了知：我生已盡，梵行已立，所作已辦，不受後有。」爾時，世尊重攝此義而說頌曰：

「以正慧隨觀，　　三界出離相，　能止息諸行，　　得最上涅槃。　已解脫諸漏，　　善修習瑜伽，　任持最後身，　　降伏魔所使。」

吾從世尊聞如是語：「苾芻當知！三因、三緣，令諸有情希求利養，生多過患。云何為三？一者貪慾為因、為緣，令諸有情希求利養，生多過患。二者耽著為因、為緣，令諸有情希求利養，生多過患。三者受用不見過患為因、為緣，令諸有情希求利養，生多過患。汝等苾芻，不應起此三因、三緣，希求利養生多過患。

「有諸苾芻，具此所說三因、三緣，往施主家求勝利養，或時其家，匆遽無賴，見已慼然，默不敬問，不起承迎、不延就座、不共談論。彼見此相，便起念言：『此施主家，恒相敬待，誰所詭佞，頓使其然？』由此因緣，便於彼所，不忍、不悅，起恚害心，或發身、語惡不善業，因斯墜墮諸惡趣中，受不愛果。

「苾芻當知！我觀世間諸有情類，或由利養擾亂

【現代漢語翻譯】現代漢語譯本像你們這樣的人，應當用正確的智慧如實地觀察，從而脫離無色界的存在。

如果能夠這樣，用正確的智慧如實地觀察，脫離三有（欲有、色有、無色有），就能對欲有、色有、無色有，產生深深的厭惡；因為深深的厭惡，就能真正地脫離慾望；因為真正地脫離慾望，就能得到解脫。得到解脫后，便自己了知：我的生命已經終結，清凈的修行已經確立，該做的事情已經完成，不再受後世的輪迴。』這時，世尊重複總結這個意義而說了頌：

『用正確的智慧隨順觀察，三界的出離之相，能止息各種行為，得到最上的涅槃（Nirvana）。已經解脫各種煩惱，好好地修習瑜伽（Yoga），保持這最後的身體，降伏魔所驅使的人。』

我從世尊那裡聽到這樣的話：『比丘（Bhikkhu）們應當知道！三種原因、三種條件，使那些有情眾生希求名利供養，產生很多過失和禍患。哪三種呢？第一是貪慾作為原因、作為條件，使那些有情眾生希求名利供養，產生很多過失和禍患。第二是耽著作為原因、作為條件，使那些有情眾生希求名利供養，產生很多過失和禍患。第三是享受而看不到過失作為原因、作為條件，使那些有情眾生希求名利供養，產生很多過失和禍患。你們這些比丘（Bhikkhu），不應該產生這三種原因、三種條件，希求名利供養而產生很多過失和禍患。

有些比丘（Bhikkhu），具備這所說的三種原因、三種條件，到施主家去求取勝利和供養，有時施主家，因為匆忙而沒有辦法周全，（比丘）看到這種情況後感到不高興，默默地不恭敬地問候，不站起來迎接，不邀請入座，不一起談論。他們看到這種情況，便產生這樣的想法：『這個施主家，一向互相尊敬對待，是誰的欺騙和姦詐，一下子使他們變成這樣？』因為這個原因，就對他們，不能忍耐、不高興，產生嗔恨和傷害的心，或者發出身體和語言的惡劣不善的行為，因此而墮落到各種惡趣之中，承受不喜愛的果報。

比丘（Bhikkhu）們應當知道！我觀察世間各種有情眾生，有的因為名利供養而受到擾亂。

【English Translation】 English version Thus should you, with right wisdom, truly observe the departure from the immaterial existences.

If you can do so, with right wisdom truly observing, departing from the three existences, then regarding the desire existence, the form existence, and the immaterial existence, you can deeply abhor them; because of deep abhorrence, you can rightly be detached from desire; because of rightly being detached from desire, you can attain liberation. Having attained liberation, you will then know for yourselves: 'Birth is exhausted, the pure conduct is established, what was to be done is done, there is no more future existence.' At that time, the World Honored One, summarizing this meaning, spoke in verse:

'With right wisdom observing, the aspect of departure from the three realms, able to cease all activities, attaining the supreme Nirvana (Nirvana). Having liberated from all outflows, well cultivating Yoga (Yoga), maintaining this final body, subduing those driven by Mara (demon).'

I heard from the World Honored One these words: 'Bhikkhus (Bhikkhu), know that three causes and three conditions cause sentient beings to seek profit and offerings, leading to many faults. What are the three? First, greed as a cause and condition causes sentient beings to seek profit and offerings, leading to many faults. Second, attachment as a cause and condition causes sentient beings to seek profit and offerings, leading to many faults. Third, enjoying without seeing the faults as a cause and condition causes sentient beings to seek profit and offerings, leading to many faults. You bhikkhus (Bhikkhu), should not arise these three causes and three conditions, seeking profit and offerings leading to many faults.'

There are bhikkhus (Bhikkhu) who, possessing these three causes and three conditions, go to the house of a donor seeking victory and offerings. Sometimes the donor's family, being hurried and unable to be accommodating, upon seeing them, become sullen, silently not respectfully greeting them, not rising to welcome them, not inviting them to sit, not conversing with them. Seeing this, they then think: 'This donor's family, always treating each other with respect, whose deceit and treachery has suddenly made them like this?' Because of this reason, they then towards them, become intolerant, unhappy, arising anger and harmful thoughts, or uttering evil and unwholesome deeds of body and speech, and thus falling into various evil realms, receiving undesirable consequences.

Bhikkhus (Bhikkhu), know that I observe the sentient beings in the world, some are disturbed by profit and offerings.

其心，身壞命終，墮諸惡趣，生地獄中，受不愛果。我觀世間諸有情類，或由衰損擾亂其心，身壞命終，墮諸惡趣，生地獄中，受不愛果。我觀世間諸有情類，或由利養及以衰損擾亂其心，身壞命終，墮諸惡趣，生地獄中，受不愛果。所以者何？愚癡凡夫被諸利養，先破其膜；既破膜已，復破其皮；既破皮已，復破其肉；既破肉已，復斷筋脈；斷筋脈已，復破其骨；既破骨已，復傷髓腦，然後方住。

「是故汝等應如是學：我當云何不被利養擾亂其心？我當云何不被衰損擾亂其心？我當云何不被利養及以衰損擾亂其心？獨處空閑勤修聖行，速證無上常樂涅槃。汝等苾芻，應如是學。」爾時，世尊重攝此義而說頌曰：

「由三種因緣，　　希求諸利養，　壞種種功德，　　及退失人天。　諸有聰明人，　　遇利養衰損，　其心善安定，　　不動如山王；　常靜慮安然，　　正觀諸法義，　修深細智見，　　證常樂涅槃。」

吾從世尊聞如是語：「苾芻當知！欲界勝生，略有三種，于彼雖成極大福聚而受諸欲，生死輪迴不能出離。所以者何？彼勝生處，是欲所行境界地故。云何為三？一、欲住天欲界勝生；二、樂化天欲界勝生；三、他化天欲界勝生。如是三種欲界勝生，于彼雖成極大福聚而受諸

【現代漢語翻譯】現代漢語譯本他們的心，在身壞命終之後，會墮入各種惡道，轉生到地獄中，承受不喜愛的果報。我觀察世間各種有情眾生，有些因為衰敗和損失擾亂了他們的心，身壞命終之後，墮入各種惡道，轉生到地獄中，承受不喜愛的果報。我觀察世間各種有情眾生，有些因為貪圖利益供養以及害怕衰敗和損失擾亂了他們的心，身壞命終之後，墮入各種惡道，轉生到地獄中，承受不喜愛的果報。這是什麼原因呢？愚癡的凡夫被各種利益供養所迷惑，首先破壞了他們的『膜』（比喻最初的戒律或道德底線）；破壞了『膜』之後，又破壞了他們的『皮』（比喻外在的行爲規範）；破壞了『皮』之後，又破壞了他們的『肉』（比喻更深層的道德原則）；破壞了『肉』之後，又斷絕了他們的『筋脈』（比喻修行道路）；斷絕了『筋脈』之後，又破壞了他們的『骨』（比喻堅定的信念）；破壞了『骨』之後，又傷害了他們的『髓腦』（比喻智慧和覺悟的根源），然後才停止。

『所以你們應當這樣學習：我應當如何不被利益供養擾亂我的心？我應當如何不被衰敗和損失擾亂我的心？我應當如何不被利益供養以及衰敗和損失擾亂我的心？獨自在空閑的地方勤奮修行聖潔的行為，迅速證得無上常樂的涅槃（Nirvana）。你們這些比丘（Bhikkhu），應當這樣學習。』當時，世尊（Buddha）再次總結這個意義，說了以下偈頌：

『由於三種因緣，希求各種利益供養，破壞各種功德，以及退失人天果報。那些聰明的人，遇到利益供養和衰敗損失，他們的心能夠安定，不動搖如山王（Sumeru）；常常安靜地思考，安然地觀察各種法的意義，修習深刻細微的智慧見解，證得常樂的涅槃（Nirvana）。』

我阿難（Ananda）從世尊（Buddha）那裡聽到這樣的話：『比丘（Bhikkhu）應當知道！欲界（Kamadhatu）的殊勝轉生，大致有三種，在那些地方雖然成就了極大的福德聚集，但是享受各種慾望，生死輪迴不能出離。這是什麼原因呢？那些殊勝轉生的地方，是慾望所行走的境界地。哪三種呢？一、欲住天（Paranirmita-vasavartin）欲界勝生；二、樂化天（Nirmanarati）欲界勝生；三、他化天（Tusita）欲界勝生。像這樣三種欲界（Kamadhatu）的殊勝轉生，在那些地方雖然成就了極大的福德聚集，但是享受各種慾望，生死輪迴不能出離。』

【English Translation】 English version Their minds, after the destruction of their bodies and the end of their lives, will fall into various evil realms, be reborn in hell, and suffer undesirable consequences. I observe sentient beings in the world, some of whom have their minds disturbed by decline and loss, and after the destruction of their bodies and the end of their lives, they fall into various evil realms, are reborn in hell, and suffer undesirable consequences. I observe sentient beings in the world, some of whom have their minds disturbed by greed for gain and offerings, as well as fear of decline and loss, and after the destruction of their bodies and the end of their lives, they fall into various evil realms, are reborn in hell, and suffer undesirable consequences. Why is this so? Foolish ordinary people are deluded by various gains and offerings, first breaking their 『membrane』 (metaphor for the initial precepts or moral baseline); after breaking the 『membrane』, they then break their 『skin』 (metaphor for external behavioral norms); after breaking the 『skin』, they then break their 『flesh』 (metaphor for deeper moral principles); after breaking the 『flesh』, they then sever their 『tendons and veins』 (metaphor for the path of practice); after severing the 『tendons and veins』, they then break their 『bones』 (metaphor for firm beliefs); after breaking the 『bones』, they then injure their 『marrow and brain』 (metaphor for the source of wisdom and enlightenment), and only then do they stop.

『Therefore, you should learn in this way: How should I not have my mind disturbed by gains and offerings? How should I not have my mind disturbed by decline and loss? How should I not have my mind disturbed by gains and offerings, as well as decline and loss? Dwell alone in secluded places, diligently cultivate holy conduct, and quickly attain unsurpassed, constant, blissful Nirvana (Nirvana). You Bhikkhus (Bhikkhu), should learn in this way.』 At that time, the World Honored One (Buddha) summarized this meaning again and spoke the following verses:

『Due to three causes, seeking various gains and offerings, destroying various merits, and losing the rewards of humans and gods. Those intelligent people, encountering gains and offerings and decline and loss, their minds can be stable, unmoving like Mount Sumeru (Sumeru); Always quietly contemplating, peacefully observing the meaning of various dharmas, cultivating profound and subtle wisdom and insight, attaining constant, blissful Nirvana (Nirvana).』

I Ananda (Ananda) heard these words from the World Honored One (Buddha): 『Bhikkhus (Bhikkhu), you should know! The superior rebirths in the Desire Realm (Kamadhatu) are roughly of three kinds. Although great accumulations of merit are achieved in those places, they indulge in various desires, and cannot escape the cycle of birth and death. Why is this so? Those superior rebirths are the realm where desires roam. What are the three? First, the Paranirmita-vasavartin (Paranirmita-vasavartin) heaven's superior rebirth in the Desire Realm; second, the Nirmanarati (Nirmanarati) heaven's superior rebirth in the Desire Realm; third, the Tusita (Tusita) heaven's superior rebirth in the Desire Realm. Like these three kinds of superior rebirths in the Desire Realm (Kamadhatu), although great accumulations of merit are achieved in those places, they indulge in various desires, and cannot escape the cycle of birth and death.』

欲，生死輪迴不能出離。所以者何？彼勝生處，是欲所行境界地故。我聖弟子，於此三種欲界勝生，如實隨觀有諸過患，故於欲界深生厭背；生厭背故，能正離欲；正離欲故，能得解脫。得解脫已，便自了知：我生已盡，梵行已立，所作已辦，不受後有。」爾時，世尊重攝此義而說頌曰：

「欲界三勝生，　　恒受諸欲樂，　謂欲住、樂化、　　他化自在天；　生如是三處，　　雖成就大福，　而生死輪迴，　　不能生上地。　於此諸欲中，　　若能知過患，　舍人天等趣，　　證無上涅槃。」

吾從世尊聞如是語：「苾芻當知！世有一類諸惡苾芻，成就三法而似驢鳴。云何為三？謂有一類諸惡苾芻，無敬、無承，無慚、無愧，懈怠忘念。如是一類諸惡苾芻，具足成就如是三法，而似驢鳴。謂實無德而隨僧眾，唱如是言：『具壽當知，我亦是真沙門釋子。』然此一類諸惡苾芻，無有增上戒、定、慧學，如余清凈真苾芻僧而隨僧眾，唱如是言：『具壽當知，我亦是真沙門釋子。』如世有驢隨牛羣后，高聲唱言：『我亦是牛，宜相顧待。』然此驢身、頭、耳、蹄、喙、毛、色、音聲皆與牛別，而隨牛後，高聲唱言：『我亦是牛，宜相顧待。』如是一類諸惡苾芻，實無其德而隨僧眾，唱如是言：『具壽當

【現代漢語翻譯】現代漢語譯本『慾望』是導致眾生在生死輪迴中無法解脫的原因。為什麼呢？因為那些殊勝的生處，都是慾望所能到達的境界。我的聖弟子們，對於這三種欲界的殊勝生處，如實地觀察到其中存在的各種過患，因此對於欲界深深地產生厭惡和背離；因為產生厭惡和背離，所以能夠真正地脫離慾望；真正脫離慾望，就能夠獲得解脫。獲得解脫之後，便自己了知：我的生命已經終結，清凈的修行已經確立，該做的事情已經做完，不會再有來世。』當時，世尊再次總結這個意義，用偈頌說道：『欲界的三種殊勝生處，總是享受各種慾望的快樂，指的是欲住天（Kāmadhātu）、樂化天（Nirmāṇarati）、他化自在天（Paranirmita-vaśavartin）；生在這樣的三個地方，即使成就了很大的福報，仍然在生死輪迴中，不能生到更高的境界。對於這些慾望，如果能夠知道其中的過患，捨棄人天等趣，就能證得無上的涅槃。』我（阿難）從世尊那裡聽到這樣的話：『比丘們應當知道！世上有一類惡劣的比丘，成就了三種行為就像驢叫一樣。哪三種呢？就是有一類惡劣的比丘，沒有恭敬心、沒有承事心、沒有慚愧心，懈怠而且健忘。這樣一類惡劣的比丘，完全具備了這三種行為，就像驢叫一樣。他們實際上沒有德行，卻跟隨僧眾，宣稱：『各位同修應當知道，我也是真正的沙門釋子（Śrāmaṇa，釋迦牟尼佛的弟子）。』然而這一類惡劣的比丘，沒有增上的戒、定、慧修學，卻像其他清凈的真比丘僧一樣跟隨僧眾，宣稱：『各位同修應當知道，我也是真正的沙門釋子。』就像世上的驢子跟隨牛羣后面，高聲叫喊說：『我也是牛，應該互相照顧。』然而這驢子的身體、頭、耳朵、蹄子、嘴、毛色、聲音都與牛不同，卻跟隨牛後面，高聲叫喊說：『我也是牛，應該互相照顧。』就像這樣一類惡劣的比丘，實際上沒有德行，卻跟隨僧眾，宣稱：『各位同修應當

【English Translation】 English version 『Desire』 is the reason why beings cannot escape the cycle of birth and death. Why is that? Because those superior places of birth are realms where desire can reach. My noble disciples, regarding these three superior births in the desire realm, truly observe the various faults that exist within them, and therefore deeply generate aversion and turning away from the desire realm; because of generating aversion and turning away, they are able to truly abandon desire; because of truly abandoning desire, they are able to attain liberation. Having attained liberation, they then know for themselves: My life is finished, the pure conduct is established, what needed to be done is done, there will be no further existence.』 At that time, the World Honored One summarized this meaning again, and spoke in verse: 『The three superior births in the desire realm, constantly enjoy the pleasures of various desires, referring to the Kāmadhātu (Desire Realm), Nirmāṇarati (Heaven of Enjoying Creation), and Paranirmita-vaśavartin (Heaven of Controlling What is Created by Others); born in these three places, even if they achieve great blessings, they are still in the cycle of birth and death, unable to be born in higher realms. Regarding these desires, if one can know the faults within them, abandon the paths of humans and gods, and attain unsurpassed Nirvana.』 I (Ānanda) heard these words from the World Honored One: 『Bhikkhus (monks) should know! There is a type of evil Bhikkhu in the world who, having accomplished three behaviors, is like a donkey braying. What are the three? That is, there is a type of evil Bhikkhu who has no respect, no service, no shame, no remorse, is lazy and forgetful. Such a type of evil Bhikkhu, fully possessing these three behaviors, is like a donkey braying. They actually have no virtue, but follow the Sangha (monastic community), proclaiming: 『Venerable ones should know, I am also a true Śrāmaṇa (ascetic, disciple of Shakyamuni Buddha).』 However, this type of evil Bhikkhu, without the superior learning of precepts, concentration, and wisdom, yet like other pure true Bhikkhu Sangha, follows the Sangha, proclaiming: 『Venerable ones should know, I am also a true Śrāmaṇa.』 Just like a donkey in the world following behind a herd of cows, loudly shouting: 『I am also a cow, we should take care of each other.』 However, the donkey's body, head, ears, hooves, beak, fur color, and voice are all different from the cow, yet it follows behind the cow, loudly shouting: 『I am also a cow, we should take care of each other.』 Just like this type of evil Bhikkhu, actually having no virtue, yet follows the Sangha, proclaiming: 『Venerable ones should』

知，我亦是真沙門釋子。』然此一類諸惡苾芻，依止村城聚落而住，日初分時，整理裳服，執持衣缽，往入村城聚落乞食，不能護持身、語、意業，不住正念、不守諸根，詣于凈信諸施主家，為利養故身處下座，為居高座白衣說法。我說此類諸惡苾芻所有言說，皆似驢鳴。」爾時，世尊重攝此義而說頌曰：

「剃髮服染衣，　　手執持應器，　實無戒定慧，　　而自號沙門。　如世間有驢，　　與牛形相異，　而逐牛羣后，　　自號是真牛。　如是惡苾芻，　　成無敬等法，　雖常廁清眾，　　而不證菩提。」

吾從世尊聞如是語：「苾芻當知！學有三種，若能于中離諸放逸，晝夜精勤，絕諸緣務，獨處空閑，無倒修學，未生諸漏令永不生，已生諸漏令永盡滅。云何為三？一者增上戒學；二者增上心學；三者增上慧學。何等名為增上戒學？謂諸苾芻具凈尸羅，安住、守護別解脫戒，軌範所行無不圓滿，于微小罪見大怖畏，具能受學所應學處，成就清凈身、語二業，成就凈命，成就凈見，如是名為增上戒學。何等名為增上心學？謂諸苾芻能正離欲惡不善法，有尋有伺，離生喜樂，具足安住最初靜慮，廣說乃至具足安住第四靜慮，如是名為增上心學。何等名為增上慧學？謂諸苾芻如實了知：是苦聖諦、

【現代漢語翻譯】現代漢語譯本：『要知道，我也是真正的沙門釋子（釋迦牟尼佛的弟子）。』然而，這一類惡劣的比丘（出家人），依附於村莊城鎮聚落而居住，每天早上，整理好衣裳，拿著衣缽，前往村莊城鎮聚落乞食，不能守護好自己的身、語、意業，不住于正念，不守護六根，去到那些虔誠的施主家，爲了獲得供養，自己坐在下座，卻為坐在高座的在家居士說法。我說這類惡劣比丘所說的話，都像驢叫一樣。」當時，世尊爲了再次強調這個意思，說了以下偈頌：『剃了頭髮，穿著染色的袈裟，手裡拿著應供的缽，實際上沒有戒、定、慧，卻自稱為沙門。就像世間的驢，與牛的形狀不同，卻跟在牛羣后面，自稱為真正的牛。這些惡劣的比丘，沒有恭敬等德行，雖然常常混在清凈的僧眾中，卻不能證得菩提（覺悟）。』我從世尊那裡聽到這樣的話：『比丘們應當知道！學有三種，如果能夠在這三種學中遠離放逸，日夜精進勤奮，斷絕各種俗務，獨自住在空閑的地方，沒有顛倒地修學，使未生的煩惱永遠不生起，已生的煩惱永遠滅盡。哪三種呢？一是增上戒學；二是增上心學；三是增上慧學。什麼叫做增上戒學？就是指那些具有清凈戒律的比丘，安住並守護別解脫戒（出家戒律），行為舉止沒有不圓滿的地方，對於微小的罪過也視為極大的畏懼，能夠接受並學習所有應該學習的地方，成就清凈的身、語二業，成就清凈的活命方式，成就清凈的見解，這就叫做增上戒學。什麼叫做增上心學？就是指那些比丘能夠真正地離開慾望和邪惡不善的法，有尋有伺（禪定中的心理活動），由遠離（慾望）而生起喜樂，具足安住在最初的靜慮（禪定），廣泛地說，乃至具足安住在第四靜慮（禪定），這就叫做增上心學。什麼叫做增上慧學？就是指那些比丘如實地了知：這是苦聖諦、

【English Translation】 English version: 'Know that, I am also a true Shramana (ascetic) Shakya's (Shakyamuni Buddha's) disciple.' However, these evil Bhikshus (monks) dwell in villages, towns, and settlements. At the first division of the day, they tidy their robes, hold their robes and bowls, and go into villages, towns, and settlements to beg for food. They cannot protect their body, speech, and mind karma, do not abide in right mindfulness, do not guard their senses, and go to the homes of pure-faith donors. For the sake of gain and offerings, they sit in a lower seat and preach the Dharma to laypeople sitting in higher seats. I say that all the words of these evil Bhikshus are like the braying of a donkey.' At that time, the World-Honored One, to reiterate this meaning, spoke the following verse: 'Shaved head, wearing dyed robes, holding a begging bowl in hand, but without morality, concentration, and wisdom, they call themselves Shramanas. Like a donkey in the world, different in form from a cow, but following behind the herd of cows, calling itself a true cow. So are these evil Bhikshus, devoid of respect and other virtues, though often mingling with the pure Sangha (community), they do not attain Bodhi (enlightenment).' I heard from the World-Honored One these words: 'Bhikshus, you should know! There are three kinds of learning. If one can, within these three, be free from negligence, be diligent day and night, cut off all worldly affairs, dwell alone in a quiet place, and cultivate without inversion, preventing unarisen defilements from ever arising, and completely extinguishing arisen defilements. What are the three? First, higher morality training; second, higher mind training; third, higher wisdom training. What is called higher morality training? It refers to those Bhikshus who possess pure Shila (moral conduct), abide in and guard the Pratimoksha (monastic precepts), whose conduct is complete in every way, who see great fear in the smallest of offenses, who are able to receive and learn all that should be learned, who accomplish pure body and speech karma, who accomplish pure livelihood, who accomplish pure views. This is called higher morality training. What is called higher mind training? It refers to those Bhikshus who can truly離(leave) desire and evil unwholesome dharmas, with initial and sustained thought, joy and happiness born of離(seclusion), fully abiding in the first Dhyana (meditative absorption), extensively speaking, even fully abiding in the fourth Dhyana. This is called higher mind training. What is called higher wisdom training? It refers to those Bhikshus who truly know: This is the noble truth of suffering,

苦集聖諦、苦滅聖諦及能趣苦滅道聖諦，如是名為增上慧學。如是三學，若能于中離諸放逸，晝夜精勤，絕諸緣務，獨處空閑，無倒修學，未生諸漏令永不生，已生諸漏令永盡滅。」爾時，世尊重攝此義而說頌曰：

「戒、心、慧學三，　　智者應修學，　勤精進常安，　　密禁守諸根；　晝夜處空閑，　　絕世諸緣務，　勤修戒心慧，　　如救自頭燃；　名學聖學處，　　至所學後邊，　脫所脫無遺，　　成清凈妙智；　得不動解脫，　　已永斷諸漏，　盡生死苦邊，　　後有更無有。」

吾從世尊聞如是語：「苾芻當知！學有三種，若有勤修，不空無果、必至究竟，能得甘露、能證涅槃。云何為三？一者增上戒學；二者增上心學；三者增上慧學。

「何等名為增上戒學？謂諸苾芻尊重尸羅，戒為增上；不重等持，定非增上；不重般若，慧非增上。彼于少小所學戒中，微有所犯即能出離。所以者何？我說彼人終不毀犯所制學處不深慚愧，定能隨順清凈梵行、定能成辦清凈梵行，于諸學處，能住尸羅，能住所學。彼人定能永盡三結，證預流果，得無墮法，定趣菩提，極於七返人天往來，盡諸苦際，如是名為增上戒學。

「何等名為增上心學？謂諸苾芻尊重尸羅，戒為增上；尊重等

【現代漢語翻譯】現代漢語譯本：苦集聖諦（dukkha-samudaya-satya，苦的生起）、苦滅聖諦（dukkha-nirodha-satya，苦的止息）以及能趨向苦滅之道的聖諦（dukkha-nirodha-marga-satya，通往止息苦的道路），這些被稱為增上慧學（adhiprajna-siksa，卓越的智慧訓練）。如果能在這三種學問中遠離放逸，日夜精勤，斷絕各種俗世事務，獨自處於空閑之處，如理如法地修學，就能使未生的煩惱永遠不生起，已生的煩惱永遠滅盡。』當時，世尊爲了再次強調這個意義，說了以下偈頌：『戒、心、慧三種學問，智者應當修習，勤奮精進，常保安定，嚴密守護諸根；日夜處於空閑之處，斷絕世間各種事務，勤奮修習戒、心、慧，如同撲滅頭上燃燒的火焰；這被稱為學習聖道的處所，到達所學之道的終點，徹底擺脫所有束縛，成就清凈微妙的智慧；獲得不動搖的解脫，永遠斷除所有煩惱，到達生死痛苦的盡頭，不再有來世。』我從世尊那裡聽到這樣的話：『比丘們應當知道！有三種學問，如果勤奮修習，就不會是空洞無果的，必定能達到究竟，能夠獲得甘露（amrita，不死），能夠證得涅槃（nirvana，寂滅）。哪三種呢？一是增上戒學（adhisila-siksa，卓越的戒律訓練）；二是增上心學（adhicitta-siksa，卓越的心性訓練）；三是增上慧學（adhiprajna-siksa，卓越的智慧訓練）。』『什麼叫做增上戒學呢？就是指那些比丘尊重戒律，以戒律為最重要；不重視禪定，所以禪定不是最重要的；不重視智慧，所以智慧不是最重要的。他們對於從小所學習的戒律，即使稍微有所違犯，也能立即改正。為什麼呢？我說這種人絕對不會違犯所制定的學處而不深感慚愧，一定能夠隨順清凈的梵行（brahmacarya，清凈的行為），一定能夠成就清凈的梵行，在各種學處中，能夠安住于戒律，能夠安住于所學。這種人一定能夠永遠斷除三種結縛（samyojana，煩惱的束縛），證得預流果（srota-apanna，入流果），獲得不墮落的法則，必定趨向菩提（bodhi，覺悟），最多經過七次在人天之間的往來，就能斷盡所有痛苦的邊際，這叫做增上戒學。』『什麼叫做增上心學呢？就是指那些比丘尊重戒律，以戒律為最重要；尊重禪定

【English Translation】 English version: 'The Noble Truth of the arising of suffering (dukkha-samudaya-satya), the Noble Truth of the cessation of suffering (dukkha-nirodha-satya), and the Noble Truth of the path leading to the cessation of suffering (dukkha-nirodha-marga-satya), these are called higher wisdom training (adhiprajna-siksa). If one can, in these three trainings, be free from negligence, be diligent day and night, cut off all worldly affairs, dwell alone in a secluded place, and cultivate them correctly, one can prevent unarisen defilements from ever arising, and cause arisen defilements to be completely extinguished.' At that time, the World Honored One, to reiterate this meaning, spoke the following verses: 'Discipline, mind, and wisdom, these three trainings, the wise should cultivate, be diligent and constantly peaceful, closely guard the senses; day and night dwell in a secluded place, cut off all worldly affairs, diligently cultivate discipline, mind, and wisdom, as if saving one's head from burning; this is called the place of learning the holy path, reaching the end of what is learned, completely freeing oneself from all fetters, accomplishing pure and wonderful wisdom; attaining unshakable liberation, having forever cut off all defilements, reaching the end of the suffering of birth and death, there will be no more future existence.' I heard from the World Honored One these words: 'Bhikkhus, know that there are three trainings, which, if diligently cultivated, will not be empty and fruitless, but will surely lead to the ultimate, able to attain the nectar (amrita, immortality), able to realize Nirvana (nirvana, cessation). What are the three? The first is higher discipline training (adhisila-siksa); the second is higher mind training (adhicitta-siksa); the third is higher wisdom training (adhiprajna-siksa).' 'What is called higher discipline training? It refers to those bhikkhus who respect morality, with morality as the most important; they do not value concentration, so concentration is not the most important; they do not value wisdom, so wisdom is not the most important. If they slightly violate the precepts they have learned from a young age, they can immediately correct themselves. Why? I say that such a person will never violate the established precepts without deep shame, will surely follow pure conduct (brahmacarya, pure conduct), will surely accomplish pure conduct, and in all the precepts, will be able to abide in morality, able to abide in what is learned. Such a person will surely be able to forever cut off the three fetters (samyojana, bonds of affliction), attain the fruit of stream-entry (srota-apanna, the fruit of entering the stream), obtain the law of non-regression, and will surely proceed towards enlightenment (bodhi, awakening), at most after seven returns between humans and gods, they will exhaust all the boundaries of suffering, this is called higher discipline training.' 'What is called higher mind training? It refers to those bhikkhus who respect morality, with morality as the most important; respect concentration

持，定為增上；不重般若，慧非增上。彼于少小所學戒中，微有所犯即能出離。所以者何？我說彼人終不毀犯所制學處不深慚愧，定能隨順清凈梵行、定能成辦清凈梵行，于諸學處，能住等持，能住所學。彼定能盡五下分結，證不還果，得不還法，當受化生，于彼世間當般涅槃，如是名為增上心學。

「何等名為增上慧學？謂諸苾芻尊重尸羅，戒為增上；尊重等持，定為增上；尊重般若，慧為增上，彼于少小所學戒中，微有所犯即能出離。所以者何？我說彼人終不毀犯所制學處不深慚愧，定能隨順清凈梵行、定能成辦清凈梵行，于諸學處，能住般若，能住所學。彼人定能永盡諸漏，得真無漏，心善解脫，慧善解脫，于現法中具足安住，自證通慧，能自了知：我生已盡，梵行已立，所作已辦，不受後有。如是名為增上慧學。

「若有於此所說三學勤修學者，我說必定不空無果，必至究竟，能得甘露、能證涅槃。如是名為學有三種，若有勤修，不空無果，必至究竟，能得甘露、能得涅槃。」爾時，世尊重攝此義而說頌曰：

「勤修增上戒，　　住戒住所學，　能永盡三結，　　定證預流果。　勤修增上心，　　住定住所學，　能盡五下結，　　定證不還果。　勤修增上慧，　　住慧住所學，　能

【現代漢語翻譯】現代漢語譯本『什麼是增上心學？是指那些比丘尊重戒律，以戒律為增上；尊重禪定，以禪定為增上；不尊重般若（prajna，智慧），智慧就不是增上。他們在少小時所學的戒律中，即使稍微有所違犯，也能立即改正。為什麼呢？因為我說這個人終究不會違犯所制定的學處，並且對違犯行為有深刻的慚愧心，一定能夠隨順清凈的梵行（brahmacarya，清凈行），一定能夠成就清凈的梵行，在各種學處中，能夠安住于等持（samadhi，禪定），能夠安住于所學。這樣的人一定能夠斷盡五下分結（five lower fetters），證得不還果（Anagami，不還果），獲得不還法，當受化生，在那個世間當般涅槃（Parinirvana，完全的涅槃），這叫做增上心學。『什麼是增上慧學？是指那些比丘尊重戒律，以戒律為增上；尊重禪定，以禪定為增上；尊重般若，以智慧為增上。他們在少小時所學的戒律中，即使稍微有所違犯，也能立即改正。為什麼呢？因為我說這個人終究不會違犯所制定的學處，並且對違犯行為有深刻的慚愧心，一定能夠隨順清凈的梵行，一定能夠成就清凈的梵行，在各種學處中，能夠安住于般若，能夠安住于所學。這樣的人一定能夠永遠斷盡諸漏（asrava，煩惱），獲得真正的無漏，心得到善解脫，慧得到善解脫，在現世中具足安住，通過自己的證悟智慧，能夠自己了知：我的生死已經終結，清凈的梵行已經確立，該做的事情已經做完，不再受後有的輪迴。這叫做增上慧學。『如果有人對於這裡所說的三種學問勤奮修習，我說必定不會是空無結果的，必定會達到究竟，能夠得到甘露（amrita，不死之藥），能夠證得涅槃。所以說學問有三種，如果有人勤奮修習，不會是空無結果的，必定會達到究竟，能夠得到甘露，能夠證得涅槃。』這時，世尊爲了重新概括這個意義，而說了偈頌：『勤奮修習增上戒，安住于戒律和所學，能永遠斷盡三種結，必定證得預流果（Sotapanna，須陀洹果）。勤奮修習增上心，安住于禪定和所學，能斷盡五種下分結，必定證得不還果。勤奮修習增上慧，安住于智慧和所學，能』

【English Translation】 English version 『What is higher mind training (Adhicitta-sikkha)? It refers to those Bhikkhus (monks) who respect morality (Sila), with morality as the enhancement; respect concentration (Samadhi), with concentration as the enhancement; and do not respect wisdom (Prajna), thus wisdom is not the enhancement. Even if they slightly violate the precepts they learned when young, they can immediately correct themselves. Why? Because I say that such a person will never violate the established precepts and has deep remorse for violations, will surely follow pure conduct (Brahmacarya), will surely accomplish pure conduct, and in all areas of learning, can abide in equanimity (Samadhi), can abide in what is learned. Such a person will surely exhaust the five lower fetters (five lower fetters), attain the fruit of non-returning (Anagami), obtain the Dharma of non-returning, and will be reborn by transformation, and will attain Parinirvana (complete Nirvana) in that world. This is called higher mind training.』『What is higher wisdom training (Adhipañña-sikkha)? It refers to those Bhikkhus who respect morality, with morality as the enhancement; respect concentration, with concentration as the enhancement; and respect wisdom, with wisdom as the enhancement. Even if they slightly violate the precepts they learned when young, they can immediately correct themselves. Why? Because I say that such a person will never violate the established precepts and has deep remorse for violations, will surely follow pure conduct, will surely accomplish pure conduct, and in all areas of learning, can abide in wisdom, can abide in what is learned. Such a person will surely exhaust all outflows (asrava), attain true non-outflows, the mind is well liberated, wisdom is well liberated, abiding fully in the present Dharma, through their own enlightened wisdom, can know for themselves: my birth is exhausted, pure conduct is established, what needs to be done is done, and there is no more future existence. This is called higher wisdom training.』『If someone diligently practices the three trainings mentioned here, I say it will surely not be empty and without result, it will surely reach the ultimate, able to obtain the nectar (amrita), able to attain Nirvana. Therefore, it is said that there are three types of training, if someone diligently practices, it will not be empty and without result, it will surely reach the ultimate, able to obtain the nectar, able to attain Nirvana.』 At that time, the World Honored One, to summarize this meaning again, spoke the following verse: 『Diligently cultivate higher morality, abide in morality and what is learned, able to forever exhaust the three fetters, surely attain the fruit of stream-enterer (Sotapanna). Diligently cultivate higher mind, abide in concentration and what is learned, able to exhaust the five lower fetters, surely attain the fruit of non-returning. Diligently cultivate higher wisdom, abide in wisdom and what is learned, able to』

盡一切結，　　定證無生果。　三學不唐捐，　　必證第一義，　故尊重三學，　　達法性無疑。」

吾從世尊聞如是語：「苾芻當知！學有三種，若少分修得少分果，若圓滿修得圓滿果。云何為三？一者增上戒學；二者增上心學；三者增上慧學。

「何等名為增上戒學？謂諸苾芻尊重尸羅，戒為增上；不重等持，定非增上；不重般若，慧非增上。彼于少小所學戒中，微有所犯即能出離。所以者何？我說彼人終不毀犯所制學處不深慚愧，定能隨順清凈梵行、定能成辦清凈梵行，于諸學處，能住尸羅，能住所學。彼人定能永盡三結，證預流果，得無墮法，定趣菩提，極於七返人天往來，盡諸苦際；或復有能令其欲界貪、恚微薄，證一來果，一來此間，盡諸苦際。如是名為增上戒學。

「何等名為增上心學？謂諸苾芻尊重尸羅，戒為增上；尊重等持，定為增上；不重般若，慧非增上。彼于少小所學戒中，微有所犯即能出離。所以者何？我說彼人終不毀犯所制學處不深慚愧，定能隨順清凈梵行、定能成辦清凈梵行，于諸學處，能住等持，能住所學。彼定能盡五下分結，證不還果，得不還法，當受化生，于彼世間當般涅槃，如是名為增上心學。

「何等名為增上慧學？謂諸苾芻尊重尸羅，戒為增

【現代漢語翻譯】現代漢語譯本『斷盡一切煩惱結縛，必定證得無生之果。精進修習戒、定、慧三學不會徒勞無功，必定證得第一義諦。所以應當尊重戒、定、慧三學，通達諸法實相，對此沒有絲毫懷疑。』

我阿難從世尊那裡聽到這樣的話：『各位比丘應當知道！修學有三種，若少分修習就能得到少分的果報，若圓滿修習就能得到圓滿的果報。哪三種呢？一是增上戒學；二是增上心學；三是增上慧學。

『什麼叫做增上戒學呢？就是各位比丘尊重戒律，以戒為最重要；不重視禪定，所以禪定不是最重要；不重視智慧，所以智慧不是最重要。他們在從小所學習的戒律中，即使稍微有所違犯，也能立即懺悔改正。為什麼呢？我說這個人終究不會違犯佛所制定的學處，並且深深感到慚愧，一定能夠隨順清凈的梵行、一定能夠成就清凈的梵行，在各種學處中，能夠安住于戒律，能夠安住于所學。這個人必定能夠永遠斷盡三結（samyojana，指身見、戒禁取見、疑），證得預流果（srota-āpanna，須陀洹果），得到不會墮落惡道的法，必定趨向菩提，最多七次在人天之間往返，就能斷盡一切痛苦的邊際；或者有的人能夠使他對欲界的貪慾、嗔恚變得微薄，證得一來果（sakrdāgāmin，斯陀含果），一次來到這個世間，就能斷盡一切痛苦的邊際。這就叫做增上戒學。

『什麼叫做增上心學呢？就是各位比丘尊重戒律，以戒為最重要；尊重禪定，以禪定為最重要；不重視智慧，所以智慧不是最重要。他們在從小所學習的戒律中，即使稍微有所違犯，也能立即懺悔改正。為什麼呢？我說這個人終究不會違犯佛所制定的學處，並且深深感到慚愧，一定能夠隨順清凈的梵行、一定能夠成就清凈的梵行，在各種學處中，能夠安住于禪定，能夠安住于所學。這個人必定能夠斷盡五下分結（pañca orambhāgiyāni samyojanāni，指身見、戒禁取見、疑、貪慾、嗔恚），證得不還果（anāgāmin，阿那含果），得到不還果的法，將會在色界天受生，在那裡般涅槃，這就叫做增上心學。

『什麼叫做增上慧學呢？就是各位比丘尊重戒律，以戒為增

【English Translation】 English version 『Having exhausted all fetters, one will surely realize the fruit of non-arising. The three learnings are not in vain; one will surely realize the ultimate truth. Therefore, respect the three learnings, and attain certainty about the nature of Dharma.』

I, Ānanda, heard the following words from the World Honored One: 『Bhikkhus, know that there are three types of learning. If one practices a small portion, one obtains a small portion of the fruit; if one practices fully, one obtains the full fruit. What are the three? They are: the superior learning in morality (adhisīla-sikkhā); the superior learning in concentration (adhicitta-sikkhā); and the superior learning in wisdom (adhipaññā-sikkhā).

『What is called the superior learning in morality? It is when bhikkhus respect morality, with morality being paramount; they do not emphasize samādhi (concentration), so samādhi is not paramount; they do not emphasize prajñā (wisdom), so wisdom is not paramount. If they slightly violate any of the precepts they have learned from a young age, they can immediately make amends. Why is that? I say that such a person will never violate the prescribed precepts without deep remorse, and will surely follow the pure conduct, surely accomplish the pure conduct. In all the precepts, they can abide in morality, and abide in what they have learned. Such a person will surely exhaust the three fetters (samyojana, referring to self-view, attachment to rites and rituals, and doubt), realize the fruit of stream-entry (srota-āpanna), attain the Dharma of non-degeneration, and surely proceed towards Bodhi, at most returning seven times between humans and devas, exhausting all suffering. Or, some may be able to make their greed and hatred in the desire realm thin, realize the fruit of once-returning (sakrdāgāmin), coming to this world once more, exhausting all suffering. This is called the superior learning in morality.

『What is called the superior learning in concentration? It is when bhikkhus respect morality, with morality being paramount; respect samādhi, with samādhi being paramount; they do not emphasize prajñā, so wisdom is not paramount. If they slightly violate any of the precepts they have learned from a young age, they can immediately make amends. Why is that? I say that such a person will never violate the prescribed precepts without deep remorse, and will surely follow the pure conduct, surely accomplish the pure conduct. In all the precepts, they can abide in samādhi, and abide in what they have learned. Such a person will surely exhaust the five lower fetters (pañca orambhāgiyāni samyojanāni, referring to self-view, attachment to rites and rituals, doubt, sensual desire, and ill-will), realize the fruit of non-returning (anāgāmin), attain the Dharma of non-returning, and will be reborn in the Form Realm, where they will attain parinirvana. This is called the superior learning in concentration.

『What is called the superior learning in wisdom? It is when bhikkhus respect morality, with morality being paramount

上；尊重等持，定為增上；尊重般若，慧為增上。彼于少小所學戒中，微有所犯即能出離。所以者何？我說彼人終不毀犯所制學處不深慚愧，定能隨順清凈梵行、定能成辦清凈梵行，于諸學處，能住般若，能住所學。彼人定能永盡諸漏，得真無漏，心善解脫，慧善解脫，于現法中具足安住，自證通慧，能自了知：我生已盡，梵行已立，所作已辦，不受後有。如是名為增上慧學。

「如是名為學有三種，若少分修得少分果，若圓滿修得圓滿果。」爾時，世尊重攝此義而說頌曰：

「多住尊重戒，　　名于少分修，　常精進熾然，　　便得少分果。　多住尊重定，　　名于少分修，　常精進熾然，　　亦得少分果。　多住尊重慧，　　名于圓滿修，　常精進熾然，　　便得圓滿果。　少分圓滿修，　　各得同類果，　知如是勝劣，　　應舍分修圓。」

吾從世尊聞如是語：「苾芻當知！學有三種，若正修習，令諸有情成下、中、上賢聖差別。云何為三？一者增上戒學；二者增上心學；三者增上慧學。

「何等名為增上戒學？謂諸苾芻尊重尸羅，戒為增上；不重等持，定非增上；不重般若，慧非增上。彼于少小所學戒中，微有所犯即能出離。所以者何？我說彼人終不毀犯所制學處不深慚

【現代漢語翻譯】現代漢語譯本：尊重戒律，以戒為增上；尊重禪定（Samadhi），以禪定為增上；尊重般若（Prajna），以智慧為增上。如果有人在所學的小小戒律中，稍微有所違犯，就能立即改正。為什麼呢？因為我說這個人絕對不會違犯已經制定的學處，並且對此深感慚愧，一定能夠隨順清凈的梵行（Brahmacarya），一定能夠成就清凈的梵行，對於各種學處，能夠安住于般若，能夠安住所學。這個人一定能夠永遠斷盡各種煩惱，獲得真正的無漏智慧，心得到善解脫，智慧得到善解脫，在現世中具足安住，通過自己的證悟智慧，能夠自己了知：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，不再有來世的輪迴。這就叫做增上慧學。『像這樣，學習有三種，如果少分地修習，就得到少分的果報；如果圓滿地修習，就得到圓滿的果報。』當時，世尊（Buddha）再次總結這個意義，說了以下偈頌：『多注重尊重戒律，這叫做少分修習，常常精進努力，就能得到少分的果報。多注重尊重禪定，這叫做少分修習，常常精進努力，也能得到少分的果報。多注重尊重智慧，這叫做圓滿修習，常常精進努力，就能得到圓滿的果報。少分和圓滿的修習，各自得到同類的果報，瞭解這種殊勝和低劣的差別，就應該捨棄少分修習，選擇圓滿修習。』我從世尊那裡聽到這樣的話：『比丘（Bhikkhu）們應當知道！學習有三種，如果正確地修習，能使各種有情眾產生為下等、中等、上等的賢聖，產生差別。哪三種呢？一是增上戒學；二是增上心學；三是增上慧學。』『什麼叫做增上戒學呢？就是各位比丘尊重尸羅（Sila），以戒律為增上；不尊重禪定，所以禪定不是增上；不尊重般若，所以智慧不是增上。如果有人在所學的小小戒律中，稍微有所違犯，就能立即改正。為什麼呢？因為我說這個人絕對不會違犯已經制定的學處，並且對此深感慚愧。

【English Translation】 English version: Respecting morality, morality is supreme; respecting Samadhi (concentration), concentration is supreme; respecting Prajna (wisdom), wisdom is supreme. If one slightly violates the precepts they have learned, they can immediately correct it. Why? Because I say that such a person will never violate the established precepts and will deeply regret it, will surely follow the pure Brahmacarya (holy life), will surely accomplish the pure Brahmacarya, and for all the precepts, will abide in Prajna, and will abide in what they have learned. Such a person will surely exhaust all defilements, attain true non-defilement, the mind will be well liberated, wisdom will be well liberated, and in the present life, they will dwell in peace, through their own enlightened wisdom, they will know for themselves: my birth is exhausted, the holy life is established, what needs to be done is done, and there will be no future existence. This is called higher wisdom training. 'Thus, there are three types of learning. If one practices a small portion, one obtains a small portion of the result; if one practices completely, one obtains a complete result.' At that time, the Buddha (World-Honored One) summarized this meaning again and spoke the following verses: 'Focusing on respecting morality, this is called practicing a small portion; constantly striving diligently, one obtains a small portion of the result. Focusing on respecting concentration, this is called practicing a small portion; constantly striving diligently, one also obtains a small portion of the result. Focusing on respecting wisdom, this is called practicing completely; constantly striving diligently, one obtains a complete result. Practicing a small portion or completely, each obtains a similar result. Knowing such superiority and inferiority, one should abandon partial practice and choose complete practice.' I heard from the Buddha these words: 'Bhikkhus (monks), you should know! There are three types of learning. If practiced correctly, they can cause all sentient beings to become inferior, intermediate, and superior sages, creating differences. What are the three? First, higher morality training; second, higher mind training; third, higher wisdom training.' 'What is called higher morality training? It is when the Bhikkhus respect Sila (moral conduct), with morality being supreme; not respecting concentration, so concentration is not supreme; not respecting Prajna, so wisdom is not supreme. If one slightly violates the precepts they have learned, they can immediately correct it. Why? Because I say that such a person will never violate the established precepts and will deeply regret it.

愧，定能隨順清凈梵行、定能成辦清凈梵行，于諸學處，能住尸羅，能住所學。彼人定能永盡三結，證預流果，得無墮法，定趣菩提，極於七返人天往來；或成家家，或一來果，或成一間。如是名為增上戒學。

「何等名為增上心學？謂諸苾芻尊重尸羅，戒為增上；尊重等持，定為增上；不重般若，慧非增上。彼于少小所學戒中，微有所犯即能出離。所以者何？我說彼人終不毀犯所制學處不深慚愧，定能隨順清凈梵行、定能成辦清凈梵行，于諸學處，能住等持，能住所學。彼定能盡五下分結，證不還果，得不還法，當受化生，于彼世間當般涅槃；或成中般，或成生般，或有行般，或無行般，或成上流，趣色究竟，或趣非想非非想處，而般涅槃。如是名為增上心學。

「何等名為增上慧學？謂諸苾芻尊重尸羅，戒為增上；尊重等持，定為增上；尊重般若，慧為增上。彼于少小所學戒中，微有所犯即能出離。所以者何？我說彼人終不毀犯所制學處不深慚愧，定能隨順清凈梵行、定能成辦清凈梵行，于諸學處，能住般若，能住所學。彼人定能永盡諸漏，得真無漏，心善解脫，慧善解脫，于現法中具足安住，自證通慧，能自了知：我生已盡，梵行已立，所作已辦，不受後有。如是名為增上慧學。

「如是名

【現代漢語翻譯】現代漢語譯本：『什麼是增上戒學？』是指那些比丘尊重戒律，以戒為增上；不尊重禪定，定力不是增上；不尊重智慧，智慧不是增上。他們對於所學的小小戒條，即使稍微有所違犯，也能立即改正。為什麼呢？我說這樣的人終究不會違犯佛陀制定的學處，並且對於違犯的行為深感慚愧，一定能夠隨順清凈的梵行，一定能夠成就清凈的梵行，在各種學處中，能夠安住于戒律，能夠安住所學。這樣的人一定能夠永遠斷除三結（身見、戒禁取見、疑），證得預流果（Sotapanna），獲得不墮落的法，必定趨向菩提（Bodhi，覺悟），最多經過七次人天往來；或者成為家家（Kula-kula），或者證得一來果（Sakadagami），或者成為一間（ekavīcika）。這叫做增上戒學。

『什麼是增上心學？』是指那些比丘尊重戒律，以戒為增上；尊重禪定，以定為增上；不尊重智慧，智慧不是增上。他們對於所學的小小戒條，即使稍微有所違犯，也能立即改正。為什麼呢？我說這樣的人終究不會違犯佛陀制定的學處，並且對於違犯的行為深感慚愧，一定能夠隨順清凈的梵行，一定能夠成就清凈的梵行，在各種學處中，能夠安住于禪定，能夠安住所學。這樣的人一定能夠斷除五下分結（身見、戒禁取見、疑、貪慾、嗔恚），證得不還果（Anagami），獲得不還的法，將會在色界天（Rūpadhātu）受生，並在那裡般涅槃（Parinirvana，完全的涅槃）；或者成為中般（antarāparinibbāyin），或者成為生般（upahacca-parinibbāyin），或者有行般（sasaṅkhāra-parinibbāyin），或者無行般（asaṅkhāra-parinibbāyin），或者成為上流（uddhamsota），趣向色究竟天（Akaniṣṭha），或者趣向非想非非想處天（Nevasaññānāsaññāyatana），並在那裡般涅槃。這叫做增上心學。

『什麼是增上慧學？』是指那些比丘尊重戒律，以戒為增上；尊重禪定，以定為增上；尊重智慧，以慧為增上。他們對於所學的小小戒條，即使稍微有所違犯，也能立即改正。為什麼呢？我說這樣的人終究不會違犯佛陀制定的學處，並且對於違犯的行為深感慚愧，一定能夠隨順清凈的梵行，一定能夠成就清凈的梵行，在各種學處中，能夠安住于智慧，能夠安住所學。這樣的人一定能夠永遠斷除所有煩惱，獲得真正的無漏智慧，心得到善解脫，慧得到善解脫，在現世中具足安住，通過自己的證悟智慧，能夠自己了知：『我生已經盡了，梵行已經確立，該做的已經做完，不再受後有。』這叫做增上慧學。

這就是所謂的

【English Translation】 English version: 『What is superior morality training (adhisīla-sikkhā)?』 It refers to those monks who respect morality, with morality as superior; they do not respect concentration, concentration is not superior; they do not respect wisdom, wisdom is not superior. Even if they slightly violate the minor precepts they have learned, they can immediately correct themselves. Why is that? I say that such people will never violate the precepts established by the Buddha, and they deeply regret any violations. They will certainly follow the pure monastic life, and they will certainly accomplish the pure monastic life. In all the precepts, they can abide in morality and abide in what they have learned. Such a person will certainly eradicate the three fetters (self-view, clinging to rites and rituals, and doubt), attain the stream-enterer fruit (Sotapanna), obtain the Dharma of non-decline, and surely proceed towards enlightenment (Bodhi), at most going back and forth between humans and devas seven times; or become a 『family-to-family』 (Kula-kula), or attain the once-returner fruit (Sakadagami), or become a 『one-seeder』 (ekavīcika). This is called superior morality training.

『What is superior mind training (adhicitta-sikkhā)?』 It refers to those monks who respect morality, with morality as superior; respect concentration, with concentration as superior; do not respect wisdom, wisdom is not superior. Even if they slightly violate the minor precepts they have learned, they can immediately correct themselves. Why is that? I say that such people will never violate the precepts established by the Buddha, and they deeply regret any violations. They will certainly follow the pure monastic life, and they will certainly accomplish the pure monastic life. In all the precepts, they can abide in concentration and abide in what they have learned. Such a person will certainly eradicate the five lower fetters (self-view, clinging to rites and rituals, doubt, sensual desire, and ill-will), attain the non-returner fruit (Anagami), obtain the Dharma of non-returning, and will be reborn in the Form Realm (Rūpadhātu), and attain Parinirvana (complete Nirvana) there; or become an 『in-between』 (antarāparinibbāyin), or become a 『life-span finisher』 (upahacca-parinibbāyin), or with effort (sasaṅkhāra-parinibbāyin), or without effort (asaṅkhāra-parinibbāyin), or become an 『upstreamer』 (uddhamsota), proceeding to the Akaniṣṭha heaven, or proceeding to the Realm of Neither Perception Nor Non-Perception (Nevasaññānāsaññāyatana), and attain Parinirvana there. This is called superior mind training.

『What is superior wisdom training (adhipaññā-sikkhā)?』 It refers to those monks who respect morality, with morality as superior; respect concentration, with concentration as superior; respect wisdom, with wisdom as superior. Even if they slightly violate the minor precepts they have learned, they can immediately correct themselves. Why is that? I say that such people will never violate the precepts established by the Buddha, and they deeply regret any violations. They will certainly follow the pure monastic life, and they will certainly accomplish the pure monastic life. In all the precepts, they can abide in wisdom and abide in what they have learned. Such a person will certainly eradicate all defilements, attain true undefiled wisdom, the mind is well liberated, wisdom is well liberated, abiding fully in the present life, through their own wisdom of realization, they can know for themselves: 『Birth is exhausted, the monastic life is established, what needs to be done is done, there is no more future existence.』 This is called superior wisdom training.

This is called

為學有三種，若正修習，令諸有情成下、中、上賢聖差別。」爾時，世尊重攝此義而說頌曰：

「隨學因勢力，　　常精進熾然，　下中上品修，　　隨得果差別。　謂下精進修，　　還成下品果，　中修得中果，　　上修亦復然。　既知三品修，　　所得果差別，　故應舍中下，　　宜遵上品修。」

吾從世尊聞如是語：「苾芻當知！若諸苾芻，具調善戒、具調善法、具調善慧，彼於我法毗柰耶中已具修行，名最上士。云何苾芻具調善戒？謂諸苾芻具凈尸羅，安住、守護別解脫戒，軌範所行無不圓滿，于微小罪見大怖畏，具能受學所應學處，成就清凈身、語二業，成就凈命，成就凈見，是名苾芻具調善戒。既具如是調善戒已，云何苾芻具調善法？謂諸苾芻勤修七種菩提分法，具足安住，是名苾芻具調善法。既具如是調善尸羅、調善法已，云何苾芻具調善慧？謂諸苾芻永盡諸漏，得真無漏，心善解脫，慧善解脫，于現法中具足安住，自證通慧，能自了知：我生已盡，梵行已立，所作已辦，不受後有。是名苾芻具調善慧。如是名為若有苾芻具調善戒、具調善法、具調善慧，彼於我法毗柰耶中已具修行，名最上士。」爾時，世尊重攝此義而說頌曰：

「若身語意思，　　離諸惡不善，　名具調善戒

【現代漢語翻譯】現代漢語譯本：修學有三種方式，如果正確地修習，能使眾產生為下等、中等、上等的賢聖，各有差別。』當時，世尊爲了總結這個意義，說了以下偈頌：『隨著修學因地的力量，常常精進且熾盛地修行，下品、中品、上品地修習，隨著各自的修習而得到不同的果報。所謂下品精進地修習，最終成就下品的果報；中品修習得到中品的果報；上品修習也是如此。既然已經知道三種品級的修習，所得的果報各有差別，所以應當捨棄中品和下品，適宜遵循上品修習。』我從世尊那裡聽到這樣的話：『比丘（bhiksu，佛教出家男眾）應當知道！如果各位比丘，具足調善的戒律、具足調善的法、具足調善的智慧，他們在我所說的法和毗柰耶（vinaya，戒律）中已經具足修行，被稱為最上等的人。什麼樣的比丘具足調善的戒律呢？就是各位比丘具足清凈的尸羅（sila，戒律），安住並守護別解脫戒（pratimoksa，波羅提木叉），行為舉止沒有不圓滿的地方，對於微小的罪過也視為極大的畏懼，能夠受持和學習所有應該學習的地方，成就清凈的身業和語業，成就清凈的活命方式，成就清凈的見解，這叫做比丘具足調善的戒律。已經具足如此調善的戒律后，什麼樣的比丘具足調善的法呢？就是各位比丘勤奮修習七種菩提分法（bodhyanga，菩提的組成部分），具足安住其中，這叫做比丘具足調善的法。已經具足如此調善的尸羅和調善的法后，什麼樣的比丘具足調善的智慧呢？就是各位比丘永遠斷盡所有的煩惱，得到真正的無煩惱，心得到善妙的解脫，智慧得到善妙的解脫，在現世中具足安住，親自證得通達的智慧，能夠自己了知：我的生死已經斷盡，清凈的修行已經確立，該做的事情已經做完，不再受後世的輪迴。這叫做比丘具足調善的智慧。像這樣就叫做如果有比丘具足調善的戒律、具足調善的法、具足調善的智慧，他們在我所說的法和毗柰耶中已經具足修行，被稱為最上等的人。』當時，世尊爲了總結這個意義，說了以下偈頌：『如果身語意三方面，遠離各種惡和不善，就叫做具足調善的戒律。

【English Translation】 English version: There are three kinds of learning. If practiced correctly, they can lead sentient beings to become inferior, intermediate, and superior sages, each with their own distinctions.' At that time, the World Honored One, summarizing this meaning, spoke the following verses: 'Depending on the strength of the causes of learning, constantly striving and blazing with effort, practicing in inferior, intermediate, and superior ways, one obtains different results accordingly. So-called inferior diligent practice ultimately achieves inferior results; intermediate practice yields intermediate results; superior practice is also the same. Since one already knows that the three grades of practice lead to different results, one should abandon the intermediate and inferior, and it is appropriate to follow the superior practice.' I heard from the World Honored One these words: 'Bhiksus (bhiksu, Buddhist monks), you should know! If any bhiksus possess well-tamed precepts, well-tamed Dharma, and well-tamed wisdom, they have fully practiced in my Dharma and Vinaya (vinaya, monastic rules), and are called the most superior persons. What kind of bhiksu possesses well-tamed precepts? It is when bhiksus possess pure Sila (sila, moral conduct), abide in and guard the Pratimoksa (pratimoksa, code of monastic discipline), whose conduct is complete in every way, who see great fear in even the smallest offenses, who are able to receive and learn all that should be learned, who achieve pure bodily and verbal actions, who achieve pure livelihood, and who achieve pure views. This is called a bhiksu possessing well-tamed precepts. Having possessed such well-tamed precepts, what kind of bhiksu possesses well-tamed Dharma? It is when bhiksus diligently cultivate the seven factors of enlightenment (bodhyanga, components of enlightenment), abiding fully in them. This is called a bhiksu possessing well-tamed Dharma. Having possessed such well-tamed Sila and well-tamed Dharma, what kind of bhiksu possesses well-tamed wisdom? It is when bhiksus have forever exhausted all defilements, attained true freedom from defilements, whose minds are well liberated, whose wisdom is well liberated, who abide fully in the present Dharma, personally realizing through penetrating wisdom, able to know for themselves: My birth is exhausted, pure conduct is established, what needed to be done is done, there is no more future existence. This is called a bhiksu possessing well-tamed wisdom. Thus, it is said that if any bhiksus possess well-tamed precepts, well-tamed Dharma, and well-tamed wisdom, they have fully practiced in my Dharma and Vinaya, and are called the most superior persons.' At that time, the World Honored One, summarizing this meaning, spoke the following verses: 'If body, speech, and mind, are free from all evil and unwholesome deeds, it is called possessing well-tamed precepts.'

，　　有慚愧苾芻。　若能善修行，　　七菩提分法，　名具調善法，　　有妙定苾芻。　若能正了知，　　自永盡諸漏，　名具調善慧，　　真無漏苾芻。　若具三調善，　　威德世難思，　若已具修行，　　最上聰明士。」

吾從世尊聞如是語：「苾芻當知！諸有苾芻成就三分，應知是人于凈尸羅已得圓滿、于究竟位已得圓滿、于修梵行已得圓滿，已能窮至梵行後邊。云何為三？謂有苾芻，成就無學戒、定、慧蘊，是名苾芻成就三分，應知是人于凈尸羅已得圓滿、于究竟位已得圓滿、于修梵行已得圓滿，已能窮至梵行後邊。若諸苾芻，于凈尸羅已得圓滿、于究竟位已得圓滿、于修梵行已得圓滿，已能窮至梵行後邊。應知是人必不樂居村城聚落、房舍臥具，亦不樂與諸苾芻眾、苾芻尼眾、鄔波索迦、鄔波斯迦、勤策男等，同一園林喧雜而住。應知是人成就第一寂靜心法，獨守空閑，依四依住，離諸垢穢，內守真實，棄捨所求，無染、分別，不為世法之所涂染。譬如世間嗢缽羅花、拘牟陀花、缽特摩花、奔陀利花，依水而生、依水而長，雖從水出而不為水之所染著。是人亦爾，依世間生、依世間長，雖現世間，而不為諸世法所染。」爾時，世尊重攝此義而說頌曰：

「無學三分成，　　尸羅究竟

【現代漢語翻譯】現代漢語譯本：有慚愧心的比丘（Bhikkhu，佛教出家男眾）。如果能夠好好修行，七菩提分法（Sapta Bodhyanga，通往覺悟的七種要素），就叫做具足調和善良之法，是有著美妙禪定的比丘。如果能夠正確了知，自己永遠斷盡各種煩惱，就叫做具足調和善良的智慧，是真正的無煩惱比丘。如果具足三種調和善良，他的威德力量世間難以思議，如果已經具足修行，就是最上等的聰明之士。」

我從世尊那裡聽到這樣的話：『比丘們應當知道！如果有些比丘成就了三種分，應當知道這個人在清凈的戒律上已經得到圓滿、在究竟的果位上已經得到圓滿、在修行梵行上已經得到圓滿，已經能夠窮盡達到梵行的最終目標。什麼是三種分呢？就是有些比丘，成就了無學戒蘊（Asekha-sila-khandha，超越學習階段的戒律集合）、定蘊（Samadhi-khandha，禪定集合）、慧蘊（Prajna-khandha，智慧集合），這就叫做比丘成就了三種分，應當知道這個人在清凈的戒律上已經得到圓滿、在究竟的果位上已經得到圓滿、在修行梵行上已經得到圓滿，已經能夠窮盡達到梵行的最終目標。如果各位比丘，在清凈的戒律上已經得到圓滿、在究竟的果位上已經得到圓滿、在修行梵行上已經得到圓滿，已經能夠窮盡達到梵行的最終目標，應當知道這個人必定不喜歡居住在村莊、城市、聚落、房舍臥具，也不喜歡與各位比丘眾、比丘尼眾（Bhikkhuni，佛教出家女眾）、鄔波索迦（Upasaka，在家男居士）、鄔波斯迦（Upasika，在家女居士）、勤策男（Sramanera，沙彌）等，一同在園林中喧鬧雜亂地居住。應當知道這個人成就了第一寂靜心法，獨自守護空閑之處，依靠四依（Cattaro Nissaya，比丘生活的四個依靠）而住，遠離各種垢穢，內心守護真實，捨棄各種追求，沒有污染、分別，不被世間法所污染。譬如世間的嗢缽羅花（Utpala，青蓮花）、拘牟陀花（Kumuda，白睡蓮）、缽特摩花（Padma，紅蓮花）、奔陀利花（Pundarika，白蓮花），依靠水而生、依靠水而長，雖然從水中長出卻不被水所染著。這個人也是這樣，依靠世間而生、依靠世間而長，雖然顯現在世間，卻不被各種世間法所染。』」當時，世尊重複此義而說頌語：

『無學的三分成就，戒律究竟』

【English Translation】 English version: A Bhikkhu (Buddhist monk) with shame and remorse. If one can practice well, the seven factors of enlightenment (Sapta Bodhyanga, the seven elements leading to enlightenment), Is called possessing well-tamed virtues, a Bhikkhu with wonderful Samadhi (concentration). If one can rightly understand, and forever exhaust all defilements, Is called possessing well-tamed wisdom, a true defilement-free Bhikkhu. If one possesses the three well-tamed virtues, one's majestic power is inconceivable to the world, If one has already possessed the practice, one is the most supreme intelligent person.'

I heard from the World Honored One (Buddha) these words: 'Bhikkhus, you should know! If there are Bhikkhus who have accomplished the three divisions, you should know that this person has attained perfection in pure morality (Sila), has attained perfection in the ultimate state, has attained perfection in the practice of Brahmacharya (pure conduct), and has been able to exhaustively reach the final goal of Brahmacharya. What are the three divisions? They are: if there are Bhikkhus who have accomplished the Asekha-sila-khandha (aggregate of precepts beyond learning), Samadhi-khandha (aggregate of concentration), and Prajna-khandha (aggregate of wisdom), this is called a Bhikkhu who has accomplished the three divisions. You should know that this person has attained perfection in pure morality, has attained perfection in the ultimate state, has attained perfection in the practice of Brahmacharya, and has been able to exhaustively reach the final goal of Brahmacharya. If the Bhikkhus have attained perfection in pure morality, have attained perfection in the ultimate state, have attained perfection in the practice of Brahmacharya, and have been able to exhaustively reach the final goal of Brahmacharya, you should know that this person will certainly not enjoy living in villages, cities, settlements, dwellings, or lodgings, nor will they enjoy living in the same garden with the Bhikkhu Sangha (community of monks), Bhikkhuni Sangha (community of nuns), Upasakas (male lay devotees), Upasikas (female lay devotees), Sramaneras (novice monks), and others, in a noisy and chaotic manner. You should know that this person has accomplished the first peaceful mind-dharma, guarding solitude, dwelling according to the four supports (Cattaro Nissaya, the four resources for a monk's life), away from all defilements, inwardly guarding truthfulness, abandoning all seeking, without contamination or discrimination, and not being tainted by worldly dharmas. Just like the Utpala flower (blue lotus), Kumuda flower (white water lily), Padma flower (red lotus), and Pundarika flower (white lotus) in the world, which are born from water and grow in water, but are not stained by water even though they emerge from it. This person is also like that, born from the world and growing in the world, although appearing in the world, they are not stained by any worldly dharmas.'" At that time, the World Honored One repeated this meaning and spoke in verse:

'The three divisions of non-learning are accomplished, morality is ultimate.'

位，　修梵行圓滿，　　至梵行後邊。　如是苾芻眾，　　得最上瑜伽，　永盡諸苦邊，　　證無上安樂。」

吾從世尊聞如是語：「苾芻當知！若有希求三種樂事，應于凈戒不缺、不穿、不穢、不雜，于凈尸羅應起上品欲勤精進，終無懈廢。云何為三？一者希求名譽樂事，應于凈戒不缺、不穿、不穢、不雜，于凈尸羅應起上品欲勤精進，終無懈廢。二者希求利養樂事，應于凈戒不缺、不穿、不穢、不雜，于凈尸羅應起上品欲勤精進，終無懈廢。三者希求生天樂事，應于凈戒不缺、不穿、不穢、不雜，于凈尸羅應起上品欲勤精進，終無懈廢。是名希求三種樂事，應于凈戒不缺、不穿、不穢、不雜，于凈尸羅應起上品欲勤精進，終無懈廢。」爾時，世尊重攝此義而說頌曰：

「為求三種樂，　　智者護尸羅，　謂世尚名譽、　　利養、生天樂。　觀如是勝樂，　　智者護尸羅，　當遠惡親知，　　如避險惡道；　雖不造眾惡，　　而親近惡人，　如以吉祥茅，　　裹臭爛魚肉；　親所不應親，　　狎所不應狎，　如持鮮凈物，　　投糞穢深坑。　世間樂凈人，　　常懼穢涂染，　有智者亦爾，　　深怖惡親知。」

吾從世尊聞如是語：「苾芻當知！有三種香，唯順風熏，不能逆

【現代漢語翻譯】現代漢語譯本：『處於那個位置，修持梵行達到圓滿，到達梵行的最終境界。這樣的比丘眾，獲得最上等的瑜伽，永遠斷絕一切痛苦的邊際，證得無上的安樂。』

我從世尊那裡聽到這樣的話：『比丘們應當知道！如果有人希望獲得三種快樂的事情，應當在清凈的戒律上不缺損、無瑕疵、不污穢、不混雜，對於清凈的戒律應當發起上等的慾望、勤奮和精進，始終不懈怠廢棄。哪三種呢？第一種是希望獲得名譽的快樂，應當在清凈的戒律上不缺損、無瑕疵、不污穢、不混雜，對於清凈的戒律應當發起上等的慾望、勤奮和精進，始終不懈怠廢棄。第二種是希望獲得利益供養的快樂，應當在清凈的戒律上不缺損、無瑕疵、不污穢、不混雜，對於清凈的戒律應當發起上等的慾望、勤奮和精進，始終不懈怠廢棄。第三種是希望獲得往生天界的快樂，應當在清凈的戒律上不缺損、無瑕疵、不污穢、不混雜，對於清凈的戒律應當發起上等的慾望、勤奮和精進，始終不懈怠廢棄。這叫做希望獲得三種快樂的事情，應當在清凈的戒律上不缺損、無瑕疵、不污穢、不混雜，對於清凈的戒律應當發起上等的慾望、勤奮和精進，始終不懈怠廢棄。』那時，世尊再次總結這個意義而說了偈頌：

『爲了追求三種快樂，有智慧的人守護戒律，就是世間的名譽、利益供養、往生天界的快樂。觀察到這樣殊勝的快樂，有智慧的人守護戒律，應當遠離惡劣的親友，如同躲避危險惡劣的道路；即使不親自造作各種惡行，而親近惡人，就像用吉祥的茅草，包裹著臭爛的魚肉；親近不應該親近的人，狎昵不應該狎昵的人，就像拿著新鮮乾淨的東西，投入糞便污穢的深坑。世間喜愛清凈的人，常常害怕被污穢沾染，有智慧的人也是這樣，深深地畏懼惡劣的親友。』

我從世尊那裡聽到這樣的話：『比丘們應當知道！有三種香，只能順著風熏，不能逆著風。

【English Translation】 English version: 『In that position, Cultivating the Brahmacharya (pure conduct) to perfection, reaching the ultimate boundary of Brahmacharya. Such a community of Bhikshus (monks), attains the supreme Yoga (spiritual practice), Forever ending the boundary of all suffering, realizing unsurpassed bliss.』

I heard the following words from the World Honored One: 『Bhikshus (monks), know that if someone desires three kinds of joyful things, they should ensure that their pure precepts are without deficiency, flawless, unpolluted, and unmixed. They should generate superior desire, diligence, and effort towards pure precepts, never becoming lax or abandoning them. What are the three? The first is desiring the joy of fame, one should ensure that their pure precepts are without deficiency, flawless, unpolluted, and unmixed. They should generate superior desire, diligence, and effort towards pure precepts, never becoming lax or abandoning them. The second is desiring the joy of profit and offerings, one should ensure that their pure precepts are without deficiency, flawless, unpolluted, and unmixed. They should generate superior desire, diligence, and effort towards pure precepts, never becoming lax or abandoning them. The third is desiring the joy of being born in the heavens, one should ensure that their pure precepts are without deficiency, flawless, unpolluted, and unmixed. They should generate superior desire, diligence, and effort towards pure precepts, never becoming lax or abandoning them. This is called desiring three kinds of joyful things, one should ensure that their pure precepts are without deficiency, flawless, unpolluted, and unmixed. They should generate superior desire, diligence, and effort towards pure precepts, never becoming lax or abandoning them.』 At that time, the World Honored One summarized this meaning again and spoke the following verse:

『To seek three kinds of joy, the wise protect the precepts, Namely worldly fame, profit and offerings, and the joy of being born in the heavens. Observing such supreme joy, the wise protect the precepts, One should stay away from evil relatives and friends, as if avoiding dangerous and evil paths; Even if one does not personally commit various evil deeds, but associates with evil people, It is like using auspicious thatch grass to wrap rotten fish and meat; Being close to those one should not be close to, being intimate with those one should not be intimate with, Is like taking fresh and clean things and throwing them into a deep pit of feces and filth. Worldly people who love cleanliness, are always afraid of being stained by filth, The wise are also like this, deeply fearing evil relatives and friends.』

I heard the following words from the World Honored One: 『Bhikshus (monks), know that there are three kinds of fragrance that can only drift with the wind, not against it.

風。云何為三？一者根香；二者莖香；三者花香。如是三種，唯順風熏，不能逆風。汝等苾芻，勿作是念：更無餘香，或順風熏、或逆風熏、或復順逆，皆悉能熏。所以者何？我佛法中有一妙香，能順風熏、能逆風熏、能順逆熏，天上、人中皆聞芬馥，世間賢聖無不珍愛。何等名為我佛法中有一妙香，能順風熏、能逆風熏、能順逆熏，天上、人中皆聞芬馥，世間賢聖無不珍愛？所謂戒香。由此戒香，能順風熏、能逆風熏、能順逆熏，天上、人中皆聞芬馥，世間賢聖無不珍愛。如是名為我佛法中有一妙香，能順風熏、能逆風熏、能順逆熏，天上人中皆聞芬馥，世間賢聖無不珍愛。」爾時，世尊重攝此義而說頌曰：

「世間諸所有，　　根莖花等香，　皆不逆風熏，　　以勢力微故。　唯我佛法中，　　有一妙香類，　順風逆風等，　　無不普皆熏；　天上及人中，　　諸世間賢聖，　一切皆珍愛，　　所謂凈戒香。　若能於此香，　　無放逸而住，　生無倒定慧，　　永盡眾苦邊。」

重攝前經嗢拖南曰：

同界、感後有　　求利及欲生　惡說似驢鳴　　四學與四戒

本事經卷第六大正藏第 17 冊 No. 0765 本事經

本事經卷第七

大唐三藏法師玄

【現代漢語翻譯】現代漢語譯本：風。什麼是三種香？一是根的香，二是莖的香，三是花的香。這三種香，只能順著風飄散，不能逆著風飄散。你們這些比丘（bhiksu，佛教出家男眾），不要這樣想：沒有其他的香，可以順著風飄散，或者逆著風飄散，或者既順著風也逆著風，都能飄散。為什麼呢？我的佛法中有一種美妙的香，能順著風飄散，能逆著風飄散，能既順著風也逆著風飄散，天上、人間都能聞到它的芬芳，世間的賢人和聖人都非常珍愛它。什麼叫做我的佛法中有一種美妙的香，能順著風飄散，能逆著風飄散，能既順著風也逆著風飄散，天上、人間都能聞到它的芬芳，世間的賢人和聖人都非常珍愛它呢？這就是所謂的戒香。因為這種戒香，能順著風飄散，能逆著風飄散，能既順著風也逆著風飄散，天上、人間都能聞到它的芬芳，世間的賢人和聖人都非常珍愛它。這就是我佛法中有一種美妙的香，能順著風飄散，能逆著風飄散，能既順著風也逆著風飄散，天上人間都能聞到它的芬芳，世間的賢人和聖人都非常珍愛它。』當時，世尊（Lokaksema，佛教對佛的尊稱）再次總結這個意義，用偈頌說道：『世間所有的一切，根、莖、花等的香，都不能逆著風飄散，因為它們的力量很微弱。只有我的佛法中，有一種美妙的香，順著風、逆著風等，沒有不能普遍飄散的；天上和人間，以及世間的賢人和聖人，一切都珍愛它，這就是清凈的戒香。如果能對這種香，不放逸地安住，就能產生沒有顛倒的定和慧，永遠斷絕眾多的痛苦。』再次總結前面的經文，用優陀那（Udana，總結性的偈頌）說道：同界、感後有，求利以及欲生，惡說似驢鳴，四學與四戒。《本事經》卷第六大正藏第17冊 No. 0765 《本事經》《本事經》卷第七大唐三藏法師玄奘（Xuanzang，唐代著名譯經師）奉詔譯

【English Translation】 English version: Wind. What are the three types of fragrance? The first is the fragrance of the root; the second is the fragrance of the stem; the third is the fragrance of the flower. These three types of fragrance can only drift with the wind and cannot drift against the wind. You bhiksus (bhiksu, Buddhist monks), do not think that there is no other fragrance that can drift with the wind, or against the wind, or both with and against the wind. Why? In my Buddha-dharma, there is a wonderful fragrance that can drift with the wind, can drift against the wind, and can drift both with and against the wind. Gods and humans can smell its fragrance, and the wise and holy beings of the world all cherish it. What is this wonderful fragrance in my Buddha-dharma that can drift with the wind, can drift against the wind, and can drift both with and against the wind, so that gods and humans can smell its fragrance, and the wise and holy beings of the world all cherish it? It is the fragrance of precepts (sila). Because of this fragrance of precepts, it can drift with the wind, can drift against the wind, and can drift both with and against the wind. Gods and humans can smell its fragrance, and the wise and holy beings of the world all cherish it. This is the wonderful fragrance in my Buddha-dharma that can drift with the wind, can drift against the wind, and can drift both with and against the wind, so that gods and humans can smell its fragrance, and the wise and holy beings of the world all cherish it.』 At that time, the World-Honored One (Lokaksema, a title for the Buddha) summarized this meaning again and spoke in verse: 『All the fragrances in the world, such as those of roots, stems, and flowers, Cannot drift against the wind, because their power is weak. Only in my Buddha-dharma, there is a kind of wonderful fragrance, That drifts with the wind, against the wind, and so on, without failing to spread everywhere; Gods and humans, as well as the wise and holy beings of the world, All cherish it, which is the pure fragrance of precepts. If one can abide in this fragrance without negligence, One will generate undistorted samadhi (concentration) and wisdom, and forever end the edge of all suffering.』 Again summarizing the previous sutra, using an Udana (Udana, a concluding verse) says: Same realm, feeling later existence, seeking profit and desiring birth, Evil speech like a donkey's braying, four learnings and four precepts. The Sixth Scroll of the Avadana Sutra Taisho Tripitaka Volume 17, No. 0765, Avadana Sutra The Seventh Scroll of the Avadana Sutra Translated by the Tripitaka Master Xuanzang (Xuanzang, a famous translator of Buddhist scriptures in the Tang Dynasty) of the Great Tang Dynasty by imperial decree.

奘奉　詔譯三法品第三之二

吾從世尊聞如是語：「苾芻當知！於此世間子有三種。云何為三？一者等子；二者勝子；三者劣子。云何等子？謂有一類父母具戒，成調善法，能離殺生、離不與取、離欲邪行、離虛誑語、離飲諸酒生放逸處。子亦具戒，成調善法，能離殺生、離不與取、離欲邪行、離虛誑語、離飲諸酒生放逸處，是名等子。云何勝子？謂有一類父母犯戒，成諸惡法，樂行殺生、行不與取、行欲邪行、行虛誑語、行飲諸酒生放逸處。子能持戒，成調善法，能離殺生、離不與取、離欲邪行、離虛誑語、離飲諸酒生放逸處，是名勝子。云何劣子？謂有一類父母具戒，成調善法，能離殺生、離不與取、離欲邪行、離虛誑語、離飲諸酒生放逸處。其子犯戒，成諸惡法，樂行殺生、行不與取、行欲邪行、行虛誑語、行飲諸酒生放逸處，是名劣子。如是名為於此世間子有三種。」爾時，世尊重攝此義而說頌曰：

「世間聰慧人，　　欣樂等、勝子，　不欣樂劣子，　　勿損壞家門。　應知三子中，　　一劣二為勝，　佛正覺而說，　　諸賢聖亦然；　二俱信尸羅，　　聰慧無慳吝，　如晴夜滿月，　　處眾曜威光，　應親近供養，　　諸佛所稱揚，　遠離諸垢塵，　　所行無怖畏。」

吾

【現代漢語翻譯】現代漢語譯本我（阿難）從世尊那裡聽到這樣說：『比丘們，你們應當知道，在這個世間有三種兒子。是哪三種呢？第一種是等同的兒子，第二種是勝過父母的兒子，第三種是劣於父母的兒子。什麼是等同的兒子呢？就是說，有一類父母持守戒律，成就調和善良的品行，能夠遠離殺生、遠離不予而取的行為（偷盜）、遠離不正當的性行為、遠離虛假的謊言、遠離飲用各種使人放逸的酒類。他們的兒子也同樣持守戒律，成就調和善良的品行，能夠遠離殺生、遠離不予而取的行為、遠離不正當的性行為、遠離虛假的謊言、遠離飲用各種使人放逸的酒類，這就叫做等同的兒子。什麼是勝過父母的兒子呢？就是說，有一類父母違犯戒律，成就各種惡劣的行為，喜歡進行殺生、喜歡進行不予而取的行為、喜歡進行不正當的性行為、喜歡說虛假的謊言、喜歡飲用各種使人放逸的酒類。他們的兒子卻能夠持守戒律，成就調和善良的品行，能夠遠離殺生、遠離不予而取的行為、遠離不正當的性行為、遠離虛假的謊言、遠離飲用各種使人放逸的酒類，這就叫做勝過父母的兒子。什麼是劣於父母的兒子呢？就是說，有一類父母持守戒律，成就調和善良的品行，能夠遠離殺生、遠離不予而取的行為、遠離不正當的性行為、遠離虛假的謊言、遠離飲用各種使人放逸的酒類。他們的兒子卻違犯戒律，成就各種惡劣的行為，喜歡進行殺生、喜歡進行不予而取的行為、喜歡進行不正當的性行為、喜歡說虛假的謊言、喜歡飲用各種使人放逸的酒類，這就叫做劣於父母的兒子。像這樣就叫做在這個世間有三種兒子。』當時，世尊爲了重新概括這個意義，而說了以下的偈頌：『世間聰慧的人，欣喜和喜愛等同的兒子和勝過父母的兒子，不欣喜和喜愛劣於父母的兒子，不要讓他損壞家門。應當知道這三種兒子中，一個是劣等的，兩個是勝過的，這是佛陀證悟后所說的，諸位賢聖也是這樣認為；父母和兒子都信奉戒律（尸羅，Śīla），聰慧而且沒有慳吝之心，就像晴朗夜晚的滿月，在眾星之中散發著威嚴的光芒，應當親近和供養他們，這是諸佛所稱揚的，他們遠離各種污垢塵埃，所做的事情沒有恐懼。』我（阿難）

【English Translation】 English version I (Ānanda) heard the following words from the World Honored One: 'Bhikkhus, you should know that there are three types of sons in this world. What are the three? The first is an equal son; the second is a superior son; and the third is an inferior son. What is an equal son? It refers to a case where the parents uphold the precepts, cultivate virtuous qualities, and are able to abstain from killing, abstain from taking what is not given (stealing), abstain from sexual misconduct, abstain from false speech, and abstain from drinking intoxicants that cause heedlessness. Their son also upholds the precepts, cultivates virtuous qualities, and is able to abstain from killing, abstain from taking what is not given, abstain from sexual misconduct, abstain from false speech, and abstain from drinking intoxicants that cause heedlessness. This is called an equal son. What is a superior son? It refers to a case where the parents violate the precepts, cultivate evil qualities, and delight in killing, delight in taking what is not given, delight in sexual misconduct, delight in false speech, and delight in drinking intoxicants that cause heedlessness. Their son, however, is able to uphold the precepts, cultivate virtuous qualities, and is able to abstain from killing, abstain from taking what is not given, abstain from sexual misconduct, abstain from false speech, and abstain from drinking intoxicants that cause heedlessness. This is called a superior son. What is an inferior son? It refers to a case where the parents uphold the precepts, cultivate virtuous qualities, and are able to abstain from killing, abstain from taking what is not given, abstain from sexual misconduct, abstain from false speech, and abstain from drinking intoxicants that cause heedlessness. Their son, however, violates the precepts, cultivates evil qualities, and delights in killing, delights in taking what is not given, delights in sexual misconduct, delights in false speech, and delights in drinking intoxicants that cause heedlessness. This is called an inferior son. Thus, these are the three types of sons in this world.' At that time, the World Honored One, to summarize this meaning again, spoke the following verses: 'Wise people in the world, rejoice in and cherish equal and superior sons, Do not rejoice in or cherish inferior sons, lest they ruin the family lineage. You should know that among these three sons, One is inferior, and two are superior, This is what the Buddha, having awakened, has said, And the virtuous sages also agree; Both parents and son believe in morality (Śīla), are wise and without stinginess, Like the full moon on a clear night, shining with majestic light among the stars, You should draw near to and make offerings to them, this is what the Buddhas praise, They are far from all defilements and dust, and their actions are without fear.' I (Ānanda)

從世尊聞如是語：「苾芻當知！若有苾芻，尊重正法、愛樂正法，欣正法樂，精進修行，愛樂法行。如是苾芻隨念正法，常樂永斷貪不善根，無貪善根修令圓滿；常樂永斷瞋不善根，無瞋善根修令圓滿；常樂永斷癡不善根，無癡善根修令圓滿。修三善根得圓滿已，修四念住亦令圓滿。修四念住得圓滿已，修四正斷亦令圓滿。修四正斷得圓滿已，修四神足亦令圓滿。修四神足得圓滿已，修習五根亦令圓滿。修習五根得圓滿已，修習五力亦令圓滿。修習五力得圓滿已，修七覺支亦令圓滿。修七覺支得圓滿已，修八聖道支亦令圓滿。修八聖道支得圓滿已，明及解脫皆得圓滿。」爾時，世尊重攝此義而說頌曰：

「尊重法樂法，　　欣法樂法行，　於法常隨念，　　能不退正法。　法念修善業，　　不念行惡行，　行法定能招，　　此世他世樂。　法護行法人，　　如雨時大傘，　行法獲法利，　　定不墜三塗。」

吾從世尊聞如是語：「苾芻當知！世間略有三種尋思，有學苾芻未得心者，欣求無上安樂法時，能令退失。云何為三？一者親里相應尋思；二者利養相應尋思；三者妒勝相應尋思。如是略說三種尋思，有學苾芻未得心者，欣求無上安樂法時，能令退失。是故汝等應如是學：我當云何不起親里相應

【現代漢語翻譯】現代漢語譯本：我從世尊那裡聽到這樣的話：『比丘們應當知道！如果有一位比丘，尊重正法、喜愛正法，欣悅正法之樂，精進修行，喜愛奉行正法。這樣的比丘隨念正法，常常樂於永遠斷除貪慾的不善之根，修習無貪的善根使之圓滿；常常樂於永遠斷除嗔恚的不善之根，修習無嗔的善根使之圓滿；常常樂於永遠斷除愚癡的不善之根，修習無癡的善根使之圓滿。修習三種善根得到圓滿后，修習四念住（身念住、受念住、心念住、法念住）也使之圓滿。修習四念住得到圓滿后，修習四正斷（已生惡令斷滅、未生惡令不生、未生善令生起、已生善令增長）也使之圓滿。修習四正斷得到圓滿后，修習四神足（欲神足、勤神足、心神足、觀神足）也使之圓滿。修習四神足得到圓滿后，修習五根（信根、精進根、念根、定根、慧根）也使之圓滿。修習五根得到圓滿后，修習五力（信力、精進力、念力、定力、慧力）也使之圓滿。修習五力得到圓滿后，修習七覺支（念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支）也使之圓滿。修習七覺支得到圓滿后，修習八聖道支（正見、正思惟、正語、正業、正命、正精進、正念、正定）也使之圓滿。修習八聖道支得到圓滿后，智慧和解脫都能得到圓滿。』當時，世尊重申此義而說偈頌：『尊重正法樂於正法，欣悅正法樂於奉行正法，對於正法常常隨念，能夠不退失正法。以正法之念修習善業，不以邪念行作惡行，奉行正法必定能夠招感，今生來世的安樂。正法護佑奉行正法之人，猶如及時的大傘遮雨，奉行正法獲得正法之利益，必定不會墮落到三惡道。』我從世尊那裡聽到這樣的話：『比丘們應當知道！世間略有三種尋思，有學的比丘尚未得心（未得禪定）時，在欣求無上安樂之法時，能夠使他退失。哪三種呢？第一是親里相應尋思（與親屬相關的思慮）；第二是利養相應尋思（與名利供養相關的思慮）；第三是妒勝相應尋思（嫉妒他人勝過自己的思慮）。像這樣簡略地說三種尋思，有學的比丘尚未得心時，在欣求無上安樂之法時，能夠使他退失。因此你們應當這樣學習：我應當如何不起親里相應

【English Translation】 English version: Thus I have heard from the Blessed One: 'Bhikkhus, know that if there is a bhikkhu who respects the True Dharma, delights in the True Dharma, rejoices in the bliss of the True Dharma, diligently practices, and loves to practice the Dharma, such a bhikkhu, mindful of the True Dharma, will always delight in permanently cutting off the unwholesome root of greed, and cultivate the wholesome root of non-greed to perfection; will always delight in permanently cutting off the unwholesome root of hatred, and cultivate the wholesome root of non-hatred to perfection; will always delight in permanently cutting off the unwholesome root of delusion, and cultivate the wholesome root of non-delusion to perfection. Having cultivated the three wholesome roots to perfection, he will also cultivate the Four Foundations of Mindfulness (Satipatthana: mindfulness of body, feelings, mind, and phenomena) to perfection. Having cultivated the Four Foundations of Mindfulness to perfection, he will also cultivate the Four Right Exertions (Sammappadhana: preventing unarisen evil, abandoning arisen evil, arousing unarisen good, and maintaining arisen good) to perfection. Having cultivated the Four Right Exertions to perfection, he will also cultivate the Four Bases of Power (Iddhipada: will, effort, mind, and investigation) to perfection. Having cultivated the Four Bases of Power to perfection, he will also cultivate the Five Faculties (Indriya: faith, effort, mindfulness, concentration, and wisdom) to perfection. Having cultivated the Five Faculties to perfection, he will also cultivate the Five Powers (Bala: faith, effort, mindfulness, concentration, and wisdom) to perfection. Having cultivated the Five Powers to perfection, he will also cultivate the Seven Factors of Enlightenment (Bojjhanga: mindfulness, investigation of phenomena, effort, joy, tranquility, concentration, and equanimity) to perfection. Having cultivated the Seven Factors of Enlightenment to perfection, he will also cultivate the Eightfold Noble Path (Ariya-atthangika-magga: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration) to perfection. Having cultivated the Eightfold Noble Path to perfection, both wisdom and liberation will be perfected.' Then, the Blessed One, summarizing this meaning, spoke the following verses: 'Respecting the Dharma, delighting in the Dharma, Rejoicing in the Dharma, delighting in the practice of the Dharma, Always mindful of the Dharma, One can never regress from the True Dharma. With mindfulness of the Dharma, cultivate wholesome deeds, Without mindfulness, perform evil deeds, Practicing the Dharma will surely bring, Happiness in this life and the next. The Dharma protects the practitioner of the Dharma, Like a large umbrella in timely rain, Practicing the Dharma obtains the benefits of the Dharma, Surely will not fall into the three woeful realms.' Thus I have heard from the Blessed One: 'Bhikkhus, know that there are roughly three kinds of thoughts that can cause a bhikkhu who is still learning and has not yet attained concentration (not yet attained samadhi), to regress when seeking the unsurpassed bliss of the Dharma. What are the three? First, thoughts associated with relatives (ñati-vitakka); second, thoughts associated with gain and honor (labha-sakkara-siloka-vitakka); third, thoughts associated with envy of others' success (parupanayi-vitakka). Thus, briefly stated, these three kinds of thoughts can cause a bhikkhu who is still learning and has not yet attained concentration, to regress when seeking the unsurpassed bliss of the Dharma. Therefore, you should train yourselves thus: 'How shall I not give rise to thoughts associated with relatives

尋思？不起利養相應尋思？不起妒勝相應尋思？汝等苾芻，應如是學。」爾時，世尊重攝此義而說頌曰：

「依耽嗜尋思，　　略說有三種，　學求無上樂，　　為障必無疑。　依親里相應，　　利養及妒勝，　去大樂大凈，　　結盡甚為遙。　舍親屬利養，　　及妒勝尋思，　攝止觀勤修，　　速能盡眾苦。」

吾從世尊聞如是語：「苾芻當知！略有三法，有學苾芻未得心者，欣求無上安樂法時，能令退失。云何為三？一者苾芻喜樂事業、貪愛事業、耽著事業；二者苾芻喜樂談話、貪愛談話、耽著談話；三者苾芻喜樂睡眠、貪愛睡眠、耽著睡眠。如是三法，有學苾芻未得心者，欣求無上安樂法時，能令退失。是故汝等應如是學：我當云何不樂事業、不愛事業、不著事業？我當云何不樂談話、不愛談話、不著談話？我當云何不樂睡眠、不愛睡眠、不著睡眠？汝等苾芻，應如是學。」爾時，世尊重攝此義而說頌曰：

「求無上果時，　　有三法令退，　樂愛著事業、　　談話及睡眠。　有學諸苾芻，　　若具此三法，　終不能證得，　　最勝三菩提。　若欲求速證，　　最勝三菩提，　應少事、話、眠，　　正勤修止觀。」

吾從世尊聞如是語：「苾芻當知！有三種法和合現前，

【現代漢語翻譯】現代漢語譯本：思考什麼？不起與利養相應的思考？不起與嫉妒爭勝相應的思考？你們這些比丘（bhiksu，佛教出家人），應當這樣學習。』當時，世尊（世尊，佛的尊稱）再次總結這個意義，說了以下偈頌：『依戀耽溺的思考，簡略地說有三種，學習追求無上快樂，作為障礙必定無疑。依戀親屬相應的，利養以及嫉妒爭勝，遠離大樂大清凈，煩惱斷盡非常遙遠。捨棄親屬和利養，以及嫉妒爭勝的思考，攝受止觀勤奮修習，迅速能夠斷盡眾苦。』

我從世尊那裡聽到這樣的話：『比丘（bhiksu，佛教出家人）應當知道！簡略地說有三種法，有學的比丘（bhiksu，佛教出家人）在尚未獲得內心平靜時，欣求無上安樂之法時，能夠使他退失。哪三種呢？一是比丘（bhiksu，佛教出家人）喜歡從事各種事務、貪愛各種事務、耽著于各種事務；二是比丘（bhiksu，佛教出家人）喜歡談話、貪愛談話、耽著于談話；三是比丘（bhiksu，佛教出家人）喜歡睡眠、貪愛睡眠、耽著于睡眠。像這三種法，有學的比丘（bhiksu，佛教出家人）在尚未獲得內心平靜時，欣求無上安樂之法時，能夠使他退失。因此你們應當這樣學習：我應當如何不樂於事務、不愛事務、不執著於事務？我應當如何不樂於談話、不愛談話、不執著于談話？我應當如何不樂於睡眠、不愛睡眠、不執著于睡眠？你們這些比丘（bhiksu，佛教出家人），應當這樣學習。』當時，世尊（世尊，佛的尊稱）再次總結這個意義，說了以下偈頌：『求無上果位時，有三種法使人退步，喜歡貪愛執著于，事務談話和睡眠。有學的眾比丘（bhiksu，佛教出家人），如果具有這三種法，終究不能證悟到，最殊勝的無上菩提（三菩提，指佛的智慧）。如果想要迅速證得，最殊勝的無上菩提（三菩提，指佛的智慧），應當減少事務、談話、睡眠，精進勤奮地修習止觀。』

我從世尊那裡聽到這樣的話：『比丘（bhiksu，佛教出家人）應當知道！有三種法和合現前，

【English Translation】 English version: What kind of thinking? Not thinking associated with gain and honor? Not thinking associated with jealousy and competition? You bhikkhus (bhiksu, Buddhist monks), should learn in this way.' At that time, the World Honored One (世尊, a respectful title for the Buddha) summarized this meaning again and spoke the following verses: 'Relying on thoughts of indulgence, Briefly speaking, there are three kinds, Studying and seeking supreme happiness, As an obstacle, there is no doubt. Relying on thoughts associated with relatives, Gain and honor, as well as jealousy and competition, Far from great joy and great purity, The exhaustion of afflictions is very distant. Abandoning relatives and gain, And thoughts of jealousy and competition, Gathering and stopping contemplation, diligently cultivating, Quickly able to exhaust all suffering.'

I heard from the World Honored One (世尊, a respectful title for the Buddha) these words: 'Bhikkhus (bhiksu, Buddhist monks), you should know! Briefly speaking, there are three things that can cause a bhikkhu (bhiksu, Buddhist monks) who is still learning and has not yet attained inner peace to regress when seeking the supreme bliss. What are the three? First, a bhikkhu (bhiksu, Buddhist monks) who enjoys activities, is greedy for activities, and is attached to activities; second, a bhikkhu (bhiksu, Buddhist monks) who enjoys talking, is greedy for talking, and is attached to talking; third, a bhikkhu (bhiksu, Buddhist monks) who enjoys sleeping, is greedy for sleeping, and is attached to sleeping. Like these three things, a bhikkhu (bhiksu, Buddhist monks) who is still learning and has not yet attained inner peace can be caused to regress when seeking the supreme bliss. Therefore, you should learn in this way: How should I not enjoy activities, not love activities, and not be attached to activities? How should I not enjoy talking, not love talking, and not be attached to talking? How should I not enjoy sleeping, not love sleeping, and not be attached to sleeping? You bhikkhus (bhiksu, Buddhist monks), should learn in this way.' At that time, the World Honored One (世尊, a respectful title for the Buddha) summarized this meaning again and spoke the following verses: 'When seeking the supreme fruit, There are three things that cause regression, Enjoying, loving, and being attached to, Activities, talking, and sleeping. Learned bhikkhus (bhiksu, Buddhist monks), If possessing these three things, Will ultimately not attain, The most supreme Bodhi (三菩提, Buddha's wisdom). If wishing to quickly attain, The most supreme Bodhi (三菩提, Buddha's wisdom), One should reduce activities, talking, and sleeping, Diligently cultivate cessation and contemplation.'

I heard from the World Honored One (世尊, a respectful title for the Buddha) these words: 'Bhikkhus (bhiksu, Buddhist monks), you should know! When three things come together,

能令凈信諸善男子生無量福。云何為三？一者凈信和合現前，能令凈信諸善男子生無量福。二者施物和合現前，能令凈信諸善男子生無量福。三者福田和合現前，能令凈信諸善男子生無量福。是名三法和合現前，能令凈信諸善男子生無量福。」爾時，世尊重攝此義而說頌曰：

「三法合現前，　　能生無量福，　謂凈信、施物，　　及真凈福田。　具慧具尸羅，　　善調伏三毒，　修沙門梵行，　　名真凈福田。　具慧具凈信，　　手持如法財，　奉施良福田，　　必當獲大果。　身四威儀中，　　於三寶四諦，　正順無瑕穢，　　名為凈信心。　于諸惠施中，　　法施為最勝，　凈心演正法，　　諸佛所稱譽。」

吾從世尊聞如是語：「苾芻當知！諸有智者，應以三種不堅之法貿易三堅。云何為三？一者應以不堅之財貿易堅財；二者應以不堅之身貿易堅身；三者應以不堅之命貿易堅命。

「云何應以不堅之財貿易堅財？謂有凈信諸善男子或善女人，如法精勤，勞役手足，竭力流汗，所獲珍財，應自供身、奉上父母，賑給妻子、奴婢、僕使、朋友、眷屬，晝夜集會，歡娛受樂。而遇沙門或婆羅門——具凈尸羅，成調善法，勤修梵行，除去憍逸，忍辱、柔和，履正直路，棄諸邪道，趣

【現代漢語翻譯】現代漢語譯本能讓具有清凈信仰的善男子產生無量的福報。哪三種呢？第一種是清凈的信仰和合現前，能讓具有清凈信仰的善男子產生無量的福報。第二種是佈施的物品和合現前，能讓具有清凈信仰的善男子產生無量的福報。第三種是清凈的福田和合現前，能讓具有清凈信仰的善男子產生無量的福報。這被稱為三種法和合現前，能讓具有清凈信仰的善男子產生無量的福報。』當時，世尊再次總結這個意義，用偈頌說道：『三種法和合現前，能產生無量的福報，指的是清凈的信仰、佈施的物品，以及真正清凈的福田。具有智慧、具有戒律，善於調伏貪嗔癡三種毒，修習沙門（Śrāmaṇa）[出家修行者]的清凈行為，這被稱為真正清凈的福田。具有智慧、具有清凈的信仰，手中持有如法的財富，奉獻佈施給良善的福田，必定會獲得巨大的果報。在身體的四種威儀（坐、臥、行、立）中，對於三寶（佛、法、僧）和四諦（苦、集、滅、道），正直順應沒有瑕疵污穢，這被稱為清凈的信心。在各種佈施中，法佈施最為殊勝，用清凈的心演說正法，受到諸佛的稱讚和讚譽。』我從世尊那裡聽到這樣的話：『比丘（Bhikṣu）[出家男子]們應當知道！那些有智慧的人，應該用三種不堅固的法，來交換三種堅固的法。哪三種呢？第一種是應該用不堅固的財富，來交換堅固的財富；第二種是應該用不堅固的身體，來交換堅固的身體；第三種是應該用不堅固的生命，來交換堅固的生命。『怎樣用不堅固的財富來交換堅固的財富呢？就是說，具有清凈信仰的善男子或善女人，如法精勤，辛勤勞作，竭盡全力流汗，所獲得的珍貴財富，應該自己用來供養身體、奉養父母，賑濟妻子、奴婢、僕人、朋友、眷屬，日夜宴飲，歡快娛樂。如果遇到沙門（Śrāmaṇa）[出家修行者]或婆羅門（Brāhmaṇa）[祭司]，他們具有清凈的戒律，成就調伏善良的法，勤奮修習清凈的行為，去除驕慢放逸，忍辱柔和，行走正直的道路，捨棄各種邪惡的道路，趨向

【English Translation】 English version It can enable pure faith good men to generate immeasurable blessings. What are the three? First, the pure faith combining and appearing before them can enable pure faith good men to generate immeasurable blessings. Second, the objects of giving combining and appearing before them can enable pure faith good men to generate immeasurable blessings. Third, the fields of merit combining and appearing before them can enable pure faith good men to generate immeasurable blessings. These are called the three dharmas combining and appearing before them, enabling pure faith good men to generate immeasurable blessings.' At that time, the World Honored One, summarizing this meaning, spoke in verse: 'The three dharmas combining and appearing before them, can generate immeasurable blessings, Referring to pure faith, objects of giving, and truly pure fields of merit. Possessing wisdom, possessing precepts, skillfully subduing the three poisons (greed, hatred, delusion), Cultivating the pure conduct of a Śrāmaṇa [ascetic, religious practitioner], this is called a truly pure field of merit. Possessing wisdom, possessing pure faith, holding lawful wealth in hand, Offering it to a good field of merit, one will surely obtain great rewards. In the four dignities of the body (sitting, lying, walking, standing), towards the Three Jewels (Buddha, Dharma, Sangha) and the Four Noble Truths (suffering, origin, cessation, path), Being upright and compliant without flaws or impurities, this is called pure faith. Among all kinds of giving, Dharma giving is the most supreme, Expounding the true Dharma with a pure heart, is praised and commended by all Buddhas.' I heard from the World Honored One these words: 'Bhikṣus [monks], you should know! Those who are wise should use three impermanent dharmas to exchange for three permanent ones. What are the three? First, one should use impermanent wealth to exchange for permanent wealth; second, one should use the impermanent body to exchange for the permanent body; third, one should use the impermanent life to exchange for the permanent life. 'How should one use impermanent wealth to exchange for permanent wealth? It means that good men or good women with pure faith, diligently and earnestly, laboring with their hands and feet, exerting all their strength and sweating, the precious wealth they obtain should be used to support themselves, offer to their parents, provide for their wives, children, servants, slaves, friends, and relatives, feasting day and night, enjoying themselves. If they encounter a Śrāmaṇa [ascetic, religious practitioner] or a Brāhmaṇa [priest], who possesses pure precepts, achieves the Dharma of subduing goodness, diligently cultivates pure conduct, removes pride and indulgence, is patient and gentle, walks the upright path, abandons all evil paths, and tends towards

涅槃城——以凈信心歡喜恭敬，如應如時，持用佈施，遠求無上安樂涅槃，或希當來人天樂果，是名應以不堅之財貿易堅財。

「云何應以不堅之身貿易堅身？謂有凈信諸善男子或善女人，成就正見，能離殺生，究竟圓滿無犯清凈；離不與取，究竟圓滿無犯清凈；離欲邪行，究竟圓滿無犯清凈；離虛誑語，究竟圓滿無犯清凈；離飲諸酒生放逸處，究竟圓滿無犯清凈。如是等類，是名應以不堅之身貿易堅身。

「云何應以不堅之命貿易堅命？謂我法中諸聖弟子，如實了知是為苦諦；如實了知是苦集諦；如實了知是苦滅諦；如實了知是能趣向苦滅道諦。是名應以不堅之命貿易堅命。

「如是名為諸有智者，應以三種不堅之法貿易三堅。」爾時，世尊重攝此義而說頌曰：

「如世有智人，　　以賤而貿貴，　正見者亦爾，　　以不堅易堅。　知此財、身、命，　　不凈不堅牢，　求清凈堅牢，　　世出世間樂。　天上財、身、命，　　是世凈堅牢，　證常樂涅槃，　　是真凈堅法。」

吾從世尊聞如是語：「苾芻當知！根有三種，其性甚深、顯了甚深，其性難見、顯了難見。云何為三？一者未知當知根；二者知根；三者具知根。

「何等名為未知當知根？謂我法中諸聖弟子，于

【現代漢語翻譯】現代漢語譯本涅槃城——以清凈的信心、歡喜和恭敬，按照適當的方式和時間，用財物佈施，爲了追求無上的安樂涅槃（Nirvana），或者希望獲得未來人天界的快樂果報，這叫做用不堅固的財富換取堅固的財富。

『怎樣用不堅固的身體換取堅固的身體呢？』具有清凈信心的善男子或善女人，成就正見，能夠遠離殺生，究竟圓滿沒有違犯，保持清凈；遠離不予而取（偷盜），究竟圓滿沒有違犯，保持清凈；遠離邪淫，究竟圓滿沒有違犯，保持清凈；遠離虛妄的言語，究竟圓滿沒有違犯，保持清凈；遠離飲用各種能使人放逸的酒類，究竟圓滿沒有違犯，保持清凈。像這樣的人，就叫做用不堅固的身體換取堅固的身體。

『怎樣用不堅固的生命換取堅固的生命呢？』在我的佛法中，各位聖弟子，如實地了知這就是苦諦（Dukkha Satya，苦的真諦）；如實地了知這就是苦集諦（Dukkha Samudaya Satya，苦的生起真諦）；如實地了知這就是苦滅諦（Dukkha Nirodha Satya，苦的滅除真諦）；如實地了知這就是能夠趨向苦滅的道諦（Dukkha Nirodha Gamini Patipada Satya，通往苦滅的道路真諦）。這就叫做用不堅固的生命換取堅固的生命。

『像這樣就叫做有智慧的人，應當用三種不堅固的法，換取三種堅固的法。』那時，世尊再次總結這個意義，用偈頌說道：

『就像世間有智慧的人，用低賤的貨物換取貴重的貨物，具有正見的人也是這樣，用不堅固的換取堅固的。知道這財富、身體、生命，是不清凈不堅牢的，追求清凈堅牢的，世間和出世間的快樂。天上界的財富、身體、生命，是世間的清凈堅牢，證得常樂涅槃，才是真正清凈堅固的法。』

我從世尊那裡聽到這樣的話：『比丘們應當知道！根有三種，它們的性質非常深奧、顯現也非常深奧，它們的性質難以見到、顯現也難以見到。哪三種呢？第一種是未知當知根（Anajataññassāmīndriya，想要知道而尚未知道的根），第二種是知根（Aññindriya，已經知道的根），第三種是具知根（Aññātāvindriya，完全知道的根）。』

『什麼叫做未知當知根呢？』在我的佛法中，各位聖弟子，對於……

【English Translation】 English version Nirvana City—With pure faith, joy, and reverence, offering alms at the appropriate time and in the appropriate manner, seeking the supreme bliss of Nirvana (Nirvana), or hoping for the future rewards of humans and gods, this is called exchanging impermanent wealth for permanent wealth.

'How does one exchange an impermanent body for a permanent body?' Those virtuous men or virtuous women who possess pure faith, achieve right view, are able to abstain from killing, ultimately perfect and without transgression, maintaining purity; abstain from taking what is not given (stealing), ultimately perfect and without transgression, maintaining purity; abstain from sexual misconduct, ultimately perfect and without transgression, maintaining purity; abstain from false speech, ultimately perfect and without transgression, maintaining purity; abstain from drinking intoxicants that cause heedlessness, ultimately perfect and without transgression, maintaining purity. Such individuals are said to exchange an impermanent body for a permanent body.

'How does one exchange an impermanent life for a permanent life?' In my Dharma, those noble disciples truly understand this to be the Truth of Suffering (Dukkha Satya); truly understand this to be the Truth of the Arising of Suffering (Dukkha Samudaya Satya); truly understand this to be the Truth of the Cessation of Suffering (Dukkha Nirodha Satya); truly understand this to be the Truth of the Path Leading to the Cessation of Suffering (Dukkha Nirodha Gamini Patipada Satya). This is called exchanging an impermanent life for a permanent life.

'Thus, it is said that wise individuals should exchange three kinds of impermanent things for three kinds of permanent things.' At that time, the World Honored One summarized this meaning again and spoke in verse:

'Just as wise people in the world exchange cheap goods for expensive goods, so too do those with right view exchange the impermanent for the permanent. Knowing that wealth, body, and life are impure and impermanent, seek the pure and permanent, the happiness of both the worldly and the supramundane. The wealth, body, and life of the heavenly realms are the pure and permanent of the world, but attaining the eternal bliss of Nirvana is the truly pure and permanent Dharma.'

I heard these words from the World Honored One: 'Bhikkhus, know that there are three roots, whose nature is very profound, whose manifestation is very profound, whose nature is difficult to see, whose manifestation is difficult to see. What are the three? The first is the root of 'I will come to know what is not yet known' (Anajataññassāmīndriya), the second is the knowing root (Aññindriya), and the third is the fully knowing root (Aññātāvindriya).'

'What is called the root of 'I will come to know what is not yet known'?' In my Dharma, those noble disciples, regarding...

未見知諸苦聖諦，為見為知，發生樂欲，策勵精進，攝心持心。于未見知苦集聖諦，為見為知，發生樂欲，策勵精進，攝心持心。于未見知苦滅聖諦，為見為知，發生樂欲，策勵精進，攝心持心。于未見知能趣苦滅真道聖諦，為見為知，發生樂欲，策勵精進，攝心持心，是名未知當知根。

「何等名為知根？謂我法中諸聖弟子，如實了知：是苦聖諦，是苦集聖諦，是苦滅聖諦，是能趣苦滅真道聖諦。是名知根。

「何等名為具知根？謂我法中諸聖弟子，諸漏已盡，得真無漏，心善解脫，慧善解脫，能正了知：我生已盡，梵行已立，所作已辦，不受後有。是名具知根。

「如是名為根有三種，其性甚深、顯了甚深，其性難見、顯了難見。」爾時，世尊重攝此義而說頌曰：

「於我正法中，　　聖弟子有學，　順修正直路，　　是名第一根。　正知苦聖諦，　　及苦集苦滅，　能趣苦滅道，　　是名第二根。　第三根當知，　　諸漏皆永盡，　證得真無漏，　　心慧善解脫，　知我生已盡，　　及梵行已立，　所作皆已辦，　　不受後有身。　身心常寂靜，　　善攝護諸根，　任持最後身，　　降伏魔所使。」

吾從世尊聞如是語：「苾芻當知！略有三種補特伽羅，為義利

【現代漢語翻譯】現代漢語譯本對於尚未知曉諸苦聖諦（Dukkha Satya，關於苦的真理），爲了能夠知曉，生起強烈的意願，努力精進，收攝並保持心念。對於尚未知曉苦集聖諦（Dukkha Samudaya Satya，關於苦的起因的真理），爲了能夠知曉，生起強烈的意願，努力精進，收攝並保持心念。對於尚未知曉苦滅聖諦（Dukkha Nirodha Satya，關於苦的止息的真理），爲了能夠知曉，生起強烈的意願，努力精進，收攝並保持心念。對於尚未知曉能夠趨向苦滅的真道聖諦（Dukkha Nirodha Gamini Patipada Satya，關於通往苦的止息的道路的真理），爲了能夠知曉，生起強烈的意願，努力精進，收攝並保持心念，這被稱為未知當知根（Anajataññāvindriya，尚未知將知根）。『什麼叫做知根（Ajnaindriya，知根）？』是指在我所教導的佛法中，各位聖弟子，如實地了知：這是苦聖諦，這是苦集聖諦，這是苦滅聖諦，這是能夠趨向苦滅的真道聖諦。這叫做知根。『什麼叫做具知根（Ajnatavindriya，具知根）？』是指在我所教導的佛法中，各位聖弟子，諸種煩惱已經斷盡，證得了真正的無煩惱境界，心得到善妙的解脫，智慧得到善妙的解脫，能夠正確地了知：我的生命已經終結，清凈的修行已經確立，應該做的事情已經完成，不再承受未來的生命。這叫做具知根。『像這樣，根有三種，它們的性質非常深奧、顯現也非常深奧，它們的性質難以見到、顯現也難以見到。』當時，世尊再次總結這個意義而說了偈頌：『在我正確的佛法中，聖弟子還在學習階段，順著修正的正直道路前進，這叫做第一根。正確地知曉苦聖諦，以及苦的生起、苦的滅除，能夠趨向苦滅的道路，這叫做第二根。第三根應當知曉，各種煩惱都永遠斷盡，證得真正的無煩惱境界，心和智慧都得到善妙的解脫，知曉我的生命已經終結，以及清凈的修行已經確立，應該做的事情都已經完成，不再承受未來的身體。身心常常保持寂靜，善於收攝和守護各種感官，承擔這最後的身體，降伏魔王的使者。』我從世尊那裡聽到這樣的話：『比丘們應當知道！大致有三種補特伽羅（Pudgala，人），爲了利益'

【English Translation】 English version Regarding not yet knowing the Noble Truth of Suffering (Dukkha Satya), to see and know it, generating desire and enthusiasm, striving diligently, collecting and holding the mind. Regarding not yet knowing the Noble Truth of the Origin of Suffering (Dukkha Samudaya Satya), to see and know it, generating desire and enthusiasm, striving diligently, collecting and holding the mind. Regarding not yet knowing the Noble Truth of the Cessation of Suffering (Dukkha Nirodha Satya), to see and know it, generating desire and enthusiasm, striving diligently, collecting and holding the mind. Regarding not yet knowing the Noble Truth of the Path Leading to the Cessation of Suffering (Dukkha Nirodha Gamini Patipada Satya), to see and know it, generating desire and enthusiasm, striving diligently, collecting and holding the mind, this is called the Root of 'I will know what is not yet known' (Anajataññāvindriya). 『What is called the Root of Knowing (Ajnaindriya)?』 It refers to the noble disciples in my Dharma, who truly understand: this is the Noble Truth of Suffering, this is the Noble Truth of the Origin of Suffering, this is the Noble Truth of the Cessation of Suffering, this is the Noble Truth of the Path Leading to the Cessation of Suffering. This is called the Root of Knowing. 『What is called the Root of Complete Knowing (Ajnatavindriya)?』 It refers to the noble disciples in my Dharma, whose defilements are exhausted, having attained true freedom from defilements, the mind is well liberated, wisdom is well liberated, able to rightly know: my birth is exhausted, the holy life is established, what needed to be done is done, there is no more future existence. This is called the Root of Complete Knowing. 『Thus, there are three types of roots, their nature is very profound, their manifestation is very profound, their nature is difficult to see, their manifestation is difficult to see.』 At that time, the World Honored One summarized this meaning and spoke the verse: 『In my correct Dharma, the noble disciples are still learning, following the corrected and upright path, this is called the first root. Rightly knowing the Noble Truth of Suffering, and the origin of suffering, the cessation of suffering, able to follow the path leading to the cessation of suffering, this is called the second root. The third root should be known, all defilements are completely exhausted, attaining true freedom from defilements, the mind and wisdom are well liberated, knowing that my birth is exhausted, and the holy life is established, what needed to be done is all done, no longer receiving a future body. The body and mind are always peaceful, skillfully collecting and guarding the senses, bearing this last body, subduing the messengers of Mara.』 I heard these words from the World Honored One: 『Bhikkhus should know! There are roughly three types of individuals (Pudgala), for the benefit』

故應當親近。云何為三？一、有一類補特伽羅，成就劣戒、劣定、劣慧；二、有一類補特伽羅，成就等戒、等定、等慧；三、有一類補特伽羅，成就勝戒、勝定、勝慧。

「諸有一類補特伽羅，成就劣戒、劣定、劣慧，為何義利應當親近？謂於此類補特伽羅，無所希求，唯深悲愍，勸令勝進；為此義利應當親近。

「諸有一類補特伽羅，成就等戒、等定、等慧，為何義利應當親近？謂於此類補特伽羅，作是思惟：彼當爲我說相似戒，我當爲彼說相似戒。更互聽聞，令得相續，多有所作。作是思惟：彼當爲我說相似定，我當爲彼說相似定。更互聽聞，令得相續，多有所作。作是思惟：彼當爲我說相似慧，我當爲彼說相似慧。更互聽聞，令得相續，多有所作。為此義利應當親近。

「諸有一類補特伽羅，成就勝戒、勝定、勝慧，為何義利應當親近？謂於此類補特伽羅，作是思惟：我當依彼，所有戒蘊，若未圓滿，修令圓滿；若已圓滿，內攝正念，堅固任持。作是思惟：我當依彼，所有定蘊，若未圓滿，修令圓滿；若已圓滿，內攝正念，堅固任持。作是思惟：我當依彼，所有慧蘊，若未圓滿，修令圓滿；若已圓滿，內攝正念，堅固任持。為此義利應當親近。

「如是名為略有三種補特伽羅，應當親

【現代漢語翻譯】現代漢語譯本所以應當親近（善知識）。哪三種呢？第一種是，有一類補特伽羅（Pudgala，人），成就低劣的戒、低劣的定、低劣的慧；第二種是，有一類補特伽羅（Pudgala，人），成就相等的戒、相等的定、相等的慧；第三種是，有一類補特伽羅（Pudgala，人），成就殊勝的戒、殊勝的定、殊勝的慧。

『對於那些成就低劣的戒、低劣的定、低劣的慧的補特伽羅（Pudgala，人），爲了什麼利益應當親近呢？因為對於這類補特伽羅（Pudgala，人），我們不應有所求，唯有深深的悲憫，勸導他們向上進步；爲了這個利益，應當親近他們。』

『對於那些成就相等的戒、相等的定、相等的慧的補特伽羅（Pudgala，人），爲了什麼利益應當親近呢？因為對於這類補特伽羅（Pudgala，人），我們可以這樣想：他會為我說相似的戒，我也會為他說相似的戒。互相聽聞，使戒得以相續，多有作為。這樣想：他會為我說相似的定，我也會為他說相似的定。互相聽聞，使定得以相續，多有作為。這樣想：他會為我說相似的慧，我也會為他說相似的慧。互相聽聞，使慧得以相續，多有作為。爲了這個利益，應當親近他們。』

『對於那些成就殊勝的戒、殊勝的定、殊勝的慧的補特伽羅（Pudgala，人），爲了什麼利益應當親近呢？因為對於這類補特伽羅（Pudgala，人），我們可以這樣想：我應當依靠他們，對於所有戒蘊，如果尚未圓滿，修習使之圓滿；如果已經圓滿，內心保持正念，堅定地守護。這樣想：我應當依靠他們，對於所有定蘊，如果尚未圓滿，修習使之圓滿；如果已經圓滿，內心保持正念，堅定地守護。這樣想：我應當依靠他們，對於所有慧蘊，如果尚未圓滿，修習使之圓滿；如果已經圓滿，內心保持正念，堅定地守護。爲了這個利益，應當親近他們。』

『像這樣，總共有三種補特伽羅（Pudgala，人），應當親近。

【English Translation】 English version Therefore, one should associate with (good teachers). What are the three? First, there is a type of Pudgala (person) who has inferior morality, inferior concentration, and inferior wisdom; second, there is a type of Pudgala (person) who has equal morality, equal concentration, and equal wisdom; third, there is a type of Pudgala (person) who has superior morality, superior concentration, and superior wisdom.

『For what benefit should one associate with those Pudgalas (persons) who have inferior morality, inferior concentration, and inferior wisdom? It is because, towards such Pudgalas (persons), one should have no expectations, but only deep compassion, encouraging them to advance; for this benefit, one should associate with them.』

『For what benefit should one associate with those Pudgalas (persons) who have equal morality, equal concentration, and equal wisdom? It is because, towards such Pudgalas (persons), one can think: 'They will tell me about similar morality, and I will tell them about similar morality. By listening to each other, we can ensure its continuity and accomplish much.' Think: 'They will tell me about similar concentration, and I will tell them about similar concentration. By listening to each other, we can ensure its continuity and accomplish much.' Think: 'They will tell me about similar wisdom, and I will tell them about similar wisdom. By listening to each other, we can ensure its continuity and accomplish much.' For this benefit, one should associate with them.』

『For what benefit should one associate with those Pudgalas (persons) who have superior morality, superior concentration, and superior wisdom? It is because, towards such Pudgalas (persons), one can think: 'I should rely on them, and for all the aggregates of morality, if they are not yet complete, I will cultivate them to completion; if they are already complete, I will internally maintain mindfulness and firmly uphold them.' Think: 'I should rely on them, and for all the aggregates of concentration, if they are not yet complete, I will cultivate them to completion; if they are already complete, I will internally maintain mindfulness and firmly uphold them.' Think: 'I should rely on them, and for all the aggregates of wisdom, if they are not yet complete, I will cultivate them to completion; if they are already complete, I will internally maintain mindfulness and firmly uphold them.' For this benefit, one should associate with them.』

『Thus, in brief, there are three types of Pudgalas (persons) with whom one should associate.』

近。」爾時，世尊重攝此義而說頌曰：

「親劣為慈悲，　　親等為相益，　親勝為已德，　　圓滿或堅持。　親下士德劣，　　親中士德中，　親上士德勝，　　故應親上士。」

吾從世尊聞如是語：「苾芻當知！應于其身住不凈觀；應于其息住隨息念；應于諸行住無常觀、苦、無我觀。若能于身住不凈觀，便於凈界，當斷貪慾。若能于息住隨息念，便能斷外尋思障品。若能於行住無常觀、苦、無我觀，便於諸有能斷有愛。斷有愛故，便於世間無所執受；無執受故，便無怖畏；無怖畏故，便自內證究竟涅槃。證涅槃已，便自了知：我生已盡，梵行已立，所作已辦，不受後有。」爾時，世尊重攝此義而說頌曰：

「于身觀不凈，　　于息住隨念，　觀諸行無常，　　及與苦、無我；　達諸行性空，　　得最勝寂靜，　愛盡無執受，　　證究竟涅槃。」

吾從世尊聞如是語：「苾芻當知！諸有情身，常為三種勇健怨賊隨逐切害。云何為三？一者衰老勇健怨賊；二者疾病勇健怨賊；三者無常勇健怨賊。如是三種勇健怨賊，常隨切害諸有情身。有情身中，略有三法：一者壽命；二者暖氣；三者心識。如是三法，遠離身時，名為死沒。臭穢屍骸，棄在冢間，無所複用。所以者何？是身虛偽，諸法

【現代漢語翻譯】現代漢語譯本：『親近不如自己的人會產生慈悲心，親近與自己相等的人會互相幫助，親近勝過自己的人會增長自己的德行，從而達到圓滿或堅持。親近下士會使德行變得低下，親近中士會使德行保持中等，親近上士會使德行變得殊勝，所以應該親近上士。』

我從世尊（釋迦牟尼佛）那裡聽到這樣的話：『比丘（佛教出家修行者）們應當知道！應當在自身安住不凈觀；應當在呼吸上安住隨息念；應當在諸行（一切事物）上安住無常觀、苦觀、無我觀。如果能在自身安住不凈觀，對於清凈的境界，就能斷除貪慾。如果能在呼吸上安住隨息念，就能斷除外在的尋思障礙。如果能在諸行上安住無常觀、苦觀、無我觀，對於諸有（存在），就能斷除有愛（對存在的執著）。斷除有愛，對於世間就沒有執著；沒有執著，就沒有怖畏；沒有怖畏，就能自己內心證得究竟涅槃（解脫）。證得涅槃后，就能自己了知：我的生已經盡了，梵行（清凈的行為）已經建立，所作的事情已經辦完，不再受後來的生命。』

當時，世尊（釋迦牟尼佛）再次總結這個意義，用偈頌說道：

『在自身觀察不凈，在呼吸上安住隨念，觀察諸行無常，以及苦、無我；通達諸行性空，得到最殊勝的寂靜，愛盡而沒有執著，證得究竟涅槃。』

我從世尊（釋迦牟尼佛）那裡聽到這樣的話：『比丘（佛教出家修行者）們應當知道！諸有情（一切眾生）的身，常常被三種勇健的怨賊跟隨侵害。哪三種呢？一是衰老勇健怨賊；二是疾病勇健怨賊；三是無常勇健怨賊。這三種勇健的怨賊，常常跟隨侵害諸有情的身。有情的身中，大概有三種法：一是壽命；二是暖氣；三是心識。這三種法，遠離身體的時候，就叫做死亡。臭穢的屍骸，被丟棄在墳墓之間，沒有什麼用處了。為什麼呢？因為這個身體是虛偽的，諸法（一切事物）

【English Translation】 English version: 『Associating with those inferior to oneself generates compassion; associating with those equal to oneself brings mutual benefit; associating with those superior to oneself increases one's own virtues, leading to fulfillment or perseverance. Associating with inferior people diminishes virtue; associating with average people maintains virtue at a moderate level; associating with superior people enhances virtue; therefore, one should associate with superior people.』

I heard from the World Honored One (Shakyamuni Buddha) these words: 『Bhikkhus (Buddhist monks), know this! One should dwell in contemplation of impurity regarding the body; one should dwell in mindfulness of breathing regarding the breath; one should dwell in contemplation of impermanence, suffering, and non-self regarding all phenomena. If one can dwell in contemplation of impurity regarding the body, then regarding the realm of purity, one will cut off greed. If one can dwell in mindfulness of breathing regarding the breath, then one can cut off external discursive obstacles. If one can dwell in contemplation of impermanence, suffering, and non-self regarding all phenomena, then regarding all existence, one can cut off craving for existence. Having cut off craving for existence, one will have no attachment to the world; having no attachment, one will have no fear; having no fear, one will inwardly realize ultimate Nirvana (liberation). Having realized Nirvana, one will know for oneself: my birth is exhausted, the pure conduct is established, what needed to be done is done, there is no more future existence.』

At that time, the World Honored One (Shakyamuni Buddha) summarized this meaning again, speaking in verse:

『Contemplate impurity in the body, dwell in mindfulness regarding the breath, observe all phenomena as impermanent, as well as suffering and non-self; understanding the emptiness of all phenomena, attaining the most supreme tranquility, craving extinguished and without attachment, realizing ultimate Nirvana.』

I heard from the World Honored One (Shakyamuni Buddha) these words: 『Bhikkhus (Buddhist monks), know this! The bodies of all sentient beings are constantly pursued and harmed by three powerful enemy-thieves. What are the three? First, the powerful enemy-thief of aging; second, the powerful enemy-thief of disease; third, the powerful enemy-thief of impermanence. These three powerful enemy-thieves constantly pursue and harm the bodies of all sentient beings. Within the bodies of sentient beings, there are roughly three elements: first, lifespan; second, warmth; third, consciousness. When these three elements depart from the body, it is called death. The foul-smelling corpse is discarded in the graveyard, of no further use. Why is this? Because this body is false, all phenomena

合成，其中勝者，謂壽、暖、識。而此諸法依因緣生，無常無強、無堅無力、迅速滅壞。老病死賊常隨不捨，而諸愚夫無明所覆，寶愛耽著無厭舍心。我聖弟子，能于如是假合成身，如實知見多諸過患，便於一切內外身中能深厭背；深厭背故，能離貪慾；離貪慾故，便得解脫。得解脫已，便自了知：我生已盡，梵行已立，所作已辦，不受後有。」爾時，世尊重攝此義而說頌曰：

「一切有情身，　　三怨賊隨害，　所謂老、病、死，　　曾無暫舍時。　眾法合成身，　　虛偽無堅實，　若舍壽、暖、識，　　棄之於冢間。　愚夫無所知，　　常寶愛耽著，　賢聖有智見，　　厭之逾糞坑。　修無漏聖道，　　斷三賊因緣，　證常樂涅槃，　　永解脫三賊。　世間有智者，　　當深厭自身，　求常樂涅槃，　　精勤勿放逸。」

吾從世尊聞如是語：「苾芻當知！諸福業事略有三種，應修、應習、應多修習。云何為三？一者施福業事；二者戒福業事；三者修福業事。

「何等名為施福業事？謂有凈信諸善男子或善女人，能施種種飲食肴膳、香鬘衣服、車乘臥具、堂宇室宅、燈燭庭燎、諸資生具，如是名為施福業事。

「何等名為戒福業事？謂有凈信諸善男子或善女人，能離殺生，

【現代漢語翻譯】現代漢語譯本『合成』，指的是壽（壽命）、暖（體溫）、識（意識）的結合。這些法都是依因緣而生，無常、不強固、不堅實、沒有力量，迅速滅壞。老、病、死如同盜賊一樣常常跟隨著不肯舍離，而那些愚蠢的人被無明所覆蓋，珍愛耽戀執著，沒有厭倦捨棄的心。我的聖弟子，能夠對於這樣虛假的合成之身，如實地知見它有諸多的過患，因此對於一切內外之身都能深深地厭惡背離；因為深深地厭惡背離的緣故，能夠離開貪慾；因為離開貪慾的緣故，便能得到解脫。得到解脫之後，便自己了知：我的生已經窮盡，清凈的修行已經建立，所應該做的事情已經辦完，不再受後世的輪迴。』當時，世尊再次總結這個意義而說了偈頌：『一切有情的身軀，都被老、病、死這三個怨賊跟隨侵害，從來沒有片刻的舍離。眾法合成的身體，虛假不堅實，如果捨棄了壽、暖、識，就會被丟棄在墳墓之間。愚蠢的人沒有智慧，常常珍愛耽戀執著，賢聖有智慧的人，厭惡它超過糞坑。修習沒有煩惱的聖道，斷除老、病、死這三個怨賊的因緣，證得常樂的涅槃（Nirvana），永遠解脫這三個怨賊。世間有智慧的人，應當深深地厭惡自身，尋求常樂的涅槃（Nirvana），精進勤奮不要放逸。』我從世尊那裡聽到這樣的話：『比丘（Bhikkhu）們應當知道！各種福業的事情大致有三種，應該修習、應該學習、應該多多地修習。哪三種呢？第一是佈施的福業事；第二是持戒的福業事；第三是修行的福業事。』『什麼叫做佈施的福業事呢？就是有清凈信仰的善男子或善女人，能夠佈施種種飲食肴膳、香鬘衣服、車乘臥具、堂宇室宅、燈燭庭燎、各種資生的器具，像這樣就叫做佈施的福業事。』『什麼叫做持戒的福業事呢？就是有清凈信仰的善男子或善女人，能夠遠離殺生，

【English Translation】 English version 'Synthesis,' which refers to the combination of Ayu (lifespan), Usma (warmth), and Vijnana (consciousness). These Dharmas arise from causes and conditions, are impermanent, not strong, not solid, without power, and quickly perish. Old age, sickness, and death, like thieves, constantly follow and never leave, while those foolish people are covered by ignorance, cherishing and clinging without any sense of weariness or abandonment. My holy disciples, being able to truly know and see the many faults of such a false composite body, are able to deeply detest and turn away from all internal and external bodies; because of deeply detesting and turning away, they are able to be free from greed; because of being free from greed, they attain liberation. Having attained liberation, they know for themselves: my birth is exhausted, the pure conduct is established, what needs to be done is done, and there will be no further existence.' At that time, the World Honored One summarized this meaning again and spoke in verse: 'All sentient beings' bodies are followed and harmed by the three enemy thieves of old age, sickness, and death, never leaving for even a moment. The body composed of various Dharmas is false and not solid; if Ayu (lifespan), Usma (warmth), and Vijnana (consciousness) are abandoned, it will be discarded in the graveyard. Foolish people have no wisdom, constantly cherishing and clinging, while wise and holy people detest it more than a dung heap. Cultivating the undefiled holy path, cutting off the causes and conditions of the three thieves, attaining the constant bliss of Nirvana, and forever liberating from the three thieves. Wise people in the world should deeply detest their own bodies, seek the constant bliss of Nirvana, and be diligent and not lax.' I heard these words from the World Honored One: 'Bhikkhus (monks), you should know! There are roughly three kinds of meritorious deeds, which should be cultivated, learned, and cultivated extensively. What are the three? First is the meritorious deed of Dana (giving); second is the meritorious deed of Sila (morality); third is the meritorious deed of Bhavana (meditation).' 'What is called the meritorious deed of Dana (giving)? It is when virtuous men or virtuous women with pure faith are able to give various kinds of food and delicacies, garlands of flowers and clothing, vehicles and bedding, halls and houses, lamps and torches, and various necessities of life; this is called the meritorious deed of Dana (giving).' 'What is called the meritorious deed of Sila (morality)? It is when virtuous men or virtuous women with pure faith are able to abstain from killing,

究竟圓滿無犯清凈；離不與取，究竟圓滿無犯清凈；離欲邪行，究竟圓滿無犯清凈；離虛誑語，究竟圓滿無犯清凈；離飲諸酒生放逸處，究竟圓滿無犯清凈。如是名為戒福業事。

「云何名為修福業事？謂有凈信諸善男子或善女人，修慈俱心，遍滿一方，具足安住。如是第二、第三、第四、上下方維，一切世界悉皆遍滿，具足安住，令慈俱心廣大無量，無怨無害，遍滿而住。修悲俱心，遍滿一方，具足安住。如是第二、第三、第四、上下方維，一切世界悉皆遍滿，具足安住，令悲俱心廣大無量，無怨無害，遍滿而住。修喜俱心，遍滿一方，具足安住。如是第二、第三、第四、上下方維，一切世界悉皆遍滿，具足安住，令喜俱心廣大無量，無怨無害，遍滿而住。修舍俱心，遍滿一方，具足安住。如是第二、第三、第四、上下方維，一切世界悉皆遍滿，具足安住，令舍俱心廣大無量，無怨無害，遍滿而住。如是名為修福業事。

「於此所說三福業事，應修、應習、應多修習。」爾時，世尊重攝此義而說頌曰：

「有三法應修、　　應習、多修習，　能得三種樂，　　所謂施、戒、修。　修施感多財，　　修戒得長壽，　修慈悲喜捨，　　當生清凈天。　世間有智人，　　欲求殊勝樂，　應修此三

【現代漢語翻譯】現代漢語譯本：究竟圓滿地遠離殺生，沒有過失，清凈無染；究竟圓滿地遠離不予而取（偷盜），沒有過失，清凈無染；究竟圓滿地遠離不正當的性行為，沒有過失，清凈無染；究竟圓滿地遠離虛妄的言語，沒有過失，清凈無染；究竟圓滿地遠離飲用各種能使人放逸的酒類，沒有過失，清凈無染。這些就叫做戒福業事。

『什麼叫做修福業事呢？』譬如具有清凈信仰的善男子或善女人，修習慈心，使慈心遍滿一方，具足安住。像這樣，第二方、第三方、第四方、上方、下方以及四維方向，一切世界都遍滿慈心，具足安住，使慈心廣大無量，沒有怨恨沒有傷害，遍滿而住。修習悲心，使悲心遍滿一方，具足安住。像這樣，第二方、第三方、第四方、上方、下方以及四維方向，一切世界都遍滿悲心，具足安住，使悲心廣大無量，沒有怨恨沒有傷害，遍滿而住。修習喜心，使喜心遍滿一方，具足安住。像這樣，第二方、第三方、第四方、上方、下方以及四維方向，一切世界都遍滿喜心，具足安住，使喜心廣大無量，沒有怨恨沒有傷害，遍滿而住。修習舍心，使舍心遍滿一方，具足安住。像這樣，第二方、第三方、第四方、上方、下方以及四維方向，一切世界都遍滿舍心，具足安住，使舍心廣大無量，沒有怨恨沒有傷害，遍滿而住。這些就叫做修福業事。

『對於以上所說的三種福業事，應當修習、應當練習、應當多多修習。』當時，世尊再次總結這個意義，說了以下偈頌：

『有三種法應當修習、應當練習、多多修習，能得到三種快樂，所謂佈施、持戒、修習禪定。修習佈施能感得多財富，修習持戒能得到長壽命，修習慈悲喜捨四無量心，當能往生清凈的天界。世間有智慧的人，想要追求殊勝的快樂，應當修習這三種法。』

【English Translation】 English version: Ultimately, to be perfectly free from transgression and pure in abstaining from killing; ultimately, to be perfectly free from transgression and pure in abstaining from taking what is not given (stealing); ultimately, to be perfectly free from transgression and pure in abstaining from sexual misconduct; ultimately, to be perfectly free from transgression and pure in abstaining from false speech; ultimately, to be perfectly free from transgression and pure in abstaining from drinking intoxicants that lead to carelessness. This is called the meritorious act of precepts.

『What is called the meritorious act of cultivation?』 It is when virtuous men or virtuous women with pure faith cultivate a mind imbued with loving-kindness, pervading one direction, fully abiding. Likewise, the second, third, fourth directions, above, below, and all intermediate directions, all worlds are completely filled, fully abiding, making the mind imbued with loving-kindness vast and boundless, without resentment or harm, pervading and abiding. Cultivating a mind imbued with compassion, pervading one direction, fully abiding. Likewise, the second, third, fourth directions, above, below, and all intermediate directions, all worlds are completely filled, fully abiding, making the mind imbued with compassion vast and boundless, without resentment or harm, pervading and abiding. Cultivating a mind imbued with joy, pervading one direction, fully abiding. Likewise, the second, third, fourth directions, above, below, and all intermediate directions, all worlds are completely filled, fully abiding, making the mind imbued with joy vast and boundless, without resentment or harm, pervading and abiding. Cultivating a mind imbued with equanimity, pervading one direction, fully abiding. Likewise, the second, third, fourth directions, above, below, and all intermediate directions, all worlds are completely filled, fully abiding, making the mind imbued with equanimity vast and boundless, without resentment or harm, pervading and abiding. This is called the meritorious act of cultivation.

『Regarding these three meritorious acts, one should cultivate, practice, and cultivate them extensively.』 At that time, the World Honored One summarized this meaning and spoke the following verses:

『There are three things one should cultivate, practice, and cultivate extensively, That can attain three kinds of happiness, namely giving, precepts, and cultivation. Cultivating giving brings much wealth, cultivating precepts brings long life, Cultivating loving-kindness, compassion, joy, and equanimity, one will be born in the pure heavens. Those in the world who are wise, desiring to seek supreme happiness, Should cultivate these three.』

福，　　定當得無疑。」

吾從世尊聞如是語：「苾芻當知！世間最勝，略有三種。云何為三？一、於一切施設有情，無足、二足、四足、多足，有色、無色，有想、無想及與非想非非想中，佛為最勝，所謂如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵。若於佛所起凈信心，于諸信中最為第一。如是凈信所感果報，于天人中最為第一。二、於一切施設法門，世出、世間，為無、為等諸法門中，涅槃最勝，諸離憍慢，息諸渴愛，滅阿賴耶，斷諸徑路，愛盡離欲，寂靜涅槃。若於如是涅槃法中起凈信心，于諸信中最為第一。如是凈信所感果報，于天人中最為第一。三、於一切施設徒眾，朋侶邑義，諸集會中，佛聖弟子僧為最勝，謂四向、四果八補特伽羅，諸有情中，為真、為妙，為最第一。應奉延請、恭敬供養、稱揚讚歎，不吝身財，是諸世間人天等眾無上福田。若於如是賢聖僧中起凈信心，于諸信中最為第一。如是凈信所感果報，于天人中最為第一。如是名為三種最勝。」爾時，世尊重攝此義而說頌曰：

「最勝有三種，　　所謂佛、法、僧，　依生凈信心，　　能見最勝法。　依佛生凈信，　　知兩足中尊，　證無上菩提，　　天人等應供。　依法生凈信，

{ "translations": [ "福，必定會毫無疑問地得到。", "", "我從世尊那裡聽到這樣的話：『比丘們應當知道！世間最殊勝的，大致有三種。哪三種呢？第一，對於一切施設的有情，無論是無足的、兩足的、四足的、多足的，有色的、無色的，有想的、無想的以及非想非非想的眾生中，佛（Buddha）為最殊勝，也就是如來（Tathagata）、應（Arhat）、正等覺（Samyaksambuddha）、明行圓滿（Vidya-charana-sampanna）、善逝（Sugata）、世間解（Lokavidu）、無上丈夫（Anuttara-purusa-damya-sarathi）、調御士（Shasta deva-manushyanam）、天人師（Teacher of gods and men）、佛（Buddha）、薄伽梵（Bhagavan）。如果在佛（Buddha）這裡生起清凈的信心，在各種信心之中最為第一。這樣的清凈信心所感得的果報，在天人之中最為第一。第二，對於一切施設的法門，世間的、出世間的，無論是無為的、平等的各種法門中，涅槃（Nirvana）最殊勝，諸如遠離憍慢，止息各種渴愛，滅除阿賴耶識（Alaya-vijnana），斷絕各種途徑，愛慾窮盡而離欲，寂靜的涅槃（Nirvana）。如果對於這樣的涅槃法（Nirvana-dharma）生起清凈的信心，在各種信心之中最為第一。這樣的清凈信心所感得的果報，在天人之中最為第一。第三，對於一切施設的徒眾，朋友同伴，各種僧團中，佛（Buddha）的聖弟子僧團為最殊勝，也就是四向四果的八種補特伽羅（Pudgala），在各種有情之中，為真、為妙、為最第一。應當奉請、恭敬供養、稱揚讚歎，不吝惜身命和財物，是各種世間人天等眾無上的福田。如果對於這樣的賢聖僧（Arya-sangha）生起清凈的信心，在各種信心之中最為第一。這樣的清凈信心所感得的果報，在天人之中最為第一。這就叫做三種最殊勝。』」， "當時，世尊（Bhagavan）再次總結這個意義而說了偈頌：", "", "『最殊勝的有三種，所謂佛（Buddha）、法（Dharma）、僧（Sangha），", "依靠生起清凈的信心，能夠見到最殊勝的法（Dharma）。", "依靠對佛（Buddha）生起清凈的信心，知道兩足之中最為尊貴，", "證得無上菩提（Anuttara-bodhi），天人等都應供養。", "依靠對法（Dharma）生起清凈的信心，" ], "english_translations": [ "『Blessings, will certainly be obtained without doubt.』", "", "I heard the following words from the World Honored One: 『Bhikkhus, know that the most excellent things in the world are, in brief, of three kinds. What are the three? First, among all designated sentient beings, whether footless, two-footed, four-footed, or many-footed; whether with form, without form; whether with thought, without thought, or neither with thought nor without thought, the Buddha (Buddha) is the most excellent, namely the Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), Vidya-charana-sampanna (Vidya-charana-sampanna), Sugata (Sugata), Lokavidu (Lokavidu), Anuttara-purusa-damya-sarathi (Anuttara-purusa-damya-sarathi), Shasta deva-manushyanam (Shasta deva-manushyanam), Teacher of gods and men, Buddha (Buddha), Bhagavan (Bhagavan). If one generates pure faith in the Buddha (Buddha), it is the foremost among all faiths. The resultant reward of such pure faith is the foremost among gods and humans. Second, among all designated Dharmas, whether mundane or supramundane, whether unconditioned or equal, Nirvana (Nirvana) is the most excellent, such as being free from arrogance, ceasing all craving, extinguishing the Alaya-vijnana (Alaya-vijnana), severing all paths, the exhaustion of love and detachment from desire, the tranquil Nirvana (Nirvana). If one generates pure faith in such Nirvana-dharma (Nirvana-dharma), it is the foremost among all faiths. The resultant reward of such pure faith is the foremost among gods and humans. Third, among all designated assemblies, friends, and communities, the Sangha (Sangha) of the Buddha』s (Buddha) noble disciples is the most excellent, namely the eight types of Pudgalas (Pudgala) of the four paths and four fruits, being true, wonderful, and the foremost among all sentient beings. They should be invited, respectfully offered to, praised, and extolled, without being stingy with body and wealth, they are the unsurpassed fields of merit for all beings such as humans and gods in the world. If one generates pure faith in such Arya-sangha (Arya-sangha), it is the foremost among all faiths. The resultant reward of such pure faith is the foremost among gods and humans. These are called the three most excellent things.』", "At that time, the World Honored One (Bhagavan) summarized this meaning again and spoke the following verses:", "", "『There are three most excellent things, namely the Buddha (Buddha), the Dharma (Dharma), and the Sangha (Sangha),", "Relying on generating pure faith, one can see the most excellent Dharma (Dharma).", "Relying on generating pure faith in the Buddha (Buddha), knowing the most honored among the two-legged,", "Attaining unsurpassed Bodhi (Anuttara-bodhi), gods and humans alike should make offerings.", "Relying on generating pure faith in the Dharma (Dharma)," ] }

知離欲中尊，　證無上涅槃，　　寂靜常安樂。　依僧生凈信，　　知諸眾中尊，　證無上福田，　　天人等應供。　施最勝良田，　　生最勝功德，　感最勝安樂，　　壽色力名聞；　供養最勝人，　　修行最勝法，　得最勝安樂，　　天上或人中。　施三寶福田，　　名最勝施者，　所在常安樂，　　后當證涅槃。」

重攝前經嗢拖南曰：

子、尊重、二學　　福、堅、根、補羅　不凈等及怨　　福業事、最勝

吾從世尊聞如是語：「苾芻當知！有三大師出現世間，利益、安樂無量眾生，哀愍世間天人大眾，令得無量義利、安樂。云何為三？

「所謂如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵出現世間，為諸眾生開闡正法，初、中、后善，文義巧妙，示現純滿、清白梵行。謂是苦諦、是苦集諦、是苦滅諦、是能趣向苦滅道諦。如是名為第一大師出現世間，利益、安樂無量眾生，哀愍世間天人大眾，令得無量義利、安樂。

「復有如來、應、正等覺無學弟子——是阿羅漢，諸漏已盡，梵行已立，所作已辦，棄諸重擔，得自義利，盡諸有結，已正奉行如來聖教、已得解脫、已證遍知——出現世間，為諸眾生開闡正法

【現代漢語翻譯】現代漢語譯本了知遠離慾望的至尊，證得無上的涅槃（Nirvana），寂靜而恒常安樂。依止僧團生起清凈的信心，了知在一切大眾中的至尊，證得無上的福田（field of merit），天人和人類都應當供養。佈施于最殊勝的良田，產生最殊勝的功德，感得最殊勝的安樂，以及壽命、容色、力量和名聲；供養最殊勝的人，修行最殊勝的法，獲得最殊勝的安樂，無論在天上或人間。佈施於三寶（Triratna）的福田，被稱為最殊勝的佈施者，無論身在何處都常享安樂，最終將證得涅槃。

再次總結前面的經文要點說：

子、尊重、二學，福、堅、根、補羅（Purana），不凈等及怨，福業事、最勝。

我從世尊（Bhagavan）那裡聽到這樣的話：『比丘（Bhikkhu）們應當知道！有三大導師出現在世間，利益、安樂無量的眾生，憐憫世間的天人和人類大眾，使他們獲得無量的利益和安樂。哪三種呢？』

『就是如來（Tathagata）、應供（Arhat）、正等覺（Samyaksambuddha）、明行圓滿（Vidyacharana-sampanna）、善逝（Sugata）、世間解（Lokavidu）、無上丈夫（Anuttara-purisa-damma-sarathi）、調御士（Shasta deva-manushyanam）、天人師（Teacher of gods and men）、佛（Buddha）、薄伽梵（Bhagavan）出現在世間，為眾生開示闡明正法（Dharma），初善、中善、后善，文辭和意義都很巧妙，顯示圓滿、清白的梵行（Brahmacharya）。也就是苦諦（Dukkha Satya）、苦集諦（Dukkha Samudaya Satya）、苦滅諦（Dukkha Nirodha Satya）、以及能夠趨向苦滅的道諦（Dukkha Nirodha Gamini Patipada Satya）。這被稱為第一位大師出現在世間，利益、安樂無量的眾生，憐憫世間的天人和人類大眾，使他們獲得無量的利益和安樂。』

『還有如來、應供、正等覺的無學弟子——也就是阿羅漢（Arhat），諸煩惱已經斷盡，梵行已經確立，該做的已經做完，捨棄了一切重擔，獲得了自身的利益，斷盡了一切存在的束縛，已經正確地奉行如來的神聖教導、已經獲得解脫、已經證得遍知——出現在世間，為眾生開示闡明正法。

【English Translation】 English version Knowing the supreme one who is detached from desires, Attaining the unsurpassed Nirvana (Nirvana), peaceful, constant, and blissful. Relying on the Sangha (community) to generate pure faith, knowing the supreme one among all assemblies, Attaining the unsurpassed field of merit, worthy of offerings from gods and humans alike. Giving to the most excellent field, generating the most excellent merit, Experiencing the most excellent bliss, as well as longevity, complexion, strength, and fame; Making offerings to the most excellent person, practicing the most excellent Dharma, Obtaining the most excellent bliss, whether in the heavens or among humans. Giving to the field of merit of the Three Jewels (Triratna), being called the most excellent giver, Always enjoying bliss wherever one is, and eventually attaining Nirvana.

Summarizing the key points of the previous sutra again, it says:

'Child, respect, two learnings, merit, firm, root, Purana (Purana),' 'Impurity, etc., and resentment, meritorious deeds, the most excellent.'

I heard from the World Honored One (Bhagavan) these words: 'Bhikkhus (monks), you should know! There are three great teachers who appear in the world, benefiting and bringing happiness to countless beings, having compassion for the world, for gods and humans, enabling them to obtain immeasurable benefit and happiness. What are the three?'

'That is, the Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), accomplished in knowledge and conduct (Vidyacharana-sampanna), Sugata (Sugata), knower of the world (Lokavidu), unsurpassed leader of men (Anuttara-purisa-damma-sarathi), trainer of those who can be trained (Shasta deva-manushyanam), teacher of gods and humans (Teacher of gods and men), Buddha (Buddha), Bhagavan (Bhagavan) appears in the world, expounding the true Dharma (Dharma) for beings, good in the beginning, good in the middle, and good in the end, with skillful words and meanings, revealing the complete and pure Brahmacharya (Brahmacharya). That is, the Truth of Suffering (Dukkha Satya), the Truth of the Cause of Suffering (Dukkha Samudaya Satya), the Truth of the Cessation of Suffering (Dukkha Nirodha Satya), and the Truth of the Path Leading to the Cessation of Suffering (Dukkha Nirodha Gamini Patipada Satya). This is called the first great teacher appearing in the world, benefiting and bringing happiness to countless beings, having compassion for the world, for gods and humans, enabling them to obtain immeasurable benefit and happiness.'

'Furthermore, there are disciples of the Tathagata, Arhat, Samyaksambuddha who are beyond learning—that is, Arhats (Arhats), whose defilements are exhausted, whose holy life is established, who have done what needed to be done, who have laid down the burden, who have attained their own benefit, who have exhausted the fetters of existence, who have rightly followed the holy teachings of the Tathagata, who have attained liberation, who have realized complete knowledge—appearing in the world, expounding the true Dharma for beings.'

，初、中、后善，文義巧妙，示現純滿、清白梵行，謂是苦諦、是苦集諦、是苦滅諦、是能趣向苦滅道諦。如是名為第二大師出現世間，利益、安樂無量眾生，哀愍世間天人大眾，令得無量義利、安樂。

「復有如來、應、正等覺有學弟子——具修梵行，具正多聞，所謂正聞契經、應頌、記別、伽陀、無問自說、本事、本生、方廣、希法，善知其義——出現世間，為諸眾生開闡正法，初、中、后善，文義巧妙，示現純滿、清白梵行，謂是苦諦、是苦集諦、是苦滅諦、是能趣向苦滅道諦。

「如是名為第三大師出現世間，利益、安樂無量眾生，哀愍世間天人大眾，令得無量義利、安樂。如是名為有三大師出現世間，利益、安樂無量眾生，哀愍世間天人大眾，令得無量義利、安樂。」爾時，世尊重攝此義而說頌曰：

「有三種大師，　　若出現於世，　能利益安樂，　　天人等世間。　一者謂如來，　　二無學弟子，　三有學弟子，　　具凈戒多聞。　如是三大師，　　天人等應供，　能宣說正法，　　廣開甘露門，　令無量眾生，　　永盡諸有結，　解脫生死苦，　　證常樂涅槃。　譬如善導師，　　能示人善道，　正順而行者，　　得安樂無疑。　如是三大師，　　示眾生四諦，

【現代漢語翻譯】現代漢語譯本：『初善、中善、后善，文辭和意義巧妙，展示圓滿、清凈的梵行，說明這是苦諦（Dukkha Satya，關於苦難的真理）、這是苦集諦（Dukkha Samudaya Satya，關於苦難起因的真理）、這是苦滅諦（Dukkha Nirodha Satya，關於苦難止息的真理）、這是能夠趨向苦難止息的道諦（Dukkha Nirodha Gamini Patipada Satya，關於通往苦難止息之道的真理）。這樣稱為第二位大師出現於世間，利益、安樂無量眾生，憐憫世間天人和大眾，使他們獲得無量的利益和安樂。

『又有如來、應、正等覺的有學弟子——具足修行梵行，具足正確的多聞，也就是正確聽聞的契經（Sutra，佛經）、應頌（Geya，以詩歌形式表達的佛經）、記別（Vyakarna，預言或授記）、伽陀（Gatha，偈頌）、無問自說（Udana，佛陀不應請求而自說的開示）、本事（Itivrttaka，關於佛陀前世的故事）、本生（Jataka，關於佛陀前生的故事）、方廣（Vaipulya，廣大的佛經）、希法（Adbhuta Dharma，神奇的佛法），善於瞭解其中的意義——出現於世間，為眾生開示闡明正法，初善、中善、后善，文辭和意義巧妙，展示圓滿、清凈的梵行，說明這是苦諦、這是苦集諦、這是苦滅諦、這是能夠趨向苦難止息的道諦。

『這樣稱為第三位大師出現於世間，利益、安樂無量眾生，憐憫世間天人和大眾，使他們獲得無量的利益和安樂。這樣稱為有三位大師出現於世間，利益、安樂無量眾生，憐憫世間天人和大眾，使他們獲得無量的利益和安樂。』當時，世尊再次總結這個意義而說了偈頌：

『有三種大師，如果出現於世，能利益安樂天人等世間。一位是如來（Tathagata，佛陀的稱號之一），二位是無學弟子（Arhat，已證阿羅漢果位的弟子），三位是有學弟子（Saiksha，還在修學過程中的弟子），具足清凈的戒律和多聞。像這樣的三位大師，應該受到天人等的供養，能夠宣說正法，廣開甘露之門（Amrita，不死之藥，比喻佛法），使無量眾生，永遠斷盡各種煩惱的束縛，解脫生死之苦，證得常樂涅槃（Nirvana，解脫）。譬如好的導師，能夠指示人們好的道路，真正順著道路而行的人，得到安樂沒有疑問。像這樣的三位大師，向眾生開示四諦（Four Noble Truths），

【English Translation】 English version: 'Good in the beginning, good in the middle, and good in the end, with skillful words and meanings, demonstrating pure and complete Brahma-conduct, declaring this is the Truth of Suffering (Dukkha Satya), this is the Truth of the Arising of Suffering (Dukkha Samudaya Satya), this is the Truth of the Cessation of Suffering (Dukkha Nirodha Satya), this is the Truth of the Path Leading to the Cessation of Suffering (Dukkha Nirodha Gamini Patipada Satya). This is called the second great teacher appearing in the world, benefiting and bringing happiness to countless beings, having compassion for the world, including gods and humans, enabling them to obtain immeasurable benefit and happiness.

'Furthermore, there are disciples of the Tathagata (One thus Gone), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One) who are still learning—possessing the practice of Brahma-conduct, possessing correct and extensive learning, namely, correctly hearing the Sutras (Sutra, discourses), Geya (Geya, verses), Vyakarna (Vyakarna, predictions or explanations), Gatha (Gatha, stanzas), Udana (Udana, spontaneous utterances), Itivrttaka (Itivrttaka, stories of past events), Jataka (Jataka, birth stories), Vaipulya (Vaipulya, extensive scriptures), Adbhuta Dharma (Adbhuta Dharma, wonderful teachings), being skilled in understanding their meanings—appearing in the world, expounding the true Dharma for all beings, good in the beginning, good in the middle, and good in the end, with skillful words and meanings, demonstrating pure and complete Brahma-conduct, declaring this is the Truth of Suffering, this is the Truth of the Arising of Suffering, this is the Truth of the Cessation of Suffering, this is the Truth of the Path Leading to the Cessation of Suffering.

'This is called the third great teacher appearing in the world, benefiting and bringing happiness to countless beings, having compassion for the world, including gods and humans, enabling them to obtain immeasurable benefit and happiness. Thus, these are called the three great teachers appearing in the world, benefiting and bringing happiness to countless beings, having compassion for the world, including gods and humans, enabling them to obtain immeasurable benefit and happiness.' At that time, the World-Honored One, summarizing this meaning, spoke these verses:

'There are three kinds of great teachers, if they appear in the world, they can benefit and bring happiness to the world of gods, humans, and others. One is the Tathagata (Tathagata, one of the titles of the Buddha), the second is the Arhat disciple (Arhat, a disciple who has attained the state of Arhat), the third is the disciple who is still learning (Saiksha, a disciple who is still in the process of learning), possessing pure precepts and extensive learning. Such three great teachers, should be offered to by gods, humans, and others, able to proclaim the true Dharma, widely opening the gate of Amrita (Amrita, the nectar of immortality, a metaphor for the Dharma), Enabling countless beings, to forever exhaust all the bonds of affliction, liberate from the suffering of birth and death, and attain the eternal bliss of Nirvana (Nirvana, liberation). Like a good guide, able to show people the good path, those who truly follow the path, will undoubtedly attain happiness. Such three great teachers, reveal to beings the Four Noble Truths (Four Noble Truths),

修行無放逸，　　定超生死邊。」

吾從世尊聞如是語：「苾芻當知！有三時中，諸天集會，歡喜詳議，更相勸勵來降人間。云何為三？

「謂我弟子，或少資財，或多資財，或少眷屬，或多眷屬，或姓尊貴，或姓卑微，初發凈信，厭背家法，欣樂出家。爾時，諸天歡喜集會，咸相謂言：『天仙當知，今佛弟子與惡魔軍將興戰諍，我等宜應帥諸天眾往降人間，冥加祐助增彼信心，令無障難。』作是語已，來降人間，作所應作。如是名為第一時中，諸天集會歡喜詳議，更相勸勵來降人間。

「又我弟子，剃除鬚髮，被服袈裟，以正信心，棄捨家法，出趣非家，與諸苾芻同修和敬，安住守護別解脫戒，軌範所行無不圓滿，于微少罪見大怖畏，受學一切所應學處，成就清凈身、語、意業，成就凈命，成就凈見。爾時，諸天歡喜集會，咸相謂言：『天仙當知，今佛弟子與惡魔軍正興戰諍，我等宜應帥諸天眾往降人間，冥加祐助增彼威力，令勝魔軍。』作是語已，來降人間，作所應作。如是名為第二時中，諸天集會歡喜詳議，更相勸勵來降人間。

「又我弟子，諸漏永盡，證真無漏，心善解脫，慧善解脫，于現法中，自證通慧，具足安住，能自了知：我生已盡，梵行已立，所作已辦，不受後有。爾

【現代漢語翻譯】現代漢語譯本『修行不懈怠，必定能超越生死輪迴的邊際。』

我曾從世尊那裡聽到這樣的話：『比丘們應當知道！有三種時候，諸天（devas，天神）集會，歡喜地商議，互相勸勉，然後降臨人間。哪三種時候呢？』

『第一種是，我的弟子，無論是少有資財，還是多有資財；無論是少有眷屬，還是多有眷屬；無論是出身尊貴，還是出身卑微，最初發起清凈的信心，厭惡背離世俗的家庭生活，欣然樂於出家。那時，諸天歡喜集會，都互相說道：『天仙們應當知道，現在佛的弟子將要與惡魔的軍隊興起爭鬥，我們應該率領諸天大眾降臨人間，暗中加以佑助，增加他們的信心，使他們沒有障礙。』說完這些話后，就降臨人間，做他們應該做的事情。這被稱為第一種時候，諸天集會歡喜商議，互相勸勉降臨人間。

第二種是，我的弟子，剃除鬚髮，披上袈裟，以真正的信心，拋棄世俗的家庭生活，出家修行，與眾比丘一同修習和睦恭敬，安住守護別解脫戒（Pratimoksha，佛教戒律），行爲規範沒有不圓滿的，對於微小的罪過也視為巨大的恐懼，學習一切應該學習的地方，成就清凈的身、語、意業，成就清凈的生命，成就清凈的見解。那時，諸天歡喜集會，都互相說道：『天仙們應當知道，現在佛的弟子正在與惡魔的軍隊興起爭鬥，我們應該率領諸天大眾降臨人間，暗中加以佑助，增加他們的威力，使他們戰勝魔軍。』說完這些話后，就降臨人間，做他們應該做的事情。這被稱為第二種時候，諸天集會歡喜商議，互相勸勉降臨人間。

第三種是，我的弟子，各種煩惱都永遠斷盡，證得了真正的無煩惱境界，心得到善妙的解脫，智慧得到善妙的解脫，在現世中，親自證得通達的智慧，具足安住于這種境界，能夠自己了知：我的生死已經終結，清凈的修行已經確立，應該做的事情已經做完，不再會受後世的輪迴。』

【English Translation】 English version 'Practicing diligently without negligence, one will surely transcend the boundary of birth and death.'

I heard the following words from the World Honored One: 'Bhikkhus, you should know that there are three times when the devas (devas, gods) assemble, joyfully discuss, encourage each other, and then descend to the human realm. What are these three times?'

'The first is when my disciple, whether with few possessions or many possessions, whether with few relatives or many relatives, whether of noble birth or humble birth, initially develops pure faith, detests and turns away from worldly family life, and joyfully desires to renounce the household life. At that time, the devas assemble joyfully and say to each other: 'Celestial beings should know that now the Buddha's disciple is about to engage in battle with the army of Mara (Mara, demon), we should lead the assembly of devas to descend to the human realm, secretly add our blessings and assistance, increase their faith, and ensure that they have no obstacles.' After saying these words, they descend to the human realm and do what they should do. This is called the first time when the devas assemble, joyfully discuss, and encourage each other to descend to the human realm.

The second is when my disciple shaves off their hair and beard, puts on the kasaya (kasaya, monastic robe), with true faith, abandons worldly family life, leaves home to pursue the homeless life, and together with the bhikkhus cultivates harmony and respect, dwells in and guards the Pratimoksha (Pratimoksha, Buddhist precepts), their conduct is complete in every way, they see great fear in even the smallest offenses, they learn everything that should be learned, they accomplish pure deeds of body, speech, and mind, they accomplish pure livelihood, and they accomplish pure views. At that time, the devas assemble joyfully and say to each other: 'Celestial beings should know that now the Buddha's disciple is engaging in battle with the army of Mara, we should lead the assembly of devas to descend to the human realm, secretly add our blessings and assistance, increase their power, and enable them to defeat the army of Mara.' After saying these words, they descend to the human realm and do what they should do. This is called the second time when the devas assemble, joyfully discuss, and encourage each other to descend to the human realm.

The third is when my disciple has completely exhausted all defilements, has realized true non-defilement, their mind is well liberated, their wisdom is well liberated, in the present life, they personally realize penetrating wisdom, fully dwell in this state, and are able to know for themselves: my birth is exhausted, the pure conduct is established, what needed to be done is done, and there will be no further existence.'

時，諸天歡喜集會，咸相謂言：『天仙當知，今佛弟子與惡魔軍已興戰諍，已斷魔首、已碎魔軍，已自稱言：「我生已盡，梵行已立，所作已辦，不受後有。」我等宜應帥諸天眾持妙香花，往降人間禮拜供養，稱揚讚歎，請說正法，度脫己身生老病死。』作是語已，來降人間，作所應作。如是名為第三時中，諸天集會歡喜詳議，更相勸勵來降人間。

「苾芻當知！若有國土城邑聚落，有凈信心求出家者，有剃鬚發正出家者，有出家已諸漏盡者，于彼國土城邑等中，諸大天仙及善神等皆來降下，勤加守護令其豐樂，風雨順時無諸疾疫；其中眾生慈心相向，同修善業，現在、當來長夜安隱，速證無上常樂涅槃。如是名為有三時中，諸天集會歡喜詳議，更相勸勵來降人間。」爾時，世尊重攝此義而說頌曰：

「諸天於三時，　　歡喜共集會，　詳議相勸帥，　　來降於人間。　最初求出家，　　第二剃鬚發，　第三漏永盡，　　摧伏諸魔軍。　諸天見出家，　　能永盡諸漏，　咸恭敬供養，　　如是讚頌言：『歸命殊勝人，　　歸命最上士，　歸命摧魔眾，　　獲得大名聞。』　諸天歡喜心，　　祐助修供養，　希求剃鬚發，　　漏盡證無生。　是故應正勤，　　繫念樂靜慮，　勇猛無放逸

【現代漢語翻譯】現代漢語譯本這時，眾天神歡喜，都互相說道：『天界的仙人應當知道，現在佛的弟子與惡魔的軍隊已經開始戰鬥，已經斬斷了魔王的頭顱、擊潰了魔軍，並且自稱說：「我的生命已經終結，清凈的修行已經確立，該做的事情已經做完，不再受後世的輪迴。」我們應該率領眾天神攜帶美妙的香花，降臨人間禮拜供養，稱揚讚歎，祈請宣說正法，度脫自身生老病死的痛苦。』說完這些話后，就降臨人間，做他們應該做的事情。這叫做第三個時辰中，眾天神歡喜地詳細商議，互相勸勉著降臨人間。『比丘們應當知道！如果某個國土、城邑、村落，有具足清凈信心求出家的人，有剃除鬚髮正式出家的人，有出家后諸種煩惱都已斷盡的人，在那個國土、城邑等地方，諸大天仙以及善良的神祇都會降臨下來，勤奮地加以守護，使那裡豐衣足食，風調雨順，沒有各種疾病瘟疫；其中的眾生以慈悲心互相對待，共同修習善業，現在和將來都能長久地安穩，迅速證得無上常樂的涅槃。』這叫做有三個時辰中，眾天神歡喜地詳細商議，互相勸勉著降臨人間。』這時，世尊再次總結這個意義而說了偈頌：『眾天神在三個時辰中，歡喜地共同商議，詳細討論互相勸勉，降臨到人間。最初是求出家時，第二是剃除鬚髮時，第三是煩惱永遠斷盡，摧伏各種魔軍時。眾天神見到出家人，能夠永遠斷盡各種煩惱，都恭敬地供養，這樣讚頌說：『歸命殊勝的人，歸命最上的人，歸命摧伏魔眾的人，獲得大的名聲。』眾天神以歡喜心，佑助修行並供養，希望剃除鬚髮，斷盡煩惱證得無生。因此應當精進努力，繫念並安於靜慮，勇猛而不放逸。

【English Translation】 English version Then, the devas (gods) rejoiced and said to each other: 'The heavenly beings should know that now the Buddha's disciples are at war with the army of Mara (demon), have cut off the head of Mara, have crushed the army of Mara, and have proclaimed: 'My birth is exhausted, the pure conduct is established, what needs to be done is done, and there will be no further existence.' We should lead the heavenly hosts, carrying wonderful fragrant flowers, to descend to the human world to pay homage, make offerings, praise and extol, and request the preaching of the Dharma (teachings), to liberate ourselves from birth, old age, sickness, and death.' Having said these words, they descended to the human world and did what they should do. This is called the third time when the devas joyfully discussed in detail and encouraged each other to descend to the human world. 'Bhikkhus (monks) should know! If there is a country, city, or village where there are people with pure faith seeking ordination, those who have shaved their heads and beards and formally renounced the world, and those who have exhausted all defilements after ordination, in that country, city, etc., the great devas and benevolent deities will descend and diligently protect it, making it prosperous and abundant, with favorable weather and no diseases or epidemics; the beings within will treat each other with compassion, jointly cultivate good deeds, and be peaceful and secure in the present and future, quickly attaining the supreme, constant, blissful Nirvana (liberation).' This is called the three times when the devas joyfully discussed in detail and encouraged each other to descend to the human world.' At that time, the World Honored One (Buddha) summarized this meaning again and spoke the following verses: 'The devas, in three times, joyfully discussed together, deliberated in detail, encouraged each other, and descended to the human world. The first time is when seeking ordination, the second time is when shaving the head and beard, and the third time is when defilements are forever exhausted and the various armies of Mara are subdued. The devas, seeing the ordained ones, are able to forever exhaust all defilements, and respectfully make offerings, praising in this way: 'We take refuge in the supreme person, we take refuge in the most excellent being, we take refuge in the one who subdues the hosts of Mara, and obtains great fame.' The devas, with joyful hearts, assist in cultivation and make offerings, hoping to shave their heads and beards, exhaust defilements, and attain non-birth. Therefore, one should be diligent and earnest, be mindful and delight in quiet contemplation, be courageous and not lax.'

，　　摧伏諸魔軍。　于佛法律中，　　正信出家者，　能解脫諸漏，　　永盡眾苦邊。」

吾從世尊聞如是語：「苾芻當知！略有三事，天勝於人。云何為三？一者長壽；二者端嚴；三者快樂。如是三事，天勝於人，百千萬倍不可稱計。所以者何？

「如此人間五十年量，當彼天上四天王天一日一夜。如是日夜數至三十以為一月，積十二月以為一年。以如是年，四天王天壽量五百，當於人間九百萬歲。

「如此人間一百年量，當彼天上三十三天一日一夜。如是日夜數至三十以為一月，積十二月以為一年。以如是年，三十三天壽量千歲，當於人間三千六百萬歲。

「如此人間二百年量，當彼天上夜摩天中一日一夜。如是日夜數至三十以為一月，積十二月以為一年。以如是年，夜摩天中壽量二千歲，當於人間一億四千四百萬歲。

「如此人間四百年量，當彼天上睹史多天一日一夜。如是日夜數至三十以為一月，積十二月以為一年。以如是年，睹史多天壽量四千，當於人間五億七千六百萬歲。

「如此人間八百年量，當彼天上樂變化天一日一夜。如是日夜數至三十以為一月，積十二月以為一年。以如是年，樂變化天壽量八千，當於人間二十三億四百萬歲。

「如此人間千

【現代漢語翻譯】現代漢語譯本：　　摧伏一切魔軍。　于佛陀的教法中，真正信仰而出家的人，　能夠解脫一切煩惱，永遠斷絕眾生的痛苦。

我從世尊（釋迦牟尼佛的尊稱）那裡聽到這樣的話：『比丘（佛教出家男眾的通稱）們應當知道！大致有三件事，天道眾生勝過人道眾生。哪三種呢？一是壽命長久；二是容貌端正莊嚴；三是快樂安樂。這三件事，天道眾生勝過人道眾生，百千萬倍都無法計算。為什麼呢？』

『如此人間五十年，相當於天上四天王天（佛教欲界第一重天）的一日一夜。這樣的日夜累積三十天為一月，累積十二個月為一年。以這樣的年份計算，四天王天的壽命是五百年，相當於人間九百萬年。』

『如此人間一百年，相當於天上三十三天（佛教欲界第二重天）的一日一夜。這樣的日夜累積三十天為一月，累積十二個月為一年。以這樣的年份計算，三十三天的壽命是一千年，相當於人間三千六百萬年。』

『如此人間二百年，相當於天上夜摩天（佛教欲界第三重天）的一日一夜。這樣的日夜累積三十天為一月，累積十二個月為一年。以這樣的年份計算，夜摩天的壽命是二千年，相當於人間一億四千四百萬年。』

『如此人間四百年，相當於天上睹史多天（佛教欲界第四重天）的一日一夜。這樣的日夜累積三十天為一月，累積十二個月為一年。以這樣的年份計算，睹史多天的壽命是四千年，相當於人間五億七千六百萬年。』

『如此人間八百年，相當於天上樂變化天（佛教欲界第五重天）的一日一夜。這樣的日夜累積三十天為一月，累積十二個月為一年。以這樣的年份計算，樂變化天的壽命是八千年，相當於人間二十三億四百萬年。』

『如此人間一千年，相當於天上他化自在天（佛教欲界第六重天）的一日一夜。這樣的日夜累積三十天為一月，累積十二個月為一年。以這樣的年份計算，他化自在天的壽命是一萬六千年，相當於人間九十一億兩千六百萬年。』

【English Translation】 English version: Subduing all the armies of Mara (demon). Among the Buddha's teachings, those who have true faith and renounce the household life, Are able to liberate themselves from all defilements, and forever end the suffering of all beings.

I heard from the World Honored One (another name for Shakyamuni Buddha) these words: 'Bhikkhus (Buddhist monks)! You should know that there are roughly three things in which the devas (gods or celestial beings) surpass humans. What are the three? First, longevity; second, beauty and splendor; third, happiness and joy. In these three things, the devas surpass humans by hundreds of thousands of times, beyond calculation. Why is that?'

'Thus, fifty years in the human realm is equivalent to one day and night in the Heaven of the Four Heavenly Kings (Cāturmahārājika, the first heaven of the desire realm). These days and nights accumulate to thirty days as a month, and twelve months accumulate to a year. With such years, the lifespan of the Heaven of the Four Heavenly Kings is five hundred years, equivalent to nine million years in the human realm.'

'Thus, one hundred years in the human realm is equivalent to one day and night in the Heaven of the Thirty-three (Trāyastriṃśa, the second heaven of the desire realm). These days and nights accumulate to thirty days as a month, and twelve months accumulate to a year. With such years, the lifespan of the Heaven of the Thirty-three is one thousand years, equivalent to thirty-six million years in the human realm.'

'Thus, two hundred years in the human realm is equivalent to one day and night in the Heaven of Yama (Yāmadeva, the third heaven of the desire realm). These days and nights accumulate to thirty days as a month, and twelve months accumulate to a year. With such years, the lifespan of the Heaven of Yama is two thousand years, equivalent to one hundred forty-four million years in the human realm.'

'Thus, four hundred years in the human realm is equivalent to one day and night in the Heaven of Tuṣita (Tuṣita, the fourth heaven of the desire realm). These days and nights accumulate to thirty days as a month, and twelve months accumulate to a year. With such years, the lifespan of the Heaven of Tuṣita is four thousand years, equivalent to five hundred seventy-six million years in the human realm.'

'Thus, eight hundred years in the human realm is equivalent to one day and night in the Heaven of Nirmāṇarati (Nirmāṇarati, the fifth heaven of the desire realm). These days and nights accumulate to thirty days as a month, and twelve months accumulate to a year. With such years, the lifespan of the Heaven of Nirmāṇarati is eight thousand years, equivalent to twenty-three billion four million years in the human realm.'

'Thus, one thousand years in the human realm is equivalent to one day and night in the Heaven of Paranirmita-vaśavartin (Paranirmita-vaśavartin, the sixth heaven of the desire realm). These days and nights accumulate to thirty days as a month, and twelve months accumulate to a year. With such years, the lifespan of the Heaven of Paranirmita-vaśavartin is sixteen thousand years, equivalent to ninety-one billion two hundred sixty million years in the human realm.'

六百年，當彼天上他化自在天一日一夜。如是日夜數至三十以為一月，積十二月以為一年。以如是年，他化自在天壽量一萬有六千歲，當於人間九十二億一千六百萬歲(此中算數萬萬為億)。

「如是名為諸天長壽。諸天端嚴、諸天快樂，人間所有不可為喻。如是諸天三種勝事，一切皆是無常無恒，不可保信，變壞之法，死力所吞，系屬於死。彼諸天眾臨命終時，有餘天眾來詣其所，教授教誡言：『諸天仙當愿汝等往生善趣，生善趣已獲得善利，得善利已有所成辦。』此中諸天往何善趣？得何善利？何所成辦？謂彼諸天既命終已來生人中、得人同分，名往善趣。至人趣已，于佛所說法毗柰耶獲得正信，名得善利。如是正信增長、廣大，根深堅固，世間沙門或婆羅門，諸天魔梵，無能如法引令退轉，故名成辦。由成辦故，于佛法中多有所作，謂凈信心，出家受戒，修奢摩他、毗缽舍那，觀四聖諦，永斷諸漏，證得涅槃，盡苦邊際。」爾時，世尊重攝此義而說頌曰：

「諸天三事勝，　　長壽、端嚴、樂，　人中與挍量，　　算數甚難及。　如是三勝事，　　非常亦非恒，　難保變壞法，　　死魔力所繫。　天將捨命時，　　余天集其所，　善教授教誡，　　令生歡喜心。　當愿汝天仙，　　往生於

【現代漢語翻譯】現代漢語譯本六百年相當於彼天上他化自在天（Paranirmitavasavartin，欲界第六天）的一日一夜。這樣的日夜累積三十天為一月，十二個月為一年。以這樣的年計算，他化自在天的壽命是一萬六千歲，相當於人間九十二億一千六百萬歲（此中算數萬萬為億）。『這就是諸天的長壽。諸天的端正莊嚴、諸天的快樂，人間所有都無法比喻。像這樣的諸天三種殊勝之事，一切都是無常無恒，不可保信，是會變壞之法，被死亡的力量所吞噬，被束縛于死亡。那些天眾臨命終時，其餘天眾來到他們那裡，教授教誡說：『諸位天仙應當希望你們往生善趣，生到善趣后獲得善利，得到善利後有所成就。』這裡說的諸天往何善趣？得何善利？何所成辦？是指那些天眾命終后，來生人中、得到與人相同的命運，這叫做往生善趣。到了人趣后，對於佛所說的法和毗奈耶（Vinaya，戒律）獲得正信，這叫做得到善利。這樣的正信增長、廣大，根深堅固，世間的沙門（Sramana，出家修行者）或婆羅門（Brahmana，祭司），諸天魔梵（Deva, Mara, Brahma，天神，惡魔，梵天），沒有誰能如法地引導他們退轉，所以叫做有所成就。由於有所成就的緣故，在佛法中多有作為，比如凈信心，出家受戒，修奢摩他（Samatha，止）和毗缽舍那（Vipassana，觀），觀察四聖諦，永遠斷除諸漏，證得涅槃，達到痛苦的邊際。』這時，世尊再次總結這個意義而說了偈頌：『諸天有三事殊勝，長壽、端嚴和快樂，與人間相比量，算數難以企及。這樣的三種殊勝事，不是永恒也不是恒常，難以保全終將變壞，被死魔的力量所束縛。天人將要捨棄生命時，其餘天人聚集在他那裡，善意地教授和教誡，令他生起歡喜心。應當祝願這位天仙，往生於……』

【English Translation】 English version Six hundred years is equivalent to one day and night in the Paranirmitavasavartin heaven (the sixth heaven of the desire realm). Thirty such days and nights make a month, and twelve months make a year. With such years, the lifespan of the Paranirmitavasavartin heaven is sixteen thousand years, equivalent to ninety-two billion one hundred and sixty million years in the human world (in this calculation, ten thousand 'wans' make an 'yi'). 『This is called the longevity of the devas (gods). The devas' beauty and splendor, the devas' happiness, cannot be compared to anything in the human world. Such three excellent qualities of the devas are all impermanent and not constant, unreliable, subject to change and decay, swallowed by the power of death, and bound to death. When those devas are about to die, other devas come to them, teaching and instructing them, saying: 'May you devas be reborn in a good realm, obtain good benefits after being born in a good realm, and accomplish something after obtaining good benefits.' What good realm do these devas go to? What good benefits do they obtain? What do they accomplish? It means that after those devas die, they are reborn among humans and obtain the same fate as humans, which is called being reborn in a good realm. After arriving in the human realm, they obtain right faith in the Dharma and Vinaya (discipline) spoken by the Buddha, which is called obtaining good benefits. Such right faith grows, expands, and becomes deeply rooted and firm, so that no Sramana (ascetic) or Brahmana (priest) in the world, no Deva, Mara, or Brahma (gods, demons, or Brahma), can lawfully lead them to regress, hence it is called accomplishment. Because of accomplishment, they do much in the Buddha's Dharma, such as pure faith, renouncing the household life and receiving precepts, practicing Samatha (tranquility) and Vipassana (insight), observing the Four Noble Truths, permanently cutting off all outflows, attaining Nirvana, and reaching the end of suffering.』 At that time, the World Honored One summarized this meaning again and spoke the following verses: 『The devas have three excellent qualities, Longevity, beauty, and happiness, Compared to the human realm, The calculation is difficult to reach. Such three excellent qualities, Are not eternal nor constant, Difficult to preserve and will decay, Bound by the power of the Lord of Death. When the deva is about to give up life, The other devas gather at his place, Kindly teaching and instructing, Causing him to generate a joyful mind. May you, deva, be reborn In...』

善趣，　得預人同分，　　生中國聰明，　于佛法律中，　　獲得于正信，　增長根堅固，　　邪教不能轉。　身語意惡行，　　能方便棄捨，　彼所生過失，　　亦能方便除。　多修身語意，　　三殊勝善業，　如理正思惟，　　令無量廣大。　修諸福業事，　　謂施戒多聞，　于佛正法中，　　出家修梵行，　正信修法行，　　恒忍辱柔和，　或生天人中，　　或證涅槃樂。　如是諸天仙，　　來教誡教授，　將捨命天眾，　　如母愍于子。　諸天常發願，　　善趣轉增益，　令阿素洛等，　　退散永無增。」

本事經卷第七

【現代漢語翻譯】現代漢語譯本：善趣（Sugati，好的去處），能夠獲得與人相同的命運，出生在文化繁榮的中國，並且聰明智慧。在佛陀的教法和戒律中，能夠獲得真正的信仰。增長自己的善根，使其堅固，不會被邪教所動搖。能夠方便地捨棄身、語、意所造作的惡行，並且能夠方便地消除這些惡行所產生的過失。多多修習身、語、意這三種殊勝的善業，如理如法地進行正確的思考，使其無量廣大。修習各種福德事業，包括佈施、持戒和廣聞佛法。在佛陀的正法中，出家修行清凈的梵行。以正信修行佛法，恒常保持忍辱和柔和。這樣的人或者能夠轉生到天界或人道中，或者能夠證得涅槃的快樂。就像諸位天仙一樣，前來教導和勸誡，對待即將捨棄生命的天眾，就像母親憐憫自己的孩子一樣。諸天常常發願，希望善趣能夠不斷增長，使阿素洛（Asura，非天）等惡道眾生退散，永遠無法增長勢力。

出自《本事經》卷第七

【English Translation】 English version: The good realms (Sugati), To be able to share the same fate as humans, to be born in a prosperous and intelligent China, Within the Buddha's teachings and precepts, to obtain true faith, To increase one's roots of virtue, making them firm, unshaken by false teachings, To be able to conveniently abandon the evil deeds of body, speech, and mind, and to conveniently eliminate the faults produced by these evil deeds, To cultivate the three excellent virtuous actions of body, speech, and mind, to contemplate correctly and properly, making them immeasurable and vast, To cultivate various meritorious deeds, including generosity, upholding precepts, and extensively learning the Dharma, Within the Buddha's true Dharma, to renounce the household life and cultivate pure conduct (Brahmacharya), To practice the Dharma with right faith, constantly maintaining patience and gentleness, Such a person may be reborn in the heavens or among humans, or may attain the bliss of Nirvana. Like the celestial beings, they come to teach and admonish, treating the heavenly beings who are about to give up their lives as a mother cherishes her child. The gods often make vows, hoping that the good realms will continue to increase, causing the Asuras (non-gods) and other evil realms to retreat and never be able to increase their power.

From the Karma Collection Sutra, Volume 7