T17n0767_佛說三品弟子經
大正藏第 17 冊 No. 0767 佛說三品弟子經
No. 767
佛說三品弟子經
吳月氏國居士支謙譯
聞如是：
一時佛在舍衛國祇樹給孤獨園，與比丘千二百五十人共會說經。
賢者阿難從坐起，白佛言：「愿欲有所問，唯天中天解說，欲決狐疑！」
佛言：「善哉！恣所問。多陀竭當爲汝解說之。」
阿難問佛言：「優婆塞學道，有上、中、下輩。愿佛解之！」
佛語阿難：「汝乃為當來、後世發此問。如來當爲汝說之。諦聽受，內著心中！」
阿難言：「諾，受教。」
佛言：「上輩優婆塞、優婆夷受持五戒，不犯如毛髮者。若行教授開解人者，皆令發菩薩心。何謂菩薩心者？念十方人如視赤子；度人入道，作摩訶衍行；具足教授，無所希望；不求供養衣被、飯食、珍寶、錢財之物；不為小道，以度人為本。」
「何謂小道？」佛言：「以入大法作摩訶衍行，求須陀洹、斯陀含、阿那含、阿羅漢、辟支佛。是為小道，非菩薩。菩薩法者，教授一切，使入般若波羅蜜，解漚和拘舍羅，得薩蕓若慧。當知是人作行來久，是過去佛時人，供養師父如佛無異。如是行者，為上優婆塞、優婆夷也。
「中輩優婆塞
【現代漢語翻譯】 現代漢語譯本 大正藏第 17 冊 No. 0767 佛說三品弟子經
No. 0767
佛說三品弟子經
吳月氏國居士支謙譯
聞如是：
一時，佛陀在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama），與一千二百五十位比丘共同集會說法。
賢者阿難（Ananda）從座位上起身，對佛陀說：『我希望有所請問，唯有天中天（佛陀的尊稱）能夠解說，以消除我的疑惑！』
佛陀說：『很好！隨你發問。如來（Tathagata，佛陀的自稱）會為你解說的。』
阿難問佛陀說：『優婆塞（Upasaka，男居士）學習佛道，有上、中、下三種根器。希望佛陀能夠為我解說！』
佛陀告訴阿難：『你爲了未來世的人們提出這個問題。如來會為你解說的。仔細聽好，牢記在心！』
阿難說：『好的，我接受教誨。』
佛陀說：『上等的優婆塞、優婆夷（Upasika，女居士）受持五戒，不犯哪怕像毛髮般細小的過失。如果還能教導、開解他人，都令他們發起菩薩心（Bodhi-citta）。什麼叫做菩薩心呢？就是看待十方眾生如同自己的孩子；度化他人進入佛道，行大乘（Mahayana）的法門；具足教導，不求回報；不求供養衣物、飲食、珍寶、錢財之物；不爲了小乘的道，而是以度化眾生為根本。』
『什麼叫做小道呢？』佛陀說：『進入大法，行大乘的法門，卻只求成為須陀洹（Sotapanna，入流果）、斯陀含（Sakadagamin，一來果）、阿那含（Anagamin，不還果）、阿羅漢（Arhat，無學果）、辟支佛（Pratyekabuddha，緣覺）。這就是小道，不是菩薩道。菩薩的法門是，教導一切眾生，使他們進入般若波羅蜜（Prajna-paramita，智慧到彼岸），理解漚和拘舍羅（Upaya-kausalya，善巧方便），獲得薩蕓若慧（Sarvajna-jnana，一切智）。應當知道這樣的人修行已經很久了，是過去佛時的人，供養師父如同供養佛陀一樣。像這樣修行的人，就是上等的優婆塞、優婆夷。』
『中等的優婆塞……』
【English Translation】 English version T17 No. 0767 The Sutra on the Three Grades of Disciples Spoken by the Buddha
No. 0767
The Sutra on the Three Grades of Disciples Spoken by the Buddha
Translated by Layman Zhi Qian from the Yuezhi Kingdom of Wu
Thus have I heard:
At one time, the Buddha was in the Jetavana Anathapindika-arama (祇樹給孤獨園) in Shravasti (舍衛國), together with 1,250 bhikshus (比丘) in a gathering, expounding the Dharma.
The worthy Ananda (阿難) arose from his seat and said to the Buddha, 'I wish to ask something; only the Tathagata (多陀竭, a title for the Buddha) can explain it and resolve my doubts!'
The Buddha said, 'Excellent! Ask whatever you wish. The Tathagata will explain it for you.'
Ananda asked the Buddha, 'Upasakas (優婆塞, male lay practitioners) who study the Way have superior, middling, and inferior grades. I wish the Buddha would explain this!'
The Buddha told Ananda, 'You ask this question for the sake of future generations. The Tathagata will explain it for you. Listen carefully and keep it in your heart!'
Ananda said, 'Yes, I receive your teaching.'
The Buddha said, 'Superior upasakas and upasikas (優婆夷, female lay practitioners) uphold the five precepts (五戒), not violating them even to the extent of a hair's breadth. If they also teach and enlighten others, causing them all to generate Bodhi-citta (菩薩心, the mind of enlightenment), what is Bodhi-citta? It is to regard all beings in the ten directions as one's own children; to guide people into the Way, practicing the Mahayana (摩訶衍) path; to fully instruct without expecting anything in return; not seeking offerings of clothing, food, treasures, or money; not for the sake of the small vehicle, but taking the liberation of beings as fundamental.'
'What is called the small vehicle?' The Buddha said, 'Entering the Great Dharma, practicing the Mahayana path, yet only seeking to become a Sotapanna (須陀洹, stream-enterer), a Sakadagamin (斯陀含, once-returner), an Anagamin (阿那含, non-returner), an Arhat (阿羅漢, worthy one), or a Pratyekabuddha (辟支佛, solitary buddha). This is the small vehicle, not the Bodhisattva path. The Bodhisattva's Dharma is to teach all beings, enabling them to enter Prajna-paramita (般若波羅蜜, perfection of wisdom), understand Upaya-kausalya (漚和拘舍羅, skillful means), and attain Sarvajna-jnana (薩蕓若慧, all-knowing wisdom). Know that such a person has been practicing for a long time, and was a person from the time of past Buddhas, offering to their teachers as if offering to the Buddha himself. Such practitioners are superior upasakas and upasikas.'
'Middling upasakas...'
、優婆夷者，亦受五戒，不犯如毛髮者；亦是過去佛時人。本學道，不值明師，不聞般若波羅蜜，不曉漚和拘舍羅，但行一波羅蜜，佈施、持戒、忍辱、精進、一心，不于經法中見慧。逮前功德，得入人道，頗有宿識，得生法門，守戒完具，視於師父如佛無異，終不犯戒。如是行者，為是中輩優婆塞、優婆夷。
「下輩優婆塞、優婆夷者，雖受五戒，悉還犯之。若見明師、曉法賢者，便從受問法要。當時歡喜，向其悔過罪，更精進五戒，尤無反覆。懷協欲意，不復持佛戒。自貢高，還自憎明師、賢者，謗說長短：『我更見明師戒深慧，當護方便！』不知是師但食供養，反信受其言，不精經戒。是優婆塞、優婆夷為擔死人種，不當與共會同坐起。壞人好心行，開化人民，受其法戒，希望供養，欲得錢財、谷帛給活妻子。假佛威神，心不念十方五道中人，欲令度脫，反為受者作想，不語摩訶衍慧。是為不精佛正真之法，語受經人言：『當避世間人因緣，多少飲酒。佛有百味之食，不斷人酒。家不持戒者，若僮客、奴婢，請使他人平殺生耳。』起手莫為，非佛弟子，復限佛功德。」
「何等為限佛功德？」佛言：「既行開授人民，不欲令四輩聞知。」
阿難長跪問佛：「何為不欲令四輩聞知？」
【現代漢語翻譯】 現代漢語譯本： 『優婆夷（Upasika，女居士）也受持五戒，不犯哪怕像毛髮般細小的戒律；她們也是過去佛時期的修行人。原本學習佛道，但沒有遇到真正的明師，沒有聽聞《般若波羅蜜》（Prajnaparamita，智慧到彼岸），不瞭解漚和拘舍羅（Upayakausalya，善巧方便），只是修行一種波羅蜜（Paramita，到彼岸），如佈施（Dana，給予）、持戒（Sila，道德行為）、忍辱（Ksanti，忍耐）、精進（Virya，努力）、一心（Ekagrata，專注），不在經法中尋求智慧。憑藉之前的功德，得以進入人道，多少還有些前世的記憶，能夠進入佛法之門，守護戒律完整無缺，看待師父如同佛陀一樣沒有差別，始終不違犯戒律。像這樣修行的人，是屬於中等根器的優婆塞（Upasaka，男居士）、優婆夷。』
『下等根器的優婆塞、優婆夷，雖然受持五戒，但全部都違犯了。如果遇到明師、通曉佛法的賢者，便去向他們請教佛法的要義。當時感到歡喜，向他們懺悔自己的罪過，重新精進地持守五戒，但很快又反覆違犯。心中懷著邪惡的念頭，不再持守佛陀的戒律。自高自大，反而憎恨明師、賢者，誹謗他們的是非長短：『我見過更加高明的師父，他們的戒律深奧而有智慧，應當守護方便之法！』不知道這些師父只是爲了獲取供養，反而相信他們的話，不精進于經書和戒律。這樣的優婆塞、優婆夷是揹負著死人種的人，不應當與他們共同集會、同坐同起。他們破壞他人向善的心行，教化人民，讓人受持他們的法戒，希望得到供養，想要得到錢財、穀物來供養妻子。假借佛陀的威神，心中不念及十方五道中的眾生，想要讓他們得到解脫，反而為受戒的人設定障礙，不講說《摩訶衍》（Mahayana，大乘）的智慧。這是因為不精通佛陀正真之法，對受經的人說：『應當避開世間的人事糾紛，稍微喝點酒也沒關係。佛陀有百味美食，不斷絕人們飲酒。家裡不持戒的人，比如僕人、客人、奴婢，可以請別人代替殺生。』親自動手不做，就不是佛的弟子，又限制佛陀的功德。』
『什麼是限制佛陀的功德呢？』佛說：『已經開始教導人民，卻不希望四眾弟子（比丘、比丘尼、優婆塞、優婆夷）知道。』
阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）長跪問佛：『為什麼不希望四眾弟子知道呢？』
【English Translation】 English version: 『Upasikas (female lay followers) also observe the five precepts, not violating even the slightest of them; they were also practitioners in the time of past Buddhas. Originally studying the path, they did not encounter a true enlightened teacher, did not hear the Prajnaparamita (Perfection of Wisdom), did not understand Upayakausalya (skillful means), but only practiced one Paramita (perfection), such as Dana (giving), Sila (moral conduct), Ksanti (patience), Virya (effort), Ekagrata (one-pointedness), and did not seek wisdom in the scriptures. Relying on past merits, they were able to enter the human realm, still possessing some past knowledge, able to enter the Dharma gate, guarding the precepts completely, regarding their teacher as no different from the Buddha, and never violating the precepts. Such practitioners are considered middle-level Upasakas (male lay followers) and Upasikas.』
『Lower-level Upasakas and Upasikas, although they take the five precepts, violate them all. If they encounter an enlightened teacher or a wise person who understands the Dharma, they will ask them about the essentials of the Dharma. At that time, they are happy, confess their sins to them, and diligently observe the five precepts again, but soon they relapse. Harboring evil intentions, they no longer uphold the Buddha's precepts. They are arrogant and conceited, and instead hate enlightened teachers and wise people, slandering them with gossip: 'I have seen even more enlightened teachers whose precepts are profound and wise, and we should protect the expedient methods!' They do not know that these teachers only seek offerings, and instead believe their words, not diligently studying the scriptures and precepts. Such Upasakas and Upasikas are carrying the seeds of dead people and should not be associated with, sit, or rise with them. They destroy others' good intentions, teach the people, and have them receive their Dharma precepts, hoping to receive offerings, wanting to obtain money, grain, and silk to support their wives and children. They falsely use the Buddha's divine power, not thinking of the beings in the ten directions and the five realms, wanting to liberate them, but instead create obstacles for those who receive the precepts, not speaking of the wisdom of the Mahayana (Great Vehicle). This is because they are not proficient in the Buddha's true Dharma, and they say to those who receive the scriptures: 'You should avoid worldly affairs, and it's okay to drink a little alcohol. The Buddha has a hundred flavors of food and does not cut off people's drinking. If there are people in the family who do not observe the precepts, such as servants, guests, and slaves, you can ask others to kill living beings on your behalf.' If you do it yourself, you are not a disciple of the Buddha, and you limit the Buddha's merits.』
『What is limiting the Buddha's merits?』 The Buddha said: 『Having already begun to teach the people, they do not want the fourfold assembly (bhikkhus, bhikkhunis, upasakas, and upasikas) to know.』
Ananda (one of the Buddha's ten great disciples, known for his exceptional memory) knelt down and asked the Buddha: 『Why do you not want the fourfold assembly to know?』
「是優婆塞、優婆夷愚心不解，自謂為黠，實不曉了經中深要之慧。不恥不知，反為新學賢者作限礙，不欲令見明解好師。所以者何？欲得獨供養，反蔽障大道。是優婆塞、優婆夷雖為度人，不見般若波羅蜜，不解漚和拘舍羅。是為盲冥專行小道。或教人作福，無四等心，施不普及。請彼置此，道法不使。爾四天王太子使者護佛道神，一一記之，稍稍去離之，敕伺命計集、積累其罪條疏名，錄白上帝。年壽未盡，頓遣惡神，因其犯戒之間奪其餘命，自然墮落泥犁中，當更十八獄罪，至天地燒乃出。或墮一禽獸中，或入人道。若在人道者，當在愚癡，不見法家生。」
佛言：「阿難！道宜數數聚會講說法義，不可不障愚人道，當得斷法、滅佛教罪。」
諸弟子聞佛說經，莫不戰慄，皆正心受教，為佛作禮。
佛說三品弟子經
【現代漢語翻譯】 現代漢語譯本： 『如果優婆塞（Upasaka，男居士）、優婆夷（Upasika，女居士）內心愚昧不解，自認為聰明，實際上不明白經書中的深刻精要智慧。不以無知為恥，反而為新學的賢者設定障礙，不希望他們見到明智通達的好老師。這是為什麼呢？因為他們想要獨自接受供養，反而遮蔽了大道。這些優婆塞、優婆夷雖然想要度化他人，卻不明白般若波羅蜜（Prajna Paramita，智慧到彼岸），不理解漚和拘舍羅（Upaya-kausalya，方便善巧）。這就是盲目地專行小道。或者教人作福，卻沒有慈、悲、喜、舍四等心，佈施不能普及。請他們離開這裡，不要讓他們參與道法之事。四天王（Caturmaharajika）的太子使者以及護佛道的神，會一一記錄他們的罪行，逐漸遠離他們，命令司命（Yama）記錄、積累他們的罪狀，詳細記錄姓名，上報給上帝（Indra）。如果壽命未盡，也會立刻派遣惡神，趁他們犯戒的時候奪取他們的性命，自然墮入泥犁（Naraka，地獄）中，將要經歷十八種地獄的罪罰，直到天地焚燒時才能出來。或者墮入禽獸道中，或者進入人道。如果在人道中，也會愚癡，不會出生在有佛法的家庭。』 佛說：『阿難（Ananda）！應該經常聚會講說法義，不能不阻止愚人擾亂正道，這樣才能斷除斷法的罪過，滅除佛教的罪過。』 眾弟子聽聞佛陀所說的經典，沒有不感到戰慄的，都端正心念接受教誨，向佛陀行禮。 《佛說三品弟子經》
【English Translation】 English version: 『If Upasakas (male lay devotees) and Upasikas (female lay devotees) are foolish and do not understand, considering themselves clever, they actually do not comprehend the profound and essential wisdom in the scriptures. They are not ashamed of their ignorance, but instead create obstacles for newly learning virtuous individuals, not wanting them to see wise and understanding good teachers. Why is this? Because they want to receive offerings solely for themselves, thus obscuring the great path. These Upasakas and Upasikas, although intending to liberate others, do not understand Prajna Paramita (Perfection of Wisdom), nor do they understand Upaya-kausalya (skillful means). This is blindly pursuing the small path. Or they teach people to make merit, but without the four immeasurable minds of loving-kindness, compassion, joy, and equanimity, their giving is not universal. Please ask them to leave here and not participate in matters of the Dharma. The crown prince messengers of the Four Heavenly Kings (Caturmaharajika) and the gods protecting the Buddha's path will record their offenses one by one, gradually distance themselves from them, and order Yama (the lord of death) to record and accumulate their transgressions, detailing their names and reporting them to Indra (the king of gods). If their lifespan is not yet exhausted, evil spirits will be immediately dispatched to seize their lives while they are violating precepts, and they will naturally fall into Naraka (hell), where they will experience the punishments of the eighteen hells until the world is burned. Or they will fall into the animal realm, or enter the human realm. If they are in the human realm, they will be foolish and not be born into a family with the Dharma.』 The Buddha said, 『Ananda! Gatherings should frequently be held to discuss the meaning of the Dharma, and it is imperative to prevent foolish people from disturbing the right path, so that the sins of destroying the Dharma and extinguishing Buddhism can be eradicated.』 The disciples, hearing the sutra spoken by the Buddha, were all filled with trepidation, rectified their minds to receive the teachings, and paid homage to the Buddha. The Sutra on the Three Kinds of Disciples Spoken by the Buddha