T17n0768_三慧經
大正藏第 17 冊 No. 0768 三慧經
No. 768
三慧經
失譯人名今附涼錄
佛常欲得三人，一者、信；二者、問；三者、行。或有人但信不喜，已作為信，不欲行為。
喜有三亡：一者、不佈施；二者、不行戒；三者、不定意。
當滅思想乃得道，要在不念。已滅思想，色亦滅，識亦滅。心有所念，是為四所有對，是為想——當有想、當無想、不離想、當離想、不出想，還就。當有想者，謂道想；當無想者，謂無色想；不離想者，謂不離經行想；當離想者，當離生死想；不出想，謂無道想，不出十二門；還就者，謂人生死，便不得脫。
身譬如地，善意如禾，惡意如草。不去草穢，禾實不成。人不去惡意，亦不得道。人有瞋恚，是為地生蒺䔧。善意如電，來即明，去便復冥；邪念如雲覆日時，不見己惡意起，不見道。
學者，有苦；不學者，無有苦。學者有苦，譬如人種，當先犁去草穢，便多得收，是為先苦。不學者無有苦者，譬如地不犁續，自生蒺䔧諸惡物，是為不學無有苦。
行道，第一、可禁苦；第二、可禁樂；三者、不可禁苦；四者、不可禁樂。能樂得樂，便行道；能苦得苦，便行道。
有人行道得苦，便畏生死
{ "translations": [ "現代漢語譯本\n\n大正藏第 17 冊 No. 0768 三慧經\n\nNo. 768\n\n三慧經\n\n失譯人名今附涼錄\n\n佛陀常常希望得到三種人：第一種是具有信心的人（信）；第二種是樂於提問的人（問）；第三種是能夠實踐修行的人（行）。有的人雖然有信心但不喜悅，已經建立了信心，卻不願意付諸行動。\n\n喜悅有三種喪失的原因：第一，不樂於佈施；第二，不實行戒律；第三，不能使心安定。\n\n應當滅除思想才能證得真道，關鍵在於不起念頭。一旦滅除了思想，色（rupa，物質）也滅除，識（vijnana，意識）也滅除。心中有所念，就是四種相對的事物，這就是想（samjna，想）——當有想、當無想、不離想、當離想、不出想，還就。當有想，指的是對道的思念；當無想，指的是對無色界的思念；不離想，指的是不離經行時的思念；當離想，指的是應當遠離對生死的思念；不出想，指的是沒有對道的思念，不出離十二因緣之門；還就，指的是人生於生死輪迴之中，便無法解脫。\n\n身體譬如土地，善意譬如禾苗，惡意譬如雜草。不去除雜草污穢，禾苗就不能結出果實。人不去除惡意，也無法證得真道。人有嗔恚，就如同土地上生長蒺藜。善意如同閃電，來時光明，去後又恢復黑暗；邪念如同烏雲遮蔽太陽，看不見自己的惡意生起，也看不見真道。\n\n學習佛法的人，會有苦；不學習佛法的人，沒有苦。學習佛法的人有苦，譬如農夫耕種，要先犁地去除雜草污穢，才能獲得豐收，這是先苦后甜。不學習佛法的人沒有苦，譬如土地不耕耘，自然生長蒺藜等惡物，這是不學習就沒有苦。\n\n修行，第一種是可禁的苦；第二種是可禁的樂；第三種是不可禁的苦；第四種是不可禁的樂。能夠從快樂中得到快樂，就能修行；能夠從苦中得到苦，就能修行。\n\n有人修行遇到苦，就畏懼生死。" , "english_translations": [ "English version\n\nTripitaka No. 0768, Volume 17, Samadhi Sutra\n\nNo. 768\n\nSamadhi Sutra\n\nTranslator unknown, now appended to the Liang record.\n\nThe Buddha always desires to obtain three types of people: first, those with faith (信, xin); second, those who inquire (問, wen); and third, those who practice (行, xing). Some may have faith but no joy; they have established faith but are unwilling to act.\n\nJoy has three causes of loss: first, not giving alms (佈施, bu shi); second, not practicing precepts (戒, jie); third, not settling the mind (定意, ding yi).\n\nOne should extinguish thoughts to attain the Dao (道, dao), the key is in non-mentation. Once thoughts are extinguished, form (色, rupa) is also extinguished, and consciousness (識, vijnana) is also extinguished. If the mind has thoughts, these are the four objects of relation, which are called 'thought' (想, samjna) -- when there is thought, when there is no thought, not departing from thought, when departing from thought, not going out of thought, returning to it. 'When there is thought' refers to the thought of the Dao; 'when there is no thought' refers to the thought of the formless realm; 'not departing from thought' refers to not departing from the thought of walking meditation; 'when departing from thought' refers to departing from the thought of birth and death; 'not going out of thought' refers to not having the thought of the Dao, not going out of the twelve links of dependent origination; 'returning to it' refers to people being born into the cycle of birth and death, and thus being unable to escape.\n\nThe body is like the earth, good intentions are like crops, and evil intentions are like weeds. If the weeds are not removed, the crops will not bear fruit. If people do not remove evil intentions, they will not attain the Dao. If people have anger, it is like thorns growing on the earth. Good intentions are like lightning, bright when they come, but dark again when they leave; evil thoughts are like clouds covering the sun, one cannot see one's own evil intentions arising, nor can one see the Dao.\n\nThose who study have suffering; those who do not study have no suffering. Those who study have suffering, like a farmer planting, who must first plow the land to remove weeds, and then obtain a large harvest; this is suffering first. Those who do not study have no suffering, like land that is not plowed, which naturally grows thorns and other evil things; this is not studying and having no suffering.\n\nIn practice, the first is tolerable suffering; the second is tolerable pleasure; the third is intolerable suffering; the fourth is intolerable pleasure. Being able to obtain pleasure from pleasure, one can practice; being able to obtain suffering from suffering, one can practice.\n\nSome people encounter suffering in practice and then fear birth and death." ] }
，能行道如是，不可與樂。
有人得樂能行道，意不苦，如是不可與苦。
有人得樂能行道，得苦亦能行道，如是可與樂，不可與苦。
有人得苦不能行道，得樂亦不能行道，如是當與苦，不可與樂。
都有四求：一者、用身故求；二者、用愿故求；三者、用癡故求；四者、用行故求。人慾保身、長壽，是為身求；欲得豪貴、妻子、珍寶，是為愿求；祠祀、鎮壓，欲從得福，是為癡求；所行非法，欲家安隱得道，是為行求。
人有三不可保：一者、喜意；二者、財寶；三者、人命。身亦可念，亦不可念；計身諸惡露是為可念，意墮五樂是不可念。
善亦可念，亦不可念。謂得道意，是可念；不可念者，謂以得道意，當轉增上。惡亦可念，亦不可念。有過自悔，是可念；意起墮惡，是不可念。舍正念邪，是為惑；不別是非，是為疑。惡有二事：一為本，二為利。所作行是為本，受行福是為利，除是便得道。
貪護謂已得復貪。念色為貪，上為非一，意滅故。護貪為得道，貪護為墮生死。已得復護，故為貪護。
樂食者，謂歡喜飽。念食者，謂念三十七品經便飽。識食者，謂樂法。已隨痛癢為栽，求后復念為識求。
一切世俗事皆屬身，一切名字皆屬意，一切不
【現代漢語翻譯】 現代漢語譯本： 如果有人得到快樂時能夠奉行正道，這樣的人不應該給予苦難。 如果有人得到快樂時能夠奉行正道，即使內心不快樂，這樣的人不應該給予苦難。 如果有人得到快樂時能夠奉行正道，得到苦難時也能奉行正道，這樣的人可以給予快樂，但不應該給予苦難。 如果有人得到苦難時不能奉行正道，得到快樂時也不能奉行正道，這樣的人應該給予苦難，不應該給予快樂。 總共有四種追求：第一種是用身體的緣故去追求；第二種是用願望的緣故去追求；第三種是用愚癡的緣故去追求；第四種是用行為的緣故去追求。人們想要保全身體、長壽，這是為身體而求；想要得到榮華富貴、妻子、珍寶，這是為願望而求；祭祀、鎮壓，想要從中得到福報，這是為愚癡而求；所做的事情不合法，卻想要家庭平安、得到正道，這是為行為而求。 人有三種不可靠的東西：第一種是喜悅的心情；第二種是財寶；第三種是人的壽命。身體既可以憶念，也可以不憶念；考慮到身體的各種污穢不凈，這是可以憶念的；如果心思沉溺於五種享樂，這是不可以憶念的。 善既可以憶念，也可以不憶念。所謂得到正道的心意，這是可以憶念的；不可以憶念的是，認為得到正道的心意，應當進一步增長。惡既可以憶念，也可以不憶念。有過錯之後能夠自我懺悔，這是可以憶念的；如果心思產生而墮落於惡行，這是不可以憶念的。捨棄正念而執著于邪念，這叫做迷惑；不能分辨是非，這叫做疑惑。惡有兩種：一是根本，二是利益。所作的惡行是根本，承受惡行的果報是利益，去除這些就能得到正道。 貪婪地守護是指已經得到的東西還貪求更多。執著於色相是貪婪，因為色相不是唯一的，心意會滅亡。守護貪婪是爲了得到正道，貪婪地守護會導致墮入生死輪迴。已經得到的東西還要守護，所以叫做貪婪地守護。 喜愛食物的人，是指歡喜于吃飽。憶念食物的人，是指憶念三十七道品（三十七道品，指佛教中通往覺悟的三十七種修行方法）的經典就能感到滿足。認識食物的人，是指喜愛佛法。已經隨順痛苦和快樂作為栽種，追求以後又憶念是認識的追求。 一切世俗的事情都屬於身體，一切名字都屬於心意，一切不...
【English Translation】 English version: If someone can practice the right path when they obtain happiness, such a person should not be given suffering. If someone can practice the right path when they obtain happiness, even if their mind is not happy, such a person should not be given suffering. If someone can practice the right path when they obtain happiness, and can also practice the right path when they obtain suffering, such a person can be given happiness, but should not be given suffering. If someone cannot practice the right path when they obtain suffering, and cannot practice the right path when they obtain happiness, such a person should be given suffering, and should not be given happiness. There are altogether four kinds of seeking: the first is seeking because of the body; the second is seeking because of wishes; the third is seeking because of ignorance; the fourth is seeking because of actions. People want to preserve their body and have longevity, this is seeking for the body; wanting to obtain wealth and honor, wives, and treasures, this is seeking for wishes; sacrifices and suppressions, wanting to obtain blessings from them, this is seeking for ignorance; the things done are illegal, but wanting the family to be safe and to obtain the right path, this is seeking for actions. People have three unreliable things: the first is a joyful mood; the second is wealth and treasures; the third is human life. The body can be contemplated, and can also not be contemplated; considering the various impurities of the body, this is contemplating; if the mind indulges in the five pleasures, this is not contemplating. Good can be contemplated, and can also not be contemplated. So-called obtaining the mind of the right path, this is contemplating; what cannot be contemplated is, thinking that obtaining the mind of the right path should further increase. Evil can be contemplated, and can also not be contemplated. Having remorse after having faults, this is contemplating; if the mind arises and falls into evil deeds, this is not contemplating. Abandoning right mindfulness and clinging to wrong thoughts, this is called delusion; not distinguishing right from wrong, this is called doubt. Evil has two things: one is the root, and the other is the benefit. The evil deeds done are the root, receiving the retribution of evil deeds is the benefit, removing these will obtain the right path. Greedily guarding means still being greedy for more of what has already been obtained. Clinging to form (rupa) is greed, because form is not unique, the mind will perish. Guarding greed is for obtaining the right path, greedily guarding will lead to falling into the cycle of birth and death (samsara). What has already been obtained must still be guarded, so it is called greedily guarding. Those who enjoy food, means rejoicing in being full. Those who remember food, means remembering the thirty-seven factors of enlightenment (bodhipakkhiyadhamma) and then feeling satisfied. Those who recognize food, means enjoying the Dharma. Already following pain and pleasure as planting, seeking later and remembering is the seeking of recognition. All worldly matters belong to the body, all names belong to the mind, all not...
犯皆屬戒，除是無所有為道。一法復壞道行，謂不精進；一法壞人，謂慳貪。
外惡因緣來向人，不受為忍；自身作惡，不出為辱己。過去莫復念，未來亦莫待，今見在當斷。非人所有，莫得憂；一切有意，皆為結。
有善意亦忘，有惡意亦忘。複用三因緣故：一者、不習念；二者、不數念；三者、不著意倒。是三事不復忘。
從有可得無，有不可得有，是謂三十七品經意。生死意，生死無有數，所以覺者，種忘故。本意欲坐行道十日，不能竟十日，前世福薄故。多福者，欲十日坐行便得。身不欲行，用劣瘦極故；意不欲行，不念死敗苦空故。
智慧有四相：一者、聞善語便不轉；二者、已聽便受著意；三者、已意當思惟念；四者、意已思惟念。復重問欲知其意，倒是少慧。
有五百人行道，得定意，恐復失之，因取人令殺。人報言：「殺道人，令我得重罪。」道人言：「如人有怨家，欲殺之；不是身，為是我怨家，汝為我殺。佛言：『當殺意，勿殺身。』」
有道人得定意，時野火燒之，衣不然。人見之，謂是鬼，便斫之，刀折不入。用心一故，不燒；柔軟故，不入。
有道人得定意，弟子呼之飯，不覺。因前牽臂，臂申丈餘，弟子大恐，因取結之。意結不可，復取解
【現代漢語翻譯】 現代漢語譯本 所有過失都屬於違犯戒律，除非是爲了追求『無所有』（一切皆空的境界）而為之。有一種行為會破壞修行，那就是不精進；有一種行為會毀壞人，那就是慳吝貪婪。
當外來的惡劣因緣加諸於你時，不接受它就是忍耐；自身做了惡事，不外揚就是羞辱自己。過去的不要再想，未來也不要等待，把握當下，斷除煩惱。不是自己所有的，不要憂慮；一切執著于『有』的想法，都是束縛。
對於善意的念頭也要忘記，對於惡意的念頭也要忘記。這是因為三種因緣：第一，不經常練習；第二，不反覆憶念；第三，不執著于顛倒的見解。做到這三點，就不會忘記（放下）。
從『有』可以達到『無』，從『無』不可能達到『有』，這就是三十七道品經的要義。生死的意義在於，生死是沒有窮盡的，覺悟的原因在於，要種下『忘』的種子。原本打算靜坐修行十天，卻不能完成，這是因為前世的福報不夠。多福的人，想要靜坐修行十天就能做到。身體不想修行，是因為身體虛弱到了極點；意念不想修行，是因為沒有想到死亡、衰敗、痛苦和空虛。
智慧有四種表現：第一，聽到好的言語不會動搖；第二，聽了之後就接受並用心記住；第三，已經記住的要思考；第四，意念已經思考過。如果反覆詢問想要知道其中的意思，這是缺少智慧的表現。
有五百人修行，得到了禪定，害怕失去它，於是找人來殺自己。那人說：『殺了修行人，我會得到很重的罪過。』修行人說：『如果有人有仇人，想要殺了他；這個身體不是我，我的仇人是我的意念，你替我殺了它。』佛說：『應當殺死意念，不要殺死身體。』
有一個修行人得到了禪定，當時野火焚燒他，他的衣服卻沒有被燒著。人們看見了，以為是鬼，就砍他，刀斷了也砍不進去。因為用心專一，所以火燒不著；因為身體柔軟，所以刀砍不進。
有一個修行人得到了禪定，弟子叫他吃飯，他沒有察覺。於是上前拉他的手臂，手臂伸長了一丈多，弟子非常害怕，於是拿繩子去捆它。意念的束縛是無法捆綁的，又拿繩子去解開。
【English Translation】 English version All transgressions belong to precepts, unless it is for the sake of 'non-possession' (the state of emptiness of all things) that one commits them. One thing that destroys practice is non-diligence; one thing that destroys a person is stinginess and greed.
When external evil conditions come towards you, not accepting them is forbearance; when you yourself commit evil deeds, not publicizing them is self-humiliation. Do not think about the past, nor wait for the future, seize the present, and cut off afflictions. Do not worry about what does not belong to you; all attachments to 'having' are bonds.
Forget even good intentions, forget even bad intentions. This is due to three causes: first, not practicing often; second, not remembering repeatedly; third, not clinging to inverted views. If these three things are done, one will not forget (to let go).
From 'existence' one can attain 'non-existence', from 'non-existence' one cannot attain 'existence', this is the essence of the Thirty-Seven Factors of Enlightenment Sutra. The meaning of birth and death is that birth and death are endless, the reason for enlightenment is to plant the seed of 'forgetting'. Originally intending to sit in meditation for ten days, but unable to complete it, this is because of insufficient merit from past lives. Those with much merit can sit in meditation for ten days if they wish.
Wisdom has four characteristics: first, hearing good words, one is not swayed; second, having heard, one accepts and remembers attentively; third, what has been remembered should be contemplated; fourth, the mind has already contemplated. Repeatedly asking to know the meaning is a sign of little wisdom.
There were five hundred people practicing, who attained samadhi (state of meditative consciousness), fearing to lose it, they asked someone to kill them. The person replied: 'Killing a practitioner will bring me heavy sin.' The practitioner said: 'If someone has an enemy and wants to kill him; this body is not me, my enemy is my mind, you kill it for me.' The Buddha said: 'One should kill the mind, not the body.'
There was a practitioner who attained samadhi, at that time a wildfire burned him, but his clothes were not burned. People saw it and thought it was a ghost, so they chopped at him, but the knife broke and could not penetrate. Because the mind was focused, the fire did not burn; because the body was soft, the knife could not penetrate.
There was a practitioner who attained samadhi, his disciple called him to eat, but he did not notice. So he went forward and pulled his arm, and the arm stretched more than ten feet. The disciple was very frightened, so he took a rope to tie it up. The bondage of the mind cannot be bound, so he took the rope to untie it.
之。師禪覺，苦臂痛，問弟子，白如是。師言：「汝不解者，誤折我臂。」人得定意，柔軟如綿，在母腹中亦爾。
有三因緣，覺人無所知：一者、問不如對；二者、不能問；三者、不能語。
取要要經，譬喻說人逢大水，但當取珍寶去。喻人在世間但當取善意去。
不所念，不得道。何以故？不念道因緣。有道因緣，能得道。謂六波羅蜜、安般守意、三十七品經，是為道因緣。
有五因緣可信：一者、信佛；二者、信法；三者、信戒；四者、信經；五者、信善知識。信是五事，得道。
語有四法：一者、直語；二者、分別語；三者、問語；四者、止語。直語者，有黠人墮道得因緣直說。分別語者，為所以所受不諦，當分別本末重語說。問語者，人自意為是，墮因緣問之即自知。止語者，佛所不說，亦不說。
有四因緣問：一者、一切問；二者、分別問；三者、問問；四者、止問。一切世間非常、苦、空，行道得安隱已，說是為應語，是為一切問。若人求問眼事，莫持耳往報，是為分別問。若人持白物來，言是黑物，因持黑物問之，見為何等？是為問問。若人來問道何類，因報寒何等類；若問意何等類，因報風何等類；若問無為何等類，因報空何等類；是止問。
有四顛
【現代漢語翻譯】 現代漢語譯本： 禪師禪覺（Chan Jue）感到手臂疼痛，問他的弟子，像這樣說。禪師說：『你不理解，錯誤地折斷了我的手臂。』人進入禪定狀態，身體柔軟如棉花，就像在母親的子宮裡一樣。 有三種因緣，使人看起來好像什麼都不知道：第一，問的問題不如回答；第二，不能提問；第三，不能說話。 要選取重要的經典，譬如有人遇到大水，只應當取走珍寶。比喻人在世間，只應當選取善意。 不專注思念，就不能得道。為什麼呢？因為不思念得道的因緣。有了得道的因緣，才能得道。所謂的六波羅蜜（Six Paramitas）、安般守意（Anban Shouyi，即Anapanasati，一種禪修方法）、三十七道品經（Thirty-seven Factors of Enlightenment），就是得道的因緣。 有五種因緣可以相信：第一，相信佛（Buddha）；第二，相信法（Dharma）；第三，相信戒（Precepts）；第四，相信經（Sutras）；第五，相信善知識（Kalyanamitra，善友）。相信這五件事，就能得道。 言語有四種方式：第一，直率的言語；第二，分別的言語；第三，提問的言語；第四，停止的言語。直率的言語，是指有聰明人誤入歧途，得到因緣而直接說出真相。分別的言語，是指對於所說所受不真實的情況，應當分別本末，重複說明。提問的言語，是指人自以為是，陷入因緣，提問他，他自己就會明白。停止的言語，是指佛所沒有說的，也不要說。 有四種因緣提問：第一，一切問；第二，分別問；第三，問問；第四，止問。一切世間都是無常、苦、空的，修行得安穩后，說這些是應該回答的，這是『一切問』。如果有人求問關於眼睛的事情，不要拿耳朵的事情來回答，這是『分別問』。如果有人拿著白色的東西來，說是黑色的東西，因此拿著黑色的東西問他，看看他認為是什麼？這是『問問』。如果有人來問道屬於什麼類別，就回答寒冷屬於什麼類別；如果問意念屬於什麼類別，就回答風屬於什麼類別；如果問無為屬於什麼類別，就回答空屬於什麼類別；這是『止問』。 有四種顛倒。
【English Translation】 English version: The master, Chan Jue (Chan Jue), felt pain in his arm and asked his disciple, saying as such. The master said, 'If you do not understand, you have mistakenly broken my arm.' When a person enters a state of Samadhi, their body becomes as soft as cotton, just like being in their mother's womb. There are three causes and conditions that make a person appear to know nothing: first, asking questions that are not as good as answering; second, being unable to ask questions; third, being unable to speak. When selecting important scriptures, it is like a person encountering a great flood, who should only take away the treasures. It is a metaphor for a person in the world, who should only take away good intentions. If one does not focus their thoughts, they cannot attain enlightenment. Why? Because they do not contemplate the causes and conditions for attaining enlightenment. Having the causes and conditions for attaining enlightenment enables one to attain enlightenment. The so-called Six Paramitas (Six Paramitas), Anban Shouyi (Anban Shouyi, i.e., Anapanasati, a method of meditation), and the Thirty-seven Factors of Enlightenment (Thirty-seven Factors of Enlightenment) are the causes and conditions for attaining enlightenment. There are five causes and conditions that can be believed: first, believing in the Buddha (Buddha); second, believing in the Dharma (Dharma); third, believing in the Precepts (Precepts); fourth, believing in the Sutras (Sutras); fifth, believing in the Kalyanamitra (Kalyanamitra, virtuous friend). Believing in these five things enables one to attain enlightenment. Speech has four methods: first, direct speech; second, differentiating speech; third, questioning speech; fourth, ceasing speech. Direct speech refers to a clever person who has gone astray, who, having obtained the causes and conditions, speaks the truth directly. Differentiating speech refers to situations where what is said and received is not true; one should differentiate the beginning and the end, and repeat the explanation. Questioning speech refers to a person who is self-righteous and has fallen into causes and conditions; questioning them will make them understand themselves. Ceasing speech refers to what the Buddha did not speak of, one should also not speak of. There are four causes and conditions for asking questions: first, asking about everything; second, asking with differentiation; third, asking a question with a question; fourth, ceasing to ask. All worldly things are impermanent, suffering, and empty. After cultivating and attaining peace, saying these things is the appropriate response; this is 'asking about everything.' If someone asks about matters concerning the eyes, do not respond with matters concerning the ears; this is 'asking with differentiation.' If someone brings a white object and says it is a black object, then use a black object to ask them, to see what they think it is; this is 'asking a question with a question.' If someone comes to ask what category the Dao belongs to, then respond with what category cold belongs to; if they ask what category intention belongs to, then respond with what category wind belongs to; if they ask what category non-action belongs to, then respond with what category emptiness belongs to; this is 'ceasing to ask.' There are four inversions.
倒：一者、非常，人意以為常；二者、以苦，人謂樂；三者、萬物皆空，人謂為實；四者、非身，貪以為有身。人墮顛倒如是，非常計常，以苦為樂，以空為實，非身以作身。人如是意，便得道。
人意墮四顛倒故，計是為我身。諦挍計身中無所有；已無所有，便墮空；已墮空，便為無身；已無身，便墮無為。
人有四癡，常著四顛倒：一者、萬物非常，自以為常；二者、天下皆苦，人持作樂；三者、天下空，人以為有；四者、身非身，不可保，人以為身；五者、月始生時拜；六者、十五日盛明時，反踞視之；七者、女小時從人抱；八者、女大不可得見。
有四貴，亦有四賤：一者、道貴，人賤；二者、珍寶貴，人賤；三者、官位貴，人賤；四者、黠貴，癡賤。
阿難言：「人得善知識，為得佛半！」佛言：「人得善知識，為得佛道。善知識難得！」
何謂為道德？信為道；制身、口、意為德。
人當有三知識：一者、富家；二者、事貴；三者、大尊者。以佈施是為富家，以持戒為事貴者，守意念道為是事大尊者。
有內治生、外治生：索錢財、諸珍寶是為外治生；守意念道是為內治生。人不能自伏意，反欲伏他人意；能自伏意，他人意悉可伏。
有內力、有外力
【現代漢語翻譯】 現代漢語譯本 顛倒：第一，事物是無常的，人們卻認為是常有的；第二，事物本質是苦的，人們卻認為是快樂的；第三，萬物皆是空性的，人們卻認為是實在的；第四，身體並非真實的『我』，人們卻貪戀地認為它就是『我』。人們的顛倒執念就是這樣，把無常的當作常有的，把苦的當作樂的，把空性的當作實在的，把非『我』的當作『我』。如果人們能覺悟到這些，就能得道。
人們因為有這四種顛倒的認知，所以執著地認為這個身體就是『我』。如果仔細地去觀察、分析這個身體，會發現其中什麼都沒有；既然什麼都沒有，就會落入空無的觀念中；一旦落入空無的觀念，就會認為沒有『我』的存在；一旦認為沒有『我』的存在，就會落入無為的境界。
人們有四種愚癡，常常執著於四種顛倒：第一，萬物是無常的，卻自以為是常有的；第二，天下皆是苦的，人們卻把它當作快樂；第三，天下是空性的，人們卻認為是有實在的；第四，身體並非真實的『我』，不可保全，人們卻認為它就是『我』；第五，在新月剛出現的時候就去拜它；第六，在十五月圓的時候，反而背對著它看；第七，女兒小時候讓人抱；第八，女兒長大后卻見不到她。
有四種可貴的，也有四種低賤的：第一，道（Dào）是可貴的，人是低賤的；第二，珍寶是可貴的，人是低賤的；第三，官位是可貴的，人是低賤的；第四，聰明是可貴的，愚癡是低賤的。
阿難（Ānán）說：『人得到善知識，是不是就得到了一半的佛法？』佛（Fó）說：『人得到善知識，就是得到了成佛的道路。善知識很難得到！』
什麼是道德？信為道；約束身、口、意為德。
人應當有三種知識：第一，富家；第二，事貴；第三，大尊者。以佈施為富家，以持戒為事貴者，守意念道為是大尊者。
有內治生、外治生：索取錢財、各種珍寶，這是外治生；守護意念、修習佛道，這是內治生。人不能降伏自己的心意，反而想要降伏他人的心意；如果能降伏自己的心意，他人的心意自然就可以被降伏。
有內力、有外力
【English Translation】 English version Inversions: First, things are impermanent, but people think they are permanent; second, things are essentially suffering, but people think they are happiness; third, all things are empty, but people think they are real; fourth, the body is not the 'self', but people greedily think it is the 'self'. People's inverted attachments are like this, taking the impermanent as permanent, the suffering as happiness, the empty as real, and the non-'self' as 'self'. If people can awaken to these, they can attain the Dao (Dào).
Because people have these four inverted perceptions, they stubbornly believe that this body is the 'self'. If you carefully observe and analyze this body, you will find that there is nothing in it; since there is nothing, you will fall into the concept of emptiness; once you fall into the concept of emptiness, you will think that there is no 'self'; once you think that there is no 'self', you will fall into the realm of non-action.
People have four kinds of ignorance, often clinging to four inversions: First, all things are impermanent, but they think they are permanent; second, the world is full of suffering, but people treat it as happiness; third, the world is empty, but people think it is real; fourth, the body is not the real 'self', it cannot be preserved, but people think it is the 'self'; fifth, they worship when the new moon first appears; sixth, on the fifteenth day when the moon is full, they turn their backs to look at it; seventh, daughters are held by people when they are young; eighth, daughters cannot be seen when they grow up.
There are four noble things, and there are also four lowly things: First, the Dao (Dào) is noble, people are lowly; second, treasures are noble, people are lowly; third, official positions are noble, people are lowly; fourth, intelligence is noble, foolishness is lowly.
Ānán said: 'If a person obtains a good teacher, does he obtain half of the Buddha's Dharma?' The Buddha (Fó) said: 'If a person obtains a good teacher, he obtains the path to Buddhahood. Good teachers are hard to come by!'
What is morality? Faith is the Dao; restraining body, speech, and mind is virtue.
People should have three kinds of knowledge: first, wealthy families; second, those who are important in affairs; third, great venerable ones. Giving alms is being a wealthy family, upholding precepts is being important in affairs, guarding the mind and contemplating the Dao is being a great venerable one.
There is internal livelihood and external livelihood: seeking money and various treasures is external livelihood; guarding the mind and contemplating the Dao is internal livelihood. People cannot subdue their own minds, but want to subdue the minds of others; if they can subdue their own minds, the minds of others can naturally be subdued.
There is internal strength and external strength
，有內色、有外色，有內識、有外識。能制惡意，是為內力；能有所作，舉重瞋恚，是為外力。痛癢、思想、生死、識是為內色；地、水、火、風、空是為外色。意念為內識，眼見為外識。
有四事大難：一者、與得道人共會大難，謂十二賢者；二者、聞經入心難，謂在八難處；三者、如本觀難，謂墮四顛倒；四者、如法行難，謂不能持戒。
有五事，求道大難：一者、年老；二者、疾病；三者、縣官；四者、盜賊；五者、飢渴。是為五事，求道大難。
有五事難：一者、值佛世難；二者、聞經難；三者、得善師難；四者、得善人難；五者、得作人難。
有五難：一者、貧，能佈施難；二者、豪貴，能忍辱者難；三者、有事對吏，不欺者難；四者、與端正女人同牀，意不亂者難；五者、制人命，不得傷害者難。
有七難：一者、受經，能問難；二者、聞經，解意難；三者、與多智人對語，能自解難；四者、自教，復能教人者難；五者、自安隱，亦令人安隱難；六者、己自定意，亦令人定意難；七者、常不離法，至得佛道難。
有十八事，人於世間甚大難：一者、值佛世難；二者、正使值佛，成就得為人難；三者、正使成得為人，在中國生難；四者、正使在中國，種姓家難；五者
【現代漢語翻譯】 現代漢語譯本：有內在的色（Rupa，物質現象）、有外在的色，有內在的識（Vijnana，意識）、有外在的識。能夠控制惡念，這稱為內在的力量；能夠有所作為，舉起沉重的東西，產生強烈的嗔恚，這稱為外在的力量。感受、思想、生死、意識是內在的色；地、水、火、風、空是外在的色。意念為內在的識，眼見為外在的識。 有四種大事是困難的：第一，與得道的人共同相會是困難的，這裡指十二賢者；第二，聽聞佛經能夠入心是困難的，這裡指身處八難之處；第三，能夠如實地觀照是困難的，這裡指墮入四種顛倒見；第四，能夠如法修行是困難的，這裡指不能夠持守戒律。 有五件事，求取佛道是困難的：第一，年老；第二，疾病；第三，官府的干擾；第四，盜賊的侵擾；第五，飢餓和乾渴。這五件事，是求取佛道的巨大困難。 有五件事是困難的：第一，值遇佛陀住世的時代是困難的；第二，聽聞佛經是困難的；第三，得到善知識（Kalyanamitra）的引導是困難的；第四，遇到善良的人是困難的；第五，能夠成為一個真正的人是困難的。 有五種困難：第一，貧窮，卻能夠佈施是困難的；第二，豪門貴族，卻能夠忍辱是困難的；第三，有事情需要面對官吏，卻不欺騙是困難的；第四，與端正美麗的女人同牀，意念不散亂是困難的；第五，掌握他人的性命，卻不傷害他人是困難的。 有七種困難：第一，接受佛經，能夠提出問題是困難的；第二，聽聞佛經，能夠理解其中的含義是困難的；第三，與智慧高超的人對話，能夠自己解釋疑惑是困難的；第四，自己能夠教導自己，又能夠教導他人是困難的；第五，自己能夠得到安穩，也能夠使他人得到安穩是困難的；第六，自己能夠安定心意，也能夠使他人安定心意是困難的；第七，常常不離開佛法，直至證得佛道是困難的。 有十八件事，人在世間是非常困難的：第一，值遇佛陀住世的時代是困難的；第二，即使值遇佛陀，能夠成就獲得人身是困難的；第三，即使能夠成就獲得人身，能夠出生在中國是困難的；第四，即使出生在中國，能夠出生在好的種姓家庭是困難的；第五，
【English Translation】 English version: There is internal Rupa (form, material phenomena), there is external Rupa, there is internal Vijnana (consciousness), there is external Vijnana. To be able to control evil thoughts is called internal strength; to be able to do something, to lift heavy objects, to generate strong anger, is called external strength. Feelings, thoughts, birth, death, and consciousness are internal Rupa; earth, water, fire, wind, and space are external Rupa. Thoughts are internal Vijnana, what is seen by the eyes is external Vijnana. There are four great difficulties: first, it is difficult to meet with those who have attained the Way, referring to the twelve wise individuals; second, it is difficult for the Sutras heard to enter the mind, referring to being in the eight difficult realms; third, it is difficult to observe reality as it is, referring to falling into the four inversions; fourth, it is difficult to practice according to the Dharma, referring to not being able to uphold the precepts. There are five things that make seeking the Way difficult: first, old age; second, illness; third, interference from government officials; fourth, disturbances from thieves; fifth, hunger and thirst. These five things are great difficulties in seeking the Way. There are five difficulties: first, it is difficult to encounter a Buddha in the world; second, it is difficult to hear the Sutras; third, it is difficult to find a good Kalyanamitra (spiritual friend); fourth, it is difficult to encounter good people; fifth, it is difficult to become a true human being. There are five difficulties: first, it is difficult for the poor to give alms; second, it is difficult for the wealthy and noble to be patient; third, it is difficult to be honest when dealing with officials; fourth, it is difficult to maintain a pure mind when sharing a bed with a beautiful woman; fifth, it is difficult to control the lives of others without harming them. There are seven difficulties: first, it is difficult to ask questions when receiving the Sutras; second, it is difficult to understand the meaning when hearing the Sutras; third, it is difficult to explain one's own doubts when speaking with intelligent people; fourth, it is difficult to teach oneself and also teach others; fifth, it is difficult to find peace for oneself and also bring peace to others; sixth, it is difficult to settle one's own mind and also help others settle their minds; seventh, it is difficult to constantly abide by the Dharma until attaining Buddhahood. There are eighteen things that are very difficult for people in the world: first, it is difficult to encounter a Buddha in the world; second, even if one encounters a Buddha, it is difficult to be born as a human being; third, even if one is born as a human being, it is difficult to be born in China; fourth, even if one is born in China, it is difficult to be born into a good family lineage; fifth,
、正使在種姓家，四支、六情完具難；六者、正使四支、六情完具，有財產難；七者、正使得財產，得善知識難；八者、正使得善知識，智慧難；九者、正使智慧，謹慎心難；十者、正使謹慎心，能佈施難；十一、正使能佈施，欲得賢善有德人難；十二者、正使得賢善有德人，往至其所難；十三者、正使往至其所，得宜適難；十四者、正使得宜適，聽問難；十五者、正使受聽問，說忠政難；十六者、正使忠政，解智慧難；十七者、正使得解智慧，能受深經難；十八者、正使能解深經，復重難。是為十八事，人於世間大難。
有八處人，佛無那何？一者、啞人；二者、聾人；三者、地獄中人；四者、餓鬼中人；五者、畜生中人；六者、邊地不知法義；七者、長生二十八天上；八者、受不精進行。是為八處人，佛無那何。
有五百人自說言：「我善。」佛言：「汝當善，當隨我后。」人言：「諾！」佛便行入火中，五百人皆止住，無敢隨者，言善人至難得。
有人問佛：「佛教人作善，何等益？」佛言：「天下人惱，我故教之耳！」
人復言：「人有心，當恣之。」佛言：「坐天下人恣心故，我止住百劫，乃得佛道。」
道有七事：一者、意喜佈施不欲余；二者、但欲聞；三者、但信；四
【現代漢語翻譯】 現代漢語譯本： 阿難問：『世間有十八件難事是什麼？』 佛陀回答：『第一，即使投生在種姓高貴的家庭，四肢健全、六根完備也很難；第二，即使四肢健全、六根完備，擁有財產也很難；第三，即使擁有財產，遇到善知識（Kalyāṇa-mittatā，指引正道的良師益友）也很難；第四，即使遇到善知識，獲得智慧也很難；第五，即使有智慧，保持謹慎之心也很難；第六，即使有謹慎之心，能夠佈施也很難；第七，即使能夠佈施，想要找到賢良有德之人也很難；第八，即使找到賢良有德之人，前往他們那裡也很難；第九，即使前往他們那裡，得到合適的待遇也很難；第十，即使得到合適的待遇，能夠聽取教誨也很難；第十一，即使能夠聽取教誨，說出忠誠正直之言也很難；第十二，即使忠誠正直，理解智慧也很難；第十三，即使理解智慧，能夠接受深奧的經典也很難；第十四，即使能夠理解深奧的經典，重複學習也很難。』這就是十八件世間難事。
『有八種地方的人，佛陀無法教化。』 『第一種是啞人；第二種是聾人；第三種是地獄中的眾生；第四種是餓鬼道的眾生；第五種是畜生道的眾生；第六種是邊遠地區不瞭解佛法真義的人；第七種是長生於二十八天（指色界天和無色界天）的人；第八種是接受教誨卻不精進修行的人。』這就是佛陀無法教化的八種人。
有五百人自稱：『我們是善人。』佛陀說：『如果你們是善人，就應當跟隨我。』眾人回答：『好的！』佛陀隨即走入火中，五百人卻都停步不前，沒有一個人敢跟隨，可見善人實在難以得到。
有人問佛陀：『佛陀教導人們行善，有什麼益處？』佛陀說：『因為天下人多有煩惱，所以我才教導他們行善！』
那人又說：『人有心，應當放縱自己的慾望。』佛陀說：『正因為天下人放縱自己的慾望，我才止住百劫（kalpa，極長的時間單位），最終才證得佛道。』
道有七件事：一是內心喜悅佈施而不貪求其他；二是隻喜歡聽聞佛法；三是隻相信佛法；四
【English Translation】 English version: Ānanda asked: 'What are the eighteen difficult things in the world?' The Buddha replied: 'First, even if one is born into a family of noble lineage, it is difficult to have complete limbs and six senses; second, even if one has complete limbs and six senses, it is difficult to have wealth; third, even if one has wealth, it is difficult to encounter a Kalyāṇa-mittatā (good spiritual friend, a virtuous mentor who guides one on the right path); fourth, even if one encounters a Kalyāṇa-mittatā, it is difficult to gain wisdom; fifth, even if one has wisdom, it is difficult to maintain a cautious mind; sixth, even if one has a cautious mind, it is difficult to be able to give alms; seventh, even if one is able to give alms, it is difficult to find virtuous and virtuous people; eighth, even if one finds virtuous and virtuous people, it is difficult to go to them; ninth, even if one goes to them, it is difficult to receive appropriate treatment; tenth, even if one receives appropriate treatment, it is difficult to be able to listen to teachings; eleventh, even if one is able to listen to teachings, it is difficult to speak words of loyalty and integrity; twelfth, even if one is loyal and upright, it is difficult to understand wisdom; thirteenth, even if one understands wisdom, it is difficult to be able to accept profound scriptures; fourteenth, even if one is able to understand profound scriptures, it is difficult to repeat learning.' These are the eighteen difficult things in the world.
'There are eight types of people whom the Buddha cannot teach.' 'The first are the mute; the second are the deaf; the third are beings in hell; the fourth are beings in the realm of hungry ghosts; the fifth are beings in the animal realm; the sixth are those in remote areas who do not understand the true meaning of the Dharma; the seventh are those who live long lives in the twenty-eight heavens (referring to the Form Realm and Formless Realm); the eighth are those who receive teachings but do not practice diligently.' These are the eight types of people whom the Buddha cannot teach.
There were five hundred people who claimed: 'We are good people.' The Buddha said: 'If you are good people, then you should follow me.' The people replied: 'Okay!' The Buddha then walked into the fire, but all five hundred people stopped and did not dare to follow, showing that good people are indeed difficult to find.
Someone asked the Buddha: 'What is the benefit of the Buddha teaching people to do good?' The Buddha said: 'Because people in the world have many afflictions, that is why I teach them to do good!'
That person then said: 'People have minds, they should indulge their desires.' The Buddha said: 'Precisely because people in the world indulge their desires, I stopped for hundreds of kalpas (kalpa, an extremely long unit of time), and finally attained Buddhahood.'
The path has seven things: first, the mind is happy to give alms and does not covet others; second, only likes to hear the Dharma; third, only believes in the Dharma; fourth
者、但持戒；五者、但欲行；六者、欲學慧；七者、但欲脫去。
佛在世時得脫，轉後世但學慧，復轉後世但欲行，復轉後世但持戒，復轉後世但信，復轉後世但欲聞，復轉後世但欲佈施。不但佈施當復聞，不但聞當覆信，不但信當復持戒，不但持戒當復行，不但行當復慧，不但慧當復脫去，是七事當並行。
有五叢殘：一者、上世人長壽，今世人短壽；二者、上世人端正桃華色，今世人醜惡；三者、上世人多得道，今世人不能得；四者、上世人博達，通知經要，今世人不能通知；五者、上世人安隱，今世人多疾瘦。是為五叢殘世。
有長壽者道人，大富，財產無數，好作佈施。有人言：「卿作佈施大多！」道人報言：「我從佛聞，人在世間往來生死，其日不可數。今我所有佈施，尚不能日用一錢，何以為多！佛說人得一切天下珍寶，不如聞佛一言。何以故？徒多財產，不能離世間故。」
山中揭鳥，尾有長毛，毛有所著，便不敢復去，愛之恐拔，罷為獵者所得，身坐分散而為一毛故。人散意念，恩愛、財產不得脫苦，用貪淫故。人治生，譬如蜂作蜜。採取眾華，勤苦積日。已成，人便攻，取持去，亦不得自食，適自疲極。人東走西走，求是作是，合聚財寶，勤苦不可言。已命盡，他人得其
【現代漢語翻譯】 現代漢語譯本： 『有七種人：一者，只信；二者，只想聽聞佛法；三者，只想佈施；四者，只持戒；五者，只想修行；六者，想學習智慧；七者，只想解脫。』
『佛陀在世時證得解脫，轉世后只學習智慧，再轉世后只修行，再轉世后只持戒，再轉世后只信奉，再轉世后只想聽聞佛法，再轉世后只想佈施。不只是佈施，還應當聽聞佛法；不只是聽聞佛法，還應當信奉；不只是信奉，還應當持戒；不只是持戒，還應當修行；不只是修行，還應當修習智慧；不只是修習智慧，還應當尋求解脫。這七件事應當並行。』
『有五種衰敗的現象：一是，上古時代的人長壽，現在的人短壽；二是，上古時代的人容貌端正，面色紅潤，現在的人醜陋；三是，上古時代的人容易得道，現在的人不能得道；四是，上古時代的人博學通達，通曉經書要義，現在的人不能通曉；五是，上古時代的人安穩，現在的人多疾病纏身。這就是五種衰敗的世相。』
『有一位長壽的修行人，非常富有，擁有無數的財產，喜歡佈施。有人說：「您佈施得太多了！」修行人回答說：「我從佛陀那裡聽聞，人在世間往來生死，其日子不可計數。現在我所有的佈施，尚且不能夠每天用掉一文錢，怎麼能說是多呢！佛陀說，人得到一切天下的珍寶，不如聽聞佛陀的一句話。為什麼呢？因為徒有眾多的財產，不能夠脫離世間。』
『山中的揭鳥（一種鳥），尾巴上有長長的羽毛，羽毛被什麼東西纏住，便不敢再飛走，愛惜它又怕拔掉，最終被獵人捉住，身體被分割，只因爲一根羽毛的緣故。人散失意念，因為恩愛、財產而不能脫離痛苦，都是因為貪圖淫慾的緣故。人經營生計，就像蜜蜂釀蜜。採集各種花朵，辛勤勞作，日積月累。蜜釀成后，人便來攻取，拿走，蜜蜂自己也吃不到，只是徒勞疲憊。人東奔西走，求這個做那個，積攢財寶，辛勤勞苦難以言說。等到性命終結，他人得到他的
【English Translation】 English version: 'There are seven types of people: first, those who only have faith; second, those who only want to hear the Dharma; third, those who only want to give alms; fourth, those who only uphold precepts; fifth, those who only want to practice; sixth, those who want to learn wisdom; seventh, those who only want to seek liberation.'
'When the Buddha was in the world, one attained liberation; after rebirth, one only learns wisdom; after another rebirth, one only practices; after another rebirth, one only upholds precepts; after another rebirth, one only has faith; after another rebirth, one only wants to hear the Dharma; after another rebirth, one only wants to give alms. Not only giving alms, but also one should hear the Dharma; not only hearing the Dharma, but also one should have faith; not only having faith, but also one should uphold precepts; not only upholding precepts, but also one should practice; not only practicing, but also one should cultivate wisdom; not only cultivating wisdom, but also one should seek liberation. These seven things should be practiced in parallel.'
'There are five kinds of declining phenomena: first, people in ancient times lived long lives, but people now live short lives; second, people in ancient times had upright appearances and rosy complexions, but people now are ugly; third, people in ancient times easily attained the Way, but people now cannot attain it; fourth, people in ancient times were learned and understood the essential meaning of the scriptures, but people now cannot understand them; fifth, people in ancient times were peaceful, but people now suffer from many diseases. These are the five declining aspects of the world.'
'There was a long-lived ascetic, very wealthy, possessing countless riches, who liked to give alms. Someone said, 'You give too much alms!' The ascetic replied, 'I heard from the Buddha that people go back and forth between life and death in the world, and the days are countless. Now all the alms I give are not enough to spend even one coin a day, how can it be said to be too much! The Buddha said that a person obtaining all the treasures in the world is not as good as hearing one word from the Buddha. Why? Because having many possessions is not enough to escape the world.'
'A mountain jay (a type of bird) has long feathers on its tail. If the feathers get caught on something, it dares not fly away, cherishing them and fearing to pull them out. Eventually, it is caught by a hunter, and its body is torn apart, all because of one feather. People lose their minds and cannot escape suffering because of love and possessions, all due to greed and lust. People manage their livelihoods like bees making honey. They gather various flowers, working diligently day after day. Once the honey is made, people come and take it away, and the bees themselves cannot eat it, only exhausting themselves in vain. People run east and west, seeking this and doing that, accumulating wealth and treasures, with unspeakable toil. When their lives end, others get their
財，身及得重罪，受苦不可量。人在世間，譬乘泥船渡河，當浮渡，船且壞。人身如泥船不可久，當疾行道。
金有四試：一者、燒；二者、磨；三者、鍛；四者、煉。譬喻人亦有四試：一者、嬈；二者、共從事；三者、色；四、為制不止。
欲得人相，有四因緣：一者、與共居；二者、共居當久；三者、當共語言；四者、共事可以知之。
有四因緣知為道人：一者、聞惡亂意，即時轉念；二者、不說人惡；三者、自不墮論議；四者、能自護。如是知為道人自護。
今世四因緣乃受福：一者、有處；二者、有時；三者、業；四者、師。人有所止，得安隱、如意，是為處。如人年三十，當富。十五時，求不可得，至三十乃得，是為時。若人宜賈白珠亦余物，從得利，是為業。遭得明人分別說經，心即開解，是為師。
有兄弟三人，各自謂高健無輩，共更持夜，二兄居前臥，小弟便獨坐。有一蟲，名為不吉，來嚙其髀。弟便以手指之，蟲便長大，復捶益大。其人瞋恚，取蟲蹙踏，自致疲極，蟲益大不止，其人便止休。一夜已竟，便呼仲兄起，蟲復嚙之，兄復如小弟與共鬥，蟲更長大至屋，如是疲極，復止休。二夜竟，便呼大兄起坐，蟲復嚙之。大兄便持手指摩娑，蟲復起，兄生意以㼜覆之
，須臾極，蟲便出㼜去。至明日二弟極不能復起，兄知二弟與蟲共鬥，便問：「何以不起？」二弟慚不敢語。兄言：「與蟲共鬥極耶？」弟言：「然！」兄語弟言：「后儻有不吉蟲來，但以㼜覆之，不當指也！」譬喻如癡人得對便瞋恚，從得罪。如弟與蟲鬥，自致疲極。黠人見對，來便避之，是得福，譬如㼜覆不吉蟲。
昔有道人為國王說經。王言：「佛在世，多人得道。今同說佛經，人不得道。佛為持道法去耶？」道人言：「譬天下極美不過葡萄酒，飲一升便可醉，持一升水澆一升酒中，飲之不能復醉。佛在世時說經，知人意態。譬如人飲一升酒便得醉，今我輩不知是。佛說經知人意態，應病與藥故，人多得道。」
有國王飯諸比丘，天來指示王，是人得阿羅漢，是人菩薩，是人得道跡，是人不持戒。王悉覺知，持心正等，無有異意，諸天代其歡喜。
有國王與人共爭高價浴佛，王輒舉高價不止。人言：「今我悉持所有財物、妻子、自身為奴婢，以浴佛。」王便不得。
阿育王作八萬塔，臨命欲絕時，菩薩、阿羅漢有五百人，共守護，更為說經，不使諸夫人得近與相見，欲令王上天故。
有小國王常起往伐。大國王思惟言：「亡身得惡，皆從貪愛故。我不如以國與之！」大國王舍國
【現代漢語翻譯】 現代漢語譯本 一會兒，蟲子就從陰道里出來了。第二天，二弟累得起不來，哥哥知道二弟和蟲子搏鬥過，就問：『為什麼起不來？』二弟慚愧不敢說。哥哥說：『和蟲子搏鬥累了嗎？』弟弟說：『是的！』哥哥告訴弟弟說：『以後如果再有不好的蟲子來，就用陰道蓋住它，不要用手指去碰！』這譬喻就像愚蠢的人遇到爭論就生氣，從而招致罪過。就像弟弟和蟲子搏鬥，自己弄得疲憊不堪。聰明人見到爭論，就避開它，這是得到福報，譬如用陰道蓋住不好的蟲子。
過去有位道人為國王講經。國王說：『佛陀在世時，很多人得道。現在同樣講佛經，卻沒有人得道。難道是佛陀把得道的方法帶走了嗎？』道人說：『譬如天下最好的東西莫過於葡萄酒，喝一升就能醉，如果在一升酒里摻入一升水，喝了就不能再醉了。佛陀在世時講經，瞭解人們的心意。譬如人喝一升酒就能醉，現在我們這些講經的人不知道這個道理。佛陀講經瞭解人們的心意，根據不同的病癥給予不同的藥物，所以很多人得道。』
有位國王供養眾比丘，天神來指示國王，這個人證得了阿羅漢果（Arhat，斷盡煩惱，證入涅槃的聖者），這個人是菩薩（Bodhisattva，立志成佛的修行者），這個人證得了須陀洹果（Sotapanna，入流果，證入聖道的第一步），這個人沒有持戒。國王完全知曉，保持心懷正念，平等對待，沒有任何區別對待，諸天神都為他感到歡喜。
有位國王和別人爭著出高價沐浴佛像，國王總是不斷地抬高價格。別人說：『現在我把所有的財物、妻子、自身都作為奴婢，用來沐浴佛像。』國王就沒法再擡價了。
阿育王（Ashoka，印度孔雀王朝的國王，篤信佛教）建造了八萬座佛塔，臨終將要斷氣的時候，有五百位菩薩、阿羅漢共同守護他，輪流為他講經，不讓各位夫人靠近與他相見，想要讓國王昇天。
有個小國王經常發兵侵略。大國王心想：『喪身招致惡果，都是因為貪愛。我不如把國家給他！』大國王捨棄了自己的國家。
【English Translation】 English version In a short while, the worm came out from the vulva. The next day, the second younger brother was so exhausted that he couldn't get up. The elder brother knew that the second younger brother had fought with the worm, so he asked, 'Why can't you get up?' The second younger brother was ashamed and didn't dare to speak. The elder brother said, 'Were you exhausted from fighting with the worm?' The younger brother said, 'Yes!' The elder brother told his younger brother, 'In the future, if any bad worms come, just cover them with the vulva, don't touch them with your fingers!' This is like a foolish person who gets angry when confronted with an argument, thus incurring sin. Like the younger brother fighting with the worm, exhausting himself. A wise person, seeing an argument, avoids it, which is gaining merit, like covering a bad worm with the vulva.
In the past, there was a Taoist who was lecturing to the king. The king said, 'When the Buddha (Buddha, the awakened one) was in the world, many people attained enlightenment. Now, we are lecturing on the same Buddhist scriptures, but no one attains enlightenment. Did the Buddha take the method of attaining enlightenment away?' The Taoist said, 'For example, the best thing in the world is wine, drinking one liter can make you drunk, but if you mix one liter of water into one liter of wine, drinking it will no longer make you drunk. When the Buddha was in the world, he lectured on the scriptures, understanding people's intentions. For example, a person can get drunk by drinking one liter of wine, but we lecturers today don't understand this principle. The Buddha lectured on the scriptures, understanding people's intentions, and giving different medicines according to different illnesses, so many people attained enlightenment.'
A king was offering food to the Bhikkhus (Bhikkhus, Buddhist monks), and a Deva (Deva, a celestial being) came to instruct the king, 'This person has attained Arhatship (Arhat, one who has extinguished all defilements and entered Nirvana), this person is a Bodhisattva (Bodhisattva, one who aspires to become a Buddha), this person has attained the Sotapanna stage (Sotapanna, stream-enterer, the first stage of enlightenment), this person does not uphold the precepts.' The king fully understood, maintained a righteous mind, treated everyone equally, without any discrimination, and the Devas rejoiced for him.
A king was competing with others to offer a high price to bathe the Buddha statue, and the king kept raising the price. Someone said, 'Now I will use all my wealth, wife, and myself as slaves to bathe the Buddha statue.' The king could no longer raise the price.
King Ashoka (Ashoka, an Indian emperor of the Maurya Dynasty who embraced Buddhism) built eighty-four thousand pagodas. When he was about to die, five hundred Bodhisattvas and Arhats were guarding him, taking turns to lecture on the scriptures for him, not allowing the ladies to approach and see him, wanting to help the king ascend to heaven.
There was a small king who often launched invasions. The great king thought, 'Losing one's life and incurring evil consequences are all due to greed and attachment. I might as well give the country to him!' The great king gave up his country.
，去作白衣在他國，久后歸故國。有人白言，王便敕左右往捕取，殺之。臨當死時，呼其子囑一言：「慎勿忘也！汝勿念怨家，要當慈心！」
有國王治行不平，侵抂人民，受取非法，天為雨不時節。有女人言：「天雨不時節，王治行不平正故。」王以聞知，便呼女人令請雨，以三器著地，女人愿令雨墮中央器中，復令從一頭起，則如其愿。王問：「何因緣得是？」女人白言：「我至誠故。」佛言：「有地乃有萬物，人有至誠乃有道。」
有國王出行，見一女人端正無比，王意欲殺其夫，取是女人。旁臣言：「不當殺，當享之。」王國序其夫，以金指環與之，語言：「忘環者殺汝！」王私呼婦，令盜取環。以後王呼問其夫環所在，夫求不知處，便敕臣殺之，令美飲食。夫恐，不敢食。人言：「卿當死，何不食？」夫適欲啖魚，因於魚腹中得環，是至誠所至。
有道人貧窮，舉十萬用治生。便先持三萬佈施，持餘錢行賈。途中為賊所抄，王便以珍寶物丐與之。有大囊、小囊，餘人各取大囊去。道人自念言：「我錢少，不宜取大囊。」便取小囊去。其中悉有白珠，賣得六千萬。用至誠不貪故，得是珍寶。
昔有國王徴國中諸盲人，令于象廄中觀象。中有持象足者，中有持象鼻者，中有持象耳者，
【現代漢語翻譯】 現代漢語譯本：有一個人離開自己的國家，到別的國家做平民，過了很久之後回到自己的國家。有人向國王報告，國王就命令左右去逮捕他，要殺了他。臨死的時候，他呼喚自己的兒子，囑咐他說：『千萬不要忘記！你不要想著報仇，一定要有慈悲心！』 有一個國王治理國家不公正，侵犯百姓，收取不合法的財物，導致天不下及時的雨。有個女人說：『天不下及時的雨，是因為國王治理國家不公正的緣故。』國王聽說了，就叫那個女人來祈雨，用三個器皿放在地上，女人祈禱讓雨落在中間的器皿里，又祈禱讓雨從一邊開始下，結果都如她所愿。國王問：『你是什麼原因能做到這樣？』女人回答說：『因為我至誠。』佛說：『有了土地才有一切萬物，人有了至誠才有了道。』 有一個國王出行，看到一個女人非常美麗，國王想要殺了她的丈夫，霸佔這個女人。旁邊的臣子說：『不應該殺他，應該羞辱他。』國王就任命她的丈夫為官，給他一個金戒指，對他說：『忘記戒指的人就要被殺！』國王私下叫那個婦人，讓她偷走戒指。之後國王問她的丈夫戒指在哪裡，丈夫找不到了，國王就命令臣子殺了他，準備了美味的食物。丈夫害怕，不敢吃。有人說：『你都要死了，為什麼不吃？』丈夫剛要吃魚，從魚的肚子里找到了戒指，這是至誠所致。 有一個修行人很貧窮，借了十萬錢用來謀生。他先拿出三萬用來佈施，拿著剩下的錢去做買賣。途中被盜賊搶劫，國王就用珍寶財物來補償他。有大口袋、小口袋，其他人都拿了大口袋走了。修行人自己想：『我的錢少，不應該拿大口袋。』就拿了小口袋走了。小口袋裡全是白色的珍珠，賣了六千萬。因為至誠不貪婪，所以得到了這些珍寶。 從前有個國王召集國內所有的盲人，讓他們在象廄里觀察大象。其中有摸到象腳的，有摸到象鼻的，有摸到象耳朵的，
【English Translation】 English version: There was a man who left his country and became a commoner in another country. After a long time, he returned to his own country. Someone reported this to the king, and the king ordered his attendants to arrest him and kill him. As he was about to die, he called his son and instructed him: 'Do not ever forget! Do not think of revenge, you must have a compassionate heart!' There was a king whose governance was unjust, infringing upon the people and taking illegal wealth, causing the heavens not to send timely rain. A woman said: 'The heavens do not send timely rain because the king's governance is unjust.' The king heard of this and summoned the woman to pray for rain, placing three vessels on the ground. The woman prayed that the rain would fall into the middle vessel, and also prayed that the rain would start from one side, and it happened as she wished. The king asked: 'What is the reason you can do this?' The woman replied: 'Because of my utmost sincerity.' The Buddha said: 'With land, there are all things; with sincerity, one attains the Way.' There was a king who, while traveling, saw a woman of unparalleled beauty. The king wanted to kill her husband and take the woman for himself. A minister beside him said: 'You should not kill him, you should humiliate him.' The king then appointed her husband to an official position, giving him a gold ring, and said to him: 'Whoever forgets the ring will be killed!' The king secretly called the woman and had her steal the ring. Later, the king asked her husband where the ring was. The husband could not find it, so the king ordered his minister to kill him, preparing delicious food. The husband was afraid and dared not eat. Someone said: 'You are about to die, why don't you eat?' The husband was about to eat fish when he found the ring in the fish's belly. This was due to his utmost sincerity. There was a Taoist practitioner who was poor and borrowed 100,000 coins to make a living. He first took out 30,000 to give as alms, and then used the remaining money to do business. On the way, he was robbed by thieves, and the king compensated him with treasures and valuables. There were large bags and small bags, and the others each took the large bags and left. The practitioner thought to himself: 'I have little money, I should not take the large bag.' So he took the small bag and left. Inside were all white pearls, which he sold for 60 million. Because of his utmost sincerity and lack of greed, he obtained these treasures. In the past, there was a king who summoned all the blind people in the country and had them observe an elephant in the elephant stable. Among them were those who held the elephant's foot, those who held the elephant's trunk, and those who held the elephant's ear,
中有持象尾者。去後共相問：「像何等類？」持象足者言：「像大如柱。」持象鼻者言：「像如繩索。」持象耳者言：「像如簸箕。」持象尾者言：「像如大杖。」皆共諍之，盲人各自信其意。譬如人各見少所經，不了其法，自謂大解，亦如是。
有國王于城外大作伎樂戲，舉國中人民皆出行觀。城中有一家，其父有疾不能行步，家室共扶，將令行，言：「出城便止。」樹下不能自致，語家中言：「汝自行觀，來還乃持我歸。」時天帝釋化作一道人，過其邊，便呼病人：「汝隨我去，我能令汝病癒。」人聞之大喜，便起隨行。釋將上天，至宮，見金銀好物甚眾多，欲從求之。人言：「勿得，可求丐瓶。」病人因前到釋所言：「我欲去，愿持此瓶丐我。」釋即與之，語病人言：「中有物，在汝所愿。」病人持歸室家，相對探之，轉得心中所愿，金銀珍寶恣意皆得。大會宗親諸家內外，共相娛樂。醉飽已后，因取瓶跳之，我受汝恩，令我富饒。跳踢不止，便墮地破之，所求不復得。
世間有黠人多無數，未有如彌勒者。彌勒尚復行學不厭，何況余乎！佛已得道，坐行安般守意。佛言：「我從無數世以來與不厭，乃得佛。」後世人學當那得佛道！
已持戒，不復作惡。有不信意故，復犯戒，便墮地獄。閻
【現代漢語翻譯】 現代漢語譯本 有人摸著象尾巴的人，離開后一起互相詢問：『大象是什麼樣子的？』摸著象腿的人說：『大象像柱子一樣粗。』摸著象鼻子的人說：『大象像繩索一樣。』摸著象耳朵的人說：『大象像簸箕一樣。』摸著象尾巴的人說：『大象像大棍子一樣。』他們都互相爭論，盲人們各自相信自己的想法。這就像人們各自只看到事物的一小部分，不瞭解事物的全貌，卻自以為完全理解，也是這樣。 有個國王在城外大擺伎樂戲，全國的人民都出去觀看。城裡有一戶人家，父親生病不能行走，家人一起攙扶著他，想讓他走一段路，說：『出了城就停下。』到了樹下，他不能自己走到，就對家人說：『你們自己去觀看吧，回來的時候再把我帶回去。』當時帝釋（Deva Śakra，天神之王）化作一個道人，從他身邊經過，就呼喚病人：『你跟我走，我能讓你的病痊癒。』病人聽了非常高興，就起身跟隨他走了。帝釋帶他上了天，到了宮殿，看到金銀財寶非常多，想要向他求取。那人說：『不要那樣做，可以求他給一個瓶子。』病人於是走到帝釋那裡說：『我想走了，希望把這個瓶子送給我。』帝釋就給了他，對病人說：『瓶子里有東西，能滿足你所希望的。』病人拿著瓶子回到家裡，大家相對著去探索瓶子，果然能得到心中所希望的東西，金銀珍寶隨意都能得到。於是大擺宴席，邀請宗族親戚，家裡家外的人，一起娛樂。酒足飯飽之後，就拿起瓶子跳來跳去，說：『我受了你的恩惠，讓我變得富饒。』跳踢個不停，瓶子就掉在地上摔破了，所求的東西也再也得不到了。 世間聰明的人多得數不清，但沒有像彌勒（Maitreya，未來佛）那樣的人。彌勒尚且還在不斷學習而不感到厭倦，更何況其他人呢！佛已經得道，坐著、走著都在修習安般（ānapāna，入出息念）和守意（mindfulness）。佛說：『我從無數世以來都不厭倦地修行，才得以成佛。』後世的人學習怎麼能輕易得到佛道呢！ 已經持戒，不再作惡。因為不相信自己的意念，又再次犯戒，就會墮入地獄。閻（Yama，地獄之王）
【English Translation】 English version There was a person holding the elephant's tail. After leaving, they asked each other, 'What kind of thing is an elephant?' The one holding the elephant's leg said, 'The elephant is as big as a pillar.' The one holding the elephant's trunk said, 'The elephant is like a rope.' The one holding the elephant's ear said, 'The elephant is like a winnowing basket.' The one holding the elephant's tail said, 'The elephant is like a big stick.' They all argued with each other, each blind person believing in their own idea. This is like people each seeing only a small part of something, not understanding the whole picture, yet thinking they fully understand, it is just like that. There was a king who held a grand performance of music and plays outside the city, and all the people in the country went out to watch. In the city, there was a family whose father was sick and unable to walk. The family helped him along, wanting him to walk a short distance, saying, 'We'll stop outside the city.' When they reached a tree, he couldn't go any further on his own, so he said to his family, 'You go and watch, and bring me back when you return.' At that time, Deva Śakra (帝釋, the king of gods) transformed into a Taoist priest and passed by him, calling out to the sick man, 'Come with me, and I can cure your illness.' The sick man was very happy to hear this, so he got up and followed him. Śakra took him up to heaven, to the palace, and he saw a great many gold, silver, and treasures, wanting to ask him for some. The man said, 'Don't do that, you can ask him for a bottle.' So the sick man went to Śakra and said, 'I want to leave, I hope you can give me this bottle.' Śakra gave it to him, and said to the sick man, 'There is something inside the bottle that can fulfill your wishes.' The sick man took the bottle back home, and everyone explored the bottle together, and indeed they could get whatever they wished for in their hearts, gold, silver, and treasures at will. So they held a big banquet, inviting relatives and friends, people inside and outside the family, to enjoy themselves together. After they were full of food and drink, they picked up the bottle and jumped around, saying, 'I have received your favor, making me rich.' They jumped and kicked non-stop, and the bottle fell to the ground and broke, and they could no longer get what they wanted. There are countless clever people in the world, but none like Maitreya (彌勒, the future Buddha). Even Maitreya is still constantly learning and not getting tired of it, let alone others! The Buddha has already attained enlightenment, sitting and walking, practicing ānapāna (安般, mindfulness of breathing) and mindfulness (守意). The Buddha said, 'I have been practicing tirelessly for countless lifetimes, and only then did I become a Buddha.' How can people in later generations easily attain the path of Buddhahood through learning! Having already upheld the precepts, no longer doing evil. Because of not trusting one's own mind, again violating the precepts, one will fall into hell. Yama (閻, the king of hell)
王問之，便對言：「我不作惡。」閻王復問：「汝不作惡，何為是中？」
有尊者為賊人所折辱。有人言：「何以不殺之？」尊者言：「我人客未具故。」人復言：「我為卿出人客。」尊者言：「不也！我兵今自具如是，二十餘歲殺賊人，被病死。」人復言：「卿不殺之，今反自死！」尊者言：「我兵馬以具。何故？癡人當入地獄，是為兵馬具。」
問曰：「何等為能知一萬事畢？」報曰：「一者謂無意、無念，萬事自畢。意有百念，萬事皆失。」
有道人夜行前，未得道人隨其後。後人有疑悔，前人舉手，五指頭出火，復以鑰開戶，後人乃覺悟，知為道人。
說經有六衰，有人言七衰，屋舍衰獨非衰耶？佛謂人言：「我復饒汝一衰，癡為大衰。何以故？人說身事，反說屋舍，是為癡。」
有人墮海中，有人教食水盡，可得步出。人言：「我已飲，后水復來！」世俗如是，前後相趣不可極。
人慾相見，有四緣：一者、其人端正故；二者、宿命相愛；三者、名聞；四者、欲聞深經。安為知是，隱為自藏。自藏者，不見惡態。
世間凡有千八道，佛一切已知，前世皆已學，從是不得道故，索知。
問人語時，聲先生耶？意先生乎？報意先生。何以？意覺聲，聲不能覺
【現代漢語翻譯】 現代漢語譯本：國王問他，他就回答說：『我不做壞事。』閻王又問：『你不做壞事，為什麼會在這裡？』
有一位尊者（venerable monk）被賊人侮辱。有人說：『為什麼不殺了他？』尊者說：『我的人和武器還沒準備好。』那人又說：『我替你出人出武器。』尊者說：『不用了！我的兵馬現在已經準備好了，像這樣，二十多年來殺害賊人，最終因病而死。』那人又說：『你不殺他，現在反而自己死了！』尊者說：『我的兵馬已經準備好了。為什麼這麼說呢？因為這個愚癡的人將要墮入地獄，這就是我的兵馬。』
有人問：『怎樣才能做到知一而萬事畢呢？』回答說：『一指的是無意、無念，萬事自然就完備了。意念一生，百念叢生，萬事都會失敗。』
有一位得道之人在夜裡行走於前方，一位尚未得道之人在後面跟隨。後面的人心生疑惑後悔，前面的人舉起手，五個指頭都發出火光，又用鑰匙打開了門，後面的人才醒悟，知道他是得道之人。
有人說經有六種衰敗，有人說有七種衰敗，房屋的衰敗難道就不是衰敗嗎？佛對那人說：『我再饒你一種衰敗，愚癡是最大的衰敗。為什麼呢？因為人們應該說自身的事情，你反而說房屋的事情，這就是愚癡。』
有人掉進海里，有人教他把水喝光，就可以走出來了。那人說：『我已經喝了，後面的水又來了！』世俗就是這樣，前後相逐沒有窮盡。
人們想要互相見面，有四種因緣：一是那個人長得端正；二是前世就互相愛慕；三是名聲遠揚；四是想要聽聞深刻的佛經。安定是隱藏，隱藏是爲了自我保護。自我保護的人，就不會顯露出醜惡的姿態。
世間總共有千八種道，佛都已經知道，前世都已經學過，因為這些道不能使人得道，所以才去尋求真知。
有人問，人說話的時候，是聲音先產生呢？還是意念先產生呢？回答是意念先產生。為什麼呢？因為意念能覺察到聲音，而聲音不能覺察到意念。
【English Translation】 English version: The king asked him, and he replied, 'I do not commit evil.' Yama (the King of the Underworld) asked again, 'If you do not commit evil, why are you here?'
There was a Venerable One who was humiliated by thieves. Someone said, 'Why not kill them?' The Venerable One said, 'My personnel and weapons are not yet ready.' The person said again, 'I will provide you with personnel and weapons.' The Venerable One said, 'No! My troops are now ready, like this, having killed thieves for more than twenty years, eventually dying from illness.' The person said again, 'You did not kill them, and now you have died yourself!' The Venerable One said, 'My troops are ready. Why? Because this foolish person is about to fall into hell, that is my troop.'
Someone asked, 'How can one know one thing and have all things completed?' The answer is, 'One refers to no intention, no thought, and all things will naturally be completed. If intention arises, hundreds of thoughts arise, and all things will fail.'
There was a Taoist (spiritual practitioner) walking ahead at night, and a person who had not yet attained the Tao (the Way) followed behind. The person behind had doubts and regrets, and the person in front raised his hand, and fire came out of all five fingers, and then used a key to open a door, and the person behind then realized that he was a Taoist.
Someone said that there are six declines in explaining the sutras, and someone said there are seven declines. Is the decline of houses not a decline? The Buddha (enlightened one) said to that person, 'I will give you one more decline, foolishness is the greatest decline. Why? Because people should talk about their own affairs, but you talk about the affairs of houses, this is foolishness.'
Someone fell into the sea, and someone taught him to drink all the water, and then he could walk out. That person said, 'I have already drunk it, and more water is coming!' The world is like this, chasing each other endlessly.
People want to see each other, there are four causes: first, that person is handsome; second, they loved each other in a previous life; third, their name is well-known; fourth, they want to hear profound sutras. Peace is hiding, hiding is for self-protection. Those who protect themselves will not reveal ugly appearances.
In the world, there are a thousand and eight paths, all of which the Buddha already knows, and has already learned in previous lives. Because these paths cannot lead to enlightenment, he seeks true knowledge.
Someone asked, when a person speaks, does the sound come first? Or does the intention come first? The answer is that the intention comes first. Why? Because the intention can perceive the sound, but the sound cannot perceive the intention.
意故。
有人持珠度海，失亡其珠。人便持木鬥，[打-丁+氣]水棄岸上。海神言：「汝當何時儘是水？」人言：「生死棄之不置。」海神知其意大，出珠還之。
三慧經
【現代漢語翻譯】 現代漢語譯本： 這是因為他的意念堅定。 有一個人拿著寶珠渡海，不小心把寶珠丟失了。這個人就拿著木鬥，舀水潑到岸上。海神說：『你打算什麼時候才能把海水舀完呢？』那人說：『我連生死都可以拋棄，還有什麼不能捨棄的呢？』海神知道他的意志堅定，就把寶珠還給了他。 《三慧經》
【English Translation】 English version: This is because of his intention. A man was crossing the sea with a pearl and lost it. The man then took a wooden dipper and scooped water, throwing it onto the shore. The sea god said, 'When will you ever finish emptying this water?' The man said, 'I can even abandon life and death, what else can't I give up?' The sea god, knowing his will was great, returned the pearl to him. The Samadhi Sutra