T17n0783_佛說十二頭陀經
大正藏第 17 冊 No. 0783 佛說十二頭陀經
No. 783
佛說十二頭陀經
宋于闐國三藏求那跋陀羅譯
如是我聞：
一時，佛在舍衛國給孤獨園精舍，與八千比丘僧、菩薩萬人，皆著衣、持缽遊行乞食。食已，至阿蘭若處，加趺而坐。
爾時，世尊怡然微笑。時，長老摩訶迦葉從座起整衣服，長跪合掌，而白佛言：「世尊！我從昔來，未曾見佛無緣而笑。愿見哀愍，告示我等。」
佛告迦葉：「見阿蘭若處，十方諸佛皆讚歎，無量功德皆由此生。求聲聞者得聲聞乘，求緣覺者得緣覺乘，求大乘者速得無上正真之道，我今住此，是故喜耳！」
爾時，摩訶迦葉聞佛所說，歡欣踴躍嘆未曾有，重白佛言：「世尊！此阿蘭若處利益弘深，能令眾生依此修學成三乘道。唯愿，世尊！開示我等阿蘭若法。」
佛告迦葉：「諦聽，善思念之！我當爲汝略說其義。」
迦葉白佛言：「世尊！唯然受教。」
佛告迦葉：「阿蘭若比丘，遠離二著，形心清凈，行頭陀法。行此法者，有十二事：一者、在阿蘭若處；二者、常行乞食；三者、次第乞食；四者、受一食法；五者、節量食；六者、中后不得飲漿；七者、著弊納衣；八者、伹三衣
【現代漢語翻譯】 現代漢語譯本 《佛說十二頭陀經》
宋 于闐國三藏 求那跋陀羅（Guṇabhadra）譯
如是我聞：
一時，佛在舍衛國（Śrāvastī）給孤獨園（Jetavana-vihāra）精舍，與八千比丘僧、菩薩萬人，都穿著袈裟，拿著缽，去乞食。吃完飯後，到阿蘭若（āraṇya，寂靜處）處，結跏趺坐。
這時，世尊怡然微笑。當時，長老摩訶迦葉（Mahākāśyapa）從座位上站起來，整理衣服，長跪合掌，對佛說：『世尊！我從前到現在，沒曾見過佛無緣無故地笑。希望您能慈悲憐憫，告訴我們原因。』
佛告訴迦葉：『看見這阿蘭若處，十方諸佛都讚歎，無量的功德都由此產生。求聲聞（Śrāvaka）果位的，能得到聲聞乘；求緣覺（Pratyekabuddha）果位的，能得到緣覺乘；求大乘（Mahāyāna）果位的，能迅速得到無上正真之道。我現在住在這裡，因此感到喜悅！』
當時，摩訶迦葉聽了佛所說的話，歡欣踴躍，讚歎前所未有，再次對佛說：『世尊！這阿蘭若處利益深遠，能使眾生依靠它修學成就三乘道。只希望世尊您能為我們開示阿蘭若法。』
佛告訴迦葉：『仔細聽，好好思考！我將為你簡略地說說其中的含義。』
迦葉對佛說：『世尊！我願意接受教誨。』
佛告訴迦葉：『阿蘭若比丘，遠離兩種執著，身心清凈，修行頭陀（dhūta）法。修行這種法的人，有十二件事：第一，住在阿蘭若處；第二，經常乞食；第三，依次乞食；第四，受持一食法；第五，節制食量；第六，中午過後不得飲漿；第七，穿著破舊的衲衣；第八，只有三衣。
【English Translation】 English version The Buddha Speaks of the Twelve Dhūta Practices Sūtra
Translated by Tripiṭaka Guṇabhadra (求那跋陀羅) from the Kingdom of Khotan during the Song Dynasty
Thus have I heard:
At one time, the Buddha was at the Jetavana-vihāra (給孤獨園) in Śrāvastī (舍衛國), together with eight thousand Bhikṣu (比丘) monks and ten thousand Bodhisattvas (菩薩), all wearing robes and carrying alms bowls to beg for food. After eating, they went to a quiet Āraṇya (阿蘭若) place and sat in the lotus position.
At that time, the World-Honored One smiled serenely. Then, the elder Mahākāśyapa (摩訶迦葉) rose from his seat, arranged his robes, knelt with palms together, and said to the Buddha: 'World-Honored One! I have never seen the Buddha smile without a reason. I hope you will have compassion and tell us the reason.'
The Buddha told Kāśyapa: 'Seeing this Āraṇya place, all the Buddhas of the ten directions praise it, and immeasurable merits arise from it. Those who seek the Śrāvaka (聲聞) path will attain the Śrāvakayāna (聲聞乘); those who seek the Pratyekabuddha (緣覺) path will attain the Pratyekabuddhayāna (緣覺乘); those who seek the Mahāyāna (大乘) path will quickly attain the unsurpassed and truly enlightened path. I am dwelling here now, therefore I am joyful!'
At that time, Mahākāśyapa, hearing what the Buddha said, rejoiced and praised what he had never heard before, and said to the Buddha again: 'World-Honored One! This Āraṇya place has profound benefits, enabling sentient beings to cultivate and attain the three vehicles (乘). I only hope that the World-Honored One will reveal to us the Āraṇya Dharma.'
The Buddha told Kāśyapa: 'Listen carefully and contemplate well! I will briefly explain its meaning to you.'
Kāśyapa said to the Buddha: 'World-Honored One! I am willing to receive your teachings.'
The Buddha told Kāśyapa: 'An Āraṇya Bhikṣu, being far from two attachments, with a pure body and mind, practices the Dhūta (頭陀) practices. Those who practice this Dharma have twelve things: first, dwelling in an Āraṇya place; second, constantly begging for food; third, begging for food in order; fourth, upholding the practice of eating only one meal; fifth, moderating the amount of food; sixth, not drinking juice after noon; seventh, wearing patched robes; eighth, having only three robes.
；九者、冢間住；十者、樹下止；十一者、露地坐；十二者、但坐不臥。
「一者、阿蘭若比丘行頭陀時，應作是念：『我今在此空閑之處，為無上道捨身命財，修三堅法，死當如𥜒死，不生顧戀。』若至病苦須人之時，當作是念：『我今一身為法出家，法為我伴，若勤行法者即是救護，是為阿蘭若法。』行者本以居家多惱，舍父母妻子出家行道，而師徒、同學還生結著，心復多嬈亂，是故受阿蘭若法，令身遠離憒鬧住于空閑。遠離者，離眾鬧聲，若放牧處，最近三里，能遠益善。若得身遠離已，亦當令心遠離五欲五蓋。阿蘭若比丘法當如是。
「二者、欲入聚落乞食之時，當制六根令不著色聲香味觸法，又不分別男女等相，得與不得其心平等，若好若惡不生增減。不得食時應作是念：『釋迦如來舍轉輪王位出家成道，入里乞食猶有不得，況我無福薄德之人，而有得耶？』是為乞食法行者。若受請食、若眾僧食，起諸漏因緣。所以者何？受請食者若得食，便作是念：『我是福德好人故得。』若不得食則嫌恨請者：『彼無所別識，不應請者請，應請者不請。』或自鄙薄懊惱自責而生憂苦，是貪愛法則能遮道。僧食者，入眾中當隨眾法，斷事擯人，料理僧事，處分作使，心則散亂妨廢行道。有如是等惱亂事故
【現代漢語翻譯】 現代漢語譯本：九、居住在墳墓之間；十、在樹下止宿；十一、在露天坐臥；十二、只是坐著不躺臥。
『一、阿蘭若（Aranya，寂靜處）比丘在行頭陀（Dhuta，苦行）時，應該這樣想：『我現在在這空閑的地方，爲了無上道捨棄身命財產，修習三種堅固的法，死的時候應當像棄唾一樣，不生顧戀。』如果到了生病痛苦需要人照顧的時候，應當這樣想：『我現在一身爲了佛法出家，佛法是我的伴侶，如果勤奮修行佛法就是救護，這就是阿蘭若法。』修行人本來因為居家有很多煩惱，捨棄父母妻子出家修行，但是師徒、同學之間還是產生執著，心中又有很多擾亂，所以要受持阿蘭若法，使身體遠離喧鬧，住在空閑的地方。遠離，就是離開大眾的喧鬧聲，如果是放牧的地方，最近也要三里，能更遠更好。如果得到了身體的遠離，也應當使心遠離五欲（色、聲、香、味、觸）和五蓋（貪慾、嗔恚、睡眠、掉悔、疑）。阿蘭若比丘的修行方法應當是這樣。
二、想要進入村落乞食的時候，應當控制六根（眼、耳、鼻、舌、身、意），使它們不執著於色、聲、香、味、觸、法，又不分別男女等相，得到或得不到食物，內心都平等，無論是好是壞，都不產生增加或減少的情緒。沒有得到食物的時候，應當這樣想：『釋迦如來（Sakyamuni Buddha）捨棄轉輪王（Chakravarti，擁有統治世界的輪寶的理想君王）的王位出家成道，進入村裡乞食還有得不到的時候，何況我這樣沒有福報、德行淺薄的人，怎麼能一定得到呢？』這就是乞食法的修行人。如果接受邀請去吃飯，或者參加僧團的共食，會產生各種煩惱的因緣。為什麼呢？接受邀請吃飯的人，如果得到食物，就會這樣想：『我是有福德的好人，所以才能得到。』如果沒有得到食物，就會嫌恨邀請的人：『他們沒有識別能力，不應該邀請的人反而邀請，應該邀請的人卻沒有邀請。』或者自己輕視自己，懊惱自責，從而產生憂愁痛苦，這種貪愛的法則會遮蔽修道的道路。參加僧團的共食，進入大眾之中，應當隨順僧團的規矩，斷除爭端，驅擯犯戒的人，處理僧團的事務，分派任務，內心就會散亂，妨礙修行。有像這樣的煩惱事故
【English Translation】 English version: Nine, dwelling among tombs; ten, stopping under trees; eleven, sitting in the open air; twelve, only sitting and not lying down.
『One, when an Aranya (Aranya, quiet place) Bhikshu (Bhikshu, monk) practices Dhuta (Dhuta, ascetic practices), he should think: 『Now I am in this secluded place, sacrificing my life and wealth for the unsurpassed path, cultivating the three firm practices, and when I die, I should die like spitting, without any attachment.』 If he becomes sick and needs someone to care for him, he should think: 『Now I have left home for the sake of the Dharma (Dharma, the teachings of the Buddha), and the Dharma is my companion. If I diligently practice the Dharma, that is my protection. This is the Aranya Dharma.』 The practitioner originally left home because of the many troubles of household life, abandoning parents, wife, and children to practice the path, but attachments still arise among teachers, disciples, and fellow practitioners, and the mind becomes disturbed again. Therefore, one should uphold the Aranya Dharma, so that the body can be far away from the noise and dwell in a secluded place. Being far away means being away from the noise of the crowd. If it is a grazing area, it should be at least three miles away, and the farther the better. If one has achieved physical detachment, one should also make the mind detached from the five desires (form, sound, smell, taste, touch) and the five coverings (greed, anger, sleepiness, restlessness, doubt). The practice of an Aranya Bhikshu should be like this.
Two, when one wants to enter a village to beg for food, one should control the six senses (eye, ear, nose, tongue, body, mind), so that they do not become attached to form, sound, smell, taste, touch, and dharma, and one should not discriminate between male and female, and whether one gets food or not, the mind should be equal, and whether it is good or bad, one should not have increased or decreased emotions. When one does not get food, one should think: 『Sakyamuni Buddha (Sakyamuni Buddha) abandoned the throne of a Chakravarti (Chakravarti, the ideal king who possesses the wheel jewel to rule the world) to leave home and attain enlightenment, and even when he entered the village to beg for food, there were times when he did not get it. How can I, a person without merit and with little virtue, be sure to get it?』 This is the practitioner of the begging for food practice. If one accepts an invitation to eat, or participates in the Sangha's (Sangha, monastic community) communal meal, it will create causes for various afflictions. Why? Those who accept invitations to eat, if they get food, will think: 『I am a virtuous and good person, so I can get it.』 If they do not get food, they will resent the inviter: 『They have no discernment, they invite those who should not be invited, and they do not invite those who should be invited.』 Or they despise themselves, feel remorse and self-blame, and thus generate sorrow and suffering. This law of greed can obscure the path of cultivation. Participating in the Sangha's communal meal, entering the crowd, one should follow the rules of the Sangha, cut off disputes, expel those who violate the precepts, handle the affairs of the Sangha, assign tasks, and the mind will be scattered, hindering practice. There are such troubles and accidents
，應受常乞食法。
「三者、頭陀比丘不著於色、不輕眾生，等心憐愍不擇貧富，故受常次第乞食法。
「四者、應作是念：『我今求一食尚多有所妨，何況小食、中食、后食？若不自損，則失半日之功，不能一心行道，為佛法故，為行道故，不為身命，如養馬養豬。』是故斷數數食，應受一食法。
「五者、得一食時，應作是念：『我今若見渴乏眾生，以一分施之，我為施主、彼為受者。』施已，作是愿言：『令一切眾生興福救之莫墮慳貪。』持食至空靜處，減一假著凈石上施諸禽獸，亦如上愿。若欲食時，當敷尼師壇凈手，作是念言：『身中有八萬戶蟲，蟲得此食皆悉安隱。我今以食施此諸蟲，后得道時當以法施。』汝是為不捨眾生。若不見睏乏者，但食三分之二，以自支身命。所以者何？行者若貪心極啖，令腹脹胸塞妨廢行道。若留一分，則身輕安隱，易消無患，于身無損則行道無廢，是故應受節量食法。
「六者、節量食后，過中飲漿則心生樂著，求種種漿果漿蜜漿等，求欲無厭，不能一心修習善法；如馬不著勒，左右啖草不肯進路。若著轡勒，則啖草意斷隨人意去，是故受中后不飲漿法。
「七者、應入聚落中，拾故塵棄物浣之令凈，作弊納衣覆除寒露。有好衣因緣，則四
【現代漢語翻譯】 現代漢語譯本 應受常乞食法（應該接受一直行乞的修行方式）。
『三者、頭陀比丘（修苦行的比丘）不執著于外貌，不輕視眾生，以平等心憐憫，不選擇貧富，所以接受經常次第乞食的修行方式。
『四者、應該這樣想：『我現在只求一餐食物尚且有很多妨礙，何況是少食、中食、后食？如果不能自我剋制，就會失去半天的時間，不能一心修行，爲了佛法，爲了修行，不是爲了身體，如同飼養馬和豬。』因此斷絕多次進食，應該接受一日一餐的修行方式。
『五者、得到一餐食物時，應該這樣想：『我現在如果見到飢渴的眾生，就分出一部分施捨給他，我作為施主，他作為接受者。』施捨后，這樣發願：『令一切眾生興起福德，救濟他們，不要墮入慳吝貪婪。』拿著食物到空曠安靜的地方，減去一部分，放在乾淨的石頭上施捨給各種禽獸，也像上面一樣發願。如果想要吃的時候，應當鋪開尼師壇（坐具），洗凈雙手，這樣想：『身體中有八萬戶蟲，蟲得到這些食物都能夠安穩。我現在用食物施捨給這些蟲子，將來得道的時候應當用法來施捨。』你這是爲了不捨棄眾生。如果沒有見到睏乏的人，就只吃三分之二，用來維持身體生命。為什麼呢？修行人如果貪心極重地吃，導致腹脹胸悶，妨礙修行。如果留下一部分，那麼身體輕安，容易消化沒有疾病，對身體沒有損害，那麼修行就不會荒廢，所以應該接受節制食量的修行方式。
『六者、節制食量后，過了中午飲用飲料就會產生貪戀，尋求各種各樣的漿果飲料、蜜漿等，求取的慾望沒有止境，不能一心修習善法；如同馬不戴韁繩，左右吃草不肯前進。如果戴上韁繩，那麼吃草的念頭就會斷絕，跟隨人的意願前進，所以接受中午以後不飲用飲料的修行方式。
『七者、應該進入村落中，撿拾舊的、被丟棄的物品，清洗乾淨，做成破舊的衲衣，用來遮蔽寒冷和露水。如果有好的衣服的因緣，那麼就
【English Translation】 English version Should accept the practice of constant begging for food.
『Third, a Dhuta Bhikkhu (an ascetic monk) is not attached to appearances, does not despise sentient beings, has equal compassion, and does not discriminate between the poor and the rich, therefore accepts the practice of constantly begging for food in order.
『Fourth, one should think: 『Now I seek only one meal and there are already many obstacles, what about small meals, middle meals, and after meals? If I do not restrain myself, I will lose half a day's effort and will not be able to concentrate on practicing the Way, for the sake of the Buddha's teachings, for the sake of practicing the Way, not for the sake of the body and life, like raising horses and pigs.』 Therefore, cutting off multiple meals, one should accept the practice of one meal a day.
『Fifth, when one gets a meal, one should think: 『If I see thirsty and hungry sentient beings, I will give a portion to them, I as the giver, they as the receiver.』 After giving, make this vow: 『May all sentient beings arise with blessings and rescue them, do not fall into stinginess and greed.』 Take the food to a quiet place, reduce a portion, place it on a clean stone and give it to various birds and beasts, also make the same vow as above. If you want to eat, you should spread out the Nisidana (sitting cloth), wash your hands, and think: 『There are 80,000 kinds of worms in the body, and all the worms can be at peace with this food. Now I give this food to these worms, and when I attain the Way in the future, I should give the Dharma.』 You are doing this in order not to abandon sentient beings. If you do not see people in distress, then only eat two-thirds to maintain your body and life. Why? If a practitioner eats with extreme greed, causing abdominal distension and chest tightness, it will hinder the practice. If you leave a portion, then the body will be light and peaceful, easy to digest without disease, and if there is no harm to the body, then the practice will not be wasted, so you should accept the practice of moderate eating.
『Sixth, after eating moderately, drinking beverages after noon will give rise to attachment, seeking all kinds of berry drinks, honey drinks, etc., the desire to seek is endless, and one cannot concentrate on cultivating good Dharma; like a horse without reins, eating grass on the left and right and refusing to move forward. If the reins are put on, then the idea of eating grass will be cut off and follow people's wishes, so accept the practice of not drinking beverages after noon.
『Seventh, one should enter the village, pick up old and discarded items, wash them clean, and make a tattered kasaya (patched robe) to cover against the cold and dew. If there is a good clothing condition, then
方追求墮邪命中。若得人好衣，則生親著；若不親著檀越則恨。若僧中得衣，如上說僧中之過，有好衣是未得道者生貪著處。好衣因緣招致賊難，或至奪命。有如是等患故，應受弊納衣。
「八者、應少欲知足，衣趣蓋形，不多不少，白衣為好故畜種種衣，或有外道苦行裸形無恥。是故佛弟子應舍二邊，處中道受，但三衣法。
「九者、若佛在世若滅度后，應修二法，所謂止觀。無常空觀，是佛法初門，能令厭離三界。冢間常有悲啼哭聲，死屍狼籍眼見無常。又火燒鳥獸所食不久滅盡，因是尸觀，一切法中易得無常想。又冢間住，若見死屍臭爛不凈，易得九想觀，是離欲初門。是故應受冢間住法。
「十者、行人已作不凈無常等觀，得道事辦。若未得道者心則大厭，是故應舍至樹下思惟求道。又如佛生時，成道、轉法輪、般涅槃時皆在樹下，行者隨諸法常處樹下，有如是等因緣故，應受樹下坐法。
「十一者、在樹下住，如半舍無異，蔭覆涼樂又生愛著，我所住者好。彼樹下如是等生漏故，至露地住，作是思惟：『樹下有種種過：一者、雨漏濕冷；二者、鳥屎污身、毒蟲所住。有如是等過，空地則無此患。』露地者著脫衣裳隨意快樂，月光遍照令心明利，易入空定，是故應受露地坐法。
【現代漢語翻譯】 現代漢語譯本： 『如果追求墮落邪命的人，如果得到好的衣服，就會產生強烈的喜愛和佔有慾；如果不被施主親近，就會怨恨。如果在僧團中得到衣服，也會像上面所說的僧團中的過失一樣，有好衣服對於未得道的人來說是產生貪婪執著的地方。好的衣服因緣會招致盜賊的災難，甚至導致喪命。因為有這些禍患，所以應該接受破舊的衲衣。 『第八，應該少欲知足，衣服的目的在於遮蓋身體，不多也不少。在家信徒因為愛美而積蓄各種各樣的衣服，或者有些外道苦行而裸體。因此，佛弟子應該捨棄兩種極端，處於中道，只接受三衣的制度。 『第九，無論是佛在世還是佛滅度后，都應該修習兩種法門，即止和觀。無常空觀是佛法的入門，能夠使人厭離三界。墳墓間常常有悲啼哭泣的聲音，死屍雜亂地躺著，親眼見到無常。又或者被火燒、被鳥獸吃掉的屍體不久就會滅盡，通過這種屍體觀，在一切法中容易得到無常的觀念。又在墳墓間居住，如果見到死屍臭爛不乾淨，容易得到九想觀，這是遠離慾望的入門。因此，應該接受在墳墓間居住的修行方法。 『第十，修行人已經做了不凈觀、無常觀等觀想，得道的事情就辦成了。如果還沒有得道，內心就會非常厭倦，因此應該捨棄這些，到樹下思惟求道。又如佛陀出生時、成道時、轉法輪時、般涅槃時都在樹下，修行人應該傚法諸佛，常常在樹下，因為有這些因緣，所以應該接受在樹下坐的修行方法。 『第十一，在樹下居住，就像半個房屋一樣，有樹蔭遮蔽，涼爽舒適，又容易產生喜愛和執著，認為『我所住的這個樹下真好』。因為在樹下這樣容易產生煩惱，所以要到露天的地方居住，這樣思惟：『樹下有種種過患：一是漏雨潮濕寒冷；二是鳥屎弄髒身體、毒蟲居住。有這些過患，空地上就沒有這些憂患。』在露天的地方，穿脫衣服隨意快樂，月光遍照，使內心明亮敏銳，容易進入空定，因此應該接受在露天坐的修行方法。
【English Translation】 English version: 『If one pursues a fallen, evil livelihood, if they obtain good clothes, they will develop strong attachment and possessiveness; if they are not close to the donors, they will resent it. If they obtain clothes within the Sangha, it will be like the faults of the Sangha mentioned above. Having good clothes is a place where greed and attachment arise for those who have not attained the Way. The karma of good clothes can lead to the calamity of thieves, even to the loss of life. Because of these dangers, one should accept worn-out patched robes (Nāgā robes).』 『Eighth, one should have few desires and be content. The purpose of clothing is to cover the body, neither too much nor too little. Laypeople accumulate various kinds of clothes because they love beauty, or some heretics practice asceticism by going naked. Therefore, disciples of the Buddha should abandon both extremes, abide in the Middle Way, and only accept the three robes (tricīvara).』 『Ninth, whether the Buddha is in the world or after his Parinirvana (parinirvāṇa), one should cultivate two practices, namely, cessation (śamatha) and contemplation (vipaśyanā). The contemplation of impermanence (anitya) and emptiness (śūnyatā) is the gateway to the Buddha's Dharma, enabling one to renounce the Three Realms (trayo dhātava). In the cemetery, there are often sounds of weeping and crying, and corpses lie scattered, allowing one to directly witness impermanence. Moreover, corpses that are burned by fire or eaten by birds and beasts will soon be completely destroyed. Through this contemplation of corpses, it is easy to attain the concept of impermanence in all dharmas. Also, by dwelling in the cemetery, if one sees corpses that are foul-smelling and impure, it is easy to attain the Nine Contemplations (aśubhasaṃjñā), which is the gateway to detachment from desire. Therefore, one should accept the practice of dwelling in the cemetery.』 『Tenth, if a practitioner has already performed contemplations such as the contemplation of impurity (aśubhasaṃjñā) and impermanence (anitya), the matter of attaining the Way is accomplished. If one has not yet attained the Way, the mind will become very weary. Therefore, one should abandon these and go to the foot of a tree to contemplate and seek the Way. Moreover, just as the Buddha was under a tree at the time of his birth, enlightenment, turning the wheel of Dharma (dharmacakra), and Parinirvana (parinirvāṇa), practitioners should follow the Buddhas and always be under a tree. Because of these causes and conditions, one should accept the practice of sitting under a tree.』 『Eleventh, dwelling under a tree is like a half-house, providing shade, coolness, and comfort, which easily leads to attachment and the thought, 『This tree under which I dwell is so good.』 Because dwelling under a tree easily leads to defilements, one should dwell in an open space, thinking thus: 『Under a tree, there are various faults: first, rain leaks, causing dampness and cold; second, bird droppings soil the body, and poisonous insects dwell there. With these faults, there are no such worries in an open space.』 In an open space, one can put on and take off clothes at will, enjoying freedom and happiness. The moonlight shines everywhere, making the mind bright and sharp, making it easy to enter the emptiness samadhi (śūnyatā-samādhi). Therefore, one should accept the practice of sitting in an open space.』
「十二者、身四威儀中坐為第一，食易消化氣息調和，求道者大事未辦，諸煩惱賊常伺其便，不宜安臥。若行若立心動難攝，亦不可久，是故應受常坐法。若欲睡時脅不著席，是為十二頭陀之法。」
佛告比丘：「汝等念者繫心一處無令散亂，禪定功德從是得生。一切凡夫以顛倒故，繫有我人眾生受命，隨逐假名起諸妄見。從本以來五陰清凈，空無我所，不生、不滅、不出、不在；非凡夫、非不凡夫、非聖人、非不聖人，離諸名數言語道絕；諸佛不能行、不能到。汝等今者宜各靜緣諦觀身相。」
時諸比丘聞佛所說，心生歡欣，即觀此身，面板、血肉膿爛穢惡，筋骨脈髓肪膏腦膜，目淚洟唾肝膽脾腎，心肺痰癊、生熟二藏，小腸大腸、大小便利，發毛爪齒胞垢污等，三十六物九孔不凈，從外至內從內至外，推求我相了不可得。精勤不已遂見色心念念生滅，如水流燈焰，生無所從來，滅無所至，現在不住。知此五陰從本以來空無所有，滅除諸相證如實智，成阿羅漢。諸菩薩等，思惟法已，得無生忍，滿足十地。
佛告諸大眾：「誰能於後像法之中，護持此經廣宣流佈，使求佛道者識其要妙？」
時天帝釋與龍神八部，聞佛宣告從空而下，稽首佛足，而白佛言：「世尊！若像法之中有三乘人
【現代漢語翻譯】 『十二、在身體的四種威儀（行、住、坐、臥）中，坐禪是第一位的，因為坐禪時食物容易消化，氣息調和。對於追求真理的人來說，大事尚未完成，各種煩惱賊經常伺機而動，不應該安穩地躺臥。如果行走或站立，心容易動搖難以攝持，也不可以長久。因此，應該接受常坐的方法。如果想要睡覺時，脅部不貼著牀蓆，這就是十二頭陀（苦行）之法。』
佛告訴比丘（出家人）們：『你們的念頭要集中在一個地方，不要讓它散亂，禪定的功德由此而生。一切凡夫因為顛倒的緣故，執著于有我、人、眾生、受命等概念，追逐虛假的名稱而產生各種錯誤的見解。從根本上來說，五陰（色、受、想、行、識）是清凈的，空無我所，不生、不滅、不出、不在；既非凡夫，也非非凡夫，既非聖人，也非非聖人，超越了一切名相，言語的道路斷絕；諸佛也無法行走、無法到達。你們現在應該各自安靜地思緣，仔細觀察身相。』
當時，各位比丘聽了佛所說，心中生起歡喜，立即觀察這個身體，面板、血肉膿爛污穢，筋骨脈髓脂肪腦膜，眼淚鼻涕唾液肝膽脾腎，心肺痰液，生藏和熟藏，小腸大腸，大小便，頭發毛髮指甲牙齒污垢等等，三十六種不凈之物，九個孔竅都不乾淨，從外到內，從內到外，推求我的相狀，最終無法得到。精勤不懈，於是見到色（物質）心（精神）唸唸生滅，如同流水燈焰，生沒有從哪裡來，滅沒有到哪裡去，現在不停留。知道這五陰從根本上來說空無所有，滅除各種表相，證得如實智，成就阿羅漢（斷絕煩惱，證入涅槃的聖人）。各位菩薩等，思維佛法之後，得到無生法忍（對不生不滅的真理的證悟），圓滿了十地（菩薩修行的十個階段）。
佛告訴各位大眾：『誰能夠在未來的像法時期（佛法衰微的時期），護持這部經典，廣泛地宣揚流佈，使求佛道的人認識到其中的精要奧妙？』
當時，天帝釋（忉利天之主）與龍神八部（佛教中的八類護法神），聽到佛的宣告，從空中降下，頂禮佛足，稟告佛說：『世尊！如果在像法時期有三乘人（聲聞乘、緣覺乘、菩薩乘）
【English Translation】 'Twelfth, among the four dignities of the body (walking, standing, sitting, and lying down), sitting is the foremost, as food is easily digested and the breath is harmonized. For those who seek the path, the great matter is not yet accomplished, and the thieves of afflictions are constantly seeking opportunities, so it is not appropriate to lie down comfortably. If walking or standing, the mind is easily agitated and difficult to control, and it is also not good to do for long. Therefore, one should adopt the practice of constant sitting. If one wants to sleep, the side should not touch the mat; this is the practice of the twelve Dhutas (ascetic practices).'
The Buddha told the Bhikkhus (monks): 'Your thoughts should be concentrated in one place, do not let them wander, and the merits of Dhyana (meditation) will arise from this. All ordinary beings, due to their inverted views, cling to the concepts of 'I', 'person', 'sentient being', and 'life', pursuing false names and giving rise to various false views. From the very beginning, the five Skandhas (form, feeling, perception, mental formations, and consciousness) are pure, empty of self and what belongs to self, not arising, not ceasing, not coming forth, not abiding; neither ordinary nor not ordinary, neither saint nor not saint, beyond all names and numbers, the path of language is cut off; even the Buddhas cannot walk or reach it. Now, each of you should quietly contemplate and carefully observe the characteristics of the body.'
At that time, the Bhikkhus, hearing what the Buddha said, felt joy in their hearts and immediately observed this body: skin, flesh, pus, rottenness, and filth; tendons, bones, veins, marrow, fat, and brain membrane; tears, snot, saliva, liver, gallbladder, spleen, kidneys; heart, lungs, phlegm, the raw and cooked organs; small intestine, large intestine, urine and feces; hair, nails, teeth, and grime, etc., the thirty-six impure things, the nine orifices are all unclean, from the outside to the inside, from the inside to the outside, seeking the appearance of 'I', but ultimately unable to find it. Diligently and unceasingly, they then saw that form (matter) and mind (spirit) arise and cease moment by moment, like flowing water and the flame of a lamp, arising from nowhere and ceasing nowhere, not abiding in the present. Knowing that these five Skandhas are empty from the very beginning, they extinguished all appearances, realized Suchness Wisdom, and became Arhats (saints who have cut off afflictions and entered Nirvana). The Bodhisattvas, after contemplating the Dharma, attained the Patience of Non-birth (realization of the truth of non-arising and non-ceasing), and fulfilled the Ten Bhumis (ten stages of Bodhisattva practice).
The Buddha told the assembly: 'Who can, in the future Dharma-image age (the age of the decline of the Dharma), uphold this Sutra, widely proclaim and disseminate it, so that those who seek the Buddha path may recognize its essential mysteries?'
At that time, Sakra, Lord of the Devas (ruler of the Trayastrimsa Heaven), and the Eight Classes of Dragons and Gods (eight types of protective deities in Buddhism), hearing the Buddha's proclamation, descended from the sky, prostrated at the Buddha's feet, and said to the Buddha: 'World Honored One! If in the Dharma-image age there are people of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle)
，在空閑處求佛道者，我等為作衛護，不令諸惡鬼神得嬈亂之。」
文殊師利法王子白佛言：「世尊！我當承佛威神，于未來世護持此經使不斷絕，有修學者為作開導。」
爾時，阿難前白佛言：「世尊！當何名此經？云何奉持？」
佛告阿難：「此經名為『頭陀苦行』，亦名『離著集諸善本』，汝當奉持。」
爾時，天龍八部、一切大眾，聞佛所說，歡喜奉行。
佛說十二頭陀經
【現代漢語翻譯】 現代漢語譯本：在閑暇時尋求佛道的人，我們（護法）會為他們做護衛，不讓各種惡鬼神來擾亂他們。
文殊師利（Manjushri，智慧的象徵）法王子對佛說：『世尊！我應當承蒙佛的威神力，在未來世護持這部經，使它不中斷絕滅，對於修行學習的人，為他們做開導。』
這時，阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）上前稟告佛說：『世尊！應當給這部經起什麼名字？我們應當如何奉行受持？』
佛告訴阿難：『這部經名為《頭陀苦行》（Dhuta Practice），也名為《離著集諸善本》（Detachment and Accumulation of Good Roots），你們應當奉行受持。』
當時，天龍八部（Devas, Nagas and the Eight Classes of beings，佛教的護法神）以及一切大眾，聽聞佛所說，歡喜地信受奉行。
《佛說十二頭陀經》
【English Translation】 English version: 'Those who seek the path of Buddhahood in their leisure, we (the Dharma protectors) will safeguard them, preventing all evil ghosts and spirits from disturbing them.'
Manjushri (Manjushri, the embodiment of wisdom), the Dharma prince, said to the Buddha: 'World Honored One! I shall, by the majestic power of the Buddha, protect and uphold this Sutra in future ages, ensuring it does not become extinct. For those who cultivate and study it, I will provide guidance.'
At that time, Ananda (Ananda, one of the ten great disciples of the Buddha, known for his excellent memory) stepped forward and said to the Buddha: 'World Honored One! What should this Sutra be named? How should we uphold and practice it?'
The Buddha told Ananda: 'This Sutra is named 『Dhuta Practice (Head Tuo Ku Xing)』, and also named 『Detachment and Accumulation of Good Roots (Li Zhuo Ji Zhu Shan Ben)』. You should uphold and practice it.'
At that time, the Devas, Nagas and the Eight Classes of beings (Tian Long Ba Bu), and all the great assembly, hearing what the Buddha had said, joyfully accepted and practiced it.
The Sutra on the Twelve Dhuta Practices Spoken by the Buddha