T24n1482_佛阿毗曇經出家相品
大正藏第 24 冊 No. 1482 佛阿毗曇經出家相品
No. 1482
佛阿毗曇經出家相品第一(捲上)
陳天竺三藏真諦譯
以一千阿僧祇世界眾生所有功德，成佛一毛孔；如是成佛一毛孔功德，遍如來身毛孔功德，成佛一好；如是成就八十種好功德，增為百倍，乃成如來身上一相；所成就三十二相功德，增為千倍，乃成如來額上一白毫相；以一千毫相功德，增為百倍，乃成如來一頂骨相，一切飛天所不能見頂。如是不思議清凈功德聚，成就佛身。是故如來於天人中最為尊勝。
佛言：「往昔諸佛所說，汝等比丘！若見十二因緣生相，即是見法。若能見法，其則見佛。」說如是語，其義何也？其義者，以是因緣，見十二因緣生相有生無生，即是見法。若能見法有生無生，即是見佛，以隨從慧。
複次，何者為十二因緣名？往古諸佛皆說，以二義故說十二因緣生：一從因、二從緣。復應作二義觀之：一外、二內。其外因緣從因義。何者？一切過去未來諸佛種智，同說如是，以從種生芽、從芽生葉、從葉生節、從節生莖、從莖生干、從干生枝、從枝生萼、從萼生花、從花生子。若無子則不生芽，如是無花則不生子。有子故得生芽，如是有花故得生子。如此，子
【現代漢語翻譯】 現代漢語譯本 大正藏第 24 冊 No. 1482 佛阿毗曇經出家相品
No. 1482
佛阿毗曇經出家相品第一(捲上)
陳天竺三藏真諦譯
以一千阿僧祇（asamkhya，無數）世界眾生所有功德，成就佛的一個毛孔；像這樣成就佛的一個毛孔的功德，遍佈如來全身毛孔的功德，成就佛的一個好相；像這樣成就八十種好相的功德，增加為一百倍，才成就如來身上的一相；所成就的三十二相功德，增加為一千倍，才成就如來額頭上的一白毫相；用一千個白毫相的功德，增加為一百倍，才成就如來一個頂骨相，一切飛天都不能看見的頂。 像這樣不可思議的清凈功德聚集，成就佛身。因此如來在天人之中最為尊勝。
佛說：『過去諸佛所說，你們這些比丘！如果見到十二因緣的生相，就是見到法。如果能夠見到法，那就是見到佛。』 說這樣的話，是什麼意思呢？ 它的意思是，因為這個因緣，見到十二因緣的生相有生無生，就是見到法。如果能夠見到法有生無生，就是見到佛，以隨順智慧。
再者，什麼是十二因緣的名稱？過去諸佛都說，因為兩種意義的緣故說十二因緣的生起：一是因，二是緣。又應當作兩種意義來觀察它：一是外，二是內。那外在的因緣是從因的意義。什麼是外在的因緣呢？一切過去未來諸佛的種智，都同樣說，從種子生出芽、從芽生出葉、從葉生出節、從節生出莖、從莖生出干、從干生出枝、從枝生出萼、從萼生出花、從花生出子。如果沒有子就不會生芽，像這樣沒有花就不會生子。因為有子所以能夠生芽，像這樣因為有花所以能夠生子。像這樣，子…… English version T24 No. 1482 The Buddha Abhidhamma Sutra on the Characteristics of Renunciation
No. 1482
The Buddha Abhidhamma Sutra on the Characteristics of Renunciation, Chapter 1 (Volume 1)
Translated by Tripitaka Master Paramārtha from India of the Chen Dynasty
The merit of all beings in a thousand asamkhya (countless) worlds constitutes one pore of a Buddha; the merit of one pore of a Buddha, pervading the merit of all pores of the Tathagata's body, constitutes one auspicious mark of a Buddha; the merit of accomplishing eighty minor marks, increased a hundredfold, constitutes one major mark on the Tathagata's body; the merit of accomplishing thirty-two major marks, increased a thousandfold, constitutes the white hair mark between the eyebrows of the Tathagata; the merit of a thousand white hair marks, increased a hundredfold, constitutes one cranial protuberance of the Tathagata, a crown that all flying deities cannot see. Such an inconceivable accumulation of pure merit constitutes the Buddha's body. Therefore, the Tathagata is the most venerable among gods and humans.
The Buddha said, 'In the past, all Buddhas said, 'You monks! If you see the arising aspect of the twelve links of dependent origination, you see the Dharma. If you can see the Dharma, then you see the Buddha.'' What is the meaning of saying this? Its meaning is that, because of this condition, seeing the arising aspect of the twelve links of dependent origination as having arising and non-arising, is seeing the Dharma. If you can see the Dharma as having arising and non-arising, then you see the Buddha, by following wisdom.
Furthermore, what are the names of the twelve links of dependent origination? All Buddhas of the past have said that the arising of the twelve links of dependent origination is spoken of for two reasons: one is from cause, and the other is from condition. Moreover, it should be observed in two senses: one is external, and the other is internal. The external condition is from the meaning of cause. What is the external condition? All Buddhas of the past and future, with their wisdom of the seed, similarly say that from the seed arises a sprout, from the sprout arises a leaf, from the leaf arises a node, from the node arises a stem, from the stem arises a trunk, from the trunk arises a branch, from the branch arises a calyx, from the calyx arises a flower, and from the flower arises a fruit. If there is no fruit, then no sprout will arise; just as if there is no flower, then no fruit will arise. Because there is a fruit, a sprout can arise; just as because there is a flower, a fruit can arise. Thus, the fruit...
【English Translation】 English version T24 No. 1482 The Buddha Abhidhamma Sutra on the Characteristics of Renunciation
No. 1482
The Buddha Abhidhamma Sutra on the Characteristics of Renunciation, Chapter 1 (Volume 1)
Translated by Tripitaka Master Paramārtha from India of the Chen Dynasty
The merit of all beings in a thousand asamkhya (countless) worlds constitutes one pore of a Buddha; the merit of one pore of a Buddha, pervading the merit of all pores of the Tathagata's body, constitutes one auspicious mark of a Buddha; the merit of accomplishing eighty minor marks, increased a hundredfold, constitutes one major mark on the Tathagata's body; the merit of accomplishing thirty-two major marks, increased a thousandfold, constitutes the white hair mark between the eyebrows of the Tathagata; the merit of a thousand white hair marks, increased a hundredfold, constitutes one cranial protuberance of the Tathagata, a crown that all flying deities cannot see. Such an inconceivable accumulation of pure merit constitutes the Buddha's body. Therefore, the Tathagata is the most venerable among gods and humans.
The Buddha said, 'In the past, all Buddhas said, 'You monks! If you see the arising aspect of the twelve links of dependent origination, you see the Dharma. If you can see the Dharma, then you see the Buddha.'' What is the meaning of saying this? Its meaning is that, because of this condition, seeing the arising aspect of the twelve links of dependent origination as having arising and non-arising, is seeing the Dharma. If you can see the Dharma as having arising and non-arising, then you see the Buddha, by following wisdom.
Furthermore, what are the names of the twelve links of dependent origination? All Buddhas of the past have said that the arising of the twelve links of dependent origination is spoken of for two reasons: one is from cause, and the other is from condition. Moreover, it should be observed in two senses: one is external, and the other is internal. The external condition is from the meaning of cause. What is the external condition? All Buddhas of the past and future, with their wisdom of the seed, similarly say that from the seed arises a sprout, from the sprout arises a leaf, from the leaf arises a node, from the node arises a stem, from the stem arises a trunk, from the trunk arises a branch, from the branch arises a calyx, from the calyx arises a flower, and from the flower arises a fruit. If there is no fruit, then no sprout will arise; just as if there is no flower, then no fruit will arise. Because there is a fruit, a sprout can arise; just as because there is a flower, a fruit can arise. Thus, the fruit...
亦不言我能生芽、芽亦不言我能自生，如是一切法如理而安。以是義故，外因緣從因義，應如是觀，此是觀因義。觀緣義者何！如地性、水性、火性、風性、空性。其地性者，能受種子。水性者，能潤種子。火性者，能熟種子。風性者，能增長種子。空性者，能為種子作無礙。若離此緣則種子不生，如地效能受種子、水效能潤種子、火效能熟種子、風效能增長種子、空效能無礙種子，賴時節故種子增長，種子增長故生芽。其地性者亦不言我能受種子、水性者亦不言我能潤種子、火性者亦不言我能熟種子、空性者亦不言我能為種子作無礙、種子亦不念言我藉此等緣能得增長。若離此緣，種子則不能生芽。其此芽亦非自作、亦非共作、亦非自在天作、亦非無因生，皆從地水火風空種子時節故生芽。
此外因緣應作五事觀察：非常、非斷、非傳度、藉緣故果實增廣、從相似生。言非常者，此種滅故言非常。即此時種滅、即此時芽生，以無障礙故，如稱低起，故言非斷。種與芽亦不相似，故言非傳度。所種種少、收子滋多，故言藉緣故果實增廣。如所種種，即生相似果，此是從相似生。是亦不然。如是從花故生子，應如理安。如是外因緣，應二種觀察。
如是內因緣義，亦應二種觀察：一從因、二從緣。其內緣從
【現代漢語翻譯】 現代漢語譯本 也不說我能生芽，芽也不說我能自己生長，像這樣一切法都依道理而安立。因為這個緣故，外在的因緣從『因』的意義上來說，應當這樣觀察，這是觀察『因』的意義。觀察『緣』的意義是什麼呢？比如地性（土地的性質）、水性（水的性質）、火性（火的性質）、風性（風的性質）、空性（空間的性質）。其中地性，能夠容受種子。水性，能夠滋潤種子。火性，能夠成熟種子。風性，能夠增長種子。空性，能夠為種子提供無礙的空間。如果離開了這些緣，那麼種子就不會生長。比如地效能夠容受種子，水效能夠滋潤種子，火效能夠成熟種子，風效能夠增長種子，空效能夠為種子提供無礙的空間，依靠時節的因緣，種子才能增長，種子增長所以才能生芽。地性不說我能容受種子，水性不說我能滋潤種子，火性不說我能成熟種子，空性不說我能為種子提供無礙的空間，種子也不想說我憑藉這些緣才能得到增長。如果離開了這些緣，種子就不能生芽。這個芽也不是自己產生的，也不是共同產生的，也不是自在天（神）創造的，也不是沒有原因而生的，都是從地、水、火、風、空、種子、時節這些因緣和合而生芽。 此外在的因緣應當從五個方面來觀察：非常、非斷、非傳度、憑藉緣故果實增廣、從相似生。說『非常』，是因為種子滅亡了，所以說是『非常』。種子滅亡的那個時候，芽就產生了，因為沒有障礙的緣故，就像秤的低起一樣，所以說是『非斷』。種子和芽也不相似，所以說是『非傳度』。所種的種子很少，收穫的果實卻很多，所以說是『憑藉緣故果實增廣』。像所種的種子，就生出相似的果實，這叫做『從相似生』。這也是不一定的。比如從花而生子，應當依道理而安立。像這樣外在的因緣，應當從兩種方面來觀察。 像這樣內在的因緣的意義，也應當從兩種方面來觀察：一是從因，二是從緣。其內在的緣從...
【English Translation】 English version Neither does 'I' say 'I can produce a sprout,' nor does the sprout say 'I can grow by myself.' Thus, all dharmas are established according to reason. Therefore, external conditions, in terms of 'cause,' should be observed in this way. This is observing the meaning of 'cause.' What is observing the meaning of 'condition'? It is like earth element (the nature of earth), water element (the nature of water), fire element (the nature of fire), wind element (the nature of wind), and space element (the nature of space). Among them, the earth element can receive seeds. The water element can moisten seeds. The fire element can ripen seeds. The wind element can help seeds grow. The space element can provide unobstructed space for seeds. If these conditions are absent, then seeds will not grow. For example, the earth element can receive seeds, the water element can moisten seeds, the fire element can ripen seeds, the wind element can help seeds grow, and the space element can provide unobstructed space for seeds. Relying on the timing of the seasons, seeds grow, and because seeds grow, sprouts are produced. The earth element does not say 'I can receive seeds,' the water element does not say 'I can moisten seeds,' the fire element does not say 'I can ripen seeds,' the space element does not say 'I can provide unobstructed space for seeds,' and the seed does not think 'I can grow because of these conditions.' If these conditions are absent, the seed cannot produce a sprout. This sprout is neither self-made, nor jointly made, nor created by Ishvara (a deity), nor does it arise without a cause; it arises from the combination of earth, water, fire, wind, space, seed, and seasonal conditions. Furthermore, external conditions should be observed from five aspects: impermanent, non-severed, non-transferred, fruit expands due to conditions, and arising from similarity. 'Impermanent' is said because the seed is destroyed. At the moment the seed is destroyed, the sprout arises, because there is no obstruction, like the rise and fall of a scale, so it is said to be 'non-severed.' The seed and the sprout are also not similar, so it is said to be 'non-transferred.' What is sown is little, but the harvested fruit is abundant, so it is said that 'fruit expands due to conditions.' Like what is sown, a similar fruit arises, this is called 'arising from similarity.' This is also not certain. For example, from a flower a fruit arises, it should be established according to reason. Thus, external conditions should be observed from two aspects. Likewise, the meaning of internal conditions should also be observed from two aspects: one is from cause, and the other is from condition. The internal condition from...
因義何也？所言無明緣行、行緣識、識緣名色、名色緣六入、六入緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣老死憂悲苦惱，次第增長。如是等苦陰聚集增長，如是有無明故行增長，如是乃至有生故老死增長。若無無明則不生行，若無生則無老死，如是有無明故有行增長，如是有生故有老死增長。其無明亦不念言我能造行、行亦不念言我為無明所造，乃至生亦不言我能造老死、老死亦不言我為生所造。如是有無明故有行增長，乃至有生故有老死增長。云何名無明？所言無明者，依六種性稱為男女。何者為六種性？如是地性、水性、火性、風性、空性、識性。其地性者，堅相，能成身、使身不敗。水性亦能持能潤、能軟能濕。火性亦能持所飲啖食味、能令成熟。風性亦能持歔吸噫氣喘息吐等。此等四大所成，內孔即是空大，乃至成名色。喻如束荻緣由，則是識性。其地性非我、非眾生、非命、非男非女、非自非他，如是乃至識性。如是六性緣具故，有眾生想、常想恒想、有想、吾我想、淫慾想、我想。如是等類種種無知，稱為無明。有此無明故，于境則生愛著、則生瞋恚、則生癡。此等貪瞋癡依境故起，則稱為行。隨事分別，故名為識。從此識故復生四陰，即是名色。依名色故有諸根，以此稱為六入。此聚
【現代漢語翻譯】 現代漢語譯本 什麼是因的含義呢？就是所說的『無明緣行』（無明是產生行為的條件，無明導致行為），『行緣識』（行為是產生意識的條件，行為導致意識），『識緣名色』（意識是產生名色的條件，意識導致名色），『名色緣六入』（名色是產生六入的條件，名色導致六入），『六入緣觸』（六入是產生觸的條件，六入導致觸），『觸緣受』（觸是產生感受的條件，觸導致感受），『受緣愛』（感受是產生愛的條件，感受導致愛），『愛緣取』（愛是產生執取的條件，愛導致執取），『取緣有』（執取是產生存在的條件，執取導致存在），『有緣生』（存在是產生出生的條件，存在導致出生），『生緣老死憂悲苦惱』（出生是產生衰老、死亡、憂愁、悲傷、痛苦、煩惱的條件，出生導致衰老、死亡、憂愁、悲傷、痛苦、煩惱），這樣次第增長。像這樣苦陰聚集增長，就像因為有無明所以行為增長，像這樣乃至因為有出生所以衰老死亡增長。如果沒有無明，就不會產生行為；如果沒有出生，就沒有衰老死亡。像這樣因為有無明所以有行為增長，像這樣因為有出生所以有衰老死亡增長。這無明也不會想『我能造作行為』，行為也不會想『我被無明所造作』，乃至出生也不會說『我能造作衰老死亡』，衰老死亡也不會說『我被出生所造作』。像這樣因為有無明所以有行為增長，乃至因為有出生所以有衰老死亡增長。 什麼叫做無明呢？所說的無明，依據六種性質而稱為男女。什麼是六種性質呢？就是地性、水性、火性、風性、空性、識性。這地性，是堅固的性質，能夠構成身體，使身體不敗壞。水性也能夠支援、能夠滋潤、能夠柔軟、能夠濕潤。火性也能夠支援所飲用和吃下的食物的味道，能夠使之成熟。風性也能夠支援呼吸、吸氣、打嗝、喘息、吐氣等等。這些四大所構成，內部的孔隙就是空大，乃至形成名色。比喻就像捆綁在一起的蘆葦，緣由就是識性。這地性不是我、不是眾生、不是生命、不是男人不是女人、不是自己不是他人，像這樣乃至識性。像這樣六種性質因緣聚合的緣故，有眾生想、常想、恒想、有想、吾我想、淫慾想、我想。像這樣等等各種無知，稱為無明。有了這無明，對於外境就產生愛著、就產生嗔恚、就產生愚癡。這些貪婪、嗔恨、愚癡依靠外境而生起，就稱為行。隨順事物而分別，所以叫做識。從這意識的緣故又產生四陰，就是名色。依靠名色的緣故有諸根，因此稱為六入。這些聚集
【English Translation】 English version What is the meaning of 'cause'? It refers to what is said: 'Ignorance conditions volitional formations (Avijjāpaccayā saṅkhārā, ignorance leads to actions), volitional formations condition consciousness (saṅkhārapaccayā viññāṇaṃ, actions lead to consciousness), consciousness conditions name and form (viññāṇapaccayā nāmarūpaṃ, consciousness leads to mind and body), name and form condition the six sense bases (nāmarūpapaccayā saḷāyatanaṃ, mind and body lead to the six senses), the six sense bases condition contact (saḷāyatanapaccayā phasso, the six senses lead to contact), contact conditions feeling (phassapaccayā vedanā, contact leads to feeling), feeling conditions craving (vedanāpaccayā taṇhā, feeling leads to craving), craving conditions clinging (taṇhāpaccayā upādānaṃ, craving leads to grasping), clinging conditions becoming (upādānapaccayā bhavo, grasping leads to becoming), becoming conditions birth (bhavapaccayā jāti, becoming leads to birth), birth conditions aging, death, sorrow, lamentation, pain, grief, and despair (jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā, birth leads to old age, death, sorrow, lamentation, pain, grief, and despair), thus, suffering increases in sequence. In this way, the accumulation and increase of the mass of suffering is like this: because there is ignorance, volitional formations increase; likewise, even because there is birth, aging and death increase. If there is no ignorance, then volitional formations will not arise; if there is no birth, then there will be no aging and death. Thus, because there is ignorance, volitional formations increase; likewise, because there is birth, aging and death increase. This ignorance does not think, 'I can create volitional formations,' nor do volitional formations think, 'I am created by ignorance,' and so on, even birth does not say, 'I can create aging and death,' nor does aging and death say, 'I am created by birth.' Thus, because there is ignorance, volitional formations increase; even because there is birth, aging and death increase. What is called ignorance? What is referred to as ignorance is based on six natures and is called male and female. What are the six natures? They are earth element (ground property, solidity), water element (fluid property, cohesion), fire element (heat property, temperature), wind element (air property, movement), space element (void property, space), and consciousness element (awareness property, consciousness). The earth element is the nature of solidity, which can form the body and prevent it from decaying. The water element can also support, moisten, soften, and wet. The fire element can also support the taste of what is drunk and eaten, and can ripen it. The wind element can also support breathing, inhaling, hiccupping, panting, exhaling, and so on. These are formed by the four great elements, and the internal cavities are the space element, even forming name and form. It is like a bundle of reeds tied together, the cause is the consciousness element. This earth element is not 'I', not a sentient being, not a life, not male, not female, not self, not other, and so on, even the consciousness element. Thus, because these six natures are complete, there is the thought of a sentient being, the thought of permanence, the thought of constancy, the thought of existence, the thought of 'I', the thought of lust, the thought of 'me'. Such kinds of various ignorance are called ignorance. Because of this ignorance, attachment arises towards objects, anger arises, and delusion arises. These greed, hatred, and delusion arise depending on objects, and are called volitional formations. Discriminating according to things is called consciousness. From this consciousness, the four aggregates arise again, which are name and form. Depending on name and form, there are the sense bases, therefore called the six sense bases. These aggregates
集故有觸，覺觸故想，想后故愛，愛增廣故取，依取故生後有，業有生故有有，以業為因故有陰，陰起故生、陰熟故老、陰壞故死、內煩熱故憂、思想故悲、身識陰和會故苦。意識陰和會故不適，如是等名隨煩惱分。其闇義故無明，其造作義故行，識義故識，堅立義故名色，入門義故六入，觸義故觸，領取義故受，愛取義故取，更生後有義故有，起義故生，熟義故老，壞義故死，煩熱義故憂，思想義故悲，逼惱身義故苦。逼惱心義故不適，隨煩惱分義故苦惱。如是不隨實相故則隨邪行，無知故則無明，如是無明故生三種行，則是善、不善、無記。故言無明緣行。有如是等行故，有善識、不善識、無記識，以是故行緣識。以有善從識故則生，從善名色、不善及無記亦如是生，識緣故稱為名色。名色增長故，有六門作所應作等知智，名色緣故稱為六入。六觸入故生六觸，緣此六入故稱為觸。此觸生故故生受，故稱緣觸生受，領取諸緣味著故名受。緣受故稱為愛，歡悅耽著好色染味名色不能捨離，深更貪求此等，稱為愛。緣愛故取，欲更希求後有，因身口意業故，稱取緣有。依業故生陰，此是緣有故生。此陰生起故有熟壞，故稱生緣老死。如是十二因緣生，更相因賴更相生長，無始輪轉無有斷絕。
複次業及識等，次
【現代漢語翻譯】 現代漢語譯本 因為聚集的緣故而有觸（感覺），因為覺察到觸而產生想（思維），產生想之後就有了愛（貪戀），愛增長擴大就產生了取（執取），依靠取就導致了未來生命的產生，因為業力的存在而有生命，因為業是原因所以有五陰（色、受、想、行、識），五陰生起就有了生（出生），五陰成熟就有了老（衰老），五陰壞滅就有了死（死亡），內心煩躁如火焚燒般就有了憂（憂愁），思慮牽掛就有了悲（悲傷），身體的感受與五陰聚合就有了苦（痛苦）。意識與五陰聚合就有了不適（不適意），這些都叫做隨煩惱分（伴隨煩惱的部分）。 因為對真理的矇昧無知所以是無明（愚癡），因為造作各種行為所以是行（行為），因為能識別事物所以是識（意識），因為能堅固確立所以是名色（精神和物質），因為是進入各種境界的門戶所以是六入（眼、耳、鼻、舌、身、意），因為能接觸外境所以是觸（感覺），因為能領受外境所以是受（感受），因為愛和執取所以是取（執取），因為能再次產生未來的生命所以是有（存在），因為生起所以是生（出生），因為成熟所以是老（衰老），因為壞滅所以是死（死亡），因為煩躁如火焚燒所以是憂（憂愁），因為思慮牽掛所以是悲（悲傷），因為逼迫惱亂身體所以是苦（痛苦），因為逼迫惱亂內心所以是不適（不適意），因為是伴隨煩惱的部分所以是苦惱（痛苦煩惱）。 像這樣不隨順事物真實相狀，所以就隨順了邪惡的行為，因為沒有智慧，所以就是無明（愚癡），像這樣因為無明（愚癡）就產生了三種行為，也就是善（好的）、不善（不好的）、無記（非善非惡）。所以說無明（愚癡）是產生行為的因緣。因為有像這樣的行為，所以就有了善識（好的意識）、不善識（不好的意識）、無記識（非善非惡的意識），因此說行為是產生意識的因緣。因為有了從善產生的意識，所以就產生了善的名色（好的精神和物質），不善和無記也是這樣產生，意識是產生名色的因緣。 名色增長，就有了六根（眼、耳、鼻、舌、身、意）的運作和應有的知覺和智慧，名色是產生六入的因緣。六根接觸外境就產生了六觸（六種感覺），因為這六根的緣故所以稱為觸（感覺）。因為有了這觸（感覺）的產生，所以就產生了受（感受），所以說因為觸（感覺）的緣故而產生受（感受），領受各種因緣並對滋味產生迷戀就叫做受（感受）。因為受（感受）的緣故就產生了愛（貪愛），對美好的事物感到歡喜迷戀，貪圖色、聲、香、味、觸等滋味而不能捨離，深深地貪求這些，就叫做愛（貪愛）。 因為愛（貪愛）的緣故就產生了取（執取），想要更加希求未來的生命，因為身口意所造作的業力，所以說取（執取）是產生有的因緣。依靠業力就產生了五陰（色、受、想、行、識），這就是因為有（存在）的緣故而產生生（出生）。這五陰生起就有了成熟和壞滅，所以說生（出生）是產生老死（衰老和死亡）的因緣。像這樣十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）的產生，互相依賴互相增長，無始以來輪迴流轉沒有斷絕。 其次是業和識等等，接下來...
【English Translation】 English version Due to aggregation, there is contact (feeling); due to perceiving contact, there is thought (thinking); after thought arises love (craving); as love increases and expands, there is grasping (attachment); relying on grasping, there is the arising of future existence; because of the existence of karma, there is being; because karma is the cause, there are the five aggregates (form, feeling, perception, mental formations, consciousness); when the aggregates arise, there is birth; when the aggregates mature, there is aging; when the aggregates decay, there is death; due to internal agitation, there is sorrow; due to thought, there is grief; due to the union of the physical aggregate, there is suffering. Due to the union of the consciousness aggregate, there is discomfort; these are called aspects of secondary afflictions. Because of the darkness of meaning, there is ignorance (avidya); because of the act of creating, there is action (karma); because of the meaning of discernment, there is consciousness (vijnana); because of the meaning of firm establishment, there is name and form (nama-rupa); because of the meaning of entering, there are the six entrances (sadayatana); because of the meaning of contact, there is contact (sparsha); because of the meaning of reception, there is feeling (vedana); because of the meaning of love and grasping, there is grasping (upadana); because of the meaning of rebirth, there is existence (bhava); because of arising, there is birth (jati); because of maturation, there is aging (jara); because of decay, there is death (marana); because of agitation, there is sorrow (shoka); because of thought, there is grief (parideva); because of afflicting the body, there is suffering (duhkha); because of afflicting the mind, there is discomfort (daurmanasya); because of the meaning of secondary afflictions, there is suffering and affliction (klesha). Thus, not following the true nature of reality, one follows wrong conduct; because of lack of knowledge, there is ignorance (avidya); thus, because of ignorance (avidya), three kinds of actions arise, namely good (kusala), bad (akusala), and neutral (avyakrita). Therefore, it is said that ignorance (avidya) is the condition for action. Because there are such actions, there is good consciousness (kusala-vijnana), bad consciousness (akusala-vijnana), and neutral consciousness (avyakrita-vijnana); therefore, action is the condition for consciousness. Because there is consciousness arising from good, there arises good name and form (kusala-nama-rupa); bad and neutral also arise in the same way; consciousness is said to be the condition for name and form. As name and form grow, there are the functions of the six senses (eye, ear, nose, tongue, body, mind) and the corresponding knowledge and wisdom; name and form are the condition for the six entrances (sadayatana). Because of the six sense entrances, six contacts (sparsha) arise; because of these six entrances, it is called contact (sparsha). Because this contact (sparsha) arises, feeling (vedana) arises; therefore, it is said that feeling (vedana) arises from contact (sparsha), receiving various conditions and becoming attached to their flavor is called feeling (vedana). Because of feeling (vedana), love (trishna) arises, delighting in and being attached to beautiful things, craving the flavors of form, sound, smell, taste, and touch, and being unable to let go, deeply craving these, is called love (trishna). Because of love (trishna), grasping (upadana) arises, wanting to further desire future existence, because of the karma created by body, speech, and mind, it is said that grasping (upadana) is the condition for existence (bhava). Relying on karma, the five aggregates (form, feeling, perception, mental formations, consciousness) arise; this is because existence (bhava) is the condition for birth (jati). When these aggregates arise, there is maturation and decay, so it is said that birth (jati) is the condition for aging and death (jara-marana). Thus, the arising of the twelve links of dependent origination (ignorance, action, consciousness, name and form, six entrances, contact, feeling, love, grasping, existence, birth, aging and death) is mutually dependent and mutually increasing, revolving without beginning and without end. Furthermore, karma and consciousness, etc., next...
生十二因緣故生四支，此隨因義。何者為四？無明、愛、業、識也。其識種子有，為因其名色者，業及田為因，無明愛為煩惱因。無此業煩惱故，識種子不生長。則此因，業識種子為田，無明故散識種子，愛故潤識種子。其無明亦不生念言我能散識種子，愛亦不念言我能潤識種子，業亦不念言我于識為田用，識種子亦不念言我緣此等故生。複次，識種子安住業田中，為愛所潤漬，無明為密覆，故種子生長，生名色芽於一切無生陰。則此名色芽，亦非自造、亦非他造、亦非俱造、亦非自在天造、亦非無因生。有如上業煩惱故，識種子增長生名色芽，亦不從此世度於後世而有，隨從業果因緣備足故。譬如明鏡睹見面像，面亦不離身度于鏡中而有相似形像，藉因緣備足故。如是此身於此處滅、于彼處生，有業因緣隨逐備足故。譬如月輪於三萬二千由旬形現於此，以缽盛水睹見月形，月亦不從空墜落於此，亦不度來而有月形像，因緣具故。譬如持火以密器盛貯，火然不滅，焰亦不離焰去，隨因故然。如是業煩惱生識種子，從此生入相續，生名色芽于無主法，因緣具故如是。一切有支如理而安，如是內因緣，從因義如是，觀如是從緣義，從因義如是、從緣義如是。如修多羅中說，如是緣起如是緣集。如是緣，如是阿毗曇中今當說
【現代漢語翻譯】 現代漢語譯本 因為十二因緣而產生四支，這是隨順因的意義。哪四種呢？即無明（avidyā，對事物真相的迷惑）、愛（tṛṣṇā，渴愛、貪慾）、業（karma，行為、造作）、識（vijñāna，意識）。其中的識種子存在，作為名色（nāmarūpa，精神和物質現象）的因，業和（業）田是（名色的）因，無明和愛是煩惱的因。因為沒有這些業和煩惱，識種子就不會生長。因此，這個因，業識種子作為田地，因為無明而散佈識種子，因為愛而滋潤識種子。然而，無明也不會生起念頭說『我能散佈識種子』，愛也不會念頭說『我能滋潤識種子』，業也不會念頭說『我對於識是田地的作用』，識種子也不會念頭說『我因為這些因緣而生』。再者，識種子安住在業田中，被愛所滋潤，被無明所嚴密覆蓋，所以種子生長，在一切無生陰中產生名色芽。那麼，這個名色芽，也不是自己造作的，也不是他人造作的，也不是共同造作的，也不是自在天（Īśvara，印度教中的主神）造作的，也不是無因而生的。因為有如上的業和煩惱，識種子增長而生出名色芽，也不是從此世度到後世而有的，而是隨從業果的因緣具備充足的緣故。譬如在明鏡中看到面部的影像，面部也不是離開身體而度到鏡中才有的相似形像，而是憑藉因緣具備充足的緣故。如此，此身在此處滅亡、在彼處產生，是因為業的因緣隨逐具備充足的緣故。譬如月輪在三萬二千由旬（yojana，古印度長度單位）之外顯現於此，用缽盛水可以看到月亮的形狀，月亮也不是從空中墜落到這裡，也不是度過來才有的月亮影像，而是因緣具足的緣故。譬如拿著火用密閉的容器盛放，火燃燒而不熄滅，火焰也不會離開火焰而消失，而是隨順因的緣故而燃燒。如此，業和煩惱產生識種子，從此生進入相續，在無主法中產生名色芽，因緣具足就是這樣。一切有支如理安立，如此是內因緣，從因的意義上是這樣，觀察如是從緣的意義，從因的意義是這樣、從緣的意義也是這樣。如修多羅（sūtra，佛經）中所說，如此是緣起，如此是緣集。如此是緣，如此是阿毗曇（Abhidharma，論藏）中現在應當說的。
【English Translation】 English version Because of the twelve nidānas (nidāna, links in the chain of dependent origination), the four limbs arise; this follows the meaning of cause. What are the four? They are avidyā (ignorance), tṛṣṇā (craving), karma (action), and vijñāna (consciousness). The seed of consciousness exists as the cause of nāmarūpa (name and form); karma and the field (of action) are the cause, while avidyā and tṛṣṇā are the cause of afflictions. Because there are no such karma and afflictions, the seed of consciousness does not grow. Therefore, this cause, the seed of karma-consciousness, serves as the field; because of avidyā, the seed of consciousness is scattered; because of tṛṣṇā, the seed of consciousness is moistened. However, avidyā does not give rise to the thought 'I can scatter the seed of consciousness,' nor does tṛṣṇā think 'I can moisten the seed of consciousness,' nor does karma think 'I serve as the field for consciousness,' nor does the seed of consciousness think 'I arise because of these conditions.' Furthermore, the seed of consciousness dwells in the field of karma, is moistened by tṛṣṇā, and is closely covered by avidyā; therefore, the seed grows, producing the sprout of nāmarūpa in all unoriginated skandhas (skandha, aggregates). Then, this sprout of nāmarūpa is neither self-made, nor made by others, nor made by both, nor made by Īśvara (sovereign god), nor does it arise without cause. Because there are such karma and afflictions as mentioned above, the seed of consciousness grows and produces the sprout of nāmarūpa; it is not that it passes from this life to the next, but it is because the conditions of karma-result are fully met. For example, when one sees the image of a face in a clear mirror, the face does not leave the body and pass into the mirror to have a similar image; it is because the conditions are fully met. Thus, this body perishes here and arises there because the conditions of karma follow and are fully met. For example, the moon appears at a distance of thirty-two thousand yojanas (yojana, ancient Indian unit of distance); when one sees the shape of the moon in a bowl of water, the moon does not fall from the sky into the bowl, nor does it come over to have the image of the moon; it is because the conditions are complete. For example, if one holds fire in a sealed container, the fire burns without extinguishing, and the flame does not leave the flame; it burns according to the cause. Thus, karma and afflictions produce the seed of consciousness; from this, birth enters into continuity, producing the sprout of nāmarūpa in ownerless dharmas (dharma, phenomena); it is thus because the conditions are complete. All conditioned elements are established according to reason; thus, this is the internal cause, and from the meaning of cause, it is thus; observe that from the meaning of condition, from the meaning of cause it is thus, and from the meaning of condition it is also thus. As it is said in the sūtras (sūtra, discourses), thus is dependent origination, thus is the accumulation of conditions. Thus is the condition, thus is what should now be said in the Abhidharma (Abhidharma, scholastic treatises).
妙勝相，如男女聚集有淫慾，時節俱會，相續識種子于女人腹內起名色芽，如眼緣色、藉明生意、緣生眼識。如是色為眼識緣境、明為開導、空為不礙，如是生意；無如是緣則識不生。若眼入無𨵗，色等外塵則為緣對、明為開導、空為無礙，生意緣，則依意所作。如是眼、色、明、空、生意緣和合故生眼識。則此眼亦不念言我能為眼識作依，色亦不念言我能為眼識作緣，境明亦不念言我為眼識作明導，空亦不念言我能為眼識作無礙，生意緣亦不念言我能為眼識作意緣。眼識亦不念言。我藉此等緣所生。若有此緣則生眼識。如是耳鼻舌身意識，如理廣如是說。安住明中，依意及法生意緣。如是廣說。如是內因緣從緣義，應如是觀其內因緣義。
應作五事觀察。非常、非斷、非傳度、藉緣故果實增廣、從相似生。此亦不然。所以者何？臨死之陰滅故非常。即此時死陰滅故，更生余陰中無間缺，如稱低起，故非斷。以非相似故從初心更生勝心，故非傳度。緣作小業受大果報，故稱藉緣故果實增廣。如所作受業便受相似果，故稱從相似生。此亦不然。若是因緣，知十二因緣陰生有生無生，則於此時以用一識本所經修四諦則能證：苦以智證、集以命證、滅以現前證、道以觀證。如是見四正諦諸正弟子即是見法，若見法即是
【現代漢語翻譯】 現代漢語譯本： 妙勝相，譬如男女聚集產生淫慾，時機成熟，相續的識種子在女人的腹內開始形成名色之芽。又如眼睛接觸到色塵，憑藉光明而產生生意，因緣和合而生出眼識。這樣，色塵是眼識的緣境，光明是引導，空間是無礙，這些都是生意。如果沒有這些因緣，眼識就不會產生。如果眼根沒有缺陷，色等外在塵境就成為緣對，光明是引導，空間是無礙，生意是因緣，那麼就依隨意識所作。這樣，眼、色、光明、空間、生意等因緣和合，才產生眼識。這時，眼根不會想『我能為眼識提供依靠』，色塵也不會想『我能為眼識提供緣境』，光明也不會想『我能為眼識作引導』，空間也不會想『我能為眼識提供無礙』，生意也不會想『我能為眼識提供意緣』。眼識也不會想『我憑藉這些因緣而生』。如果具備這些因緣，就會產生眼識。像這樣，耳、鼻、舌、身、意識，都可以按照這個道理廣泛地解釋。安住在光明之中，依靠意和法，產生生意。像這樣廣泛地解釋。像這樣，從因緣的意義上，應該這樣觀察內在的因緣之義。 應該從五個方面進行觀察：非常、非斷、非傳度、憑藉因緣果實增長、從相似而生。這些說法也不完全正確。為什麼呢？因為臨死時的陰滅，所以說非常。但正因為此時死陰滅了，才又產生其餘的陰，其中沒有間斷缺失，就像秤桿低下去又抬起來一樣，所以說非斷。因為並非完全相似，所以從最初的心念會產生更殊勝的心念，所以說非傳度。因為憑藉因緣，做了小小的業，卻能得到巨大的果報，所以說憑藉因緣果實增長。因為所作的業會受到相似的果報，所以說從相似而生。這些說法也不完全正確。如果是因緣，知道十二因緣的陰生、有生、無生，那麼在這個時候，用一識（ekacitta）本來所修的四聖諦（catvāri āryasatyāni），就能證悟：苦（duḥkha）用智慧證悟，集（samudaya）用命證悟，滅（nirodha）用現前證悟，道（mārga）用觀證悟。像這樣見到四正諦（catvāri āryasatyāni）的諸位正弟子，就是見到了法（dharma），如果見到了法，就是...
【English Translation】 English version: O Excellent Appearance, it is like when men and women gather and have sexual desire. When the time is right, the seed of continuous consciousness arises in the woman's womb, forming the sprout of name and form (nāmarūpa). It is like the eye contacting a form (rūpa), relying on light (āloka) to generate intention (manaskāra), and from these conditions, eye-consciousness (cakṣurvijñāna) arises. Thus, form is the object of eye-consciousness, light is the guide, and space is unobstructed; these are all intentions. If these conditions are absent, consciousness does not arise. If the eye-faculty (cakṣurindriya) is without defect, then external dusts such as form become the object, light is the guide, space is unobstructed, and intention is the condition; then it follows what the mind intends. Thus, eye, form, light, space, and intention combine to give rise to eye-consciousness. At this time, the eye does not think, 'I can provide a basis for eye-consciousness,' nor does form think, 'I can provide a condition for eye-consciousness,' nor does light think, 'I can be the guide for eye-consciousness,' nor does space think, 'I can provide unobstructedness for eye-consciousness,' nor does intention think, 'I can provide the mental condition for eye-consciousness.' Eye-consciousness also does not think, 'I arise from these conditions.' If these conditions are present, eye-consciousness arises. In this way, ear, nose, tongue, body, and mind consciousness can be explained extensively according to this principle. Abiding in the light, relying on intention and the intention of the Dharma (dharma). Explain it extensively in this way. In this way, from the meaning of conditions, one should observe the meaning of internal conditions in this way. One should observe in five aspects: impermanent (anitya), non-ceasing (asatsu), non-transference (asamkrānti), the fruit increases through conditions, and arising from similarity. These statements are also not entirely correct. Why? Because the aggregates (skandha) at the time of death cease, therefore it is impermanent. But precisely because the aggregates of death cease at this moment, other aggregates arise without interruption, like the lowering and raising of a scale, therefore it is non-ceasing. Because it is not entirely similar, a more excellent mind arises from the initial thought, therefore it is non-transference. Because one performs a small action and receives a great reward through conditions, it is said that the fruit increases through conditions. Because the action performed receives a similar result, it is said to arise from similarity. These statements are also not entirely correct. If it is a condition, knowing the arising, existence, and non-existence of the aggregates of the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda), then at this time, using the one consciousness (ekacitta) that was originally cultivated in the Four Noble Truths (catvāri āryasatyāni), one can attain enlightenment: suffering (duḥkha) is realized with wisdom, origin (samudaya) is realized with life, cessation (nirodha) is realized with presence, and the path (mārga) is realized with observation. Thus, those righteous disciples who see the Four Noble Truths (catvāri āryasatyāni) have seen the Dharma (dharma), and if they have seen the Dharma, then...
見佛，隨從慧行。其義何也？如是因緣見陰生有生無生，即見二諦，所謂苦諦、集諦。如是因緣若能俱見，見初諦則見二諦，滅諦、道諦。如是見四諦諸正弟子即見諸佛。隨從慧故則生心念。其譬云何？所以者，如有人見善畫師畫作人像相好端正，即生識云：此畫師善能畫也。如是諸正弟子見四正諦，即生念言：如來、應供、正遍知能說此法為斷眾苦。即于佛生無等信心，自然善說此聲聞法，甚深微密善能安置，則於法得堅固信。於是自然善說此阿毗曇經，為斷一切苦。若能隨從即是善從，則于僧生無等信。既見實諦故得清白戒品，得離身見及戒取等，諸疑惑皆悉已離。
如是正弟子得見四諦具四無等四，則離三纏成須陀洹，證決定法向正覺路，住于初果。薄淫怒癡故成斯陀含，住于第二果。離五種陰纏及九增上結，勤修治道盡諸漏結，成阿那含，住於三果。盡離色慾、慢、自高、無明等，得最勝第四沙門果，成阿羅漢，住有餘涅槃。次漸舍離諸有，隨待時節身壞命終，即入無餘涅槃。如是觀身陰生相，了知四正諦故，得須陀洹、斯陀含、阿那含、阿羅漢果皆得現前。如是多種觀身生相、覺四真諦，離此觀身生相及了四真諦，不得解脫道。若欲求解脫道、求四真諦、求無等信、求成就沙門果、欲求入無餘涅槃，
【現代漢語翻譯】 現代漢語譯本：見到佛，隨從智慧的修行。這其中的含義是什麼呢？像這樣的因緣，見到五蘊（見陰）的生起、存在、無生起，就是見到了二諦，也就是苦諦和集諦。像這樣的因緣，如果能夠同時見到苦諦和集諦，那麼見到初諦（苦諦）也就見到了二諦（滅諦和道諦）。像這樣見到四諦的正直弟子，就是見到了諸佛。隨從智慧的緣故，就會產生心念。這可以用什麼來比喻呢？就像有人見到優秀的畫師畫出的人物畫像，相貌美好端正，就會產生這樣的認識：這位畫師非常擅長繪畫。像這樣，正直的弟子見到四聖諦，就會產生這樣的念頭：如來（Tathagata，佛的稱號之一）、應供（Arhat，值得供養的人）、正遍知（Samyaksambuddha，完全覺悟者）能夠宣說這樣的法，用來斷除眾生的痛苦。因此，對於佛產生無與倫比的信心，自然而然地善於宣說這聲聞法（Sravaka Dharma，聽聞佛法而修行者的法），非常深奧微妙，善於安置，因此對於佛法獲得堅固的信心。於是自然而然地善於宣說這阿毗曇經（Abhidhamma，論藏），用來斷除一切痛苦。如果能夠隨從，就是善於隨從，因此對於僧團產生無與倫比的信心。既然見到了真實的諦理，因此得到清凈的戒律，能夠脫離身見（Satkayadristi，認為五蘊為真實自我的邪見）以及戒禁取見（Silabbataparamarsa，執著于不正確的戒律和苦行），各種疑惑都完全脫離。 像這樣正直的弟子，能夠見到四諦，具備四種無與倫比的品質，因此脫離三種束縛（貪慾、嗔恚、愚癡），成就須陀洹（Srotapanna，入流者），證得決定之法，走向正覺之路，安住于初果。因為減少了淫慾、憤怒、愚癡，因此成就斯陀含（Sakrdagamin，一來者），安住于第二果。脫離五種陰的束縛以及九種增上結（愛、恚、慢、無明、疑、見取、戒禁取、嫉妒、慳吝），勤奮地修行，斷盡各種煩惱結縛，成就阿那含（Anagamin，不還者），安住于第三果。完全脫離**、我慢、自高、無明等等，得到最殊勝的第四沙門果，成就阿羅漢（Arhat，無學），安住于有餘涅槃（Saupadisesa Nirvana，仍有殘餘煩惱的涅槃）。然後逐漸捨棄各種存在，等待時節因緣，身體壞滅，壽命終結，就進入無餘涅槃（Anupadisesa Nirvana，完全沒有煩惱的涅槃）。像這樣觀察五蘊的生起之相，瞭解四聖諦的緣故，得到須陀洹果、斯陀含果、阿那含果、阿羅漢果，都能夠現前。像這樣多種方式觀察五蘊的生起之相，覺悟四真諦，脫離這種觀察五蘊生起之相以及瞭解四真諦，就不能得到解脫之道。如果想要尋求解脫之道、尋求四真諦、尋求無與倫比的信心、尋求成就沙門果、想要尋求進入無餘涅槃。
【English Translation】 English version: Seeing the Buddha, following the practice of wisdom. What is the meaning of this? Such a condition, seeing the arising, existence, and non-arising of the skandhas (form, feeling, perception, mental formations, and consciousness), is to see the Two Truths, namely the Truth of Suffering (Dukkha Satya) and the Truth of the Cause of Suffering (Samudaya Satya). Such a condition, if one can see both truths together, then seeing the first truth (the Truth of Suffering) is also seeing the two truths (the Truth of Cessation of Suffering (Nirodha Satya) and the Truth of the Path to the Cessation of Suffering (Magga Satya)). Such a righteous disciple who sees the Four Noble Truths is seeing all the Buddhas. Because of following wisdom, thoughts arise. What is the analogy for this? It is like someone seeing a skilled painter painting a human image with beautiful and upright features, and then recognizing: 'This painter is very skilled at painting.' Likewise, righteous disciples who see the Four Noble Truths will have the thought: 'The Tathagata (One who has thus come, an epithet of the Buddha), the Arhat (Worthy One, one who is free from defilements), the Samyaksambuddha (Perfectly Enlightened One) is able to speak this Dharma (teaching) to end the suffering of all beings.' Thus, they develop unparalleled faith in the Buddha, and naturally become skilled at expounding this Sravaka Dharma (the Dharma for those who listen and practice), which is profound and subtle, and well-established, thus gaining firm faith in the Dharma. Then, they naturally become skilled at expounding this Abhidhamma (the higher teachings), to end all suffering. If one can follow, that is good following, thus developing unparalleled faith in the Sangha (community). Since they have seen the true reality, they obtain pure precepts, are freed from the view of self (Satkayadristi, the false view of considering the five aggregates as a real self) and clinging to rules and rituals (Silabbataparamarsa, clinging to wrong precepts and asceticism), and all doubts are completely removed. Such a righteous disciple, who can see the Four Noble Truths and possesses the four unparalleled qualities, thus becomes free from the three fetters (greed, hatred, and delusion), attains the state of Srotapanna (Stream-enterer), realizes the Dharma of certainty, walks the path to enlightenment, and dwells in the first fruit. Because of diminishing lust, anger, and delusion, they attain the state of Sakrdagamin (Once-returner), and dwell in the second fruit. Free from the five lower fetters and the nine higher fetters (attachment to existence, aversion, conceit, ignorance, doubt, clinging to views, clinging to rites and rituals, jealousy, and stinginess), diligently cultivating the path, exhausting all defilements, they attain the state of Anagamin (Non-returner), and dwell in the third fruit. Completely free from **, pride, arrogance, ignorance, etc., they attain the most supreme fourth fruit of a Samana (ascetic), become an Arhat (Worthy One), and dwell in Nirvana with remainder (Saupadisesa Nirvana, Nirvana with remaining aggregates). Then, gradually abandoning all existence, awaiting the appropriate time, when the body breaks and life ends, they enter Nirvana without remainder (Anupadisesa Nirvana, Nirvana without any aggregates remaining). Thus, observing the arising of the skandhas, understanding the Four Noble Truths, one can attain the fruits of Srotapanna, Sakrdagamin, Anagamin, and Arhat, all of which can be realized. In this way, through various ways of observing the arising of the skandhas and awakening to the Four Noble Truths, without this observation of the arising of the skandhas and understanding of the Four Noble Truths, one cannot attain the path of liberation. If one wishes to seek the path of liberation, seek the Four Noble Truths, seek unparalleled faith, seek to attain the fruit of a Samana, and seek to enter Nirvana without remainder.
于阿毗曇經應勤觀陰生相。無上正覺教法如是。
今次論律相。佛世尊，天、龍、夜叉、阿修羅、迦樓羅、乾闥婆恭敬尊重供養世尊，已得善利、已得心願滿足，離一切不善法，具足一切善法，無愛無取離吾我想，一切種智慧已得自在，已斷諸趣、已斷別離無諸煩惱，已解脫能解脫，轉諸輪迴生死輪種，諸后善增長、前善現前，善根令得解脫，舒所教化。佛現於世莊嚴善利眾生。世尊為眼為慧、為義為法，是大法聚。於三種眾生，佛為軍師，將導教化令人將導，為師令人為師；為大商主，能知道逕能說善道；是大醫王，無上轉輪人中最勝人雄受最後身，沙門大沙門得至沙門，無垢無穢明凈遍見，能與明與眼除闇，作明作光度生死海，未安令安，具足無等勤、具足無等智，大勇猛、大斂攝、大威德、大雄、大神、大力、大將導。世尊為初、世尊為最上。世尊吹法螺、擊法鼓、豎法幢、掛法幡、然法燈，遮惡趣、示善趣，除世間惡、除世間險，蔽惡道、開天道、示解脫道。以神通力除、以慧力滅一切眾生心惑，雨法雨顯四無畏。如日初出光明照世，挫諸異道，安置眾生天道及解脫果。己度度他、己脫脫他、己安安他、己涅槃涅槃他。
佛世尊安住摩伽陀國靈剎山林。摩伽陀王頻婆娑羅，聞世尊與大比丘眾千數
【現代漢語翻譯】 現代漢語譯本： 對於《阿毗曇經》，應當勤奮地觀察五蘊（陰）的生起之相。無上正等正覺的教法就是這樣。
現在來討論戒律（律）的方面。佛世尊，受到天（deva）、龍（nāga）、夜叉（yaksha）、阿修羅（asura）、迦樓羅（garuda）、乾闥婆（gandharva）的恭敬、尊重和供養。他們已經獲得了善利，已經得到了心願的滿足，遠離了一切不善之法，具足了一切善法，沒有愛戀和執取，遠離了『我』和『我想』。對於一切種類的智慧已經得到了自在，已經斷除了諸趣（輪迴的去處），已經斷除了別離之苦，沒有諸多的煩惱，已經解脫並且能夠使他人解脫，轉動諸輪迴生死的輪種，使後來的善法增長，使以前的善法顯現於前，使善根得以解脫，舒展所教化的內容。佛出現在世間，莊嚴並且利益眾生。世尊是眼睛，是智慧，是真義，是正法，是偉大的法聚。對於三種眾生，佛是軍師，將領和引導者，教化人們去將領和引導，是導師，令人成為導師；是偉大的商主，能夠知道路徑，能夠說出善道；是偉大的醫王，是無上的轉輪聖王，是人中最殊勝的英雄，接受最後的身軀，是沙門中的大沙門，達到了沙門的最高境界，沒有污垢和瑕疵，明凈並且遍見一切，能夠給予光明和眼睛，去除黑暗，創造光明，創造光芒，度過生死之海，使未安穩的得到安穩，具足無與倫比的精勤，具足無與倫比的智慧，具有大勇猛，大收斂，大威德，大雄偉，大神力，大力氣，是大將領和引導者。世尊是最初的，世尊是最上的。世尊吹響法螺，敲擊法鼓，豎立法幢，懸掛法幡，點燃法燈，遮蔽惡趣，指示善趣，去除世間的罪惡，去除世間的危險，遮蔽惡道，開啟天道，指示解脫之道。以神通力去除，以智慧力滅除一切眾生的心惑，降下法雨，顯現四無畏。如同太陽初升，光明照耀世界，挫敗諸多的異端邪說，安置眾生於天道以及解脫的果位。自己度過生死，也度他人度過生死；自己解脫，也使他人解脫；自己安穩，也使他人安穩；自己涅槃，也使他人涅槃。
佛世尊安住在摩伽陀國（Magadha）的靈鷲山（靈剎山）林中。摩伽陀國王頻婆娑羅（Bimbisara），聽聞世尊與大比丘眾千數。
【English Translation】 English version: Regarding the Abhidhamma Sutra, one should diligently observe the arising aspect of the skandhas (aggregates). The teaching of the Unsurpassed Perfect Enlightenment is thus.
Now, let's discuss the aspect of discipline (Vinaya). The Buddha, the World Honored One, is revered, respected, and offered to by devas (gods), nāgas (dragons), yakshas (spirits), asuras (demons), garudas (eagles), and gandharvas (celestial musicians). They have already obtained good benefits, already had their wishes fulfilled, are far from all unwholesome dharmas, are complete with all wholesome dharmas, have no love or attachment, are far from 'I' and 'I think'. Regarding all kinds of wisdom, they have already obtained freedom, have already cut off the destinies (of rebirth), have already cut off the suffering of separation, have no numerous afflictions, have already liberated and are able to liberate others, turn the seeds of the wheel of samsaric rebirth, cause later good dharmas to increase, cause previous good dharmas to appear before them, cause good roots to attain liberation, and unfold what is taught. The Buddha appears in the world, adorning and benefiting sentient beings. The World Honored One is the eye, is wisdom, is true meaning, is the Dharma, is a great gathering of Dharma. For the three kinds of beings, the Buddha is a strategist, a general, and a guide, teaching people to be generals and guides, is a teacher, causing people to be teachers; is a great merchant, able to know the path, able to speak of the good path; is a great physician, is the unsurpassed Chakravartin (wheel-turning king), is the most victorious hero among people, accepting the last body, is the great shramana among shramanas, has reached the highest state of shramana, has no defilements or blemishes, is clear and sees everything everywhere, is able to give light and eyes, remove darkness, create light, create radiance, cross the sea of birth and death, cause the unsteadied to be steadied, is complete with unparalleled diligence, is complete with unparalleled wisdom, has great courage, great restraint, great majesty, great heroism, great divine power, great strength, is a great general and guide. The World Honored One is the first, the World Honored One is the highest. The World Honored One blows the conch shell of Dharma, strikes the Dharma drum, erects the Dharma banner, hangs the Dharma pennant, lights the Dharma lamp, shields the evil destinies, indicates the good destinies, removes the evils of the world, removes the dangers of the world, shields the evil paths, opens the heavenly paths, indicates the path of liberation. With supernatural power, removes, with the power of wisdom, extinguishes the mental delusions of all sentient beings, rains the rain of Dharma, manifests the four fearlessnesses. Like the sun rising, its light illuminates the world, frustrates the many heretical doctrines, settles sentient beings in the heavenly path and the fruit of liberation. Having crossed over oneself, also helps others cross over; having liberated oneself, also helps others liberate; having steadied oneself, also helps others steady; having attained nirvana oneself, also helps others attain nirvana.
The Buddha, the World Honored One, dwells in the Vulture Peak (靈剎山) forest in the kingdom of Magadha (摩伽陀國). King Bimbisara (頻婆娑羅) of Magadha, heard that the World Honored One was with a great assembly of bhikshus numbering in the thousands.
俱，皆是舊學外道，諸漏已盡、所作已辦、已舍重擔，逮得己利盡諸有結，于正理中心得解脫。王聞已大嚴駕兵眾，有大威勢，以王力故，駕萬二千車乘、萬八千馬騎兵眾，與無數百千摩伽陀國婆羅門居士，從王舍城往詣佛所，為欲見佛、為欲供養。輿輦所至處已，王即下輦，仍足步入園。於時頻婆娑羅王遙見佛，即卻五種莊嚴如是寶衣冠、傘蓋、寶劍、寶莊團扇、寶革屣。時摩伽陀王頻婆娑羅，偏袒右肩合掌向佛，恭敬作禮三稱自姓名：「大德！我是摩伽陀王頻婆娑羅。」如是三稱。佛言：「如是。汝是摩伽陀王頻婆娑羅。」亦如是三稱。「大王！于汝自坐處坐。」時摩伽陀王頻婆娑羅禮佛足已卻坐一面，摩伽陀國婆羅門居士俱在一處，亦禮佛足卻在一面。時摩伽陀國婆羅門居士問訊佛，佛種種慰喻竟卻坐一面。又摩伽陀國婆羅門居士，合掌向佛作禮卻坐一面。又摩伽陀國婆羅門居士，遠見佛已默然而坐。於時漚樓毗螺迦葉，於此大眾中在近而坐。時摩伽陀國婆羅門居士各生念言：「為是此大沙門從漚樓毗螺迦葉學道？為是漚樓毗螺從此大沙門學道？」時佛知摩伽陀國婆羅門居士心中所念，仍向漚樓毗螺迦葉說偈問言：
「汝漚樓毗螺， 何所因見故， 而舍供養火， 而從此學道？ 如是等所以，
【現代漢語翻譯】 現代漢語譯本： 他們都是以前學習外道的人，諸漏已盡（已經斷絕了所有煩惱），該做的已經做完，已經捨棄了沉重的負擔，獲得了自身的利益，斷盡了所有的束縛，在正理中內心獲得了解脫。國王聽到這些后，立即嚴整車駕和兵眾，威勢浩大，憑藉國王的威勢，駕馭著一萬二千輛車乘、一萬八千名馬騎兵眾，與無數百千的摩伽陀國（Magadha，古印度十六雄國之一）的婆羅門（Brahman，印度教的祭司階層）和居士，從王舍城（Rajagriha，古印度摩揭陀國的首都）前往佛陀所在的地方，爲了要見佛、爲了要供養佛。車隊到達目的地后，國王立刻下車，徒步進入園林。當時頻婆娑羅王（Bimbisara，摩揭陀國國王）遠遠地看見佛陀，立即脫下五種莊嚴的寶物，如寶衣冠、傘蓋、寶劍、寶莊團扇、寶革屣。當時摩伽陀國王頻婆娑羅，偏袒右肩，合掌向佛，恭敬地作禮，三次稱說自己的姓名：『大德！我是摩伽陀國王頻婆娑羅。』這樣說了三次。佛陀說：『是的。你是摩伽陀國王頻婆娑羅。』也這樣說了三次。『大王！請在您自己的座位上坐下。』當時摩伽陀國王頻婆娑羅禮拜佛足后，退到一旁坐下，摩伽陀國的婆羅門和居士們聚集在一處，也禮拜佛足后，退到一旁。當時摩伽陀國的婆羅門和居士們問候佛陀，佛陀用各種方式慰問他們后，他們退到一旁坐下。又有摩伽陀國的婆羅門和居士們，合掌向佛作禮后，退到一旁坐下。又有摩伽陀國的婆羅門和居士們，遠遠地看見佛陀后，默默地坐著。當時優樓頻螺迦葉（Uruvilva-Kasyapa，一位著名的苦行僧）在此大眾中坐在靠近佛陀的地方。當時摩伽陀國的婆羅門和居士們各自心中想：『是這位大沙門（Shramana，指佛教的出家修行者）跟隨優樓頻螺迦葉學道呢？還是優樓頻螺迦葉跟隨這位大沙門學道？』當時佛陀知道摩伽陀國的婆羅門和居士們心中所想，於是向優樓頻螺迦葉說偈語問道：
『你，優樓頻螺，是因為什麼原因， 而捨棄了供養火，而跟隨我學道？ 像這樣的原因，'
【English Translation】 English version: They were all former adherents of external doctrines, their outflows exhausted (all defilements have been eradicated), what needed to be done had been done, they had relinquished their heavy burdens, attained their own benefit, severed all bonds, and their minds had found liberation in the right principle. Upon hearing this, the king immediately prepared his carriages and troops, possessing great power and majesty. By the king's authority, he led twelve thousand chariots and eighteen thousand cavalry troops, along with countless hundreds of thousands of Brahmins (Brahman, the priestly class in Hinduism) and laypeople from Magadha (Magadha, one of the sixteen Mahajanapadas of ancient India) from Rajagriha (Rajagriha, the capital of the ancient Magadha kingdom) to the place where the Buddha was, intending to see the Buddha and make offerings. Upon arriving at the destination, the king immediately dismounted from his carriage and entered the garden on foot. At that time, King Bimbisara (Bimbisara, the king of Magadha) saw the Buddha from afar and immediately removed his five kinds of precious adornments, such as his jeweled crown, parasol, jeweled sword, jeweled fan, and jeweled shoes. Then, King Bimbisara of Magadha, baring his right shoulder, joined his palms and respectfully paid homage to the Buddha, thrice proclaiming his name: 'Venerable One! I am King Bimbisara of Magadha.' He said this three times. The Buddha said: 'Yes. You are King Bimbisara of Magadha.' He also said this three times. 'Great King! Please sit in your own seat.' Then, King Bimbisara of Magadha bowed at the Buddha's feet and sat to one side. The Brahmins and laypeople of Magadha gathered in one place, also bowed at the Buddha's feet, and sat to one side. Then, the Brahmins and laypeople of Magadha greeted the Buddha, and the Buddha comforted them in various ways, after which they sat to one side. Again, some Brahmins and laypeople of Magadha, joining their palms, paid homage to the Buddha and sat to one side. Again, some Brahmins and laypeople of Magadha, having seen the Buddha from afar, sat in silence. At that time, Uruvilva-Kasyapa (Uruvilva-Kasyapa, a famous ascetic) was sitting near the Buddha in that assembly. Then, the Brahmins and laypeople of Magadha each thought in their hearts: 'Is this great Shramana (Shramana, referring to a Buddhist renunciate) learning the Way from Uruvilva-Kasyapa? Or is Uruvilva-Kasyapa learning the Way from this great Shramana?' Then, the Buddha, knowing what the Brahmins and laypeople of Magadha were thinking, spoke a verse to Uruvilva-Kasyapa, asking:
'You, Uruvilva, for what reason, Did you abandon offering fire, and follow me to learn the Way? Such reasons as these,'
應當向我說， 汝所供事火， 云何乃舍置？」
漚樓毗螺迦葉答言：
「飲食等諸味， 貪嗜此三種， 如是等過患， 我深見所以， 是故舍事火， 心不生安樂。」
佛言：
「汝心不安樂， 飲食等諸味。 云何心不樂， 人天中勝道？ 汝今應答我。」
迦葉言：
「我見無餘滅， 道最為第一， 於世間欲樂， 心不生貪著， 更無別異相， 故不從余教， 是故舍事火。 心不生安樂， 供養並事火， 我昔心邪盡， 緣此得解脫。 我實大盲闇， 隨從生死流， 不識正真道， 今始見無為。 如來實善說， 大眾所歸依， 世尊為軍主， 我今已覺了， 瞿曇實諦理。」
佛言：
「善來修行道， 爾所念皆是， 善分別法相， 其最勝已得。
「迦葉！汝當決眾疑。」時長老漚樓毗螺迦葉即入三昧。如所起心，于東方住于空界，現四威儀行住坐臥，身內出火。長老漚樓毗螺迦葉身出種種光焰，青黃赤白紅水精色，現變神相、身下分然、身上分出清冷水。如是南西北方種種示現神通變化竟，攝還合掌向佛作禮，而白佛言：「佛是我師，我是佛弟子。」如是三說。「如是迦葉！如是迦
【現代漢語翻譯】 現代漢語譯本 你應該對我說：'你所供奉的火，為何要捨棄呢？'
Uruvilva-Kashyapa（漚樓毗螺迦葉，人名）回答說：
'對於飲食等各種滋味，以及對它們的貪戀，這三種過患，我深深地看清了。因此捨棄了供奉火，心中不再感到安樂。'
佛陀說：
'你的心並不安樂，因為飲食等各種滋味。為何心中不喜悅，對於人天之中最殊勝的道路？你現在應該回答我。'
Kashyapa（迦葉）說：
'我見到了無餘涅槃（Nirvana，滅），這條道路最為第一。對於世間的慾望和快樂，心中不再產生貪戀。沒有其他的不同之處，所以不追隨其他的教導。因此捨棄了供奉火，心中不再感到安樂。供養和供奉火，我過去的心都是邪惡的，因此才得以解脫。我過去真是非常盲昧，隨從生死的流轉，不認識真正正確的道路，現在才開始見到無為的境界。如來（Tathagata）所說的確實是善妙的，是大眾所歸依的，世尊（Bhagavan）是軍隊的統帥，我現在已經覺悟了，瞿曇（Gautama）所說的是真實的道理。'
佛陀說：
'善來修行正道，你所想念的都是正確的，善於分辨法的真相，你已經獲得了最殊勝的境界。'
'Kashyapa（迦葉）！你應該消除大眾的疑惑。'當時，長老Uruvilva-Kashyapa（漚樓毗螺迦葉）立即進入三昧（Samadhi，禪定）。隨著他心中所想，在東方停留在空中，展現出四種威儀——行走、站立、坐著、躺臥，身體內發出火焰。長老Uruvilva-Kashyapa（漚樓毗螺迦葉）身上發出各種光芒，青色、黃色、紅色、白色、紅寶石色，展現出變化的神通，身體下半部分燃燒，上半部分流出清涼的水。像這樣在南西北方種種示現神通變化完畢后，收攝神通，合掌向佛陀作禮，並且對佛陀說：'佛陀是我的老師，我是佛陀的弟子。'這樣說了三次。'是的，Kashyapa（迦葉）！是的，Kashyapa（迦葉）！'
【English Translation】 English version You should say to me, 'Why have you abandoned the fire you were serving?'
Uruvilva-Kashyapa (Uruvilva-Kashyapa, name of a person) replied:
'Regarding the various tastes of food and the craving for them, these three faults, I have deeply understood. Therefore, I have abandoned the worship of fire, and my heart no longer feels at ease.'
The Buddha said:
'Your heart is not at ease because of the various tastes of food. Why is your heart not joyful towards the most excellent path among humans and gods? You should answer me now.'
Kashyapa (Kashyapa) said:
'I have seen Nirvana (Nirvana, extinction) without remainder, this path is the most supreme. Towards worldly desires and pleasures, my heart no longer generates craving. There is no other difference, so I do not follow other teachings. Therefore, I have abandoned the worship of fire, and my heart no longer feels at ease. Offering and worshipping fire, my past mind was all evil, and therefore I was able to be liberated. In the past, I was truly very blind, following the flow of birth and death, not recognizing the truly correct path, and now I have begun to see the state of non-action. What the Tathagata (Tathagata) has said is truly excellent, it is what the masses rely on, the Bhagavan (Bhagavan) is the commander of the army, and now I have awakened, what Gautama (Gautama) said is the true principle.'
The Buddha said:
'Welcome to cultivate the right path, what you think of is all correct, you are good at distinguishing the truth of the Dharma, you have already obtained the most excellent state.'
'Kashyapa (Kashyapa)! You should resolve the doubts of the masses.' At that time, the elder Uruvilva-Kashyapa (Uruvilva-Kashyapa) immediately entered Samadhi (Samadhi, meditation). According to what he thought in his heart, he stayed in the air in the east, displaying the four dignities—walking, standing, sitting, and lying down, and fire came out of his body. The elder Uruvilva-Kashyapa (Uruvilva-Kashyapa) emitted various lights, blue, yellow, red, white, ruby color, showing the magical power of transformation, the lower part of his body burned, and the upper part of his body flowed out cool water. After showing various magical transformations in the south, north, and west, he retracted his magical powers, put his palms together and bowed to the Buddha, and said to the Buddha: 'The Buddha is my teacher, I am the Buddha's disciple.' He said this three times. 'Yes, Kashyapa (Kashyapa)! Yes, Kashyapa (Kashyapa)!'"
葉！我是汝師，汝是我弟子。迦葉！汝坐于汝座，隨意坐。」時長老漚樓毗螺迦葉還本座坐。時摩伽陀國婆羅門居士作如是念：「定非大沙門從漚樓毗螺迦葉學道，乃是漚樓毗螺迦葉從大沙門學道。」時佛世尊告摩伽陀王頻婆娑羅：「大王！色亦生亦滅，此生滅相應。當知識想受行亦生亦滅，此生滅相應。當知，大王！色生滅法。善男子知是事已，識想受行生滅法，大王！善男子知是事已，知是識已，大王！善男子知色，不著不取不住不入計識想受行為我。善男子知是已，不著不取不住不入，大王善男子！計色為我。不著不取不住不入，作無我心。我說是人則得無量無邊解脫生死。」時摩伽陀國婆羅門居士各作是念言：「若色非我，識想受行非我，即是誰當成我人眾生自體？能作所作、能起所起、能知所知，如上等事則應不生不有，在在處處所作善惡業果，誰當爲受、誰舍此陰、誰受后陰？」爾時世尊知摩伽陀國婆羅門居士心中所念，告諸比丘：「有稱我者，皆是凡愚無知、隨從他語，皆無我無我所。苦生故生、苦滅故滅，行生故生、行滅故滅，依如是等因緣故生眾生身行。如來知眾生接續及生滅，諸比丘！我皆見，以勝眼清凈過人中眼，若眾生生滅善色惡色、若勝若劣、若生善道若生惡道，如從業法，我皆如實知。
【現代漢語翻譯】 現代漢語譯本： 『迦葉（Kashyapa，人名）！我是你的老師，你是我的弟子。迦葉！你坐在你的座位上，隨意坐吧。』當時，長老漚樓毗螺迦葉（Uruvilva-kashyapa，人名）回到自己的座位坐下。當時，摩伽陀國（Magadha，古印度王國名）的婆羅門（Brahmin，印度教祭司）居士們這樣想：『肯定不是大沙門（Great Shramana，指佛陀）向漚樓毗螺迦葉學習佛法，而是漚樓毗螺迦葉向大沙門學習佛法。』 當時，佛世尊（Bhagavan，佛的尊稱）告訴摩伽陀國王頻婆娑羅（Bimbisara，古印度國王名）: 『大王！色（rupa，物質現象）也是生滅的，這生滅是相互關聯的。應當知道，識（vijnana，意識）、想（samjna，知覺）、受（vedana，感受）、行（samskara，意志）也是生滅的，這生滅是相互關聯的。大王！應當知道，色是生滅之法。善男子知道這件事後，識、想、受、行也是生滅之法。大王！善男子知道這件事後，知道這個識后，大王！善男子知道色，不執著、不取捨、不滯留、不陷入，不把識、想、受、行當作『我』。善男子知道這件事後，不執著、不取捨、不滯留、不陷入。大王！善男子不把色當作『我』。不執著、不取捨、不滯留、不陷入，生起無我之心。我說這個人就能得到無量無邊的解脫，脫離生死。』 當時，摩伽陀國的婆羅門居士們各自這樣想：『如果色不是『我』，識、想、受、行不是『我』，那麼是誰將成為『我』、人、眾生、自體？誰能作所作、能起所起、能知所知，像上面這些事情就應該不會產生、不會存在。在任何地方所作的善惡業果，誰來承受？誰捨棄這個陰（skandha，五蘊之一，指物質和精神的聚合），誰來接受后陰？』 當時，世尊知道摩伽陀國婆羅門居士心中所想，告訴眾比丘：『那些稱『我』的人，都是凡夫愚昧無知，隨從他人言語，都是無我、無我所（沒有『我』，也沒有屬於『我』的東西）。苦（duhkha，痛苦）生起，所以生起；苦滅，所以滅。行生起，所以生起；行滅，所以滅。依靠這樣的因緣，所以產生眾生身行。如來知道眾生的接續和生滅。諸比丘！我都看見，用勝眼（殊勝的眼睛），清凈超過人中之眼，眾生的生滅，善色惡色，殊勝或低劣，生善道或生惡道，如從業法（根據業力法則），我都如實知道。』
【English Translation】 English version: 『Kashyapa! I am your teacher, and you are my disciple. Kashyapa! Sit on your seat, sit as you please.』 Then the elder Uruvilva-kashyapa returned to his seat and sat down. At that time, the Brahmin householders of the kingdom of Magadha thought thus: 『Surely it is not the Great Shramana learning the Way from Uruvilva-kashyapa, but rather Uruvilva-kashyapa learning the Way from the Great Shramana.』 Then the Bhagavan (Blessed One, the Buddha), told King Bimbisara of Magadha: 『Great King! Form (rupa) also arises and ceases; this arising and ceasing are interconnected. Know that consciousness (vijnana), perception (samjna), feeling (vedana), and volition (samskara) also arise and cease; this arising and ceasing are interconnected. Great King! Know that form is subject to arising and ceasing. A virtuous man, knowing this, knows that consciousness, perception, feeling, and volition are also subject to arising and ceasing. Great King! A virtuous man, knowing this, knowing this consciousness, Great King! A virtuous man knows form, does not cling to it, does not grasp it, does not dwell on it, does not fall into the trap of considering consciousness, perception, feeling, and volition as 『I』. A virtuous man, knowing this, does not cling to it, does not grasp it, does not dwell on it, does not fall into the trap. Great King! A virtuous man does not consider form as 『I』. Not clinging, not grasping, not dwelling, not falling into the trap, he cultivates a mind of non-self. I say that such a person attains immeasurable and boundless liberation from birth and death.』 At that time, the Brahmin householders of the kingdom of Magadha each thought thus: 『If form is not 『I』, and consciousness, perception, feeling, and volition are not 『I』, then who will become 『I』, person, sentient being, self? Who can do what is done, arise what arises, know what is known? Such things as mentioned above should not arise or exist. In every place where good and evil karmic results are produced, who will bear them? Who will abandon this skandha (aggregate, one of the five aggregates, referring to the aggregation of material and mental components), and who will receive the subsequent skandha?』 At that time, the Bhagavan, knowing what the Brahmin householders of the kingdom of Magadha were thinking, told the monks: 『Those who claim 『I』 are all foolish and ignorant, following the words of others, all are without self and without what belongs to self (no 『I』 and nothing belonging to 『I』). Suffering (duhkha) arises, therefore it arises; suffering ceases, therefore it ceases. Volition arises, therefore it arises; volition ceases, therefore it ceases. Relying on such conditions, the body and actions of sentient beings arise. The Tathagata (Thus Gone One, an epithet of the Buddha) knows the continuation and arising and ceasing of sentient beings. Monks! I see all, with the superior eye, pure and surpassing the human eye. The arising and ceasing of sentient beings, good or bad complexion, superior or inferior, born in a good realm or born in an evil realm, according to the law of karma (the principle of karmic law), I know all as it truly is.』
此等眾生具身惡業、具口意惡業、誹謗賢善，具邪見法業因緣故，身壞命終即墮惡趣生地獄中。又此眾生具身善業、具口意善業、不誹謗賢善正見，隨造正見業法，此因緣故，身壞命終即墮善道生天中。如是等我皆知見。我亦不說言，此是我、此是眾生、此是命、此人。此作此能作、此生此能生、能起所起、能知所知，如上等事則應不生不有，在在處處受所作善惡業果，舍此陰受后陰別法相賴。其法相賴者，此法有故是法生，如無明緣行、行緣識、識緣名色、名色緣六入、六入緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣老死憂悲苦惱，起如是等大苦陰聚集。此等無故此等滅，此無明滅故行滅、行滅故識滅、識滅故名色滅、名色滅故六入滅、六入滅故觸滅、觸滅故受滅、受滅故愛滅、愛滅故取滅、取滅故有滅、有滅故生滅、生滅故老死憂悲苦惱等滅，如是等大苦陰滅。如是比丘！有為皆苦，涅槃寂滅。因集故苦集，因滅故苦滅，斷本則不復續，不相續故滅，如是極于苦邊。比丘！云何名滅？即處有苦，滅故即寂滅，即寂滅即盡已，此是寂靜處。若離一切煩累，則愛盡、離欲、寂滅涅槃。」
時佛世尊重複告摩伽陀國頻婆娑羅：「大王！是色為常、為無常？」「無常。世尊！」「此苦為常、為無常？」
「苦是無常。世尊！」「是生滅法，然聲聞正弟子作如是想：隨從我、此是我、此我物、此是我所？」「是事不然。世尊！」「大王！汝意云何？識想受行為常、無常？」「無常。世尊！」「此等苦為常、無常？」「苦皆無常。世尊！」「若此苦是無常，則是生滅法。然聲聞正弟子作如是想：隨從我、此是我、此我物、此是我所？」「是事不然。世尊！」「以如是等故，大王！若有小色，過去未來現在、若內若外、若廣大若微細、若增若劣、若近若遠，此等一切非是我我所，以如是如實應以正智觀。若有受、若有想、若有行、若有識，過去未來現在、若內若外、若廣大若微細、若增若劣、若近若遠，此等一切非我我所，如是如實應以正智觀。如是正弟子，如是知見故厭色，受想行識等亦生厭，厭故離，厭離故稱得解脫，解脫故得見慧：我生已盡、諸漏已盡、所作已辦、不受後有。」說如是等法時，摩伽陀王頻婆娑羅無復諸染離諸垢穢，於法得法眼凈。時八萬諸天、無量千數摩伽陀國婆羅門居士，於法得法眼凈。時摩伽陀王頻婆娑羅見法、得法解法、入甚深法，度希望心、度諸疑網，不從他教更無餘信，于佛教法中得無畏。從座而起，偏袒右肩，合掌向佛作禮，而白佛言：「世尊！我已得過，我今已得過已。我今歸依世
【現代漢語翻譯】 現代漢語譯本 『苦是無常，世尊！』 『是生滅法，然而聲聞正弟子會這樣想：跟隨我，這是我，這是我的東西，這是我所擁有的嗎？』 『不是這樣的，世尊！』 『大王，您認為如何？識、想、受、行是常還是無常？』 『是無常的，世尊！』 『這些苦是常還是無常？』 『苦都是無常的，世尊！』 『如果這些苦是無常的，那就是生滅法。然而聲聞正弟子會這樣想：跟隨我，這是我，這是我的東西，這是我所擁有的嗎？』 『不是這樣的，世尊！』 『因此，大王，無論是有形的色（Rūpa，物質形態），過去、未來、現在，內在的、外在的，廣大的、微細的，增長的、衰退的，近的、遠的，這一切都不是我或我所擁有的。應該以如實的智慧來觀察。無論是有感受（Vedanā，感覺），無論是有想法（Saṃjñā，知覺），無論是有行為（Saṃskāra，意志），無論是有意識（Vijñāna，識別），過去、未來、現在，內在的、外在的，廣大的、微細的，增長的、衰退的，近的、遠的，這一切都不是我或我所擁有的。應該以如實的智慧來觀察。』 『像這樣的正弟子，因為這樣的知見而厭惡色，對受、想、行、識等也產生厭惡，因為厭惡而脫離，因為厭離而被稱為得到解脫，因為解脫而得到智慧：我的生命已經終結，所有的煩惱已經斷盡，該做的已經做完，不再有來世。』 當佛陀宣說這些法時，摩伽陀（Magadha，古印度王國）國王頻婆娑羅（Bimbisāra，古印度國王）不再有任何污染，脫離了所有垢穢，在佛法中獲得了法眼凈（Dharma-cakṣus，對佛法的清晰洞察）。當時，八萬諸天和無數千計的摩伽陀國婆羅門（Brahmin，古印度祭司階層）居士，在佛法中獲得了法眼凈。 當時，摩伽陀國王頻婆娑羅見法、得法、解法、入甚深法，度脫了希望之心，度脫了所有的疑網，不再聽從其他教導，對佛教的教法生起了無畏之心。他從座位上站起來，袒露右肩，合掌向佛陀行禮，對佛陀說：『世尊！我已犯錯，我今已認識到我的過錯。我今歸依佛陀。』
【English Translation】 English version 『Suffering is impermanent, Lord!』 『It is subject to arising and ceasing. But would a noble disciple of the Buddha think like this: 『I follow this, this is me, this is my property, this is what I possess?』 『That is not the case, Lord!』 『What do you think, great king? Are consciousness, thought, feeling, and volition permanent or impermanent?』 『Impermanent, Lord!』 『Is this suffering permanent or impermanent?』 『All suffering is impermanent, Lord!』 『If this suffering is impermanent, then it is subject to arising and ceasing. But would a noble disciple of the Buddha think like this: 『I follow this, this is me, this is my property, this is what I possess?』 『That is not the case, Lord!』 『Therefore, great king, whatever form (Rūpa, material form) there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all form should be seen with right wisdom as it really is: 『This is not mine, this is not I, this is not my self.』 Whatever feeling (Vedanā, sensation) there is, whatever perception (Saṃjñā, perception) there is, whatever volition (Saṃskāra, mental formations) there is, whatever consciousness (Vijñāna, consciousness) there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all consciousness should be seen with right wisdom as it really is: 『This is not mine, this is not I, this is not my self.』 『Seeing thus, the noble disciple becomes disenchanted with form, disenchanted with feeling, perception, volition, and consciousness. Being disenchanted, he becomes dispassionate. Through dispassion, he is fully liberated. When liberated, there is the knowledge that he is liberated, and he understands: 『Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.』 While the Buddha was teaching in this way, King Bimbisāra (Bimbisāra, an ancient Indian king) of Magadha (Magadha, an ancient Indian kingdom) was freed from defilements and impurities, and the eye of truth (Dharma-cakṣus, clear insight into the Dharma) opened for him regarding the teachings. At that time, eighty thousand devas (devas, deities) and countless thousands of householders, Brahmins (Brahmin, a priestly class in ancient India) from Magadha also gained the eye of truth regarding the teachings. Then King Bimbisāra of Magadha saw the Dharma, attained the Dharma, understood the Dharma, entered deeply into the Dharma, transcended hope, transcended doubt, and, no longer reliant on others' teachings, gained fearlessness in the Buddha's teachings. He rose from his seat, arranged his upper robe over one shoulder, and, with his hands together in reverential salutation to the Buddha, said to the Buddha: 『Lord, I have transgressed, I have recognized my transgression. I now take refuge in the Buddha.』
尊及比丘僧，憶持我為優婆塞。從今日乃至盡形壽，歸依不殺生業清凈。愿世尊來王舍城，我盡形壽供養世尊衣服飲食臥具湯藥等供具。愿世尊與比丘僧俱受我請。」摩伽陀王頻婆娑羅請已，時佛世尊默然而住。摩伽陀王頻婆娑羅知佛默然受請，頭面接足禮辭佛而退。
爾時世尊向王舍城，次第行已至王舍城，住王舍城柯蘭陀所住竹林。時王舍城有道士名刪阇夷，出化未久，其等承習師始適無常。其有二伴將領徒眾：一名優婆底沙、一名古利多，領諸徒眾。其等二人共作是約：「若有先得甘露勝果者，必相分遺。」時長老阿說耆于晨朝執持衣缽入王舍城乞食，時優波底沙道士于王舍城出行，道路有小緣事故，優波底沙道士遠見長老阿說耆，心生歡喜，鄭重觀視執持衣缽，見已心作是念：「在此王舍城內出家學道者，不見有人威儀如是。此出家人我今宜問：乞士誰是汝師？汝何所為而出家耶？汝從誰法？」欲訊訪故於路而立。待長老阿說耆至，時優波底沙道士問長老阿說耆言：「乞士！誰是汝師？汝為誰出家？汝從誰法？」「長老！有瞿曇沙門，是釋種子，剃除鬚髮、著壞色衣，有于正信，舍離有為出家學道，無上正遍知正覺道。此世尊是我師，我為其出家，我從其法。」「長老！為我說其法耶？」「長老！我年
【現代漢語翻譯】 現代漢語譯本： 世尊以及各位比丘僧，請記住我為優婆塞（在家男信徒）。從今天開始直到生命終結，我將皈依不殺生，努力保持行為的清凈。我希望世尊能來到王舍城，我將盡我一生供養世尊衣服、飲食、臥具、湯藥等一切所需。我希望世尊能與比丘僧一同接受我的邀請。'摩伽陀國王頻婆娑羅（Bimbisara，古印度摩揭陀國國王）請求完畢，這時佛陀世尊保持沉默。摩伽陀國王頻婆娑羅知道佛陀默許了他的邀請，便頭面接足，向佛陀行禮告退。
這時，世尊前往王舍城，一路行進到達王舍城，住在柯蘭陀（Kalandaka）所住的竹林中。當時王舍城有一位名叫刪阇夷（Sanjaya）的道士，他傳道的時間不長，他的弟子們遵循著老師的教導，但老師的教導並不穩定。他有兩位主要的弟子帶領著各自的追隨者：一位名叫優婆底沙（Upatissa），另一位名叫古利多（Kolita），他們各自帶領著許多信徒。他們兩人曾共同約定：『如果誰先獲得甘露般的殊勝成果，必定互相分享。』當時，長老阿說耆（Assaji）在清晨拿著衣缽進入王舍城乞食。這時，優婆底沙道士在王舍城外出，因為路上有些小事耽擱。優婆底沙道士遠遠地看見長老阿說耆，心中非常歡喜，認真地觀察他拿著衣缽的姿態。看到后，他心中想：『在這王舍城內出家學道的人中，從未見過像他這樣威儀莊重的人。我應該向這位出家人請教：這位乞食者，誰是你的老師？你為何出家？你跟隨誰的教法？』因為想要詢問，所以他站在路邊等待。等到長老阿說耆走近，優婆底沙道士問長老阿說耆說：『乞士！誰是你的老師？你為誰出家？你跟隨誰的教法？』『長老！有一位瞿曇（Gautama）沙門，是釋迦（Sakya）族的後裔，他剃除了鬚髮，穿著染色的衣服，因為真正的信仰，捨棄了世俗的牽絆而出家學道，證得了無上正等正覺的覺悟。這位世尊是我的老師，我為他出家，我跟隨他的教法。』『長老！你能為我說說他的教法嗎？』『長老！我出家時間不長，不能廣
【English Translation】 English version: 'Venerable One and Bhikkhu Sangha, please remember me as a Upasaka (lay male devotee). From today until the end of my life, I take refuge in refraining from killing, striving to maintain purity in my actions. I wish that the World-Honored One would come to Rajagriha (Rajagaha, ancient city in India), and I will offer the World-Honored One robes, food, bedding, medicine, and other necessities for the rest of my life. I hope that the World-Honored One and the Bhikkhu Sangha will accept my invitation.' After King Bimbisara (Bimbisara, King of Magadha) of Magadha made this request, the Buddha remained silent. King Bimbisara of Magadha, knowing that the Buddha had silently accepted his invitation, bowed with his head and feet, paid his respects to the Buddha, and withdrew.
Then, the World-Honored One proceeded towards Rajagriha, gradually arriving at Rajagriha and residing in the Bamboo Grove where Kalandaka (Kalandaka) resided. At that time, there was a renunciate in Rajagriha named Sanjaya (Sanjaya), who had not been teaching for long, and his disciples followed his teachings, but his teachings were unstable. He had two main disciples leading their respective followers: one named Upatissa (Upatissa), and the other named Kolita (Kolita), each leading many followers. The two had made a pact: 'If either of us first attains the nectar-like supreme fruit, we must share it with each other.' At that time, Venerable Assaji (Assaji) in the early morning, carrying his robes and bowl, entered Rajagriha to beg for food. At this time, Upatissa the renunciate was going out in Rajagriha, and because of some small matter on the road, Upatissa saw Venerable Assaji from afar, and his heart was filled with joy, carefully observing his posture of holding the robes and bowl. Seeing this, he thought: 'Among those who have renounced the world to study the Way in this Rajagriha, I have never seen anyone with such dignified conduct. I should ask this renunciate: Who is your teacher, beggar? Why did you renounce the world? From whom do you follow the Dharma?' Because he wanted to inquire, he stood by the road and waited. When Venerable Assaji approached, Upatissa asked Venerable Assaji: 'Beggar! Who is your teacher? For whom did you renounce the world? From whom do you follow the Dharma?' 'Venerable One! There is a Gautama (Gautama) ascetic, a descendant of the Sakya (Sakya) clan, who shaved his head and beard, wore dyed robes, and because of true faith, abandoned worldly attachments to renounce the world and study the Way, attaining the Unsurpassed Perfect Enlightenment. This World-Honored One is my teacher, I renounced the world for him, and I follow his Dharma.' 'Venerable One! Can you tell me about his Dharma?' 'Venerable One! I have not been a renunciate for long, and I cannot broadly
尚幼稚，學日復初淺，是故我未能說如來無上正遍知甚深廣大法。我今且略說法中之少義。」「愿為說之。我唯須義，不須文字。」時長老阿說耆而說偈言：
「若法從因生， 如來說此因； 滅如是等因， 如是世尊教。」
說如是等法時，道士優波底沙無染離垢，於法得法眼凈。時優波底沙道士見法已、得法已、解法已，入甚深法，度諸希望心、度疑網，不復余信、不從他教，于佛世尊法中得無畏。從坐而起，偏袒右肩合掌向長老阿說耆作禮，重作是言：「如是等深法，世尊教所說，無動無憂惱，無數那由他劫昔來未聞見。世尊今在何處住？」「即在此王舍城柯蘭陀住處竹林。」時優波底沙道士聞長老阿說耆語已，心生歡喜，頭面禮阿說耆足已而退。
時優波底沙道士往詣古利多道士，古利多遙見優波底沙道士已，作如是言：「汝諸根乃爾清悅，面色清凈皮光白色。長老！汝已得甘露耶？」「如是。長老！」「長老為我說法。」時優波底沙道士而說偈言：
「若法從因生， 如來說此因； 滅如是等因， 如是世尊教。」
「長老！更為我重說。」
「若法從因生， 如來說此因； 滅如是等因， 如是世尊教。」
說如是等法時，古利多道士無染離垢，於法
【現代漢語翻譯】 現代漢語譯本： 『我還很年輕，學習佛法的時間尚短，所以不能完整地講述如來無上正遍知（Anuttara-samyak-sambodhi，指佛陀所證悟的最高智慧）甚深廣大的佛法。我現在只能簡略地說一些佛法中的少許義理。』 『請為我說說。我只需要理解其中的義理，不需要拘泥於文字。』 這時，長老阿說耆（Assaji，佛教五比丘之一）用偈語說道： 『諸法從因緣生，如來開示此因緣；諸法因緣滅盡，這是世尊的教導。』 當阿說耆長老說完這些法時，道士優波底沙（Upatissa，舍利弗尊者的原名）心中沒有污染，遠離塵垢，在佛法中獲得了法眼凈（Dharma-caksu，指對佛法的正確理解和證悟）。這時，優波底沙道士見法后、得法后、解法后，進入了甚深的佛法，斷除了各種希望心、度過了疑惑之網，不再信仰其他外道、不接受其他教導，在佛世尊的佛法中獲得了無畏。他從座位上站起來，袒露右肩，合掌向長老阿說耆行禮，再次說道：『如此深奧的佛法，是世尊教導所說的，沒有動搖，沒有憂愁煩惱，無數那由他（Nayuta，數量單位，表示極大的數目）劫以來從未聽聞見過。世尊現在住在哪裡？』 『世尊現在就在這王舍城（Rajagrha）柯蘭陀（Kalandaka）的竹林（Venuvana）住處。』 當時，優波底沙道士聽了長老阿說耆的話后，心中生起歡喜，頭面頂禮阿說耆的腳後退下。 當時，優波底沙道士前往拜訪古利多（Kolita，目犍連尊者的原名）道士，古利多遠遠地看見優波底沙道士后，說道：『你的諸根如此清凈喜悅，面色清凈，面板光亮白皙。長老！你已經得到甘露（Amrita，不死之藥，比喻佛法）了嗎？』 『是的。長老！』 『長老請為我說法。』 這時，優波底沙道士用偈語說道： 『諸法從因緣生，如來開示此因緣；諸法因緣滅盡，這是世尊的教導。』 『長老！請再為我重複一遍。』 『諸法從因緣生，如來開示此因緣；諸法因緣滅盡，這是世尊的教導。』 當優波底沙道士說完這些法時，古利多道士心中沒有污染，遠離塵垢，在佛法中...
English version: 『I am still young, and my learning is still in its early stages, therefore I am unable to fully explain the profound and vast Dharma of the Tathagata's (Tathagata, 'Thus Gone One', an epithet of the Buddha) unsurpassed perfect enlightenment (Anuttara-samyak-sambodhi, the supreme wisdom attained by the Buddha). I will now briefly speak about a small portion of the meaning within the Dharma.』 『Please tell me about it. I only need the meaning, not the words.』 At that time, the Elder Assaji (Assaji, one of the first five disciples of the Buddha) spoke in verse: 『Of all things that arise from a cause, The Tathagata has told the cause; And also how things cease to be— This is the doctrine of the Great Sage.』 When he had spoken thus, the ascetic Upatissa (Upatissa, the original name of Sariputta) was freed from stain, rid of impurity, and gained the pure Dharma-eye (Dharma-caksu, the eye of Dharma, insight into the Dharma) concerning the Dharma. Then Upatissa the ascetic, having seen the Dharma, attained the Dharma, understood the Dharma, entered into the profound Dharma, crossed over all hopes, crossed over the net of doubt, no longer relied on other beliefs, did not follow other teachings, and gained fearlessness in the Dharma of the Buddha, the World Honored One. He rose from his seat, bared his right shoulder, and with palms joined, bowed to the Elder Assaji, and said again: 『Such profound Dharma, spoken by the World Honored One, is without agitation, without sorrow or affliction, and has not been heard or seen for countless Nayutas (Nayuta, a large number) of kalpas (kalpa, an aeon). Where does the World Honored One reside now?』 『He is now residing in the Bamboo Grove (Venuvana) at Kalandaka (Kalandaka) in Rajagrha (Rajagrha).』 At that time, Upatissa the ascetic, having heard the words of the Elder Assaji, felt joy in his heart, bowed his head to Assaji's feet, and withdrew. Then Upatissa the ascetic went to visit the ascetic Kolita (Kolita, the original name of Maudgalyayana). Kolita, seeing Upatissa the ascetic from afar, said: 『Your faculties are so clear and joyful, your complexion is pure, and your skin is bright and white. Elder! Have you attained the Amrita (Amrita, the nectar of immortality, a metaphor for the Dharma)?』 『Yes, Elder!』 『Elder, please teach me the Dharma.』 At that time, Upatissa the ascetic spoke in verse: 『Of all things that arise from a cause, The Tathagata has told the cause; And also how things cease to be— This is the doctrine of the Great Sage.』 『Elder! Please repeat it for me.』 『Of all things that arise from a cause, The Tathagata has told the cause; And also how things cease to be— This is the doctrine of the Great Sage.』 When Upatissa the ascetic had spoken these words, Kolita the ascetic was freed from stain, rid of impurity, and in the Dharma...
【English Translation】 Modern Chinese translation: 'I am still young, and my learning of the Dharma is still in its early stages, so I cannot fully explain the profound and vast Dharma of the Tathagata's (Anuttara-samyak-sambodhi, referring to the highest wisdom enlightened by the Buddha). I can only briefly say a few meanings in the Dharma now.' 'Please tell me about it. I only need to understand the meaning, not to stick to the words.' At this time, Elder Assaji (Assaji, one of the five bhikkhus of Buddhism) said in verse: 'All dharmas arise from causes and conditions, the Tathagata reveals these causes and conditions; the causes and conditions of all dharmas are extinguished, this is the teaching of the World Honored One.' When Elder Assaji finished speaking these dharmas, the ascetic Upatissa (Upatissa, the original name of Venerable Sariputta) had no defilement in his heart, was far away from dust and dirt, and obtained the Dharma-caksu (Dharma-caksu, referring to the correct understanding and enlightenment of the Dharma) in the Dharma. At this time, after Upatissa the ascetic saw the Dharma, attained the Dharma, and understood the Dharma, he entered the profound Dharma, cut off all kinds of hopeful minds, passed through the net of doubt, no longer believed in other heretics, and did not accept other teachings. He gained fearlessness in the Dharma of the Buddha, the World Honored One. He stood up from his seat, bared his right shoulder, put his palms together and bowed to Elder Assaji, and said again: 'Such profound Dharma is taught by the World Honored One, without shaking, without sorrow and affliction, and has never been heard or seen for countless Nayutas (Nayuta, a unit of quantity, indicating a very large number) of kalpas. Where does the World Honored One live now?' 'The World Honored One is now in the Bamboo Grove (Venuvana) at Kalandaka (Kalandaka) in Rajagrha (Rajagrha).' At that time, after Upatissa the ascetic heard the words of Elder Assaji, joy arose in his heart, and he bowed his head to Assaji's feet and retreated. At that time, Upatissa the ascetic went to visit the ascetic Kolita (Kolita, the original name of Venerable Maudgalyayana). After Kolita saw Upatissa the ascetic from a distance, he said: 'Your faculties are so pure and joyful, your complexion is pure, and your skin is bright and white. Elder! Have you attained Amrita (Amrita, the medicine of immortality, a metaphor for the Dharma)?' 'Yes. Elder!' 'Elder, please tell me the Dharma.' At this time, Upatissa the ascetic said in verse: 'All dharmas arise from causes and conditions, the Tathagata reveals these causes and conditions; the causes and conditions of all dharmas are extinguished, this is the teaching of the World Honored One.' 'Elder! Please repeat it for me.' 'All dharmas arise from causes and conditions, the Tathagata reveals these causes and conditions; the causes and conditions of all dharmas are extinguished, this is the teaching of the World Honored One.' When Upatissa the ascetic finished speaking these dharmas, the ascetic Kolita had no defilement in his heart, was far away from dust and dirt, and in the Dharma...
得法眼凈。時古利多道士見法已、得法已、解法已，入甚深法。度希望心、度諸疑網，不復余信、不從他教，于佛世尊法中已得無畏。從坐而起，偏袒右肩合掌向優波底沙作禮，重作是言：「如是等深法，世尊教所說，無動無憂惱，無數那由他劫昔來未聞見。世尊今在何處住？」「即在此王舍城柯蘭陀住處竹林，便可共往詣世尊，於世尊所修行梵行，宜往觀詣彼眾，彼亦有智人如我等者。」時優波底沙與古利多道士告諸婆羅門弟子言：「我等欲于佛世尊所修行梵行。汝等今何所作？」答言：「我等若有所知皆藉師教。師若依世尊修行梵行，我等亦隨師出家。」「汝等婆羅門！當知今正是時。」時優波底沙、古利多各有眷屬二百五十人，出王舍城往世尊所。於是時中，佛世尊為無數百千眾生說法。世尊遙見優波底沙、古利多二道士，各有二百五十眷屬導從。遠見是以，即告諸比丘：「汝等觀視此二伴，各領徒眾在眾首行來詣此，優波底沙、古利多等。」「如是。世尊！」「此二人當成我第一調從弟子：一者神通第一、二者智慧第一。」時眾中有比丘而說偈言：
「見此二人來， 優波底沙等， 及古利多來， 未至此竹林； 世尊今懸記， 無邊佛智慧， 諸根過世人， 滿足波羅蜜。
「世尊
【現代漢語翻譯】 現代漢語譯本 獲得清凈的法眼。當時，古利多（Kulita）道士聽聞佛法后，已經證得佛法，理解佛法，進入了極深的佛法境界。他斷除了希望之心，超越了各種疑惑，不再依賴其他信仰，也不再聽從其他教導，在佛世尊的教法中獲得了無所畏懼的境界。他從座位上站起來，袒露右肩，合掌向優波底沙（Upatissa）行禮，並重復說道：『如此深奧的佛法，是世尊所教導的，沒有動搖，沒有憂愁煩惱，無數那由他（nayuta，數量單位）劫以來從未聽聞見過。世尊現在住在哪裡？』優波底沙回答說：『世尊現在住在王舍城（Rajagrha）柯蘭陀（Kalandaka）的竹林精舍。我們可以一起去拜見世尊，在世尊那裡修行梵行（brahmacarya，清凈的修行生活），也應該去看看那裡的僧眾，那裡也有像我們一樣有智慧的人。』當時，優波底沙和古利多道士告訴他們的婆羅門（Brahmana）弟子們說：『我們想要在佛世尊那裡修行梵行，你們現在打算怎麼做？』弟子們回答說：『我們所知道的一切都來自於老師的教導。如果老師依從世尊修行梵行，我們也跟隨老師出家。』優波底沙說：『你們這些婆羅門，應當知道現在正是時候。』當時，優波底沙和古利多各自帶領著二百五十人的眷屬，離開王舍城前往世尊所在的地方。那時，佛世尊正在為無數百千的眾生說法。世尊遠遠地看見優波底沙和古利多兩位道士，各自帶領著二百五十人的眷屬前來。因為遠遠地看見了他們，世尊就告訴眾比丘（bhikkhu，出家修行的僧人）說：『你們看看這兩個人，各自帶領著徒眾走在隊伍的前面，正向這裡走來，他們就是優波底沙和古利多。』比丘們回答說：『是的，世尊！』世尊說：『這兩人將會成為我弟子中調伏煩惱第一和智慧第一的人。』當時，僧眾中有比丘說偈頌道： 『看見這二人前來，優波底沙等人，以及古利多前來，還未到達這竹林；世尊現在就預言，無邊的佛陀智慧，諸根超越世間人，滿足波羅蜜（paramita，到達彼岸）。』 『世尊』
【English Translation】 English version He obtained the pure Dharma Eye. At that time, the ascetic Kulita, having seen the Dharma, attained the Dharma, understood the Dharma, and entered into the profound Dharma. He had abandoned the mind of hope, transcended all doubts, no longer relied on other faiths, nor followed other teachings, and had attained fearlessness in the Dharma of the Buddha, the World Honored One. He rose from his seat, bared his right shoulder, and with palms joined, paid homage to Upatissa, repeating these words: 'Such profound Dharma, taught by the World Honored One, is without agitation, without sorrow or affliction, and has not been heard or seen for countless nayutas (a unit of measurement) of kalpas (an aeon). Where does the World Honored One reside now?' Upatissa replied, 'The World Honored One now resides in the Bamboo Grove at Kalandaka (Kalandaka) in Rajagrha (Rajagrha). We can go together to see the World Honored One and practice the Brahmacarya (brahmacarya, pure conduct) in the presence of the World Honored One. We should also go and see the Sangha (community), for there are wise people there like us.' At that time, Upatissa and the ascetic Kulita said to their Brahmana (Brahmana) disciples, 'We wish to practice the Brahmacarya in the presence of the Buddha, the World Honored One. What do you intend to do now?' The disciples replied, 'All that we know comes from the teachings of our teacher. If the teacher follows the World Honored One and practices the Brahmacarya, we will also follow the teacher and renounce the household life.' Upatissa said, 'You Brahmanas, know that now is the right time.' At that time, Upatissa and Kulita, each leading two hundred and fifty followers, left Rajagrha and went to where the World Honored One was. At that time, the Buddha, the World Honored One, was expounding the Dharma to countless hundreds of thousands of beings. The World Honored One saw from afar the two ascetics, Upatissa and Kulita, each leading two hundred and fifty followers. Seeing them from afar, the World Honored One said to the bhikkhus (bhikkhu, monks), 'Behold these two companions, each leading their followers, walking at the head of the group, coming here, Upatissa and Kulita.' The bhikkhus replied, 'Yes, World Honored One!' The World Honored One said, 'These two will become the foremost among my disciples in taming defilements and in wisdom.' At that time, a bhikkhu in the assembly spoke this verse: 'Seeing these two coming, Upatissa and others, and Kulita coming, not yet arrived at this Bamboo Grove; the World Honored One now predicts, the boundless Buddha wisdom, the faculties surpassing worldly people, fulfilling the paramitas (paramita, perfections).' 'World Honored One'
於世中，最上彼眾二人來，應為大弟子。世尊已懸記：一神通第一、二智慧第一。」
時優波底沙、古利多等來至佛所，頂禮佛足卻住一面，而白佛言：「我等愿得於世尊所出家受具足戒作比丘，於世尊所修行梵行。」優波底沙、古利多等道士，于自然法教得出家受戒作比丘已。時諸比丘于晨朝時，執持衣缽入王舍城乞食。時王舍城人民見刪阇夷道士徒眾出家受戒，見此比丘已訶責而說偈言：
「佛至王舍城， 摩伽陀勝國， 何故不盡化， 刪阇夷眷屬？」
時諸比丘默然無對，未解無有辯才。時諸比丘于王舍城次第乞已，飯食訖，仍還本處安置衣缽洗足已，往詣佛所。至佛所已，頂禮佛足卻坐一面坐已，時諸比丘而白佛言：「世尊！我等與諸比丘，于晨朝時執持衣缽入王舍城乞食。時王舍城人民見刪阇夷道士眷屬出家受戒，並訶責說偈言：
「『佛至王舍城， 摩伽陀勝國， 何故不盡化， 刪阇夷眷屬？』
「時諸比丘默然無對，未解無有辯才。」「若王舍城人作如是言，汝等比丘應如是答：
「大雄所將度， 如來以正法， 善法攝眾生， 誰無知當怪？
「若作是說時，王舍城人民即當默然無對，皆失辯才。」時諸比丘復于晨朝，執持衣缽入王舍城乞
【現代漢語翻譯】 現代漢語譯本 在世間，最優秀的弟子是這兩位，他們應當成為我的大弟子。世尊已經預言：一位是神通第一，另一位是智慧第一。
當時，優波底沙（Upatissa，舍利弗的舊名）、古利多（Kolita，目犍連的舊名）等人來到佛陀處所，頂禮佛足後退到一旁，對佛陀說：『我們希望能在世尊這裡出家，受具足戒成為比丘，在世尊這裡修行梵行。』優波底沙、古利多等道士，通過佛陀的自然教法得以出家受戒，成為比丘。
當時，眾比丘在早晨，拿著衣缽進入王舍城（Rajagrha）乞食。王舍城的人民看到刪阇夷（Sanjaya）道士的徒眾出家受戒，看到這些比丘后，責備他們並說了偈語：
『佛陀來到王舍城，摩伽陀（Magadha）是殊勝之國，為什麼沒有全部教化，刪阇夷的眷屬？』
當時，眾比丘沉默無言，不知如何回答，沒有辯才。眾比丘在王舍城依次乞食完畢，吃完飯後，回到住處安置衣缽，洗完腳，前往佛陀處所。到達佛陀處所后，頂禮佛足退到一旁坐下，眾比丘對佛陀說：『世尊！我們和眾比丘在早晨拿著衣缽進入王舍城乞食。當時王舍城的人民看到刪阇夷道士的眷屬出家受戒，就責備我們並說了偈語：』
『佛陀來到王舍城，摩伽陀是殊勝之國，為什麼沒有全部教化，刪阇夷的眷屬？』
『當時，眾比丘沉默無言，不知如何回答，沒有辯才。』『如果王舍城的人這樣說，你們比丘應當這樣回答：』
『大雄（指佛陀）所要度化的人，如來用正法，善法來攝受眾生，誰沒有智慧才會奇怪呢？』
『如果這樣說，王舍城的人民就會沉默無言，都失去辯才。』當時，眾比丘又在早晨，拿著衣缽進入王舍城乞食。
【English Translation】 English version Among the world, the two most excellent disciples should be my great disciples. The World Honored One has already predicted: one is foremost in supernatural powers, and the other is foremost in wisdom.
At that time, Upatissa (Upatissa, former name of Sariputta), Kolita (Kolita, former name of Moggallana), and others came to the Buddha's place, bowed at the Buddha's feet, and stood to one side. They said to the Buddha, 'We wish to renounce the household life and receive the full precepts to become monks under the World Honored One, and to practice the Brahma-faring under the World Honored One.' Upatissa, Kolita, and other ascetics, through the Buddha's natural teachings, were able to renounce the household life, receive the precepts, and become monks.
At that time, the monks, in the morning, carrying their robes and bowls, entered Rajagrha (Rajagrha) to beg for food. The people of Rajagrha saw the followers of the ascetic Sanjaya (Sanjaya) renounce the household life and receive the precepts. Seeing these monks, they rebuked them and spoke a verse:
'The Buddha has come to Rajagrha, Magadha (Magadha) is a superior country, why has he not completely converted, the followers of Sanjaya?'
At that time, the monks were silent and had no answer, lacking eloquence. The monks, after begging for food in Rajagrha in order, finished their meal, returned to their dwelling, put away their robes and bowls, washed their feet, and went to the Buddha's place. Having arrived at the Buddha's place, they bowed at the Buddha's feet and sat to one side. The monks said to the Buddha, 'World Honored One! We and the other monks, in the morning, carrying our robes and bowls, entered Rajagrha to beg for food. At that time, the people of Rajagrha saw the followers of the ascetic Sanjaya renounce the household life and receive the precepts, and they rebuked us and spoke a verse:'
'The Buddha has come to Rajagrha, Magadha is a superior country, why has he not completely converted, the followers of Sanjaya?'
'At that time, the monks were silent and had no answer, lacking eloquence.' 'If the people of Rajagrha say this, you monks should answer thus:'
'Those whom the Great Hero (referring to the Buddha) intends to liberate, the Tathagata uses the Dharma, the good Dharma, to gather beings, who without wisdom would find it strange?'
'If you say this, the people of Rajagrha will be silent and lose their eloquence.' At that time, the monks again, in the morning, carrying their robes and bowls, entered Rajagrha to beg for food.
食。時王舍城人民，見刪阇夷道士眷屬，復訶責而說偈言：
「佛至王舍城， 摩伽陀勝國， 何故不盡化， 刪阇夷眷屬？」
時余比丘即說偈言：
「大雄所將度， 如來以正法， 善法攝眾生， 誰無知當怪？」
如是說已，王舍城人民即默然退失辯才。時佛世尊告諸比丘：「及外道形服不應度出家。」世尊即制戒：外道形服不得度出家。時有比丘不知云何度外道出家？以是事白佛。佛言：「是故比丘應當更尋。」於是時中，姓犢子外道住在王舍城。時犢子外道故往詣佛世尊所，對佛已問訊，種種語論已，卻坐一面。坐已姓犢子外道而白佛言：「我今欲問瞿曇少義，愿開許我，為我解說。」說是語已，世尊默然。第二、第三亦作是言。姓犢子外道白佛言：「我今請問瞿曇大德少義，唯愿開許，為我解說。」第二第三作如是言，世尊默然。時姓犢子外道白佛言：「我共在此夜已淹久。世尊瞿曇！我今請問少義，愿開許我，為我解說。」時佛念言：「此姓犢子外道，長夜無諂曲、無欺誑、性淳直，若有所問已解其意，非為惱亂我；當如阿毗曇密義、如律密義，有問當為敷說。」知姓犢子外道心念已，佛言：「犢子可問，隨汝所樂。」「云何瞿曇！善不善為有為無？」「犢子！有善、有
【現代漢語翻譯】 現代漢語譯本：
食。當時王舍城（Rājagṛha，古印度城市名）的人民，看見刪阇夷（Sanjaya，古印度懷疑論者）道士的眷屬，又呵斥他們並用偈語說道： 『佛陀來到王舍城，摩伽陀（Magadha，古印度王國名）這個殊勝的國度，為什麼不全部教化刪阇夷的眷屬呢？』 當時有其他比丘用偈語回答說： 『大雄（Mahavira，耆那教創始人稱號，此處指佛陀）所要度化的人，如來（Tathāgata，佛陀的稱號）用正法，用善法來攝受眾生，誰沒有智慧才會感到奇怪呢？』 這樣說完后，王舍城的人民就沉默了，失去了辯論的能力。當時佛陀告訴各位比丘：『穿著外道服裝的人不應該讓他們出家。』佛陀就制定了戒律：穿著外道服裝的人不得度化出家。當時有比丘不知道該如何度化外道出家？因此將此事稟告佛陀。佛陀說：『所以比丘們應該進一步探尋。』 在這個時候，有個姓犢子的外道住在王舍城。這個犢子外道特意前往佛陀的住所，向佛陀問訊，經過各種交談后，退到一旁坐下。坐下後，這個姓犢子的外道對佛陀說：『我現在想請問瞿曇（Gotama，佛陀的姓氏）一些問題，希望您能允許我，為我解答。』說完后，佛陀沉默不語。他第二次、第三次也這樣說。這個姓犢子的外道對佛陀說：『我現在想請問瞿曇大德一些問題，只希望您能允許我，為我解答。』第二次、第三次都這樣說，佛陀仍然沉默不語。 當時這個姓犢子的外道對佛陀說：『我和您在這裡已經很久了。世尊瞿曇！我現在想請問您一些問題，希望您能允許我，為我解答。』當時佛陀心想：『這個姓犢子的外道，長久以來沒有虛偽、沒有欺騙、性情淳樸正直，如果他有所提問，一定是已經理解了其中的含義，而不是爲了擾亂我；對於像阿毗曇（Abhidhamma，佛教哲學）的秘密含義、像戒律的秘密含義，如果有人提問，我應當為他詳細解說。』 瞭解這個姓犢子的外道的心意后，佛陀說：『犢子，你可以問，隨你喜歡。』『瞿曇！善與不善是有還是沒有呢？』『犢子！有善，有不善。』
【English Translation】 English version:
Then, the people of Rājagṛha (name of an ancient Indian city), seeing the followers of the ascetic Sanjaya (name of an ancient Indian skeptic), rebuked them and spoke in verses: 'The Buddha has come to Rājagṛha, the excellent country of Magadha (name of an ancient Indian kingdom), why doesn't he convert all the followers of Sanjaya?' At that time, other monks replied in verses: 'Those whom the Great Hero (Mahavira, title of the founder of Jainism, here referring to the Buddha) intends to liberate, the Tathāgata (title of the Buddha) uses the right Dharma, uses good Dharma to embrace sentient beings, who without wisdom would find it strange?' After saying this, the people of Rājagṛha became silent and lost their ability to argue. At that time, the Buddha told the monks: 'Those wearing the clothing of other sects should not be allowed to become monks.' The Buddha then established a precept: those wearing the clothing of other sects must not be ordained as monks. At that time, there were monks who did not know how to ordain those of other sects? Therefore, they reported this matter to the Buddha. The Buddha said: 'Therefore, the monks should investigate further.' At this time, an ascetic named Vatsa lived in Rājagṛha. This ascetic Vatsa deliberately went to the Buddha's residence, greeted the Buddha, and after various conversations, retreated to sit aside. After sitting down, this ascetic Vatsa said to the Buddha: 'I now want to ask Gotama (Buddha's family name) some questions, I hope you will allow me to answer them for me.' After saying this, the Buddha remained silent. He said this a second and third time. This ascetic Vatsa said to the Buddha: 'I now want to ask the venerable Gotama some questions, I only hope you will allow me to answer them for me.' He said this a second and third time, but the Buddha remained silent. At that time, this ascetic Vatsa said to the Buddha: 'I have been here with you for a long time. Venerable Gotama! I now want to ask you some questions, I hope you will allow me to answer them for me.' At that time, the Buddha thought: 'This ascetic Vatsa has long been without hypocrisy, without deception, and is pure and upright in nature. If he asks questions, he must have understood the meaning, and not to disturb me; for the secret meanings like Abhidhamma (Buddhist philosophy), like the secret meanings of the precepts, if someone asks, I should explain them in detail for him.' Understanding the mind of this ascetic Vatsa, the Buddha said: 'Vatsa, you can ask, as you please.' 'Gotama! Are good and not-good existent or non-existent?' 'Vatsa! Good exists, and not-good exists.'
不善。」「善哉世尊瞿曇！愿為我說善法、不善法，令我識善、不善。」「犢子！我當種種分別為汝說善、不善。然當略說。犢子諦聽。欲染不善、離欲染是善。恚癡不善、離恚癡是善。殺生是不善、舍離殺生是善。偷盜、邪淫、妄語、兩舌、惡口、綺言、慳貪、邪見是不善，正見是善。犢子！我已說如是三種是善、三種是不善。若我弟子如是不善如實知、三種善十種不善如實知，十種不善所餘，知欲盡、知恚盡、知癡盡，欲盡、恚盡、癡盡，漏盡故得無漏，心解脫得智解脫，自然見法證法成就：我生已盡、梵行已立、所作已辦、無復後有。」「瞿曇！頗有一比丘於此法中得盡諸漏、于無漏法心得解脫，如上所說不受後有耶？」「犢子！非一比丘、非二非三非五非百，如是無數比丘於此法中漏盡得無漏，如前說不受後有。」「瞿曇！且置一比丘。頗有一比丘尼，於此法教中漏盡得無漏心得解脫，如前所說不受後有耶？」「犢子！非一比丘尼、非二非三非五非百，如是無量比丘尼於此法中盡漏得無漏心得解脫，如前所說不受後有。」「瞿曇！且置比丘尼。頗有優婆塞修行梵行，於此法中度希望、度疑網耶？」「犢子！非一優婆塞、非二非三非五非百，乃有無量優婆塞於此法中，於五別分纏得解脫化生，即于中涅槃，不復
【現代漢語翻譯】 現代漢語譯本 『不善。』 『善哉，世尊瞿曇（Gotama，釋迦牟尼的姓）！愿為我說善法、不善法，令我識別善、不善。』 『犢子（Vaccha，對年輕人的稱呼）！我當種種分別為你說善、不善。然當略說。犢子諦聽。欲染不善、離欲染是善。恚（Dosa，嗔怒）癡（Moha，愚癡）不善、離恚癡是善。殺生是不善、舍離殺生是善。偷盜、邪淫、妄語、兩舌、惡口、綺語、慳貪、邪見是不善，正見是善。犢子！我已說如是三種是善、三種是不善。若我弟子如是不善如實知、三種善十種不善如實知，十種不善所餘，知欲盡、知恚盡、知癡盡，欲盡、恚盡、癡盡，漏盡故得無漏，心解脫得智解脫，自然見法證法成就：我生已盡、梵行已立、所作已辦、無復後有。』 『瞿曇！頗有一比丘（Bhikkhu，男性出家人）於此法中得盡諸漏、于無漏法心得解脫，如上所說不受後有耶？』 『犢子！非一比丘、非二非三非五非百，如是無數比丘於此法中漏盡得無漏，如前說不受後有。』 『瞿曇！且置一比丘。頗有一比丘尼（Bhikkhuni，女性出家人），於此法教中漏盡得無漏心得解脫，如前所說不受後有耶？』 『犢子！非一比丘尼、非二非三非五非百，如是無量比丘尼於此法中盡漏得無漏心得解脫，如前所說不受後有。』 『瞿曇！且置比丘尼。頗有優婆塞（Upasaka，在家男居士）修行梵行，於此法中度希望、度疑網耶？』 『犢子！非一優婆塞、非二非三非五非百，乃有無量優婆塞於此法中，於五別分纏得解脫化生，即于中涅槃（Nibbana，寂滅），不復還生。』
【English Translation】 English version 'Unwholesome.' 'Excellent, Venerable Gotama (Gotama, the surname of Shakyamuni)! I wish that you would explain to me what is wholesome and unwholesome, so that I may understand what is wholesome and unwholesome.' 'Vaccha (Vaccha, a term of address for a young man)! I will explain to you in various ways what is wholesome and unwholesome. But I will speak briefly. Vaccha, listen carefully. Lustful desire is unwholesome, freedom from lustful desire is wholesome. Hatred (Dosa, anger) and delusion (Moha, ignorance) are unwholesome, freedom from hatred and delusion is wholesome. Killing is unwholesome, abstaining from killing is wholesome. Stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, and wrong view are unwholesome; right view is wholesome. Vaccha! I have thus spoken of three things that are wholesome and three things that are unwholesome. If my disciples truly know what is unwholesome, truly know the three wholesome things and the ten unwholesome things, and what remains of the ten unwholesome things, know the ending of desire, know the ending of hatred, know the ending of delusion, and with the ending of desire, the ending of hatred, the ending of delusion, through the ending of the outflows, attain the outflowless, and with the liberation of mind and the liberation of wisdom, realize the Dharma for themselves, having directly known it: 'Birth is ended, the holy life has been lived, what had to be done has been done, there is no more coming into existence.' 'Gotama! Is there even one bhikkhu (Bhikkhu, a male monastic) who, in this Dharma, has ended the outflows and whose mind is liberated in the outflowless, as described above, with no further coming into existence?' 'Vaccha! Not one bhikkhu, not two, not three, not five, not a hundred, but countless bhikkhus in this Dharma have ended the outflows and attained the outflowless, as described before, with no further coming into existence.' 'Gotama! Let one bhikkhu be. Is there even one bhikkhuni (Bhikkhuni, a female monastic) who, in this Dharma and Discipline, has ended the outflows and whose mind is liberated in the outflowless, as described before, with no further coming into existence?' 'Vaccha! Not one bhikkhuni, not two, not three, not five, not a hundred, but countless bhikkhunis in this Dharma have ended the outflows and whose mind is liberated in the outflowless, as described before, with no further coming into existence.' 'Gotama! Let the bhikkhunis be. Is there even one upasaka (Upasaka, a male lay follower) who practices the holy life, who in this Dharma has crossed over hope and crossed over doubt?' 'Vaccha! Not one upasaka, not two, not three, not five, not a hundred, but countless upasakas in this Dharma, with the destruction of the five lower fetters, are reborn spontaneously and are finally liberated there, no longer subject to rebirth.'
退還，法應不還此界。」「瞿曇！且置比丘、且置比丘尼、且置優婆塞修行梵行。頗有優婆夷修行梵行，度希望、度疑網？」「犢子！非一非二非三非五非百，乃有無量優婆夷於此法中，於五別分纏得解脫化生，即于中涅槃，不復退還，法應不還此界。」「瞿曇！且置比丘、且置比丘尼、且置梵行優婆塞、且置梵行優婆夷。頗有一優婆塞受五欲樂，於此法中度希望、度疑網？」「犢子！非一優婆塞、非二非三非五非百，乃有無量於此法中，有諸妻子、臥具居家、著香花瓔珞、著妙好衣及諸涂身、畜諸金寶、驅策奴婢僕使，解脫三纏薄淫怒癡，得斯陀含，一往來此世界，盡諸苦邊。」「瞿曇！且置比丘、且置比丘尼、且置梵行優婆塞、且置梵行優婆夷、且置受五欲樂優婆塞。頗有優婆夷受五欲樂，於此法中度希望、度疑網？」「犢子！非一優婆夷、非二非三非五非百，乃有無量於此法中，育養兒子如前策使奴婢僕使，解脫三纏逆生死流，得不退墮法必證正覺，受此七有七生天上，還依人身盡諸苦邊。」「若爾瞿曇法成正覺，若比丘皆得，及比丘尼、優婆塞修梵行者、優婆夷修梵行者、優婆塞受欲樂者、優婆夷受欲樂者，世尊瞿曇教法如是故，則應不成滿足。以是故，如瞿曇法所成正覺比丘皆得，及比丘尼、優婆塞修梵行
【現代漢語翻譯】 現代漢語譯本： 『歸還之後，依法理不應再返回此界。』 『喬達摩（Gautama，佛陀的姓氏）！暫且不論比丘（bhikkhu，男性出家人）、比丘尼（bhikkhuni，女性出家人）、以及修行梵行（brahmacarya，清凈行）的優婆塞（upasaka，在家男居士）。是否有修行梵行的優婆夷（upasika，在家女居士），能夠超越希望、超越疑惑之網呢？』 『犢子（Vacchagotta，外道修行者）！不是一個、不是兩個、不是三個、不是五個、不是一百個，而是有無數的優婆夷在此法中，於五種別分的束縛中得到解脫，化生於凈土，並在那裡涅槃（nirvana，寂滅），不再退轉返回，依法理不應再返回此界。』 『喬達摩！暫且不論比丘、比丘尼、修行梵行的優婆塞、修行梵行的優婆夷。是否有一位受用五欲之樂的優婆塞，能夠在此法中超越希望、超越疑惑之網呢？』 『犢子！不是一個優婆塞、不是兩個、不是三個、不是五個、不是一百個，而是有無數的人在此法中，擁有妻子、臥具居家，穿著香花瓔珞、穿著美妙的衣服以及各種涂身之物，畜養各種金銀珠寶，驅使奴婢僕人，解脫了三種束縛，淡薄了淫慾、憤怒和愚癡，證得斯陀含（sakrdagamin，一來果），只需一次往返此世界，就能斷盡諸苦。』 『喬達摩！暫且不論比丘、比丘尼、修行梵行的優婆塞、修行梵行的優婆夷、受用五欲之樂的優婆塞。是否有受用五欲之樂的優婆夷，能夠在此法中超越希望、超越疑惑之網呢？』 『犢子！不是一個優婆夷、不是兩個、不是三個、不是五個、不是一百個，而是有無數的人在此法中，養育兒子，像之前一樣驅使奴婢僕人，解脫了三種束縛，逆轉生死之流，證得不退轉之法，必定證得正覺（bodhi，覺悟），經歷七次有，七次生於天上，再回到人間，斷盡諸苦。』 『如果這樣，喬達摩的法成就正覺，如果比丘都能證得，以及比丘尼、修行梵行的優婆塞、修行梵行的優婆夷、受用欲樂的優婆塞、受用欲樂的優婆夷，世尊喬達摩的教法是這樣，那麼就應該不能算是圓滿。因此，如喬達摩的法所成就的正覺，比丘都能證得，以及比丘尼、修行梵行…
【English Translation】 English version: 'Having returned, according to the Dharma, they should not return to this realm.' 'Gautama! Let alone bhikkhus, let alone bhikkhunis, let alone upasakas practicing the holy life. Are there any upasikas practicing the holy life who have crossed over hope, crossed over the net of doubt?' 'Vacchagotta! Not one, not two, not three, not five, not a hundred, but countless upasikas in this Dharma have attained liberation from the five kinds of fetters, are reborn in a pure land, and attain nirvana there, without returning, according to the Dharma, they should not return to this realm.' 'Gautama! Let alone bhikkhus, let alone bhikkhunis, let alone upasakas practicing the holy life, let alone upasikas practicing the holy life. Is there even one upasaka enjoying the pleasures of the five senses who has crossed over hope, crossed over the net of doubt in this Dharma?' 'Vacchagotta! Not one upasaka, not two, not three, not five, not a hundred, but countless people in this Dharma, having wives, dwelling in homes with beds, wearing garlands of fragrant flowers, wearing fine clothes and various adornments, possessing various gold and jewels, employing slaves and servants, have liberated themselves from the three fetters, thinned lust, anger, and delusion, attained sakrdagamin (once-returner), only returning to this world once, and will exhaust all suffering.' 'Gautama! Let alone bhikkhus, let alone bhikkhunis, let alone upasakas practicing the holy life, let alone upasikas practicing the holy life, let alone upasakas enjoying the pleasures of the five senses. Is there even one upasika enjoying the pleasures of the five senses who has crossed over hope, crossed over the net of doubt in this Dharma?' 'Vacchagotta! Not one upasika, not two, not three, not five, not a hundred, but countless people in this Dharma, raising children, employing slaves and servants as before, have liberated themselves from the three fetters, reversed the stream of birth and death, attained the Dharma of non-retrogression, will surely attain bodhi (enlightenment), experiencing seven existences, being born in heaven seven times, and then returning to the human realm, will exhaust all suffering.' 'If that is so, Gautama's Dharma has achieved perfect enlightenment, if bhikkhus can all attain it, as well as bhikkhunis, upasakas practicing the holy life, upasikas practicing the holy life, upasakas enjoying sensual pleasures, upasikas enjoying sensual pleasures, the World-Honored One Gautama's teachings are like this, then it should not be considered complete. Therefore, as the perfect enlightenment achieved by Gautama's Dharma, bhikkhus can all attain it, as well as bhikkhunis, upasakas practicing the holy life...'
者、優婆夷修梵行者、優婆塞受欲樂者、優婆夷受欲樂者如是故，瞿曇教法以如是故滿足。瞿曇！我今意欲說譬。」「犢子！今正是時。」「如是。瞿曇！如天雨雨水隨下流。如是世尊瞿曇，教一切男女童男童女若老若少，隨涅槃下、隨涅槃流、隨涅槃低、隨從說涅槃。隨從已，奇哉善覺，奇哉善說法。瞿曇！若有外道出家道士若來，若希求于自然法教出家受具足戒作比丘，幾久依比丘共住？」「犢子！若外道出家道士若來，若希求于自然法教出家受具足戒作比丘，則應依比丘比丘和上所四月日披袈裟試之，然取兩彼究悉。我已說如是。」「瞿曇！若外道出家道士來，若希求于自然法教出家受具足戒作比丘，則應依比丘和上所四月日披袈裟試之。我今愿欲非唯四月亦能四年依從。我今愿樂於自然法教出家受具足戒作比丘，我依世尊瞿曇所修行梵行。」「犢子！然我先不已說二彼究悉？」「汝瞿曇已說。」
爾時世尊告諸比丘：「汝等比丘！度姓犢子道士出家受具足戒。」姓犢子道士得於自然法教出家受具足戒已，長老姓犢子受具足戒已，得半月已乃至學慧，應學應觀、應至應覺。是等慧已見已知、已覺已證世尊正法。時長老犢子作如是念：「我所應學慧，應學應觀、應至應覺，此等一切慧已見已知、已覺已證世
【現代漢語翻譯】 現代漢語譯本： 『因此，在家修梵行的男子（優婆塞）、在家修梵行的女子（優婆夷）、享受欲樂的男子（優婆塞）、享受欲樂的女子（優婆夷），正因為如此，喬達摩（瞿曇，釋迦牟尼的姓）的教法才得以圓滿。喬達摩！我現在想打個比方。』 『犢子！現在正是時候。』 『是的。喬達摩！就像天下雨，雨水順著地勢向下流淌。世尊喬達摩的教法也是如此，教導一切男女老少，都順著涅槃向下、順著涅槃流淌、順著涅槃降低姿態、順從於涅槃。順從之後，真是奇妙的覺悟，真是善妙的說法。喬達摩！如果有其他外道的出家修行者前來，想要在您的自然法教中出家受具足戒成為比丘，需要多久才能和比丘們一起居住呢？』 『犢子！如果有外道的出家修行者前來，想要在我的自然法教中出家受具足戒成為比丘，那麼應該先依止比丘和尚四個月，披上袈裟進行試煉，然後詳細考察他的品行。我已經這樣說過了。』 『喬達摩！如果有外道的出家修行者前來，想要在您的自然法教中出家受具足戒成為比丘，那麼應該先依止比丘和尚四個月，披上袈裟進行試煉。我現在希望不僅僅是四個月，而是四年都能依從。我現在希望能在您的自然法教中出家受具足戒成為比丘，我願意在世尊喬達摩的教導下修行梵行。』 『犢子！但我之前不是已經說過要詳細考察他的品行了嗎？』 『您，喬達摩，已經說過了。』 當時，世尊告訴各位比丘：『各位比丘！讓度姓犢子的道士出家受具足戒吧。』度姓犢子的道士在自然法教中出家受具足戒后，長老度姓犢子受具足戒后，過了半個月，乃至學習智慧，應該學習、應該觀察、應該到達、應該覺悟。通過這些智慧，已經見到、已知、已覺悟、已證得世尊的正法。當時，長老犢子這樣想：『我所應該學習的智慧，應該學習、應該觀察、應該到達、應該覺悟的，這一切智慧都已經見到、已知、已覺悟、已證得了。』
【English Translation】 English version: 'Thus, male lay followers practicing the holy life (Upasaka), female lay followers practicing the holy life (Upasika), male lay followers enjoying sensual pleasures (Upasaka), female lay followers enjoying sensual pleasures (Upasika)—it is in this way, Gotama (Gautama, the family name of Shakyamuni), that the teaching is fulfilled. Gotama! I now wish to speak a simile.' 'Calf! Now is the right time.' 'Yes, Gotama! Just as when the sky rains, the rainwater flows downwards. So too, the Blessed One Gotama teaches all men and women, boys and girls, young and old, flowing down towards Nibbana (Nirvana), streaming towards Nibbana, inclining towards Nibbana, following the teaching of Nibbana. Having followed, it is wonderful awakening, wonderful teaching. Gotama! If a renunciate from another sect comes, seeking to go forth into homelessness in the natural Dhamma (Dharma) and receive the full ordination as a bhikkhu (monk), how long must he live with the bhikkhus?' 'Calf! If a renunciate from another sect comes, seeking to go forth into homelessness in the natural Dhamma and receive the full ordination as a bhikkhu, then he should rely on a bhikkhu preceptor for four months, wearing the robes as a trial, and then his character should be thoroughly investigated. I have said this.' 'Gotama! If a renunciate from another sect comes, seeking to go forth into homelessness in the natural Dhamma and receive the full ordination as a bhikkhu, then he should rely on a bhikkhu preceptor for four months, wearing the robes as a trial. I now wish that it be not only four months, but that I could follow for four years. I now wish to go forth into homelessness in the natural Dhamma and receive the full ordination as a bhikkhu, and I will practice the holy life under the Blessed One Gotama.' 'Calf! But have I not already said that his character should be thoroughly investigated?' 'You, Gotama, have said so.' Then the Blessed One told the bhikkhus: 'Bhikkhus! Let the renunciate named Calf go forth into homelessness and receive the full ordination.' After the renunciate named Calf had gone forth into homelessness in the natural Dhamma and received the full ordination, after the Elder Calf had received the full ordination, after half a month, even to the learning of wisdom, he should learn, he should observe, he should attain, he should awaken. Having seen, known, awakened, and realized these wisdoms, he attained the Blessed One's true Dhamma. Then the Elder Calf thought thus: 'The wisdom that I should learn, that I should observe, that I should attain, that I should awaken—all these wisdoms have been seen, known, awakened, and realized.'
尊正法。我今正是時，應往至世尊所。」時長老犢子往詣世尊所，至世尊所已頂禮世尊足已卻住一面。卻住一面已，長老犢子白世尊作如是言：「世尊！我乃至學慧，應學應觀、應至應覺。此等一切慧，已見已知、已證世尊正法。善哉世尊！為我說法。使我親近無放逸，乃至如本不知有後。以是故。」「汝犢子！應親近二法，觀察廣修。如是等二法親近觀察廣修，則得性慧。覺了諸性已，知種種性覺種種性、知無量性覺無量性。犢子！若比丘欲作是念：『快哉我離諸欲。我離諸惡不善法。』有希望有籌量，寂靜安樂，安住初禪。為滅希望滅籌量令內喜，則一心無希望無籌量，安住第二禪。離喜故安住舍中，安念覺了覺身樂，則證正諦舍念安樂，安住三禪。離樂離苦滅憂喜，無苦無樂，具舍安念清凈，安住四禪。慈悲喜捨、空處、識處、無所有處、非想非非想處。快哉！我已離三纏得須陀洹，離三纏已薄淫怒癡成斯陀含，離五別分纏故成阿那含，成就種種神力、凈眼根凈耳根凈意根，至於本處，脫生死、盡諸漏，皆具如是，具種種神通力，以一身能為無量身、以無量身能作一身，能作明作闇具觀諸慧，過石過壁離障身無礙，而過於大地中猶如虛空，能出能沒于大地，猶如在水能出能沒，住于虛空結跏趺坐，去行猶如飛鳥
【現代漢語翻譯】 現代漢語譯本： 我遵循真正的佛法。現在正是時候，我應該去拜訪世尊。』當時，長老犢子前往世尊所在的地方，到達后，他頂禮世尊的雙足，然後退到一旁站立。站在一旁后，長老犢子對世尊說：『世尊！我應該學習智慧，應該觀察，應該達到，應該覺悟。所有這些智慧，我已經看見，已經知道，已經證得了世尊的正法。』 『太好了，世尊！請為我說法，使我能夠親近佛法而不放逸，直到像最初一樣，不知道還有後來。』 『犢子！你應該親近兩種法，觀察並廣泛修習。像這樣親近、觀察並廣泛修習這兩種法，就能獲得本性智慧。覺悟了諸法本性后，就能知道種種本性，覺悟種種本性；知道無量本性，覺悟無量本性。』 『犢子！如果比丘想要這樣想：『太好了！我已遠離各種慾望，我已遠離各種邪惡的不善之法。』心懷希望，進行籌量，體驗寂靜安樂，安住在初禪中。爲了滅除希望，滅除籌量，令內心充滿喜悅，就能一心一意，沒有希望，沒有籌量，安住在第二禪中。』 『因為離喜的緣故，安住在舍心中，保持正念，覺知身體的快樂，就能證得真正的舍念安樂，安住在第三禪中。』 『離樂離苦，滅除憂愁和喜悅，沒有痛苦，沒有快樂，具備舍念清凈，安住在第四禪中。』 『慈悲喜捨，空無邊處，識無邊處，無所有處，非想非非想處。』 『太好了！我已經脫離了三結，證得了須陀洹果；脫離了三結，減薄了淫慾、嗔恚、愚癡，成就了斯陀含果；脫離了五下分結，成就了阿那含果；成就了種種神通力量，清凈的眼根，清凈的耳根，清凈的意根，到達了本來的地方，脫離了生死輪迴，斷盡了各種煩惱，都具備了這些。』 『具備種種神通力量，以一個身體能夠化為無量個身體，以無量個身體能夠化為一個身體，能夠顯明，能夠隱暗，具備觀察各種智慧，穿過石頭，穿過墻壁，身體沒有阻礙，就像在虛空中一樣，能夠出入大地，就像在水中能夠出入一樣，安住在虛空中，結跏趺坐，行走就像飛鳥一樣。』
【English Translation】 English version: I follow the true Dharma. Now is the right time, I should go to the Blessed One.' Then, the Elder Vakkali went to where the Blessed One was. Having arrived, he bowed down at the Blessed One's feet and stood to one side. Standing to one side, the Elder Vakkali said to the Blessed One: 'Venerable Sir, I should learn wisdom, should observe, should attain, should awaken. All these wisdoms, I have seen, have known, have realized the Blessed One's true Dharma.' 'Excellent, Venerable Sir! Please teach me the Dharma, so that I may draw near without negligence, until, like the beginning, I do not know there is an end.' 'Vakkali! You should draw near to two things, observe and cultivate them extensively. By drawing near to, observing, and extensively cultivating these two things, one obtains the wisdom of nature. Having awakened to the natures of things, one knows various natures, awakens to various natures; knows immeasurable natures, awakens to immeasurable natures.' 'Vakkali! If a bhikkhu wants to think: 'Wonderful! I have abandoned all desires, I have abandoned all evil unwholesome things.' With hope and calculation, experiencing peaceful bliss, he dwells in the first jhana. To eliminate hope, to eliminate calculation, to fill the mind with joy, he becomes single-minded, without hope, without calculation, and dwells in the second jhana.' 'Because of the abandonment of joy, dwelling in equanimity, maintaining mindfulness, aware of bodily pleasure, he realizes the true equanimity of mindfulness and dwells in the third jhana.' 'Abandoning pleasure, abandoning pain, eliminating sorrow and joy, without pain, without pleasure, possessing pure equanimity of mindfulness, he dwells in the fourth jhana.' 'Loving-kindness, compassion, joy, equanimity, the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception.' 'Wonderful! I have abandoned the three fetters and attained the state of Sotapanna; having abandoned the three fetters, diminished lust, hatred, and delusion, I have attained the state of Sakadagami; having abandoned the five lower fetters, I have attained the state of Anagami; I have achieved various supernormal powers, pure eye faculty, pure ear faculty, pure mind faculty, and reached the original place, escaped from the cycle of birth and death, exhausted all defilements, and possess all these.' 'Possessing various supernormal powers, with one body able to transform into countless bodies, with countless bodies able to transform into one body, able to make manifest, able to make hidden, possessing the wisdom to observe all things, passing through stones, passing through walls, the body without obstruction, like in space, able to enter and exit the earth, like being able to enter and exit in water, dwelling in space, sitting cross-legged, walking like a bird in flight.'
。日月有大威光，手能摩捉，乃至身升梵天，以如意通皆得自在，于自法門所有希望。快哉我是比丘，以清凈耳過人中耳聞二種聲：若天、若人。若近若遠，隨以所念即得現前，于自法門若有希望。快哉我是比丘。知他眾生知他人所有希望，所有籌量心心所念如實而知。如是有欲心如實而知，如是離欲心離欲想如實而知，如是有欲離欲，如是有恚離恚、有癡離癡，如是攝心縱心、高心不高心、靜心極靜心、作意心不作意心、解脫心不解脫心，如實而知。隨心所向能得如意，于自法門所有希望。快哉我是比丘，無量種分別憶念知前時事，如是一生二三四五六七八九十、二十三十四十五十、百生千生百千生，如是無量百千生。如是無量過去未來劫數，此悉憶知。如曾有某眾生名某甲，我于彼時名某甲，如是種姓、如是飲食、如是覺苦樂、如是長壽、如是久長、如是壽命極盡。我從彼死復生某處，又于彼死今於此生。如相貌、如處所，種種分別憶知往昔所更事。隨心所向此得如意，于自法門所有希望。快哉我是比丘，以清凈眼根過人中眼，見諸眾生死時生時、善色惡色若增減、若趣善道若趣不善道，隨事隨業眾生，如實而知。此等眾生具身惡業、具口意惡業，誹謗賢善，邪見具邪見業法習因緣。以此因緣故，身壞命終墮惡道
【現代漢語翻譯】 現代漢語譯本： 『日月有大威光，手能摩捉，乃至身升梵天（Brahma heaven），以如意通皆得自在，于自法門所有希望。快哉我是比丘（Bhikkhu），以清凈耳過人中耳聞二種聲：若天、若人。若近若遠，隨以所念即得現前，于自法門若有希望。快哉我是比丘。知他眾生知他人所有希望，所有籌量心心所念如實而知。如是有欲心如實而知，如是離欲心離欲想如實而知，如是有欲離欲，如是有恚離恚、有癡離癡，如是攝心縱心、高心不高心、靜心極靜心、作意心不作意心、解脫心不解脫心，如實而知。隨心所向能得如意，于自法門所有希望。快哉我是比丘，無量種分別憶念知前時事，如是一生二三四五六七八九十、二十三十四十五十、百生千生百千生，如是無量百千生。如是無量過去未來劫數，此悉憶知。如曾有某眾生名某甲，我于彼時名某甲，如是種姓、如是飲食、如是覺苦樂、如是長壽、如是久長、如是壽命極盡。我從彼死復生某處，又于彼死今於此生。如相貌、如處所，種種分別憶知往昔所更事。隨心所向此得如意，于自法門所有希望。快哉我是比丘，以清凈眼根過人中眼，見諸眾生死時生時、善色惡色若增減、若趣善道若趣不善道，隨事隨業眾生，如實而知。此等眾生具身惡業、具口意惡業，誹謗賢善，邪見具邪見業法習因緣。以此因緣故，身壞命終墮惡道。』 譯文：日月具有強大的威光，手可以觸控到它們，甚至身體可以升到梵天，憑藉如意神通可以獲得完全的自在，對於自己修行的法門充滿希望。多麼快樂啊，我是一位比丘，憑藉清凈的耳朵，超越了常人的聽力，能夠聽到兩種聲音：天上的聲音和人間的聲音。無論是近處還是遠處的聲音，只要心中想著，就能立刻顯現出來，對於自己修行的法門充滿希望。多麼快樂啊，我是一位比丘。我知道其他眾生的想法，知道他們所有的希望，他們所有的思量、心中所想，我都如實地知道。如果有慾望的心，我就如實地知道；如果是沒有慾望的心，沒有慾望的想法，我也如實地知道；既有慾望又沒有慾望，有嗔恨沒有嗔恨，有愚癡沒有愚癡，收攝心還是放縱心，高傲的心還是不高傲的心，平靜的心還是極度平靜的心，用心還是不用心，解脫的心還是沒有解脫的心，我都如實地知道。隨著心所向往的方向，就能得到如意，對於自己修行的法門充滿希望。多麼快樂啊，我是一位比丘，我能以無數種方式分別憶念，知道過去的事情，例如一生、二生、三生、四生、五生、六生、七生、八生、九生、十生、二十生、三十生、四十生、五十生、一百生、一千生、一百千生，像這樣無數百千生。像這樣無數過去和未來的劫數，我都完全憶知。例如曾經有某個眾生名叫某甲，我在那個時候也名叫某甲，是這樣的種姓、吃這樣的食物、感受這樣的苦樂、這樣長壽、這樣久遠，壽命最終結束。我從那裡死去後又出生在某個地方，又從那裡死去，現在出生在這裡。像相貌、像處所，種種分別憶念知道過去所經歷的事情。隨著心所向往的方向，就能得到如意，對於自己修行的法門充滿希望。多麼快樂啊，我是一位比丘，憑藉清凈的眼根，超越了常人的眼睛，看到眾生死去的時候和出生的時候，好的顏色和壞的顏色，增加還是減少，走向善道還是走向不善道，隨著他們所做的事情和業力，我都如實地知道。這些眾生造作了身體的惡業、口頭的惡業和意念的惡業，誹謗賢良善良的人，持有邪見，具備邪見的業力、法和習氣因緣。因為這個因緣，他們身死命終后墮入惡道。』
【English Translation】 English version: 'The sun and moon have great majestic light, and the hand can grasp them, even ascending to the Brahma heaven, attaining complete freedom with the power of wish-fulfilling abilities, having hope in one's own Dharma practice. How joyful I am, a Bhikkhu (Buddhist monk), with pure ears surpassing those of ordinary people, hearing two kinds of sounds: those of gods and those of humans. Whether near or far, whatever I contemplate immediately appears before me, having hope in my own Dharma practice. How joyful I am, a Bhikkhu. Knowing other beings, knowing all their hopes, all their thoughts and intentions, knowing them as they truly are. Knowing a mind with desire as it truly is, knowing a mind without desire and without thoughts as it truly is, knowing when there is desire and when there is no desire, when there is hatred and when there is no hatred, when there is delusion and when there is no delusion, whether the mind is restrained or unrestrained, haughty or not haughty, calm or extremely calm, attentive or inattentive, liberated or not liberated, knowing them as they truly are. Following the direction of my heart, I can obtain wish-fulfillment, having hope in my own Dharma practice. How joyful I am, a Bhikkhu, recalling past events with countless kinds of distinctions, knowing past lives, such as one life, two, three, four, five, six, seven, eight, nine, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand lives, like this, countless hundreds of thousands of lives. Knowing all these countless past and future kalpas (cosmic ages). For example, there was a certain being named so-and-so, and at that time, I was also named so-and-so, of such and such a lineage, eating such and such food, experiencing such and such suffering and happiness, with such and such longevity, lasting for such a long time, and the lifespan eventually came to an end. After dying there, I was reborn in a certain place, and after dying there, I am now born here. Like appearance, like location, recalling and knowing the past events experienced with various distinctions. Following the direction of my heart, I can obtain wish-fulfillment, having hope in my own Dharma practice. How joyful I am, a Bhikkhu, with pure eye faculty surpassing the eyes of ordinary people, seeing beings at the time of death and at the time of birth, good colors and bad colors, whether increasing or decreasing, going to good paths or going to bad paths, knowing beings according to their deeds and karma as they truly are. These beings engage in evil deeds of body, evil deeds of speech, and evil deeds of mind, slandering the virtuous and good, holding wrong views, possessing the karma, Dharma, habitual causes, and conditions of wrong views. Because of this cause and condition, after the destruction of their bodies and the end of their lives, they fall into evil realms.'
生地獄中。復有此等眾生，具身善業、具口意善業，不誹謗賢善，正見具正見業法習因緣。以此因緣故，身壞命終往趣善道生於天上。隨心所向皆得如意，于自法門所有希望。快哉我是比丘，已盡諸漏，心得無漏解脫，得慧解脫已具足證自然法：我生已盡、梵行已立、所作已辦、無復後有。隨心所向能得如意，于自法門所有希望。所覺之法喜樂為證，隨心所向能得如意于自法門。是等比丘！如是二法應親近、應觀察、應廣修。已修此等二法已，親近觀察廣修，則成就性慧性覺，具種種性慧、無量性慧、無量性覺。」
時長老犢子聞佛說已，歡喜踴躍，頂禮世尊足已辭佛而退。時長老犢子已得最勝第一法，無放逸無煩熱，心得自在安住。若善男子所欲為者，剃除鬚髮披壞色衣，有正信心舍離有為，向于無為出家。此無上梵行白法，自知已具足證法：我生已盡、梵行已立、所作已辦、不受後有。已覺了竟，是長老得阿羅漢果心得解脫。
時眾多比丘勤求欲見世尊供養世尊。時長老犢子見眾多比丘，復作是言：「長老欲何處去？」「我欲往世尊所，欲見世尊欲供養世尊。」「希長老傳我語，禮世尊足問訊，少病少惱起居輕利安樂行。長老犢子作如是說：『我已安立。世尊！我已久習歡樂、非不歡樂。如是世尊弟
子所應作事供養世尊，我歡喜作、非不歡喜。』」時諸比丘往詣佛所，至佛所已頂禮佛足卻坐一面。坐一面已，時諸比丘白佛言：「世尊！長老犢子頂禮世尊足，問訊少病少惱起居輕利，行來氣力安隱，無障礙安樂行。長老犢子作如是說：『我已安立。世尊！我已久習。世尊！歡樂非不歡樂。如是世尊弟子所應作事、供養世尊，我歡喜作、非不歡喜。』」「諸比丘！諸天先已向我說是事，次汝等后說。如來無上慧，知見行如是彼比丘，亦是大神力大威德。」時佛世尊說稱讚長老犢子已，如是說：「諸比丘不依作者，得娑底娑羅。若外道道士等來求出家者，若比丘不與共住仍度出家，即得娑底娑羅。云何與外道共住？若有外道來希求出家，即應于僧求四月日住。和南大眾：『我某甲外道，希求如來所覺法教，出家受具足戒作比丘。我某甲外道，于僧乞求四月日住。愿大德僧與我四月日住，慈愍故。』第二、第三作如是說。羯磨師應白眾：
「『大德僧聽！某甲外道，希求如來所覺法教，出家受具足戒作比丘。此某甲外道，從僧乞四月日住。若僧時到僧忍聽，僧若與某甲外道四月日住。白如是。』應作羯磨：
「『大德僧聽！此某甲外道，希求如來所覺法教，出家受具足戒作比丘。此某甲外道，從僧乞四月日
【現代漢語翻譯】 現代漢語譯本： 『世尊所應做的事情，供養世尊，我樂意去做，不是不樂意。』當時，眾比丘前往佛陀處，到達后頂禮佛足，退坐一旁。坐好后，眾比丘稟告佛陀：『世尊！長老犢子（Vatsa，一位長老的名字）頂禮世尊的足，問候世尊是否少病少惱，起居輕便，行走有力，安穩無礙，快樂修行。長老犢子這樣說：『我已經安住於法。世尊！我已經長期修習。世尊！我感到快樂，不是不快樂。像這樣世尊的弟子所應做的事情，供養世尊，我樂意去做，不是不樂意。』 『諸比丘！諸天先前已經向我說過這件事，現在你們又重複。如來以無上智慧，知見他的行為。那位比丘也是具有大神力和大威德的。』當時，佛世尊稱讚長老犢子后，這樣說：『諸比丘，不依法而行的人，會得到娑底娑羅（Satisara，一種懲罰）。如果有外道道士等前來請求出家，如果比丘不與他們共同居住就為他們剃度出家，也會得到娑底娑羅。』 『如何與外道共同居住呢？如果有外道前來希望出家，就應該向僧團請求四個月的居住時間。應向大眾宣告：『我某甲（姓名）是外道，希望學習如來所覺悟的法教，出家受具足戒成為比丘。我某甲外道，向僧團乞求四個月的居住時間。愿大德僧團慈悲，允許我居住四個月。』這樣說第二遍、第三遍。羯磨師（Karma Master，主持儀式的人）應該稟告大眾： 『大德僧團請聽！某甲外道，希望學習如來所覺悟的法教，出家受具足戒成為比丘。這位某甲外道，向僧團乞求四個月的居住時間。如果僧團認為時機已到，僧團允許，僧團就給予某甲外道四個月的居住時間。稟告完畢。』應該進行羯磨（Karma，一種儀式）： 『大德僧團請聽！這位某甲外道，希望學習如來所覺悟的法教，出家受具足戒成為比丘。這位某甲外道，向僧團乞求四個月的居住時間。
【English Translation】 English version: 'The things that the World-Honored One should do, offering to the World-Honored One, I am happy to do, not unhappy.' At that time, the Bhikshus (monks) went to the Buddha's place, and after arriving, they bowed at the Buddha's feet and sat to one side. Having sat down, the Bhikshus said to the Buddha: 'World-Honored One! Elder Vatsa (Vatsa, name of an elder) bows at the World-Honored One's feet, inquiring whether the World-Honored One has few illnesses and afflictions, whether his daily life is easy, whether his walking is energetic, whether he is secure and unhindered, and whether he practices happily. Elder Vatsa said this: 'I am already established in the Dharma (teachings). World-Honored One! I have practiced for a long time. World-Honored One! I feel happy, not unhappy. Like this, the things that the World-Honored One's disciples should do, offering to the World-Honored One, I am happy to do, not unhappy.' 'Bhikshus! The Devas (gods) had already told me about this matter, and now you are repeating it. The Tathagata (Buddha) with unsurpassed wisdom, knows and sees his actions. That Bhikshu is also one with great divine power and great virtue.' At that time, the World-Honored Buddha, after praising Elder Vatsa, said this: 'Bhikshus, those who do not act according to the Dharma will receive Satisara (Satisara, a kind of punishment). If there are non-Buddhist ascetics who come to request ordination, if the Bhikshus do not live with them and ordain them, they will also receive Satisara.' 'How to live with non-Buddhists? If there are non-Buddhists who come hoping to be ordained, they should request four months of residence from the Sangha (monastic community). They should announce to the assembly: 'I, so-and-so (name), am a non-Buddhist, hoping to learn the Dharma taught by the Tathagata, to be ordained and receive the full precepts to become a Bhikshu. I, so-and-so, a non-Buddhist, request four months of residence from the Sangha. May the virtuous Sangha be compassionate and allow me to reside for four months.' Say this a second and third time. The Karma Master (Karma Master, the person who presides over the ceremony) should report to the assembly: 'Virtuous Sangha, please listen! So-and-so, a non-Buddhist, hopes to learn the Dharma taught by the Tathagata, to be ordained and receive the full precepts to become a Bhikshu. This so-and-so, a non-Buddhist, requests four months of residence from the Sangha. If the Sangha thinks the time has come, the Sangha allows it, the Sangha will grant so-and-so, a non-Buddhist, four months of residence. Report finished.' The Karma (Karma, a kind of ceremony) should be performed: 'Virtuous Sangha, please listen! This so-and-so, a non-Buddhist, hopes to learn the Dharma taught by the Tathagata, to be ordained and receive the full precepts to become a Bhikshu. This so-and-so, a non-Buddhist, requests four months of residence from the Sangha.'
住，僧若與某甲外道四月日住。誰諸長老忍與某甲外道四月日住者默然，誰不忍者說。此初羯磨。』如是第二羯磨、如是第三羯磨。『僧與某甲四月日住。僧忍，默然故，是事如是持。』
「其人飲食，若為僧作務，隨僧分中與食。若不為僧作，應語言：『汝自當覓食。』此外道應自乞食。諸比丘應一日之中，三過於外道前毀呰外道，作如是說：『外道無敬信、外道犯戒、外道無羞恥、外道是墮落、外道邪見。』長老應作如上說。於時復應贊須陀洹、斯陀含、阿那含、阿羅漢等五種功德。外道應言：『如是。長老！如是。長老！外道實不敬信，乃至云外道實邪見。愿長老濟拔我，愿長老濟度我，憐愍慈愍故。』於四月日共住試已，得諸比丘意已，應度出家受具足戒。若餘外道作白衣形來，亦應如是共住試已方聽出家受具足戒。若有外道雖復解法，亦應如上共住試已方聽出家受具足戒。若外道不經共住及如上試，不得度出家受具足戒。若比丘不試度出家受具足戒者，得娑底娑羅。」
佛阿毗曇經出家相品捲上 大正藏第 24 冊 No. 1482 佛阿毗曇經出家相品
佛阿毗曇經出家相品第二(卷下)
陳天竺三藏真諦譯
佛世尊，天、龍、夜叉、阿修羅、迦樓羅、乾闥婆恭敬
【現代漢語翻譯】 現代漢語譯本 『（僧團）允許這位某甲（外道的名字）外道在此居住四個月。哪位長老同意允許這位某甲外道在此居住四個月的請默然，不同意的請說出來。這是第一次羯磨（宣佈）。』像這樣進行第二次羯磨、像這樣進行第三次羯磨。『僧團允許某甲居住四個月。僧團同意，因為默然，此事就這樣決定。』 這個人（外道）的飲食，如果他為僧團做事，就按照僧團的分配給他食物。如果不為僧團做事，就應該告訴他：『你自己應該去尋找食物。』這位外道應該自己去乞食。各位比丘應該在一天之中，三次在外道面前譭謗外道，這樣說：『外道沒有敬信、外道犯戒、外道沒有羞恥、外道是墮落的、外道是邪見。』長老應該像上面這樣說。這時還應該讚歎須陀洹（Sotapanna，入流者）、斯陀含（Sakadagami，一來者）、阿那含（Anagami，不還者）、阿羅漢（Arahat，無學）等五種功德。外道應該說：『是的，長老！是的，長老！外道確實沒有敬信，乃至外道確實是邪見。愿長老救拔我，愿長老濟度我，因為憐憫和慈悲。』經過四個月的共同居住試驗后，得到各位比丘的同意后，應該度他出家，授與具足戒。如果有其他外道以在家人的身份前來，也應該這樣共同居住試驗后才允許他出家，授與具足戒。如果有外道即使理解佛法，也應該像上面這樣共同居住試驗后才允許他出家，授與具足戒。如果外道沒有經過共同居住和像上面這樣的試驗，就不得度他出家，授與具足戒。如果比丘沒有經過試驗就度外道出家，授與具足戒，就犯了娑底娑羅（Sati-sara）。』 出自《佛阿毗曇經·出家相品》捲上 大正藏第24冊No.1482《佛阿毗曇經·出家相品》 《佛阿毗曇經·出家相品》第二（卷下） 陳天竺三藏真諦譯 佛世尊，天（Deva）、龍（Naga）、夜叉（Yaksa）、阿修羅（Asura）、迦樓羅（Garuda）、乾闥婆（Gandharva）恭敬。
【English Translation】 English version 『The Sangha (monastic community) grants this so-and-so (name of the non-Buddhist) non-Buddhist to reside here for four months. Which of the elders agrees to allow this so-and-so non-Buddhist to reside here for four months, let them be silent; whoever disagrees, let them speak. This is the first Karma (formal act of the Sangha).』 Thus, the second Karma, thus, the third Karma. 『The Sangha allows so-and-so to reside for four months. The Sangha agrees, because of silence, this matter is thus decided.』 Regarding this person's (the non-Buddhist's) food and drink, if he performs duties for the Sangha, he should be given food according to the Sangha's distribution. If he does not work for the Sangha, he should be told: 『You should seek food for yourself.』 This non-Buddhist should beg for food himself. The Bhikkhus (monks) should, within one day, three times disparage the non-Buddhist in front of the non-Buddhist, saying thus: 『The non-Buddhist has no faith, the non-Buddhist violates precepts, the non-Buddhist has no shame, the non-Buddhist is fallen, the non-Buddhist has wrong views.』 The elders should speak as above. At that time, one should also praise the five kinds of merits of Sotapanna (stream-enterer), Sakadagami (once-returner), Anagami (non-returner), Arahat (worthy one), etc. The non-Buddhist should say: 『Yes, Elder! Yes, Elder! The non-Buddhist truly has no faith, even to the point that the non-Buddhist truly has wrong views. May the Elder rescue me, may the Elder deliver me, out of compassion and loving-kindness.』 After the four-month trial period of living together, and after obtaining the consent of the Bhikkhus, he should be ordained and given the full precepts. If other non-Buddhists come in the form of laypersons, they should also be allowed to be ordained and given the full precepts only after such a period of co-residence and trial. If a non-Buddhist, even if he understands the Dharma, should be allowed to be ordained and given the full precepts only after such a period of co-residence and trial as above. If a non-Buddhist is not ordained and given the full precepts after a period of co-residence and trial as above, it is not allowed. If a Bhikkhu ordains a non-Buddhist and gives him the full precepts without a trial, he commits Sati-sara. From the Buddha Abhidhamma Sutra on the Chapter of Ordination, Volume 1. Taisho Tripitaka Volume 24, No. 1482, Buddha Abhidhamma Sutra on the Chapter of Ordination Buddha Abhidhamma Sutra on the Chapter of Ordination, Second (Volume 2) Translated by Tripiṭaka Master Paramārtha of Chen Dynasty, India The Buddha, the World Honored One, is revered by Devas (gods), Nagas (dragons), Yakshas (demons), Asuras (titans), Garudas (eagles), and Gandharvas (celestial musicians).
尊重供養世尊，已得善利、已得心願滿足，離一切不善法、具足一切善法，無愛無取離吾我想，於一切種智慧，已得自在、已斷諸趣、已斷別離、無諸煩惱，已解脫能解脫，轉諸輪迴生死輪種，諸后善增長、前善現前善根，令得解脫舒所教化。佛現於世，莊嚴善利眾生，世尊為眼為慧、為義為法，是大法聚。於三種眾生，佛為軍師，將導教化令人將導；為師、令人為師；為大商主，能知道徑能說善道；是大醫王，無上轉輪人中最勝人雄，受最後身。沙門大沙門，得至沙門無垢無穢明凈遍見，能與明與眼除闇，作明作光度生死海，未安令安，具足無等勤具足無等智，大勇猛、大斂攝、大威德、大雄大神、大力大將導，世尊為初、世尊為最上。世尊吹法螺、擊法鼓、豎法幢、掛法幡、然法燈，遮惡趣、示善趣，除世間惡、除世間險，蔽惡道、開天道、示解脫道。以神通力除、以慧力滅一切眾生心惑，雨法雨、顯四無畏，如日初出光明照世，挫諸異道，安置眾生天道及解脫果。己度度他、己解脫解脫他、己安安他、己涅槃涅槃他。
佛世尊住舍衛國祇樹給孤獨園。於是時有諸比丘，善來度人出家。所出家人，披著衣服不齊整。佛言：「比丘不得善來度人出家。若度出家者得娑底娑羅。」十緣起二十先因緣已廣說。
【現代漢語翻譯】 現代漢語譯本 尊重和供養世尊（Bhagavan，指佛陀），已經獲得了極大的利益，心願已經滿足，遠離了一切不善之法，具足了一切善法，沒有愛戀和執取，遠離了『我』和『我想』的念頭。對於一切種類的智慧，已經獲得了自在，已經斷絕了各種趣向（Gati，輪迴的去處），已經斷絕了與生死的別離，沒有各種煩惱，已經解脫並且能夠使他人解脫，轉動著輪迴生死的車輪。後來的善行不斷增長，之前的善行也顯現出來，善根使人得到解脫，舒展所教化的一切。佛陀出現在世間，莊嚴和利益眾生，世尊是眾生的眼睛和智慧，是真義和正法，是偉大的正法集合。對於三種眾生，佛陀是軍隊的統帥，引導和教化他們；是導師，使他們成為導師；是偉大的商隊首領，能夠知道正確的道路，能夠宣說善良的道路；是偉大的醫王，是無上的轉輪聖王，是人中最殊勝的英雄，接受了最後的身體。沙門（Sramana，出家修行者）中的大沙門，已經達到了沙門的境界，沒有污垢和瑕疵，明凈而普遍地覺知，能夠給予光明和眼睛，去除黑暗，創造光明，照亮道路，度過生死之海，使未安穩者得到安穩，具足無與倫比的精勤，具足無與倫比的智慧，具有大勇猛、大收斂、大威德、大雄偉、大神力、大力氣，是偉大的將領和導師。世尊是最初的，世尊是最上的。世尊吹響法螺，敲擊法鼓，豎立法幢，懸掛法幡，點燃法燈，遮蔽惡趣，指示善趣，去除世間的邪惡，去除世間的危險，遮蔽惡道，開啟天道，指示解脫之道。用神通力去除，用智慧力滅除一切眾生的迷惑，降下法雨，顯現四種無畏，如同太陽初升，光明照耀世界，挫敗各種異端邪說，安置眾生於天道和解脫的果位。自己已經度過生死，也度他人；自己已經解脫，也使他人解脫；自己已經安穩，也使他人安穩；自己已經涅槃，也使他人涅槃。
佛世尊住在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，有一些比丘（Bhikkhu，佛教出家男眾），隨意地度人出家。被度出家的人，穿著的衣服不整齊。佛說：『比丘不得隨意地度人出家。如果度人出家，將得到娑底娑羅（Sati-sara，一種懲罰）。』 十緣起（Ten Conditioned Arisings）和二十先因緣（Twenty Prior Causes）已經詳細地說明過了。
【English Translation】 English version Reverence and offerings to the Bhagavan (the Blessed One, referring to the Buddha), who has attained great benefit, whose wishes are fulfilled, who is free from all unwholesome qualities, who is endowed with all wholesome qualities, without attachment or grasping, free from the notions of 'I' and 'mine'. Regarding all kinds of wisdom, he has attained mastery, has severed all destinies (Gati, realms of rebirth), has severed separation from birth and death, is without afflictions, has liberated himself and is able to liberate others, turning the wheel of samsaric existence. Subsequent wholesome deeds increase, prior wholesome deeds manifest, and wholesome roots lead to liberation, unfolding all that is taught. The Buddha appears in the world, adorning and benefiting beings. The Bhagavan is the eye and wisdom, the meaning and the Dharma for beings, a great assembly of Dharma. For the three kinds of beings, the Buddha is the commander, guiding and teaching them; is the teacher, enabling them to become teachers; is the great merchant leader, who knows the right path and can speak of the good path; is the great king of physicians, the unsurpassed wheel-turning monarch, the most victorious hero among humans, receiving his last body. A Sramana (ascetic, wandering mendicant), a great Sramana, having attained the state of a Sramana, without defilement or impurity, clear, pure, and universally seeing, able to give light and eyes, removing darkness, creating light, illuminating the path, crossing the ocean of birth and death, bringing stability to the unstable, endowed with unparalleled diligence, endowed with unparalleled wisdom, with great courage, great restraint, great majesty, great heroism, great divine power, great strength, a great general and guide. The Bhagavan is the beginning, the Bhagavan is the highest. The Bhagavan blows the conch of Dharma, beats the drum of Dharma, raises the banner of Dharma, hangs the pennant of Dharma, lights the lamp of Dharma, blocking evil destinies, indicating good destinies, removing the evil of the world, removing the dangers of the world, obscuring evil paths, opening the paths to heaven, indicating the path to liberation. With supernatural power he removes, with wisdom he extinguishes the delusions in the minds of all beings, raining down the rain of Dharma, revealing the four fearlessnesses, like the sun rising, its light illuminating the world, thwarting all heretical paths, placing beings on the path to heaven and the fruit of liberation. Having crossed over, he helps others cross over; having liberated himself, he helps others liberate themselves; having found peace, he helps others find peace; having attained Nirvana, he helps others attain Nirvana.
The Buddha Bhagavan resided in Jeta's Grove, Anathapindika's Park in Sravasti (Savatthi). At that time, there were some Bhikkhus (Buddhist monks) who freely ordained people. Those who were ordained wore untidy robes. The Buddha said: 'Bhikkhus should not freely ordain people. If they do, they will incur a Sati-sara (a penalty).' The Ten Conditioned Arisings and the Twenty Prior Causes have already been explained in detail.
佛世尊恭敬供養，乃至次第滅諸惡法。世尊住舍衛國祇樹給孤獨園。爾時比丘以三歸授人為具足戒。所受戒人，威儀衣服皆不齊整。時有少欲比丘訶怪是事：「云何是等比丘，以三歸為具足戒，威儀衣服皆不齊整？」比丘即以此事白佛。佛言：「比丘不得以三歸授為具足戒。若授為具足戒者，得娑底娑羅。」
佛世尊恭敬供養。乃至次第滅諸惡法。世尊在舍衛國祇樹給孤獨園。爾時比丘為白衣形服授具足戒。時有少欲比丘訶怪是事：「云何是等比丘，為白衣形服受具足戒？」比丘即以此事白佛。佛言：「比丘不得以白衣形服受具足戒。若為白衣形服受具足戒者，得娑底娑羅。」
佛世尊恭敬供養，乃至次第滅諸惡法。世尊在舍衛國祇樹給孤獨園。爾時比丘爲著瓔珞人受具足戒。時有少欲比丘訶怪是事：「云何是等比丘爲著瓔珞人受具足戒？」比丘即以此事白佛。佛言：「比丘不得爲著瓔珞人受具足戒。若爲著瓔珞人受具足戒者，得娑底娑羅。」
佛世尊恭敬供養，乃至次第滅諸惡法。世尊在舍衛國祇樹給孤獨園。爾時比丘為無男根人如女人為受具足戒。時有少欲比丘訶怪是事：「云何是等比丘為無男根人受具足戒？」比丘即以此事白佛。佛言：「比丘不得為無男根人受具足戒。若為無男根人受
【現代漢語翻譯】 現代漢語譯本 佛世尊受到恭敬供養，直至逐漸滅除各種惡法。佛世尊住在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapindika-ārāma）。當時，有比丘（bhikṣu）以三歸（tri-śaraṇa）為他人授予具足戒（upasampadā）。接受戒律的人，威儀和衣服都不整齊。當時，有少欲的比丘對此事責怪道：『為何這些比丘以三歸作為具足戒，而且威儀和衣服都不整齊？』比丘隨即把這件事稟告佛。佛說：『比丘不得以三歸授予具足戒。如果授予具足戒，則犯娑底娑羅（sthūlātyaya）。』 佛世尊受到恭敬供養，直至逐漸滅除各種惡法。佛世尊住在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapindika-ārāma）。當時，有比丘為穿著俗家衣服的人授予具足戒（upasampadā）。當時，有少欲的比丘對此事責怪道：『為何這些比丘為穿著俗家衣服的人授予具足戒？』比丘隨即把這件事稟告佛。佛說：『比丘不得為穿著俗家衣服的人授予具足戒。如果為穿著俗家衣服的人授予具足戒，則犯娑底娑羅（sthūlātyaya）。』 佛世尊受到恭敬供養，直至逐漸滅除各種惡法。佛世尊住在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapindika-ārāma）。當時，有比丘為佩戴瓔珞（飾品）的人授予具足戒（upasampadā）。當時，有少欲的比丘對此事責怪道：『為何這些比丘為佩戴瓔珞的人授予具足戒？』比丘隨即把這件事稟告佛。佛說：『比丘不得為佩戴瓔珞的人授予具足戒。如果為佩戴瓔珞的人授予具足戒，則犯娑底娑羅（sthūlātyaya）。』 佛世尊受到恭敬供養，直至逐漸滅除各種惡法。佛世尊住在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapindika-ārāma）。當時，有比丘為沒有男根的人，像對待女人一樣授予具足戒（upasampadā）。當時，有少欲的比丘對此事責怪道：『為何這些比丘為沒有男根的人授予具足戒？』比丘隨即把這件事稟告佛。佛說：『比丘不得為沒有男根的人授予具足戒。如果為沒有男根的人授予
【English Translation】 English version The World-Honored One, the Buddha, was reverently honored and offered to, and gradually extinguished all evil dharmas. The World-Honored One resided in the Jeta Grove, Anathapindika's Park (Jetavana-anāthapindika-ārāma) in Śrāvastī (舍衛國). At that time, a bhikṣu (比丘) was conferring the full ordination (upasampadā, 具足戒) by means of the Three Refuges (tri-śaraṇa, 三歸). The person receiving the precepts was not proper in demeanor or attire. At that time, a bhikṣu of few desires criticized this matter, saying: 'How can these bhikṣus use the Three Refuges as the full ordination, and their demeanor and attire are not proper?' The bhikṣu immediately reported this matter to the Buddha. The Buddha said: 'A bhikṣu must not confer the full ordination by means of the Three Refuges. If one confers the full ordination, one incurs a sthūlātyaya (娑底娑羅).' The World-Honored One, the Buddha, was reverently honored and offered to, and gradually extinguished all evil dharmas. The World-Honored One resided in the Jeta Grove, Anathapindika's Park (Jetavana-anāthapindika-ārāma) in Śrāvastī (舍衛國). At that time, a bhikṣu was conferring the full ordination (upasampadā, 具足戒) to someone in the form and attire of a layman. At that time, a bhikṣu of few desires criticized this matter, saying: 'How can these bhikṣus confer the full ordination to someone in the form and attire of a layman?' The bhikṣu immediately reported this matter to the Buddha. The Buddha said: 'A bhikṣu must not confer the full ordination to someone in the form and attire of a layman. If one confers the full ordination to someone in the form and attire of a layman, one incurs a sthūlātyaya (娑底娑羅).' The World-Honored One, the Buddha, was reverently honored and offered to, and gradually extinguished all evil dharmas. The World-Honored One resided in the Jeta Grove, Anathapindika's Park (Jetavana-anāthapindika-ārāma) in Śrāvastī (舍衛國). At that time, a bhikṣu was conferring the full ordination (upasampadā, 具足戒) to someone wearing necklaces (瓔珞). At that time, a bhikṣu of few desires criticized this matter, saying: 'How can these bhikṣus confer the full ordination to someone wearing necklaces?' The bhikṣu immediately reported this matter to the Buddha. The Buddha said: 'A bhikṣu must not confer the full ordination to someone wearing necklaces. If one confers the full ordination to someone wearing necklaces, one incurs a sthūlātyaya (娑底娑羅).' The World-Honored One, the Buddha, was reverently honored and offered to, and gradually extinguished all evil dharmas. The World-Honored One resided in the Jeta Grove, Anathapindika's Park (Jetavana-anāthapindika-ārāma) in Śrāvastī (舍衛國). At that time, a bhikṣu was conferring the full ordination (upasampadā, 具足戒) to someone without male organs as if they were a woman. At that time, a bhikṣu of few desires criticized this matter, saying: 'How can these bhikṣus confer the full ordination to someone without male organs?' The bhikṣu immediately reported this matter to the Buddha. The Buddha said: 'A bhikṣu must not confer the full ordination to someone without male organs. If one confers the full ordination to someone without male organs,
具足戒者，得娑底娑羅。」
佛世尊恭敬供養，乃至次第滅諸惡法。世尊在舍衛國祇樹給孤獨園。爾時比丘為密人出家受具足戒，密人是男子音聲如女人為。時有少欲比丘訶怪是事：「云何是等比丘度密人出家受具足戒？」比丘即以此事白佛。佛言：「不得度密人出家受具足戒。若度密人出家受具足戒者，得娑底娑羅。」
佛世尊恭敬供養，乃至次第滅諸惡法。世尊在舍衛國祇樹給孤獨園。爾時比丘度密人出家受具足戒，此密人者是男子根無用。時有少欲比丘訶怪是事：「云何是等比丘度密人出家受具足戒？」比丘即以此事白佛。佛言：「不得度密人出家受具足戒。若度密人出家受具足戒者，得娑底娑羅。」
佛世尊恭敬供養，乃至次第滅諸惡法。世尊在舍衛國祇樹給孤獨園。爾時比丘度不經共住人出家受具足戒。時有少欲比丘訶怪是事：「云何是等比丘度不經共住人出家受具足戒？」比丘即以此事白佛。佛言：「不得度不經共住人出家受具足戒。若度不經共住人出家受具足戒者，得娑底娑羅。」
佛世尊恭敬供養，乃至次第滅諸惡法。世尊在舍衛國祇樹給孤獨園。爾時比丘度閹人出家受具足戒。時有少欲比丘訶怪是事：「云何是等比丘度閹人出家受具足戒？」比丘以此事白佛。佛言：「比
【現代漢語翻譯】 現代漢語譯本 『具足戒者，得娑底娑羅（Sati Sarana，一種罪名）。』
佛世尊受到恭敬供養，乃至逐漸滅除各種惡法。世尊住在舍衛國（Sravasti）祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，有比丘為密人（指生理性別為男性，但聲音像女性的人）出家授具足戒。當時，有少欲比丘呵斥這件事：『為何這些比丘為密人出家授具足戒？』比丘們就把這件事稟告了佛。佛說：『不得為密人出家授具足戒。如果為密人出家授具足戒，得娑底娑羅（Sati Sarana，一種罪名）。』
佛世尊受到恭敬供養，乃至逐漸滅除各種惡法。世尊住在舍衛國（Sravasti）祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，有比丘為密人（指男性性器官無用的人）出家授具足戒。當時，有少欲比丘呵斥這件事：『為何這些比丘為密人出家授具足戒？』比丘們就把這件事稟告了佛。佛說：『不得為密人出家授具足戒。如果為密人出家授具足戒，得娑底娑羅（Sati Sarana，一種罪名）。』
佛世尊受到恭敬供養，乃至逐漸滅除各種惡法。世尊住在舍衛國（Sravasti）祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，有比丘為不經共住人（指未經共同生活考驗的人）出家授具足戒。當時，有少欲比丘呵斥這件事：『為何這些比丘為不經共住人出家授具足戒？』比丘們就把這件事稟告了佛。佛說：『不得為不經共住人出家授具足戒。如果為不經共住人出家授具足戒，得娑底娑羅（Sati Sarana，一種罪名）。』
佛世尊受到恭敬供養，乃至逐漸滅除各種惡法。世尊住在舍衛國（Sravasti）祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，有比丘為閹人出家授具足戒。當時，有少欲比丘呵斥這件事：『為何這些比丘為閹人出家授具足戒？』比丘們就把這件事稟告了佛。佛說：『比
【English Translation】 English version 『One who confers the full ordination on such a person incurs a Sati Sarana (a type of offense).』
The Blessed One, the Buddha, was respectfully honored and venerated, gradually extinguishing all evil dharmas. The Blessed One was residing in Jeta's Grove, Anathapindika's monastery, in Sravasti (Savatthi). At that time, some monks were ordaining 『secret men』 (those who are biologically male but have voices like women) and conferring full ordination. Then, some monks of few desires criticized this, saying: 『Why are these monks ordaining 『secret men』 and conferring full ordination?』 The monks then reported this matter to the Buddha. The Buddha said: 『One should not ordain 『secret men』 and confer full ordination. One who confers the full ordination on such a person incurs a Sati Sarana (a type of offense).』
The Blessed One, the Buddha, was respectfully honored and venerated, gradually extinguishing all evil dharmas. The Blessed One was residing in Jeta's Grove, Anathapindika's monastery, in Sravasti (Savatthi). At that time, some monks were ordaining 『secret men』 (those whose male organs are useless) and conferring full ordination. Then, some monks of few desires criticized this, saying: 『Why are these monks ordaining 『secret men』 and conferring full ordination?』 The monks then reported this matter to the Buddha. The Buddha said: 『One should not ordain 『secret men』 and confer full ordination. One who confers the full ordination on such a person incurs a Sati Sarana (a type of offense).』
The Blessed One, the Buddha, was respectfully honored and venerated, gradually extinguishing all evil dharmas. The Blessed One was residing in Jeta's Grove, Anathapindika's monastery, in Sravasti (Savatthi). At that time, some monks were ordaining people 『not living together』 (those who have not undergone a period of cohabitation/trial) and conferring full ordination. Then, some monks of few desires criticized this, saying: 『Why are these monks ordaining people 『not living together』 and conferring full ordination?』 The monks then reported this matter to the Buddha. The Buddha said: 『One should not ordain people 『not living together』 and confer full ordination. One who confers the full ordination on such a person incurs a Sati Sarana (a type of offense).』
The Blessed One, the Buddha, was respectfully honored and venerated, gradually extinguishing all evil dharmas. The Blessed One was residing in Jeta's Grove, Anathapindika's monastery, in Sravasti (Savatthi). At that time, some monks were ordaining eunuchs and conferring full ordination. Then, some monks of few desires criticized this, saying: 『Why are these monks ordaining eunuchs and conferring full ordination?』 The monks then reported this matter to the Buddha. The Buddha said: 『Monks』
丘不得度閹人出家受具足戒。若度閹人出家受具足戒者，得娑底娑羅。」
佛世尊恭敬供養，乃至次第滅諸惡法。世尊在舍衛國祇樹給孤獨園。爾時比丘度不能男子出家受具足戒。不能男者其有六種：一生、二斷、三挼、四不觸、五嫉、六半月。何者生不能男？生而無男根。何者斷不能男？斷其種子。何者挼不能男？挼其種子。何者不觸不能男？不為人所觸動則不能，為人所觸動則能。何者是嫉不能男？見他作事方能男。何者半月不能男？半月成男、半月不成男。時有少欲比丘訶怪是事：「云何是等比丘度不能男出家受具足戒？」比丘以此事白佛。佛言：「比丘不得度不能男出家。若度不能男出家受具足戒者，得娑底娑羅。」
佛世尊恭敬供養，乃至次第滅諸惡法。世尊住舍衛國祇樹給孤獨園。時諸比丘不白為受具足戒。時有少欲比丘訶怪是事：「云何是等比丘不白為受具足戒？」比丘以此事白佛。佛言：「比丘不得不白為受具足戒。若不白為受具足戒者，得娑底娑羅。」
佛世尊恭敬供養，乃至廣說滅諸惡法。世尊在舍衛國祇樹給孤獨園。爾時比丘無和上為人受具足戒。時有少欲比丘訶怪是事：「云何是等比丘，無和上為人受具足戒？」比丘即以此事白佛。佛言：「比丘，無和上不得為人受具足
【現代漢語翻譯】 現代漢語譯本： 如果比丘度了不能生育的閹人出家並授予具足戒，則犯『娑底娑羅』罪（Sāṭisāra，一種罪名）。
佛世尊受到恭敬供養，乃至逐漸滅除各種惡法。當時世尊住在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。當時，有比丘度了不能成為男人的男子出家並授予具足戒。不能成為男人的男子有六種：一、天生；二、斷絕；三、揉搓；四、不觸；五、嫉妒；六、半月。什麼是天生不能成為男人的男子？就是生來沒有男根。什麼是斷絕不能成為男人的男子？就是斷絕了他的生殖能力。什麼是揉搓不能成為男人的男子？就是揉搓了他的生殖器官。什麼是不觸不能成為男人的男子？就是不被人觸碰時不能勃起，被人觸碰時才能勃起。什麼是嫉妒不能成為男人的男子？就是看到別人做愛才能勃起。什麼是半月不能成為男人的男子？就是半個月能勃起，半個月不能勃起。當時，有少欲的比丘呵斥這件事：『為什麼這些比丘要度不能成為男人的男子出家並授予具足戒？』比丘將此事稟告佛陀。佛陀說：『比丘不得度不能成為男人的男子出家。如果度了不能成為男人的男子出家並授予具足戒，則犯『娑底娑羅』罪。』
佛世尊受到恭敬供養，乃至逐漸滅除各種惡法。當時世尊住在舍衛國祇樹給孤獨園。當時，眾比丘沒有稟告就為人授予具足戒。當時，有少欲的比丘呵斥這件事：『為什麼這些比丘沒有稟告就為人授予具足戒？』比丘將此事稟告佛陀。佛陀說：『比丘不得沒有稟告就為人授予具足戒。如果沒有稟告就為人授予具足戒，則犯『娑底娑羅』罪。』
佛世尊受到恭敬供養，乃至廣泛宣說滅除各種惡法。當時世尊住在舍衛國祇樹給孤獨園。當時，有比丘沒有戒和尚（Upādhyāya）就為人授予具足戒。當時，有少欲的比丘呵斥這件事：『為什麼這些比丘沒有戒和尚就為人授予具足戒？』比丘將此事稟告佛陀。佛陀說：『比丘，沒有戒和尚不得為人授予具足戒。
【English Translation】 English version: If a Bhikṣu ordains a eunuch who cannot procreate and confers the full monastic precepts (Bhikkhu ordination), he commits a Sāṭisāra (a type of offense).
The Buddha, the World-Honored One, was respectfully honored and offered to, and gradually extinguished all evil dharmas. At that time, the World-Honored One was residing in the Jetavana-anāthapiṇḍada-ārāma in Śrāvastī. At that time, a Bhikṣu ordained a man who could not become a man and conferred the full monastic precepts. There are six types of men who cannot become men: one, born; two, severed; three, rubbed; four, untouched; five, jealous; six, half-month. What is a man who is born unable to become a man? It is one who is born without male genitalia. What is a man who is severed unable to become a man? It is one whose reproductive ability has been severed. What is a man who is rubbed unable to become a man? It is one whose reproductive organs have been rubbed. What is a man who is untouched unable to become a man? It is one who cannot become erect unless touched by someone. What is a man who is jealous unable to become a man? It is one who can only become erect when seeing others having intercourse. What is a man who is half-month unable to become a man? It is one who can become erect for half a month and cannot become erect for half a month. At that time, a Bhikṣu with few desires rebuked this matter: 'Why do these Bhikṣus ordain men who cannot become men and confer the full monastic precepts?' The Bhikṣu reported this matter to the Buddha. The Buddha said: 'Bhikṣus must not ordain men who cannot become men. If they ordain men who cannot become men and confer the full monastic precepts, they commit a Sāṭisāra.'
The Buddha, the World-Honored One, was respectfully honored and offered to, and gradually extinguished all evil dharmas. At that time, the World-Honored One was residing in the Jetavana-anāthapiṇḍada-ārāma in Śrāvastī. At that time, the Bhikṣus conferred the full monastic precepts without reporting it. At that time, a Bhikṣu with few desires rebuked this matter: 'Why do these Bhikṣus confer the full monastic precepts without reporting it?' The Bhikṣu reported this matter to the Buddha. The Buddha said: 'Bhikṣus must not confer the full monastic precepts without reporting it. If they confer the full monastic precepts without reporting it, they commit a Sāṭisāra.'
The Buddha, the World-Honored One, was respectfully honored and offered to, and extensively expounded the extinguishing of all evil dharmas. At that time, the World-Honored One was residing in the Jetavana-anāthapiṇḍada-ārāma in Śrāvastī. At that time, a Bhikṣu conferred the full monastic precepts without an Upādhyāya (preceptor). At that time, a Bhikṣu with few desires rebuked this matter: 'Why do these Bhikṣus confer the full monastic precepts without an Upādhyāya?' The Bhikṣu reported this matter to the Buddha. The Buddha said: 'Bhikṣus, you must not confer the full monastic precepts without an Upādhyāya.'
戒。若無和上為人受具足戒者，得娑底娑羅。」
佛世尊恭敬供養，乃至次第滅諸惡法。世尊在舍衛國祇樹給孤獨園。爾時比丘無阿阇梨為受具足戒。時有少欲比丘訶怪是事：「云何是等比丘，無阿阇梨為受具足戒？」比丘即以此事白佛。佛言：「比丘不得無阿阇梨為人受具足戒。若無阿阇梨為人受具足戒者，得娑底娑羅。」
佛世尊恭敬供養，乃至廣說滅諸惡法。世尊在舍衛國祇樹給孤獨園。爾時比丘一一人各作羯磨。時有少欲比丘訶怪此事：「云何是等比丘一一人各作羯磨？」比丘即以此事白佛。佛言：「比丘不得一一人各作羯磨。若一一人各作羯磨者，得娑底娑羅。」
佛世尊恭敬供養，乃至廣說滅諸惡法。世尊在舍衛國祇樹給孤獨園。爾時比丘度未被許人出家受具足戒。時有少欲比丘訶怪是事：「云何是等比丘度未被許人出家受具足戒？」比丘即以此事白佛。佛言：「比丘不得度未被許人出家受具足戒。若度未被許人出家受具足戒者，得娑底娑羅。」
佛世尊恭敬供養，乃至廣滅惡法。世尊在舍衛國祇樹給孤獨園。爾時比丘不問而為受具足戒。時有少欲比丘訶怪是事：「云何是等比丘不問而為受具足戒？」比丘即以此事白佛。佛言：「比丘不得不問而為受具足戒。若不問而為受具足
【現代漢語翻譯】 現代漢語譯本： 關於戒律。如果沒有羯磨師（和上）為人授受具足戒，則犯下娑底娑羅（sā dǐ suō luó）。
佛世尊受到恭敬供養，乃至逐漸滅除各種惡法。世尊住在舍衛國（Shè wèi guó）的祇樹給孤獨園（Qí shù Jì gū dū yuán）。當時，有比丘沒有阿阇梨（ā shé lí）為人授受具足戒。當時有少欲比丘呵斥這件事：『為何這些比丘沒有阿阇梨為人授受具足戒？』比丘們就將此事稟告佛陀。佛陀說：『比丘們不得沒有阿阇梨為人授受具足戒。如果沒有阿阇梨為人授受具足戒，則犯下娑底娑羅。』
佛世尊受到恭敬供養，乃至廣泛宣說滅除各種惡法。世尊住在舍衛國的祇樹給孤獨園。當時，有比丘各自單獨進行羯磨（jié mó）。當時有少欲比丘呵斥這件事：『為何這些比丘各自單獨進行羯磨？』比丘們就將此事稟告佛陀。佛陀說：『比丘們不得各自單獨進行羯磨。如果各自單獨進行羯磨，則犯下娑底娑羅。』
佛世尊受到恭敬供養，乃至廣泛宣說滅除各種惡法。世尊住在舍衛國的祇樹給孤獨園。當時，有比丘為未經允許的人授受出家和具足戒。當時有少欲比丘呵斥這件事：『為何這些比丘為未經允許的人授受出家和具足戒？』比丘們就將此事稟告佛陀。佛陀說：『比丘們不得為未經允許的人授受出家和具足戒。如果為未經允許的人授受出家和具足戒，則犯下娑底娑羅。』
佛世尊受到恭敬供養，乃至廣泛滅除各種惡法。世尊住在舍衛國的祇樹給孤獨園。當時，有比丘不經詢問就為人授受具足戒。當時有少欲比丘呵斥這件事：『為何這些比丘不經詢問就為人授受具足戒？』比丘們就將此事稟告佛陀。佛陀說：『比丘們不得未經詢問就為人授受具足戒。
【English Translation】 English version: Regarding precepts. If there is no Upadhyaya (He shang) to administer the full ordination, one commits Satisara (sā dǐ suō luó).
The Buddha-World Honored One was reverently honored and offered to, and gradually extinguished all evil dharmas. The World Honored One was in Jeta Grove Anathapindika's Park (Qí shù Jì gū dū yuán) in Shravasti (Shè wèi guó). At that time, there were Bhikshus who did not have an Acharya (ā shé lí) to administer the full ordination. At that time, there were Bhikshus with few desires who rebuked this matter: 'Why do these Bhikshus not have an Acharya to administer the full ordination?' The Bhikshus then reported this matter to the Buddha. The Buddha said: 'Bhikshus must not administer the full ordination without an Acharya. If one administers the full ordination without an Acharya, one commits Satisara.'
The Buddha-World Honored One was reverently honored and offered to, and extensively spoke of extinguishing all evil dharmas. The World Honored One was in Jeta Grove Anathapindika's Park in Shravasti. At that time, there were Bhikshus each individually performing Karma (jié mó). At that time, there were Bhikshus with few desires who rebuked this matter: 'Why are these Bhikshus each individually performing Karma?' The Bhikshus then reported this matter to the Buddha. The Buddha said: 'Bhikshus must not each individually perform Karma. If one each individually performs Karma, one commits Satisara.'
The Buddha-World Honored One was reverently honored and offered to, and extensively spoke of extinguishing all evil dharmas. The World Honored One was in Jeta Grove Anathapindika's Park in Shravasti. At that time, there were Bhikshus who ordained and administered the full ordination to people who had not been permitted. At that time, there were Bhikshus with few desires who rebuked this matter: 'Why are these Bhikshus ordaining and administering the full ordination to people who have not been permitted?' The Bhikshus then reported this matter to the Buddha. The Buddha said: 'Bhikshus must not ordain and administer the full ordination to people who have not been permitted. If one ordains and administers the full ordination to people who have not been permitted, one commits Satisara.'
The Buddha-World Honored One was reverently honored and offered to, and extensively extinguished all evil dharmas. The World Honored One was in Jeta Grove Anathapindika's Park in Shravasti. At that time, there were Bhikshus who administered the full ordination without asking. At that time, there were Bhikshus with few desires who rebuked this matter: 'Why are these Bhikshus administering the full ordination without asking?' The Bhikshus then reported this matter to the Buddha. The Buddha said: 'Bhikshus must not administer the full ordination without asking.'
戒者，得娑底娑羅。」
佛世尊恭敬供養，乃至廣滅惡法。世尊住舍衛國祇樹給孤獨園。爾時比丘度作人出家受具足戒。時有少欲比丘訶怪是事：「云何此等比丘度作人出家受具足戒？」比丘即以此事白佛。佛言：「比丘不得度作人出家受具足戒。若度作人出家受具足戒者，得娑底娑羅。」
佛世尊恭敬供養，乃至廣滅惡法。世尊在舍衛國祇樹給孤獨園。爾時比丘度偏頭人出家受具足戒。時多人訶怪是事：「云何比丘度偏頭人出家？夫出家者，皆應形體端正。」諸比丘聞是事已，即以此事白佛。佛言：「比丘不得度偏頭人出家。若度偏頭人出家受具足戒者，得娑底娑羅。」
佛世尊恭敬供養，乃至廣滅惡法。世尊在舍衛國祇樹給孤獨園。時比丘度大頭人出家受具足戒。時多人訶怪是事：「云何是等比丘度大頭人出家受具足戒？夫出家者，形體端正。」比丘聞此事已即以白佛。佛言：「比丘不得度大頭人出家受具足戒。若度大頭人出家受具足戒者，得娑底娑羅。」
佛世尊恭敬供養，乃至廣滅惡法。世尊在舍衛國祇樹給孤獨園。爾時比丘度牛頭人出家受具足戒。時多人訶怪是事：「云何是等比丘度牛頭人出家受具足戒？夫出家者，形體端正。」比丘聞是事已即以白佛。佛言：「比丘不得度牛頭
【現代漢語翻譯】 現代漢語譯本 『戒』指的是觸犯了『娑底娑羅』（Sati-sara，一種戒律上的罪名）。
佛世尊受到恭敬供養，（他的教法）廣泛地滅除惡法。世尊住在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapindika-ārāma）。當時，有比丘為工匠剃度出家並授予具足戒（Upasampadā，佛教中的正式出家儀式）。當時，有少欲的比丘責怪這件事：『為何這些比丘為工匠剃度出家並授予具足戒？』比丘們將此事稟告佛陀。佛陀說：『比丘們不得為工匠剃度出家並授予具足戒。如果為工匠剃度出家並授予具足戒，就觸犯了『娑底娑羅』。』
佛世尊受到恭敬供養，（他的教法）廣泛地滅除惡法。世尊住在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapindika-ārāma）。當時，有比丘為偏頭的人剃度出家並授予具足戒（Upasampadā）。當時，許多人責怪這件事：『為何比丘為偏頭的人剃度出家？出家之人，都應該形體端正。』諸位比丘聽到這件事後，就將此事稟告佛陀。佛陀說：『比丘們不得為偏頭的人剃度出家。如果為偏頭的人剃度出家並授予具足戒，就觸犯了『娑底娑羅』。』
佛世尊受到恭敬供養，（他的教法）廣泛地滅除惡法。世尊住在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapindika-ārāma）。當時，有比丘為大頭的人剃度出家並授予具足戒（Upasampadā）。當時，許多人責怪這件事：『為何這些比丘為大頭的人剃度出家並授予具足戒？出家之人，形體應該端正。』比丘們聽到這件事後，就將此事稟告佛陀。佛陀說：『比丘們不得為大頭的人剃度出家並授予具足戒。如果為大頭的人剃度出家並授予具足戒，就觸犯了『娑底娑羅』。』
佛世尊受到恭敬供養，（他的教法）廣泛地滅除惡法。世尊住在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapindika-ārāma）。當時，有比丘為牛頭的人剃度出家並授予具足戒（Upasampadā）。當時，許多人責怪這件事：『為何這些比丘為牛頭的人剃度出家並授予具足戒？出家之人，形體應該端正。』比丘們聽到這件事後，就將此事稟告佛陀。佛陀說：『比丘們不得為牛頭
【English Translation】 English version '戒' refers to committing 'Sati-sara' (娑底娑羅, a type of offense against the precepts).
The Buddha, the World-Honored One, was respectfully honored and offered to, and (his teachings) extensively eradicated evil dharmas. The World-Honored One resided in the Jeta Grove, Anathapindika's Park (Jetavana-anāthapindika-ārāma) in Śrāvastī (舍衛國). At that time, a Bhikshu (比丘) ordained a craftsman and conferred the full monastic vows (Upasampadā, 具足戒, the formal Buddhist ordination ceremony). Then, a Bhikshu with few desires criticized this matter: 'Why do these Bhikshus ordain a craftsman and confer the full monastic vows?' The Bhikshus then reported this matter to the Buddha. The Buddha said: 'Bhikshus must not ordain a craftsman and confer the full monastic vows. If one ordains a craftsman and confers the full monastic vows, one commits 'Sati-sara' (娑底娑羅).'
The Buddha, the World-Honored One, was respectfully honored and offered to, and (his teachings) extensively eradicated evil dharmas. The World-Honored One resided in the Jeta Grove, Anathapindika's Park (Jetavana-anāthapindika-ārāma) in Śrāvastī (舍衛國). At that time, a Bhikshu (比丘) ordained a person with a deformed head and conferred the full monastic vows (Upasampadā). Then, many people criticized this matter: 'Why does the Bhikshu ordain a person with a deformed head? Those who renounce the world should all have proper and upright forms.' The Bhikshus, having heard this matter, then reported this matter to the Buddha. The Buddha said: 'Bhikshus must not ordain a person with a deformed head. If one ordains a person with a deformed head and confers the full monastic vows, one commits 'Sati-sara' (娑底娑羅).'
The Buddha, the World-Honored One, was respectfully honored and offered to, and (his teachings) extensively eradicated evil dharmas. The World-Honored One resided in the Jeta Grove, Anathapindika's Park (Jetavana-anāthapindika-ārāma) in Śrāvastī (舍衛國). At that time, a Bhikshu (比丘) ordained a person with a large head and conferred the full monastic vows (Upasampadā). Then, many people criticized this matter: 'Why do these Bhikshus ordain a person with a large head and confer the full monastic vows? Those who renounce the world should have proper and upright forms.' The Bhikshus, having heard this matter, then reported this matter to the Buddha. The Buddha said: 'Bhikshus must not ordain a person with a large head and confer the full monastic vows. If one ordains a person with a large head and confers the full monastic vows, one commits 'Sati-sara' (娑底娑羅).'
The Buddha, the World-Honored One, was respectfully honored and offered to, and (his teachings) extensively eradicated evil dharmas. The World-Honored One resided in the Jeta Grove, Anathapindika's Park (Jetavana-anāthapindika-ārāma) in Śrāvastī (舍衛國). At that time, a Bhikshu (比丘) ordained a person with a head like a bull's and conferred the full monastic vows (Upasampadā). Then, many people criticized this matter: 'Why do these Bhikshus ordain a person with a head like a bull's and confer the full monastic vows? Those who renounce the world should have proper and upright forms.' The Bhikshus, having heard this matter, then reported this matter to the Buddha. The Buddha said: 'Bhikshus must not ordain a person with a head like a bull's
人出家受具足戒。若度牛頭人出家受具足戒者，得娑底娑羅。」
佛世尊恭敬供養，乃至廣滅惡法。世尊在舍衛國祇樹給孤獨園。爾時比丘度獼猴頭人出家受具足戒。時有多人訶怪：「云何是等比丘度獼猴頭人出家受具足戒？夫出家者，形體端正。」比丘聞是事已即以白佛。佛言：「比丘不得度獼猴頭人出家受具足戒。若度獼猴頭人出家受具足戒者，得娑底娑羅。」
佛世尊恭敬供養，乃至廣滅惡法。世尊在舍衛國祇樹給孤獨園。爾時比丘度無唇人出家受具足戒。時人訶怪是事：「云何是等比丘釋子度無唇人出家受具足戒？夫出家者，形體端正。」比丘聞是事已即以白佛。佛言：「比丘不得度無唇人出家受具足戒。若度無唇人出家受具足戒者，得娑底娑羅。」
佛世尊恭敬供養，乃至廣滅惡法。世尊在舍衛國祇樹給孤獨園。爾時比丘度紋身人出家受具足戒。時人訶怪：「云何是等比丘度紋身人出家？夫出家者，形體端正。」比丘聞是事已即以白佛。佛言：「比丘不得度紋身人出家受具足戒。若度紋身人出家受具足戒者，得娑底娑羅。」
佛世尊恭敬供養，乃至廣滅惡法。世尊在舍衛國祇樹給孤獨園。爾時比丘度殘跛人出家受具足戒。時人訶怪：「云何是等比丘度殘跛人出家受具足戒？夫出家
【現代漢語翻譯】 現代漢語譯本：如果有人讓長著牛頭的人出家並授予具足戒（Bhikkhu ordination），會犯下娑底娑羅（Sātīsāra，一種罪名）。
佛世尊受到恭敬供養，乃至廣為滅除惡法。世尊住在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapindika-ārāma）。當時，有比丘讓長著獼猴頭的人出家並授予具足戒。當時有很多人責怪說：『這些比丘怎麼能讓長著獼猴頭的人出家並授予具足戒呢？出家之人，形體應當端正。』比丘們聽到這件事後，就稟告了佛。佛說：『比丘不得讓長著獼猴頭的人出家並授予具足戒。如果讓長著獼猴頭的人出家並授予具足戒，會犯下娑底娑羅。』
佛世尊受到恭敬供養，乃至廣為滅除惡法。世尊住在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapindika-ārāma）。當時，有比丘讓沒有嘴唇的人出家並授予具足戒。當時人們責怪這件事說：『這些比丘釋子（Śākyaputra，釋迦之子，指佛教徒）怎麼能讓沒有嘴唇的人出家並授予具足戒呢？出家之人，形體應當端正。』比丘們聽到這件事後，就稟告了佛。佛說：『比丘不得讓沒有嘴唇的人出家並授予具足戒。如果讓沒有嘴唇的人出家並授予具足戒，會犯下娑底娑羅。』
佛世尊受到恭敬供養，乃至廣為滅除惡法。世尊住在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapindika-ārāma）。當時，有比丘讓身上有紋身的人出家並授予具足戒。當時人們責怪說：『這些比丘怎麼能讓身上有紋身的人出家呢？出家之人，形體應當端正。』比丘們聽到這件事後，就稟告了佛。佛說：『比丘不得讓身上有紋身的人出家並授予具足戒。如果讓身上有紋身的人出家並授予具足戒，會犯下娑底娑羅。』
佛世尊受到恭敬供養，乃至廣為滅除惡法。世尊住在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapindika-ārāma）。當時，有比丘讓殘疾跛腳的人出家並授予具足戒。當時人們責怪說：『這些比丘怎麼能讓殘疾跛腳的人出家並授予具足戒呢？出家
【English Translation】 English version: If someone ordains a person with a bull's head and confers the full monastic precepts (Bhikkhu ordination), they commit a Sātīsāra (a type of offense).
The Buddha, the World-Honored One, was reverently honored and offered to, even to the extent of widely eradicating evil dharmas. The World-Honored One was residing in the Jeta Grove, Anāthapindika's Park in Śrāvastī. At that time, a certain Bhikkhu ordained a person with a monkey's head and conferred the full monastic precepts. Thereupon, many people criticized and complained: 'How can these Bhikkhus ordain a person with a monkey's head and confer the full monastic precepts? Those who renounce the household life should have proper and upright physical forms.' Having heard of this matter, the Bhikkhus immediately reported it to the Buddha. The Buddha said: 'Bhikkhus must not ordain a person with a monkey's head and confer the full monastic precepts. If they ordain a person with a monkey's head and confer the full monastic precepts, they commit a Sātīsāra.'
The Buddha, the World-Honored One, was reverently honored and offered to, even to the extent of widely eradicating evil dharmas. The World-Honored One was residing in the Jeta Grove, Anāthapindika's Park in Śrāvastī. At that time, a certain Bhikkhu ordained a person without lips and conferred the full monastic precepts. People criticized this matter, saying: 'How can these Bhikkhus, sons of Śākyaputra (disciples of the Buddha), ordain a person without lips and confer the full monastic precepts? Those who renounce the household life should have proper and upright physical forms.' Having heard of this matter, the Bhikkhus immediately reported it to the Buddha. The Buddha said: 'Bhikkhus must not ordain a person without lips and confer the full monastic precepts. If they ordain a person without lips and confer the full monastic precepts, they commit a Sātīsāra.'
The Buddha, the World-Honored One, was reverently honored and offered to, even to the extent of widely eradicating evil dharmas. The World-Honored One was residing in the Jeta Grove, Anāthapindika's Park in Śrāvastī. At that time, a certain Bhikkhu ordained a person with tattoos and conferred the full monastic precepts. People criticized, saying: 'How can these Bhikkhus ordain a person with tattoos? Those who renounce the household life should have proper and upright physical forms.' Having heard of this matter, the Bhikkhus immediately reported it to the Buddha. The Buddha said: 'Bhikkhus must not ordain a person with tattoos and confer the full monastic precepts. If they ordain a person with tattoos and confer the full monastic precepts, they commit a Sātīsāra.'
The Buddha, the World-Honored One, was reverently honored and offered to, even to the extent of widely eradicating evil dharmas. The World-Honored One was residing in the Jeta Grove, Anāthapindika's Park in Śrāvastī. At that time, a certain Bhikkhu ordained a crippled and lame person and conferred the full monastic precepts. People criticized, saying: 'How can these Bhikkhus ordain a crippled and lame person and confer the full monastic precepts? Those who renounce the household life
者，形體端正。」比丘聞是事已，即以此事白佛。佛言：「比丘不得度殘跛人出家受具足戒。若度殘跛人出家受具足戒者，得娑底娑羅。」
佛世尊恭敬供養，乃至廣滅惡法。世尊在舍衛國祇樹給孤獨園。爾時比丘度傴人出家受具足戒。時人訶怪：「云何是等比丘度傴人出家受具足戒？夫出家者，形體端正。」比丘聞是事已即以白佛。佛言：「比丘不得度傴人出家受具足戒。若度傴人出家受具足戒者，得娑底娑羅。」
佛世尊恭敬供養，乃至廣滅惡法。世尊在舍衛國祇樹給孤獨園。爾時比丘度短人出家受具足戒。時人訶怪：「云何是等比丘度短人出家受具足戒？夫出家者，形體端正。」比丘聞是事已即以白佛。佛言：「比丘不得度短人出家受具足戒。若度短人出家受具足戒者，得娑底娑羅。」
「於今比丘與誰受具足戒？云何為受具足戒？」諸比丘聞是事已即以白佛。佛言：「次第為受具足戒。其事云何？若有人來希求出家，應先問言：『汝欲出家，汝心云何？』『我心發如是。』即應勸獎，應嘆說佛德、應嘆說法僧德。若必清凈，應授與三歸。與三歸法應如是。
「『大德憶念！我某甲盡形壽歸依佛兩足尊，盡形壽歸依法離欲尊，盡形壽歸依僧眾中尊。大德憶持！我是優婆塞，盡形壽歸依
【現代漢語翻譯】 現代漢語譯本 佛陀在世時，受到人們的恭敬供養，（佛法）廣泛地消滅各種惡法。當時，佛陀在舍衛國祇樹給孤獨園。當時，有比丘度化殘疾跛腳的人出家並授予具足戒。當時的人們責怪說：『這些比丘怎麼能度化殘疾跛腳的人出家並授予具足戒呢？出家的人，形體應該是端正的。』比丘們聽到這件事後，就將此事稟告了佛陀。佛陀說：『比丘不得度化殘疾跛腳的人出家並授予具足戒。如果度化殘疾跛腳的人出家並授予具足戒，就會犯娑底娑羅（Sātisāra）。』 佛陀在世時，受到人們的恭敬供養，（佛法）廣泛地消滅各種惡法。當時，佛陀在舍衛國祇樹給孤獨園。當時，有比丘度化駝背的人出家並授予具足戒。當時的人們責怪說：『這些比丘怎麼能度化駝背的人出家並授予具足戒呢？出家的人，形體應該是端正的。』比丘們聽到這件事後，就將此事稟告了佛陀。佛陀說：『比丘不得度化駝背的人出家並授予具足戒。如果度化駝背的人出家並授予具足戒，就會犯娑底娑羅（Sātisāra）。』 佛陀在世時，受到人們的恭敬供養，（佛法）廣泛地消滅各種惡法。當時，佛陀在舍衛國祇樹給孤獨園。當時，有比丘度化身材矮小的人出家並授予具足戒。當時的人們責怪說：『這些比丘怎麼能度化身材矮小的人出家並授予具足戒呢？出家的人，形體應該是端正的。』比丘們聽到這件事後，就將此事稟告了佛陀。佛陀說：『比丘不得度化身材矮小的人出家並授予具足戒。如果度化身材矮小的人出家並授予具足戒，就會犯娑底娑羅（Sātisāra）。』 『現在比丘應該為誰授予具足戒？應該如何授予具足戒？』眾比丘聽到這件事後，就將此事稟告了佛陀。佛陀說：『應該依次授予具足戒。具體應該怎麼做呢？如果有人前來希望出家，應該先問他說：『你想要出家，你的心意如何？』『我的心意是這樣的。』就應該勸勉嘉獎他，應該讚歎佛的功德，應該讚歎法和僧的功德。如果確定他清凈，就應該授予他三歸依。授予三歸依法應該這樣： 『大德請憶念！我某甲盡形壽歸依佛兩足尊（Fo liang zu zun，佛是兩足眾生中最尊貴的），盡形壽歸依法離欲尊（Fa li yu zun，法是遠離慾望最尊貴的），盡形壽歸依僧眾中尊（Seng zhong zhong zun，僧是所有大眾中最尊貴的）。大德請憶持！我是優婆塞（Upasaka），盡形壽歸依。
【English Translation】 English version The World-Honored Buddha was respectfully honored and offered to, even to the extent of widely eradicating evil dharmas. The World-Honored One was in Jeta Grove, Anāthapiṇḍika's Park in Śrāvastī (Sāvatthī). At that time, a bhikkhu (monk) ordained a crippled person and gave him the full monastic precepts (upasampadā). People criticized and complained, 'How can these bhikkhus ordain a crippled person and give him the full monastic precepts? Those who renounce the world should have proper physical form.' The bhikkhus, having heard of this matter, reported it to the Buddha. The Buddha said, 'Bhikkhus are not allowed to ordain crippled people and give them the full monastic precepts. If a bhikkhu ordains a crippled person and gives him the full monastic precepts, he commits a Sātisāra (a type of offense).' The World-Honored Buddha was respectfully honored and offered to, even to the extent of widely eradicating evil dharmas. The World-Honored One was in Jeta Grove, Anāthapiṇḍika's Park in Śrāvastī (Sāvatthī). At that time, a bhikkhu (monk) ordained a hunchbacked person and gave him the full monastic precepts (upasampadā). People criticized and complained, 'How can these bhikkhus ordain a hunchbacked person and give him the full monastic precepts? Those who renounce the world should have proper physical form.' The bhikkhus, having heard of this matter, reported it to the Buddha. The Buddha said, 'Bhikkhus are not allowed to ordain hunchbacked people and give them the full monastic precepts. If a bhikkhu ordains a hunchbacked person and gives him the full monastic precepts, he commits a Sātisāra (a type of offense).' The World-Honored Buddha was respectfully honored and offered to, even to the extent of widely eradicating evil dharmas. The World-Honored One was in Jeta Grove, Anāthapiṇḍika's Park in Śrāvastī (Sāvatthī). At that time, a bhikkhu (monk) ordained a short person and gave him the full monastic precepts (upasampadā). People criticized and complained, 'How can these bhikkhus ordain a short person and give him the full monastic precepts? Those who renounce the world should have proper physical form.' The bhikkhus, having heard of this matter, reported it to the Buddha. The Buddha said, 'Bhikkhus are not allowed to ordain short people and give them the full monastic precepts. If a bhikkhu ordains a short person and gives him the full monastic precepts, he commits a Sātisāra (a type of offense).' 'Now, who should bhikkhus give the full monastic precepts to? How should the full monastic precepts be given?' The bhikkhus, having heard of this matter, reported it to the Buddha. The Buddha said, 'The full monastic precepts should be given in order. How is this done? If someone comes seeking to renounce the world, you should first ask him, 'You wish to renounce the world, what is your intention?' 'My intention is such and such.' Then you should encourage and praise him, you should praise the virtues of the Buddha, you should praise the virtues of the Dharma and the Sangha. If he is certainly pure, you should give him the Three Refuges. The method for giving the Three Refuges should be as follows: 'Great Virtues, be mindful! I, so-and-so, for the rest of my life, take refuge in the Buddha, the Honored One among two-legged beings (Fo liang zu zun), for the rest of my life, take refuge in the Dharma, the Honored One free from desire (Fa li yu zun), for the rest of my life, take refuge in the Sangha, the Honored One among the assembly (Seng zhong zhong zun). Great Virtues, remember! I am a Upasaka (lay follower), for the rest of my life, I take refuge.'
不殺生業清凈。』第二第三亦如是說。應授與五戒，復應作是事。
「『大德憶念！我某甲，從今日始，盡形壽舍離殺生、盡形壽舍離盜、盡形壽舍離邪淫、盡形壽舍離妄語、盡形壽舍離飲酒。此等五法。如諸正阿羅漢戒法，我皆隨從作、隨從學、隨從方法。以此因故，愿不生地獄、愿不生餓鬼、愿不生諸生死中，得涅槃處不老不死，證涅槃勝法。』第二第三亦如是說。
「爾時遍問方法已，欲出家者，應白知：『大德僧聽！此某甲。某甲希求出家，未剃除鬚髮。今希于自然法教剃除鬚髮披壞色衣，正信舍有為趣無為。此某甲剃除鬚髮著壞色衣，正信舍有為趣無為欲出家。』一切諸比丘應問言：『已說清凈不？』答言：『已說清凈。』即應為剃髮，剃髮已應與袈裟。希求出家者應右膝著地，方應與袈裟：『此是汝袈裟，今與汝無垢累。』此人應作是言：『身口意業頂戴受持。』與披三袈裟竟，方授以戒。復應作是事，先禮佛、次禮和上、次禮阇梨、次禮諸比丘竟，次就阿阇梨請求出家，作如是言：
「『大德憶念！我某甲，從大德乞出家。愿大德度我出家，憐愍我，慈愍故。』第二、第三亦如是說。阇梨即應與戒。應作是言：
「『大德憶念！我某甲，盡形壽歸依佛兩足尊、盡形壽歸依法離
【現代漢語翻譯】 現代漢語譯本 『不殺生之業是清凈的。』第二遍、第三遍也應如此說。應當授予五戒，並且應當做以下的事情。
『大德請憶念！我某甲（姓名），從今天開始，直到生命終結，捨棄殺生、直到生命終結，捨棄偷盜、直到生命終結，捨棄邪淫、直到生命終結，捨棄妄語、直到生命終結，捨棄飲酒。這五種戒律，如同諸位真正的阿羅漢（Arahan）所持守的戒法，我都會隨從奉行、隨從學習、隨從其方法。因為這個因緣，愿我不要生於地獄、愿我不要生於餓鬼、愿我不要生於各種生死輪迴之中，能夠得到涅槃（Nirvana）的境界，不老不死，證得涅槃的殊勝之法。』第二遍、第三遍也應如此說。
在普遍詢問方法之後，想要出家的人，應當稟告知事：『大德僧眾請聽！這位某甲（姓名），某甲希望出家，尚未剃除鬚髮。現在希望通過自然之法教剃除鬚髮，披上壞色之衣，以正信捨棄有為法，趨向無為法。這位某甲（姓名）剃除鬚髮，穿著壞色之衣，以正信捨棄有為法，趨向無為法，想要出家。』一切比丘（Bhikkhu）都應當問：『已經說了清凈了嗎？』回答說：『已經說了清凈。』就應當為他剃髮，剃髮后應當給予袈裟（Kasaya）。希望出家的人應當右膝著地，然後給予袈裟：『這是你的袈裟，現在給你，沒有垢染。』這個人應當這樣說：『以身口意業頂戴受持。』給予披上三件袈裟之後，才授予戒律。還應當做以下的事情，先禮佛、再禮和尚（Upadhyaya）、再禮阿阇梨（Acariya）、再禮諸位比丘，然後就向阿阇梨請求出家，這樣說：
『大德請憶念！我某甲（姓名），從大德處乞求出家。愿大德度我出家，憐憫我，因為慈悲憐憫的緣故。』第二遍、第三遍也應如此說。阿阇梨就應當給予戒律。應當這樣說：
『大德請憶念！我某甲（姓名），直到生命終結，歸依佛兩足尊（Buddha），直到生命終結，歸依法離
【English Translation】 English version 'Abstaining from killing is pure.' The second and third times should also be said in the same way. The five precepts should be given, and the following should also be done.
'Venerable Sirs, remember! I, so-and-so (name), from today onwards, for the rest of my life, renounce killing; for the rest of my life, renounce stealing; for the rest of my life, renounce sexual misconduct; for the rest of my life, renounce false speech; for the rest of my life, renounce intoxicants. These five precepts, like the precepts of the true Arahats (Arahan), I will follow, learn, and practice accordingly. Because of this cause, may I not be born in hell; may I not be born as a hungry ghost; may I not be born in any of the cycles of birth and death, but may I attain the state of Nirvana (Nirvana), without old age and death, and realize the supreme Dharma of Nirvana.' The second and third times should also be said in the same way.
After universally inquiring about the method, the one who wishes to renounce the household life should inform the steward: 'Venerable Sangha, listen! This so-and-so (name) desires to renounce the household life, but has not yet shaved his head and beard. Now he wishes to shave his head and beard according to the natural Dharma teaching, wear the discolored robes, and with right faith, abandon the conditioned and turn towards the unconditioned. This so-and-so (name) has shaved his head and beard, is wearing the discolored robes, and with right faith, is abandoning the conditioned and turning towards the unconditioned, desiring to renounce the household life.' All the Bhikkhus (Bhikkhu) should ask: 'Has he declared his purity?' He should answer: 'He has declared his purity.' Then he should be shaved, and after shaving, he should be given the Kasaya (Kasaya) robe. The one who wishes to renounce the household life should kneel on his right knee, and then the Kasaya robe should be given: 'This is your Kasaya robe, now given to you without defilement.' This person should say: 'I respectfully receive and uphold it with my body, speech, and mind.' After giving and draping the three Kasaya robes, then the precepts should be given. The following should also be done: first, pay homage to the Buddha; then, pay homage to the Upadhyaya (Upadhyaya); then, pay homage to the Acariya (Acariya); then, pay homage to all the Bhikkhus; and then, request ordination from the Acariya, saying:
'Venerable Sir, remember! I, so-and-so (name), request ordination from the Venerable Sir. May the Venerable Sir ordain me, have compassion on me, out of compassion.' The second and third times should also be said in the same way. The Acariya should then give the precepts, saying:
'Venerable Sir, remember! I, so-and-so (name), for the rest of my life, take refuge in the Buddha, the Honored One with two feet; for the rest of my life, take refuge in the Dharma, the
欲尊、盡形壽歸依僧眾中尊。歸依無上釋尊最勝釋王。如來、應供、正遍知出家，我隨從出家，舍離居家服、受持出家衣服。大德憶持！我是沙彌。以義因緣故，稱和上名。某甲是我和上。』第二、第三亦如是說。
「『阇梨憶念！我某甲，盡形壽歸依佛兩足尊、盡形壽歸依法離欲尊、盡形壽歸依僧眾中尊。歸依無上釋尊最勝釋王。如來、應供、正遍知出家，我隨從出家，舍離居家服、受持出家衣服。阇梨憶持！我是沙彌。以義因緣故，稱和上名。某甲是我和上，為我出家。』持受三歸已，次為說戒。
「『阇梨憶念！我某甲，從今日始乃至盡形壽舍離殺生。如阿羅漢盡形壽已舍離殺生，我某甲亦如是，從今日始盡形壽舍離殺生。我以此初品如阿羅漢戒，我亦隨作、隨從學。
「『阇梨憶念！我盡形壽舍離不與取。如阿羅漢盡形壽已舍離不與取，我某甲亦如是，從今日始乃至盡形壽舍離不與取。我以此第二品如阿羅漢戒，我亦隨作、隨從學。
「『阇梨憶念！我盡形壽舍離非梵行。如阿羅漢盡形壽已舍離非梵行，我某甲亦如是，從今日始乃至盡形壽舍離非梵行。我以此第三品如阿羅漢戒，我亦隨作、隨從學。
「『阇梨憶念！我盡形壽舍離妄語。如阿羅漢盡形壽舍離妄語，我某甲亦如
【現代漢語翻譯】 現代漢語譯本 『尊者，我盡形壽歸依僧眾中最尊貴的。歸依無上的釋迦牟尼佛（釋尊，Sakyamuni Buddha）——最殊勝的釋迦族之王（釋王，King of the Sakyas）。如來（Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha）出家，我隨從他們出家，舍離在家的服飾，受持出家的衣服。大德請記住！我是沙彌（Sramanera）。因為這個因緣，我稱呼我的和尚（Upadhyaya）的名字。某甲是我的和尚。』第二次、第三次也像這樣說。 『阿阇梨（Acarya）請記住！我某甲，盡形壽歸依佛——兩足尊（Dvipada），盡形壽歸依法——離欲尊，盡形壽歸依僧——眾中尊。歸依無上的釋迦牟尼佛——最殊勝的釋迦族之王。如來、應供、正遍知出家，我隨從他們出家，舍離在家的服飾，受持出家的衣服。阿阇梨請記住！我是沙彌。因為這個因緣，我稱呼我的和尚的名字。某甲是我的和尚，他為我出家。』持受三歸依后，接著為他說戒。 『阿阇梨請記住！我某甲，從今天開始直到生命結束，舍離殺生。如同阿羅漢（Arhat）盡形壽已經舍離殺生，我某甲也這樣，從今天開始直到生命結束，舍離殺生。我以這第一條戒如同阿羅漢的戒，我也隨之而作、隨之而學。 『阿阇梨請記住！我盡形壽舍離不與取（偷盜）。如同阿羅漢盡形壽已經舍離不與取，我某甲也這樣，從今天開始直到生命結束，舍離不與取。我以這第二條戒如同阿羅漢的戒，我也隨之而作、隨之而學。 『阿阇梨請記住！我盡形壽舍離非梵行（非清凈行）。如同阿羅漢盡形壽已經舍離非梵行，我某甲也這樣，從今天開始直到生命結束，舍離非梵行。我以這第三條戒如同阿羅漢的戒，我也隨之而作、隨之而學。 『阿阇梨請記住！我盡形壽舍離妄語。如同阿羅漢盡形壽舍離妄語，我某甲也這樣，
【English Translation】 English version 'Venerable, for the rest of my life, I take refuge in the Sangha (community) which is the most venerable among all. I take refuge in the unsurpassed Sakyamuni Buddha (釋尊, Sakyamuni Buddha)—the most excellent king of the Sakyas (釋王, King of the Sakyas). The Tathagata (如來), Arhat (應供), Samyaksambuddha (正遍知) has gone forth from home to homelessness; I follow them in going forth, abandoning household garments and receiving the garments of a renunciate. May the venerable one remember! I am a Sramanera (沙彌). Because of this reason, I call out the name of my Upadhyaya (和尚). So-and-so is my Upadhyaya.' The second and third times are spoken in the same way. 'Acarya (阿阇梨) remember! I, so-and-so, for the rest of my life, take refuge in the Buddha—the best among bipeds (Dvipada), for the rest of my life, take refuge in the Dharma—the best among the detached, for the rest of my life, take refuge in the Sangha—the best among communities. I take refuge in the unsurpassed Sakyamuni Buddha—the most excellent king of the Sakyas. The Tathagata, Arhat, Samyaksambuddha has gone forth from home to homelessness; I follow them in going forth, abandoning household garments and receiving the garments of a renunciate. Acarya remember! I am a Sramanera. Because of this reason, I call out the name of my Upadhyaya. So-and-so is my Upadhyaya, he has caused me to go forth. ' Having received the Three Refuges, next he speaks the precepts. 'Acarya remember! I, so-and-so, from today onwards until the end of my life, abstain from killing. Just as the Arhat (阿羅漢) has, for the rest of his life, abstained from killing, so too I, so-and-so, from today onwards until the end of my life, abstain from killing. With this first precept, like the precept of the Arhat, I also act accordingly, and follow in learning. 'Acarya remember! For the rest of my life, I abstain from taking what is not given (stealing). Just as the Arhat has, for the rest of his life, abstained from taking what is not given, so too I, so-and-so, from today onwards until the end of my life, abstain from taking what is not given. With this second precept, like the precept of the Arhat, I also act accordingly, and follow in learning. 'Acarya remember! For the rest of my life, I abstain from unchaste conduct (non-brahmacharya). Just as the Arhat has, for the rest of his life, abstained from unchaste conduct, so too I, so-and-so, from today onwards until the end of my life, abstain from unchaste conduct. With this third precept, like the precept of the Arhat, I also act accordingly, and follow in learning. 'Acarya remember! For the rest of my life, I abstain from false speech. Just as the Arhat has, for the rest of his life, abstained from false speech, so too I, so-and-so,
是，從今日始乃至盡形壽舍離妄語。我以此第四品如阿羅漢戒，我亦隨作、隨從學。
「『阇梨憶念！我盡形壽舍離飲酒遨逸處。如阿羅漢盡形壽舍離飲酒遨逸處，我某甲亦如是，從今日始乃至盡形壽舍離飲酒遨逸處。我以此第五品如阿羅漢戒，我亦隨作、隨從學。
「『阇梨憶念！我盡形壽舍離作倡伎樂歌舞。如阿羅漢盡形壽舍離作倡伎樂歌舞，我某甲亦如是，從今日始乃至盡形壽舍離作倡伎樂歌舞。我以此第六品如阿羅漢戒，我亦隨作、隨從學。
「『阇梨憶念！我盡形壽舍離著香花涂身瓔珞。如阿羅漢盡形壽舍離著香花涂身瓔珞，我某甲亦如是，從今日始乃至盡形壽舍離著香花涂身瓔珞。我以此第七品如阿羅漢戒，亦隨作、隨從學。
「『阇梨憶念！我盡形壽舍離高廣大床。如阿羅漢盡形壽舍離高廣大床，我某甲亦如是，從今日始乃至盡形壽舍離高廣大床。我以此第八品如阿羅漢戒，亦隨作、隨從學。
「『阇梨憶念！我盡形壽舍離非時食。如阿羅漢盡形壽舍離非時食，我某甲亦如是，從今日始乃至盡形壽舍離非時食。我以此第九品如阿羅漢戒，亦隨作、隨從學。
「『阇梨憶念！我盡形壽舍離受蓄金銀寶物。如阿羅漢盡形壽舍離受蓄金銀寶物，我某甲亦如是，從今日乃
【現代漢語翻譯】 現代漢語譯本 『是的，從今天開始直到生命終結，我捨棄妄語。我以這第四品，如同阿羅漢（Arahan）的戒律一樣，我也隨之修行、隨之學習。
『阿阇梨（Ajari）請憶念！我終身捨棄飲酒和放逸之處。如同阿羅漢（Arahan）終身捨棄飲酒和放逸之處一樣，我某甲也如此，從今天開始直到生命終結，捨棄飲酒和放逸之處。我以這第五品，如同阿羅漢（Arahan）的戒律一樣，我也隨之修行、隨之學習。
『阿阇梨（Ajari）請憶念！我終身捨棄觀看倡伎的音樂歌舞。如同阿羅漢（Arahan）終身捨棄觀看倡伎的音樂歌舞一樣，我某甲也如此，從今天開始直到生命終結，捨棄觀看倡伎的音樂歌舞。我以這第六品，如同阿羅漢（Arahan）的戒律一樣，我也隨之修行、隨之學習。
『阿阇梨（Ajari）請憶念！我終身捨棄使用香花涂身和佩戴瓔珞。如同阿羅漢（Arahan）終身捨棄使用香花涂身和佩戴瓔珞一樣，我某甲也如此，從今天開始直到生命終結，捨棄使用香花涂身和佩戴瓔珞。我以這第七品，如同阿羅漢（Arahan）的戒律一樣，我也隨之修行、隨之學習。
『阿阇梨（Ajari）請憶念！我終身捨棄高大寬廣的床。如同阿羅漢（Arahan）終身捨棄高大寬廣的床一樣，我某甲也如此，從今天開始直到生命終結，捨棄高大寬廣的床。我以這第八品，如同阿羅漢（Arahan）的戒律一樣，我也隨之修行、隨之學習。
『阿阇梨（Ajari）請憶念！我終身捨棄非時食用食物。如同阿羅漢（Arahan）終身捨棄非時食用食物一樣，我某甲也如此，從今天開始直到生命終結，捨棄非時食用食物。我以這第九品，如同阿羅漢（Arahan）的戒律一樣，我也隨之修行、隨之學習。
『阿阇梨（Ajari）請憶念！我終身捨棄接受和儲蓄金銀財寶。如同阿羅漢（Arahan）終身捨棄接受和儲蓄金銀財寶一樣，我某甲也如此，從今天開始
【English Translation】 English version 『Yes, from this day forward, until the end of my life, I will abstain from false speech. With this fourth precept, like the precepts of an Arahan (Arahan - one who is worthy), I will also practice and learn accordingly.』
『Ajari (Ajari - teacher), remember! For the rest of my life, I will abstain from drinking alcohol and places of indulgence. Just as an Arahan (Arahan - one who is worthy) for the rest of their life abstains from drinking alcohol and places of indulgence, so too will I, so-and-so, from this day forward until the end of my life, abstain from drinking alcohol and places of indulgence. With this fifth precept, like the precepts of an Arahan (Arahan - one who is worthy), I will also practice and learn accordingly.』
『Ajari (Ajari - teacher), remember! For the rest of my life, I will abstain from watching the music, singing, and dancing of performers. Just as an Arahan (Arahan - one who is worthy) for the rest of their life abstains from watching the music, singing, and dancing of performers, so too will I, so-and-so, from this day forward until the end of my life, abstain from watching the music, singing, and dancing of performers. With this sixth precept, like the precepts of an Arahan (Arahan - one who is worthy), I will also practice and learn accordingly.』
『Ajari (Ajari - teacher), remember! For the rest of my life, I will abstain from using fragrant flowers to adorn my body and wearing necklaces. Just as an Arahan (Arahan - one who is worthy) for the rest of their life abstains from using fragrant flowers to adorn their body and wearing necklaces, so too will I, so-and-so, from this day forward until the end of my life, abstain from using fragrant flowers to adorn my body and wearing necklaces. With this seventh precept, like the precepts of an Arahan (Arahan - one who is worthy), I will also practice and learn accordingly.』
『Ajari (Ajari - teacher), remember! For the rest of my life, I will abstain from high and large beds. Just as an Arahan (Arahan - one who is worthy) for the rest of their life abstains from high and large beds, so too will I, so-and-so, from this day forward until the end of my life, abstain from high and large beds. With this eighth precept, like the precepts of an Arahan (Arahan - one who is worthy), I will also practice and learn accordingly.』
『Ajari (Ajari - teacher), remember! For the rest of my life, I will abstain from eating food at improper times. Just as an Arahan (Arahan - one who is worthy) for the rest of their life abstains from eating food at improper times, so too will I, so-and-so, from this day forward until the end of my life, abstain from eating food at improper times. With this ninth precept, like the precepts of an Arahan (Arahan - one who is worthy), I will also practice and learn accordingly.』
『Ajari (Ajari - teacher), remember! For the rest of my life, I will abstain from receiving and storing gold, silver, and precious objects. Just as an Arahan (Arahan - one who is worthy) for the rest of their life abstains from receiving and storing gold, silver, and precious objects, so too will I, so-and-so, from this day forward
至盡形壽舍離受畜金銀寶物。我以此第十品如阿羅漢戒，亦隨作、隨從學。』第二、第三亦如是說。
「『從今日始受三歸具足十品。阇梨憶念持！我是沙彌。』阇梨應作是說：『如是善安，念勿放逸。』次為受戒。一切眾僧聚集坐已，若是中國十人聚集、若是邊地律師五人，得受具足戒和上。應覓缽及三衣，應請阿阇梨、應請眾、應觀視戒壇、應看羯磨文。離五過失，一切具足已，應請和上作三拜禮，應受持袈裟、應受持缽，復應作如是請：
「『大德憶念！我弟子，請大德為和上。愿大德為我作和上，我依大德為和上受具足戒。』第二、第三作如是說。
「『和上憶念！我弟子，請和上為和上。愿和上為我作和上，我依和上受具足戒。』和上答言：『甚善。』
「『和上憶念！我弟子，此袈裟。此袈裟僧伽梨，割截成，堪常用，今受持。』第二、第三亦如是說如是。
「『和上憶念！我弟子，此袈裟。此袈裟郁多羅僧伽，割截成，堪常用，今受持。』第二、第三亦如是說如是。
「『和上憶念！我弟子，此袈裟。此袈裟安多會，割截成，堪常用，今受持。』第二、第三亦如是說如是。
「『和上憶念！我弟子，此是我缽。此缽應量，是仙人器、是乞食器，今受持。』
【現代漢語翻譯】 現代漢語譯本： 『直至生命終結，我將捨棄並避免持有金銀財寶。我將遵守這第十品，如同阿羅漢（Arhat，已證悟的聖者）的戒律，我會遵照奉行，並依之學習。』第二遍、第三遍也如是說。
『從今天開始，我受持具足十品的皈依。阿阇梨（Acharya，導師）請記住並守護！我是沙彌（Sramanera，男性的出家弟子）。』阿阇梨應該這樣說：『很好，要好好安住於此，切莫放逸。』接下來是受具足戒。一切僧眾聚集坐定后，如果是中國地區，需要十人聚集；如果是邊遠地區，律師（Vinaya Master，精通戒律的僧人）需要五人，才能授予具足戒。應當尋找缽和三衣，應當迎請阿阇梨，應當迎請僧眾，應當觀察戒壇，應當檢視羯磨文（Karma text，授戒儀軌）。遠離五種過失，一切都具足后，應當迎請和上（Upadhyaya，親教師）行三拜禮，應當受持袈裟，應當受持缽，然後應當這樣請求：
『大德（Venerable Sir，對僧侶的尊稱）請憶念！我的弟子，請大德作為我的和上。愿大德為我作和上，我依靠大德作為和上受具足戒。』第二遍、第三遍也如是說。
『和上請憶念！我的弟子，請和上作為我的和上。愿和上為我作和上，我依靠和上受具足戒。』和上回答說：『很好。』
『和上請憶念！我的弟子，這是袈裟。這件僧伽梨（Sanghati，大衣），裁剪縫製而成，可以經常使用，現在我受持它。』第二遍、第三遍也如是說。
『和上請憶念！我的弟子，這是袈裟。這件郁多羅僧伽（Uttarasanga，上衣），裁剪縫製而成，可以經常使用，現在我受持它。』第二遍、第三遍也如是說。
『和上請憶念！我的弟子，這是袈裟。這件安多會（Antarvasa，內衣），裁剪縫製而成，可以經常使用，現在我受持它。』第二遍、第三遍也如是說。
『和上請憶念！我的弟子，這是我的缽。這個缽大小合適，是仙人（Sage）的器皿，是乞食用具，現在我受持它。』
【English Translation】 English version: 'Until the end of my life, I will relinquish and refrain from possessing gold, silver, and precious objects. I will observe this tenth precept, like the precepts of an Arhat (已證悟的聖者), I will practice accordingly, and learn from it.' The second and third times are to be said in the same way.
'From today onwards, I receive the threefold refuge with ten precepts in full. Acharya (導師), please remember and uphold this! I am a Sramanera (男性的出家弟子).' The Acharya should say: 'Very good, abide well in this, and do not be negligent.' Next is the receiving of the full ordination. After all the Sangha (僧團) have gathered and are seated, if it is in the Chinese region, ten people are needed to gather; if it is in a remote region, five Vinaya Masters (精通戒律的僧人) are needed to grant the full ordination. One should seek a bowl and the three robes, one should invite the Acharya, one should invite the Sangha, one should observe the ordination platform, and one should examine the Karma text (授戒儀軌). Having avoided the five faults and with everything complete, one should invite the Upadhyaya (親教師) to perform three prostrations, one should receive the Kasaya (袈裟), one should receive the bowl, and then one should make this request:
'Venerable Sir (對僧侶的尊稱), please remember! Your disciple, requests the Venerable Sir to be my Upadhyaya. May the Venerable Sir be my Upadhyaya, I rely on the Venerable Sir as my Upadhyaya to receive the full ordination.' The second and third times are to be said in the same way.
'Upadhyaya, please remember! Your disciple, requests the Upadhyaya to be my Upadhyaya. May the Upadhyaya be my Upadhyaya, I rely on the Upadhyaya to receive the full ordination.' The Upadhyaya replies: 'Very good.'
'Upadhyaya, please remember! Your disciple, this is a Kasaya. This Sanghati (大衣), is cut and sewn, suitable for regular use, now I receive it.' The second and third times are to be said in the same way.
'Upadhyaya, please remember! Your disciple, this is a Kasaya. This Uttarasanga (上衣), is cut and sewn, suitable for regular use, now I receive it.' The second and third times are to be said in the same way.
'Upadhyaya, please remember! Your disciple, this is a Kasaya. This Antarvasa (內衣), is cut and sewn, suitable for regular use, now I receive it.' The second and third times are to be said in the same way.
'Upadhyaya, please remember! Your disciple, this is my bowl. This bowl is of suitable size, it is a vessel of a Sage, it is an alms bowl, now I receive it.'
第二、第三亦如是說如是。
「爾時眾僧應安欲受戒者離聞處著見處，面向僧。時戒師應差覓教授師：『汝可為作教授師。』教授師應言：『其名字何？』『其名某甲，和上名某甲。汝能為某甲作教授師不？』教授師應答言：『能。』
「『大德僧聽！差此某甲，為某甲作教授師。此某甲，能為某甲作教授師，和上某甲。若僧時到僧忍聽，僧聽某甲為某甲作教授師，和上某甲。白如是。』
「『善男子聽！今是真誠時、是實語時。我今問汝，隨所問汝，汝當答我，實當言實、不實當言不實。汝是男子不？』『是男子。』『年已滿二十未？』『年滿二十。』『三衣缽具足不？』『具足。』『汝父母存在不？』『在。』『父母聽許不？』『聽許。』『汝非奴不？汝非偷不？汝非關屬人不？非被罪不？非被捉不？非王臣不？非王怨不？非欲為王作不利益不？汝不為王作損惱及令人作不？汝不負人債不？汝不關涉他物若多若少不？汝非不能自安立？汝非轉根人不？汝無餘匆務事不？汝非閹人不？汝非不能男不？汝非外道不？汝非厚狎外道不？汝非雜住不？汝非無住不？汝非賊住不？汝非畜生不？汝非化作不？汝非非人不？汝非退道不？汝非惡性不？汝不污比丘尼不？汝不殺母不？汝不殺父不？汝不殺阿羅漢
【現代漢語翻譯】 現代漢語譯本： 第二和第三種情況也應像這樣說。
『這時，僧團應安排希望受戒者離開聽不見的地方，到看得見的地方，面向僧團。這時，戒師應派遣尋找教授師：『你可以擔任教授師。』教授師應說：『他的名字是什麼？』『他的名字是某甲（姓名佔位符），和尚的名字是某甲（法號佔位符）。你能為某甲（姓名佔位符）擔任教授師嗎？』教授師應回答說：『能。』
『大德僧眾請聽！派遣這位某甲（姓名佔位符），為某甲（姓名佔位符）擔任教授師。這位某甲（姓名佔位符），能為某甲（姓名佔位符）擔任教授師，和尚是某甲（法號佔位符）。稟白如上。』
『善男子聽！現在是真誠的時候，是說實話的時候。我現在問你，隨著我所問的，你應當回答我，真實就說真實，不真實就說不真實。你是男子嗎？』『是男子。』『年齡已滿二十歲了嗎？』『年齡已滿二十歲。』『三衣缽具足了嗎？』『具足。』『你的父母還健在嗎？』『健在。』『父母聽許你出家嗎？』『聽許。』『你不是奴隸吧？你不是小偷吧？你不是官府管轄的人吧？沒有被判罪吧？沒有被逮捕吧？不是國王的臣屬吧？不是國王的仇人吧？不是想為國王做不利的事情吧？你沒有為國王制造損害或者令人制造損害吧？你沒有欠別人的債吧？你沒有牽涉到別人的財物，無論多少吧？你不是不能自己安身立命的人吧？你不是變性人吧？你沒有其他緊急事務吧？你不是閹人吧？你不是不能行男事的人吧？你不是外道吧？你不是與外道過分親近吧？你不是與外道雜居吧？你不是沒有固定住所的人吧？你不是賊人居住的吧？你不是畜生吧？你不是變化而成的吧？你不是非人吧？你不是從佛道退轉的人吧？你不是惡劣的性格吧？你沒有玷污比丘尼吧？你沒有殺害母親吧？你沒有殺害父親吧？你沒有殺害阿羅漢（已證悟的聖者）吧？』
【English Translation】 English version: The second and third cases should also be spoken in this way.
『At this time, the Sangha should arrange for those wishing to receive the precepts to leave the place where they cannot be heard and go to a place where they can be seen, facing the Sangha. At this time, the Preceptor should send someone to find an Instructor: 『You may serve as the Instructor.』 The Instructor should say: 『What is his name?』 『His name is Mǒu-jiǎ (placeholder for name), and the Upadhyaya's (preceptor's) name is Mǒu-jiǎ (placeholder for Dharma name). Can you serve as the Instructor for Mǒu-jiǎ (placeholder for name)?』 The Instructor should answer: 『I can.』
『Venerable Sangha, listen! Appoint this Mǒu-jiǎ (placeholder for name) to serve as the Instructor for Mǒu-jiǎ (placeholder for name). This Mǒu-jiǎ (placeholder for name) is able to serve as the Instructor for Mǒu-jiǎ (placeholder for name), whose Upadhyaya is Mǒu-jiǎ (placeholder for Dharma name). The announcement is as such.』
『Good man, listen! Now is the time for sincerity, the time for speaking truthfully. I now ask you, as I ask, you should answer me; if it is true, say it is true; if it is not true, say it is not true. Are you a man?』 『I am a man.』 『Are you twenty years old yet?』 『I am twenty years old.』 『Are the three robes and bowl complete?』 『They are complete.』 『Are your parents still alive?』 『They are alive.』 『Do your parents permit you to leave home?』 『They permit.』 『Are you not a slave? Are you not a thief? Are you not a person under the jurisdiction of the government? Have you not been convicted of a crime? Have you not been arrested? Are you not a subject of the king? Are you not an enemy of the king? Are you not intending to do things that are not beneficial to the king? Have you not caused harm to the king or caused others to cause harm? Do you not owe debts to others? Are you not involved in other people's property, whether much or little? Are you not a person who cannot support yourself? Are you not a person of changed gender? Do you not have other urgent matters? Are you not a eunuch? Are you not a person who cannot perform male acts? Are you not a follower of other paths (non-Buddhist)? Are you not overly close to followers of other paths? Do you not live mixed with followers of other paths? Are you not without a fixed residence? Do you not live in a place inhabited by thieves? Are you not an animal? Are you not transformed? Are you not a non-human being? Are you not someone who has regressed from the path? Are you not of evil nature? Have you not defiled a Bhikkhuni (Buddhist nun)? Have you not killed your mother? Have you not killed your father? Have you not killed an Arhat (enlightened saint)?』
不？汝不破和合僧不？汝不出佛身血不？』並答言：『不。』『善男子諦聽！男子身內身上有如是等病，病癩癰疽白癩疥癬瘡、黃瘦羸瘠氣嗽、乾枯癇熱、血瘺陰頹、筋脈盤結尰血流癖多肉、口病口膏口熱身熱胸熱、骨節疼痛噦吐喘、寒熱體痛脅痛背痛、瘧一日二日三日四日、眾病結痛骨碎齒痛。汝身內無如是等病及余病不？』答言：『無。』『汝先已經出家未？』答言：『未。』若答言：『已經出家。』應作是問：『汝持戒無有損缺不？』答言：『不。心力懈惰如法舍戒。』『汝昔曾出家，名字何等？』答言：『我名某甲。』『汝和上名何？』答：『以義因緣，我稱和上名某甲。』『眾中亦當問子如上事，如我即所問，汝于彼實當言實、不實當言不實。且住此，聽喚方來。』戒師即來眾中：『我已教誨某甲竟。』眾中並應言：『若自說清凈便可來。』即應求受具足戒：『大德僧聽！我某甲，以義因緣稱和上名某甲，求受具足戒。我某甲，從大德僧乞受具足戒，以義因緣稱和上名某甲。愿大德僧與我具足戒，愿大德僧容受我，愿大德僧接取我。憐愍我，憐愍故。』第二、第三亦如是說。
「『大德僧聽！此某甲，從和上某甲求受具足戒。此某甲，從大德僧乞受具足戒，和上某甲。若僧時到僧忍聽，我今于僧中問
【現代漢語翻譯】 現代漢語譯本 『你沒有破壞僧團的和合嗎？你沒有傷害佛陀的身體出血嗎？』都回答說：『沒有。』『善男子仔細聽！男子身體內部和身上有這些疾病，如癩病、癰疽、白癩、疥癬瘡、黃瘦羸弱、氣喘咳嗽、乾枯、癲癇發熱、血瘺、陰囊下墜、筋脈盤結、腿腫血流、贅肉過多、口病、口瘡、口內發熱、身體發熱、胸口發熱、骨節疼痛、呃逆嘔吐、氣喘、寒熱交替、身體疼痛、脅痛、背痛、瘧疾（一日發作、二日發作、三日發作、四日發作）。你身體內部沒有這些疾病以及其他疾病嗎？』回答說：『沒有。』『你以前曾經出家過嗎？』回答說：『沒有。』如果回答說：『已經出家過。』應該這樣問：『你持守戒律沒有毀損缺失嗎？』回答說：『沒有。因為心力懈怠，如法捨棄了戒律。』『你以前出家，名字叫什麼？』回答說：『我名叫某甲。』『你的和上（Upadhyaya，親教師）名叫什麼？』回答：『因為因緣，我稱和上名為某甲。』『大眾中也應當像我這樣問你以上的事情，我所問的，你都要如實回答，真實的就說真實，不真實的就說不真實。先住在這裡，聽候召喚再來。』戒師（Acharya，軌範師）來到大眾中：『我已經教誨某甲完畢。』大眾都應該說：『如果自述清凈，就可以來。』就應該求受具足戒：『大德僧眾聽！我某甲，因為因緣稱和上名為某甲，求受具足戒。我某甲，從大德僧眾乞求受具足戒，因為因緣稱和上名為某甲。愿大德僧眾授予我具足戒，愿大德僧眾容納我，愿大德僧眾接納我。憐憫我，因為憐憫的緣故。』第二遍、第三遍也像這樣說。 『大德僧眾聽！這位某甲，從和上某甲處求受具足戒。這位某甲，從大德僧眾乞求受具足戒，和上是某甲。如果僧眾時間到了，僧眾允許，我現在於僧眾中問
【English Translation】 English version 『Have you not broken the harmony of the Sangha (community of monks)? Have you not drawn blood from the body of the Buddha?』 And he answers: 『No.』 『Good man, listen carefully! A man's body, inside and out, may have such diseases as leprosy, carbuncles, white leprosy, scabies, sores, jaundice, emaciation, coughs, dryness, epilepsy, fever, fistulas, scrotal swelling, knotted veins, swollen legs, blood flow, tumors, excessive flesh, mouth diseases, mouth sores, mouth heat, body heat, chest heat, joint pain, hiccups, vomiting, asthma, chills and fever, body pain, rib pain, back pain, malaria (occurring one day, two days, three days, four days). Do you not have such diseases or other diseases within your body?』 He answers: 『No.』 『Have you previously been ordained?』 He answers: 『No.』 If he answers: 『I have been ordained,』 one should ask: 『Do you maintain the precepts without any damage or deficiency?』 He answers: 『No. Due to mental laziness, I have relinquished the precepts according to the Dharma.』 『What was your name when you were previously ordained?』 He answers: 『My name is so-and-so.』 『What is the name of your Upadhyaya (preceptor)?』 He answers: 『Due to circumstances, I call my Upadhyaya so-and-so.』 『The Sangha should also ask you about the above matters as I have. You must answer truthfully to what I ask; if it is true, say it is true; if it is not true, say it is not true. Stay here for now, and come when you are called.』 The Acharya (teacher) then comes into the Sangha: 『I have finished instructing so-and-so.』 The Sangha should all say: 『If he declares himself pure, then he may come.』 Then he should request to receive the full ordination: 『Listen, Venerable Sangha! I, so-and-so, call my Upadhyaya so-and-so due to circumstances, and I seek to receive the full ordination. I, so-and-so, request to receive the full ordination from the Venerable Sangha, calling my Upadhyaya so-and-so due to circumstances. May the Venerable Sangha grant me the full ordination, may the Venerable Sangha accept me, may the Venerable Sangha receive me. Have compassion on me, for the sake of compassion.』 The second and third times are also spoken in the same way. 『Listen, Venerable Sangha! This so-and-so seeks to receive the full ordination from Upadhyaya so-and-so. This so-and-so requests to receive the full ordination from the Venerable Sangha, and the Upadhyaya is so-and-so. If the time is right for the Sangha, and the Sangha consents, I will now ask in the Sangha
某甲諸難事，和上某甲。白如是。』即應問：『長老聽！今是真誠時、是實語時。我今問汝，隨所問汝，汝當答我，實當言實、不實當言不實。汝是男子、年已滿二十、三衣缽具足不？』『具足。』『汝父母存在不？』『在。』『父母聽許不？』『聽許。』『汝非奴不？汝非偷不？汝非關屬人不？非被罪不？非被捉不？非王臣不？非王怨不？非欲為王作不利益不？汝不為王作損惱及令人作不？汝不負人債不？汝關涉他物若多若少不？汝非不能自安立不？汝非轉根人不？汝無餘匆務事不？汝非閹人不？汝非不能男不？汝非外道不？汝非厚狎外道不？汝非雜住不？汝非無住不？汝非賊住不？汝非畜生不？汝非化作不？汝非非人不？汝非退道不？汝非惡性不？汝不污比丘尼不？汝不殺母不？汝不殺父不？汝不殺阿羅漢不？汝不破和合僧不？汝不出佛身血不？』並答言：『不。』『善男子諦聽！男子身內身上有如是等病，病癩癰疽白癩疥癬瘡、黃瘦羸瘠氣嗽、乾枯癇熱、血瘺陰頹、筋脈槃結尰血流癖多肉、口膏口熱身熱胸熱、骨節疼痛噦吐喘、寒熱體痛胸痛背痛、瘧一日二日三日四日、眾病結病骨碎齒痛。汝身內無如是等病及余病不？』答言：『無。』『汝先已經出家未？』答言：『未。』若答言：『已經出家。』應作是問：
【現代漢語翻譯】 現代漢語譯本：某甲遇到各種困難的事情，（由）和尚某甲（來主持）。（某甲）這樣稟告。』然後就應該問：『長老聽著！現在是真誠的時候，是說實話的時候。我現在問你，隨著我所問你的，你應當回答我，真實的情況應當說真實，不真實的情況應當說不真實。你是男子嗎？年齡已經滿二十歲了嗎？三衣和缽都具足了嗎？』『具足。』『你的父母都健在嗎？』『健在。』『父母都允許你出家嗎？』『允許。』『你不是奴隸吧？你不是小偷吧？你不是官府管轄的人吧？你沒有被判罪嗎？你沒有被逮捕嗎？你不是國王的臣屬吧？你不是國王怨恨的人吧？你不是想要為國王做不利的事情吧？你沒有為國王制造損害或者指使別人這樣做吧？你沒有欠別人的債吧？你有沒有牽涉到別人的財物，不管是多是少？你不是不能自己安身立命的人吧？你不是變性人吧？你沒有其他的緊急事務吧？你不是閹人吧？你不是沒有男子能力的人吧？你不是外道徒吧？你不是與外道徒過分親近吧？你不是與外道徒雜居吧？你不是沒有固定住所的人吧？你不是以盜竊為生的人吧？你不是畜生變的吧？你不是變化而成的吧？你不是非人變的吧？你不是從佛道退轉的人吧？你不是惡劣本性的人吧？你沒有玷污比丘尼吧？你沒有殺害母親吧？你沒有殺害父親吧？你沒有殺害阿羅漢（已證悟的人）吧？你沒有破壞僧團的和合吧？你沒有使佛陀流血吧？』（某甲）都回答說：『沒有。』『善男子仔細聽著！男子身體內部和身上有像這樣的疾病：麻風病、癩病、癰疽、白癜風、疥瘡、癬瘡、黃疸、消瘦、虛弱、氣喘、乾枯、癲癇、熱病、血瘺、陰囊下墜、筋脈盤結、腿腫、血流不止、贅肉過多、口角生瘡、口內發熱、身體發熱、胸口發熱、骨節疼痛、呃逆、嘔吐、氣喘、忽冷忽熱、身體疼痛、胸口疼痛、背部疼痛、瘧疾（一天發作、兩天發作、三天發作、四天發作）、各種疾病、結塊的疾病、骨頭碎裂、牙齒疼痛。你的身體內部沒有像這樣的疾病以及其他的疾病吧？』（某甲）回答說：『沒有。』『你先前已經出家過嗎？』（某甲）回答說：『沒有。』如果回答說：『已經出家過。』就應該這樣問：
【English Translation】 English version: 『So-and-so (the person seeking ordination) has various difficult matters, (presided over by) Upadhyaya So-and-so (the preceptor). So-and-so reports thus.』 Then one should ask: 『Elder, listen! Now is the time for sincerity, the time for speaking truthfully. I now ask you, according to what I ask you, you should answer me; what is true, you should say is true; what is not true, you should say is not true. Are you a man? Are you twenty years of age? Are your three robes and bowl complete?』 『Complete.』 『Are your parents alive?』 『Alive.』 『Do your parents permit you to renounce?』 『Permit.』 『Are you not a slave? Are you not a thief? Are you not a person under the jurisdiction of the authorities? Have you not been convicted of a crime? Have you not been arrested? Are you not a subject of the king? Are you not someone the king resents? Do you not intend to do things that are not beneficial to the king? Have you not caused harm to the king or instructed others to do so? Are you not in debt to others? Are you involved with the property of others, whether much or little? Are you not someone who cannot support yourself? Are you not a person of changed gender? Do you have no other urgent matters? Are you not a eunuch? Are you not impotent? Are you not a follower of other paths (外道)? Are you not overly intimate with followers of other paths (外道)? Are you not living mixed with them? Are you not without a fixed abode? Are you not living by theft? Are you not transformed from an animal? Are you not created by transformation? Are you not transformed from a non-human being? Are you not someone who has regressed from the path? Are you not of evil nature? Have you not defiled a Bhikkhuni (比丘尼)? Have you not killed your mother? Have you not killed your father? Have you not killed an Arhat (阿羅漢)? Have you not broken the harmony of the Sangha (僧)? Have you not drawn blood from the body of the Buddha?』 (So-and-so) answers, 『No.』 『Good man, listen carefully! Within the body and on the body of a man, there are such diseases as leprosy, skin disease, ulcers, vitiligo, scabies, sores, jaundice, emaciation, weakness, asthma, dryness, epilepsy, fever, fistula, scrotal swelling, varicose veins, swollen legs, persistent bleeding, excessive flesh, mouth sores, mouth heat, body heat, chest heat, joint pain, hiccups, vomiting, panting, chills and fever, body pain, chest pain, back pain, malaria (occurring one day, two days, three days, four days), various diseases, tumors, broken bones, toothache. Do you have no such diseases within your body, nor any other diseases?』 (So-and-so) answers, 『No.』 『Have you previously renounced?』 (So-and-so) answers, 『No.』 If he answers, 『I have previously renounced,』 one should ask thus:
『汝持戒無有損缺不？』答言：『不。心力懈惰，如法舍戒。』『汝昔曾出家，名字何等？』答言：『我名某甲。』『汝和上何名？』答：『以義因緣我稱和上名某甲。』即應作白：
「『大德僧聽！此某甲，從和上某甲求受具足戒。某甲是男子、年滿二十、三衣缽具，自說清凈無諸難事。此某甲，從大德僧乞受具足戒，和上某甲。若僧時到僧忍聽，僧授某甲具足戒，和上某甲。白如是。』
「『大德僧聽！此某甲，從和上某甲求受具足戒。是男子、年滿二十、三衣缽具，自說清凈無諸難事。此某甲，從僧乞受具足戒，和上某甲。僧今受某甲具足戒，和上某甲。誰諸長老忍某甲受具足戒和上某甲者默然，誰不忍者說。是初羯磨。』第二亦如是說，如初第三亦如是說。如初此第三羯磨。
「『某甲已受具足戒竟，和上某甲。僧忍，默然故，是事如是持。』次應量度影。
「『汝某甲聽！此四，世尊知者、見者，如來、應供、正遍知正覺，如是出家受具足戒比丘，說此四依。依此四，于自然法教出家受具足戒作比丘。此等少、易得如法、無礙第一、無染本來所制。何等為四？比丘衣糞掃衣，于自然法教出家受具足戒作比丘。汝某甲，能盡形壽著糞掃衣？』答言：『能。』『若有長施，絹衣、白㲲
【現代漢語翻譯】 現代漢語譯本： 『你持守的戒律沒有缺損嗎？』回答說：『沒有。但因為心力懈怠，所以如法地捨棄了戒律。』『你以前曾經出家，名字是什麼？』回答說：『我名叫某甲。』『你的和上（Upadhyaya，親教師）叫什麼名字？』回答說：『因為師徒的因緣，我稱和上名為某甲。』然後就應該作白（formal announcement）： 『大德僧（Bhikkhu Sangha，比丘僧團）聽著！這位某甲，從和上某甲處請求受具足戒（Upasampada，比丘戒）。某甲是男子、年滿二十歲、三衣缽具足，自己說清凈沒有諸種障礙。這位某甲，從大德僧乞求受具足戒，和上是某甲。如果僧團時間允許，僧團同意，僧團就授予某甲具足戒，和上是某甲。稟白完畢。』 『大德僧聽著！這位某甲，從和上某甲處請求受具足戒。是男子、年滿二十歲、三衣缽具足，自己說清凈沒有諸種障礙。這位某甲，從僧團乞求受具足戒，和上是某甲。僧團現在授予某甲具足戒，和上是某甲。哪位長老（Thera）同意某甲受具足戒，和上是某甲的就默然，誰不同意就說出來。這是初羯磨（Karma，羯磨法，僧團議事程式）。』第二次也像這樣說，像第一次一樣。第三次也像這樣說，像第一次一樣。這是第三次羯磨。 『某甲已經受具足戒完畢，和上是某甲。僧團同意，因為默然的緣故，這件事就這樣成立。』接下來應該量度影子。 『你，某甲聽著！這四種，是世尊（Bhagavan，佛）知曉者、看見者，如來（Tathagata，佛的稱號之一）、應供（Arhat，阿羅漢，值得供養者）、正遍知（Samyaksambuddha，正等覺者）正覺者，這樣出家受具足戒的比丘，宣說了這四種依止（Nissaya，生活依靠）。依靠這四種，在自然法教（Dharma-vinaya，佛法和戒律）中出家受具足戒成為比丘。這些是少的、容易得到的、如法的、沒有障礙的、第一的、沒有染污的，本來就制定的。哪四種呢？比丘的衣服是糞掃衣（Pamsukula，從垃圾堆或丟棄物中撿來的布縫製的衣服），在自然法教中出家受具足戒成為比丘。你，某甲，能盡形壽（終身）穿著糞掃衣嗎？』回答說：『能。』『如果有人長期佈施，絹衣、白㲲（一種粗厚的絲織品）……』
【English Translation】 English version: 'Do you have any deficiencies in your precepts?' He answers: 'No. But due to mental weakness, I have relinquished the precepts according to the Dharma.' 'What was your name when you previously ordained?' He answers: 'My name is so-and-so.' 'What is the name of your Upadhyaya (preceptor)?' He answers: 'Due to the karmic connection, I call my Upadhyaya by the name of so-and-so.' Then, the announcement should be made: 'Listen, Venerable Sangha (community of monks)! This so-and-so requests full ordination (Upasampada) from Upadhyaya so-and-so. So-and-so is a man, twenty years of age, possessing the three robes and bowl, and declares himself to be pure and without any impediments. This so-and-so requests full ordination from the Venerable Sangha, with Upadhyaya so-and-so. If the Sangha is ready and approves, the Sangha will grant full ordination to so-and-so, with Upadhyaya so-and-so. This is the announcement.' 'Listen, Venerable Sangha! This so-and-so requests full ordination from Upadhyaya so-and-so. He is a man, twenty years of age, possessing the three robes and bowl, and declares himself to be pure and without any impediments. This so-and-so requests full ordination from the Sangha, with Upadhyaya so-and-so. The Sangha now grants full ordination to so-and-so, with Upadhyaya so-and-so. Those elders (Theras) who approve of so-and-so receiving full ordination with Upadhyaya so-and-so, let them be silent; those who do not approve, let them speak. This is the first Karma (formal act of the Sangha).』 The second time, it is spoken in the same way as the first. The third time, it is spoken in the same way as the first. This is the third Karma. 'So-and-so has completed the full ordination, with Upadhyaya so-and-so. The Sangha approves, because of the silence; thus, this matter is established.' Next, the shadow should be measured. 'Listen, you, so-and-so! These four are known and seen by the Bhagavan (Blessed One), the Tathagata (Thus Gone One), the Arhat (Worthy One), the Samyaksambuddha (Perfectly Enlightened One), the Fully Awakened One. Thus, a Bhikkhu (monk) who has gone forth and received full ordination has declared these four Nissayas (supports). Relying on these four, one goes forth in the Dharma-vinaya (Doctrine and Discipline) and receives full ordination as a Bhikkhu. These are few, easily obtained, lawful, without hindrance, foremost, without defilement, originally prescribed. What are the four? A Bhikkhu's robe is a Pamsukula (rag robe), having gone forth in the Dharma-vinaya and received full ordination as a Bhikkhu. You, so-and-so, can you wear a rag robe for the rest of your life?' He answers: 'I can.' 'If there is a long-term offering of silk robes, white wool...'
簡衣、輕衣、糸衣、納衣、芻磨衣(細軟衣也)、憍奢耶衣(野蠶繭織為衣也)、奢那衣(奢那樹似麻取皮織為衣)、傍伽衣(準主樹雜古貝樹花織為衣也)、駱駝毛衣、長毛冗古貝衣、䊉(穌懺反)寐(無誄反)底衣(野蠶繭作緯、麻纻作經。麻纻似此間麻也)、阿力多柯衣(織古貝庸磨之多毛也)、波兜羅衣(有蟲著波兜羅樹葉為窠子，取此窠糸織為衣也)、提婆田底衣(提婆田底樹取皮織為衣作驢毛色)、高磨利衣(古貝花、憍奢耶、波兜羅三種雜織為衣也)、紙底衣(憍奢耶為經、古貝花為緯也)、迦梨迦衣(織古貝花作衣，以蠟染之作斑色也)、阿叛那衣(庫麻雜古貝衣也)。如是等衣，或從僧中得、或自得，汝應知量受畜。汝能如是不？』答言：『能。』
「『汝某甲聽！比丘依樹下住止，于自然法教出家受具足戒作比丘。汝某甲，能盡形壽依樹下住止？』答言：『能。』『若長得供養，房舍、龕室、重閣、堂殿，懸檐如月形，上向遍開，四方半片內龕相向，或遍有窗、或有行處或無行處、草菴室或樹葉庵室、或草屋或葉屋或木室、或草覆或葉覆或刺覆或席覆、或土龕或石龕、或有高基或無高基。有如是等，從僧中得、或自得，汝於此應知量受畜。汝能如是不？』答言：『能。』
「『汝某
【現代漢語翻譯】 現代漢語譯本 『簡衣、輕衣、絲衣、納衣、芻磨衣（也指細軟的衣服）、憍奢耶衣（用野蠶繭織成的衣服）、奢那衣（用類似麻的奢那樹皮織成的衣服）、傍伽衣（用準主樹和古貝樹的花雜織而成的衣服）、駱駝毛衣、長毛冗古貝衣、䊉寐底衣（用野蠶繭作緯線，麻纻作經線，麻纻類似此地的麻）、阿力多柯衣（用古貝庸磨的多毛織成）、波兜羅衣（有一種蟲子在波兜羅樹葉上做窩，取這種窩的絲織成衣服）、提婆田底衣（用提婆田底樹的皮織成衣服，顏色像驢毛）、高磨利衣（用古貝花、憍奢耶、波兜羅三種材料雜織而成）、紙底衣（用憍奢耶作經線，古貝花作緯線）、迦梨迦衣（用古貝花織成衣服，用蠟染色，形成斑斕的顏色）、阿叛那衣（庫麻和古貝雜織的衣服）。像這些衣服，無論是從僧團中獲得，還是自己獲得，你都應該知道適量地接受和使用。你能做到這樣嗎？』回答說：『能。』
『你某甲聽著！比丘依靠樹下居住，通過自然的佛法教導出家，受具足戒成為比丘。你某甲，能終身依靠樹下居住嗎？』回答說：『能。』『如果長期得到供養，有房舍、龕室、重閣、堂殿，懸檐像月亮一樣，向上四面敞開，四方半片內龕相對，或者遍佈窗戶，或者有走道或者沒有走道，草菴室或者樹葉庵室，或者草屋或者葉屋或者木室，或者用草覆蓋或者用葉子覆蓋或者用刺覆蓋或者用蓆子覆蓋，或者土龕或者石龕，或者有高地基或者沒有高地基。有像這些住所，從僧團中獲得，或者自己獲得，你都應該知道適量地接受和使用。你能做到這樣嗎？』回答說：『能。』
『你某甲
【English Translation】 English version 『Simple clothes, light clothes, silk clothes, patched clothes, 芻磨衣 (chú mó yī) (also refers to soft and fine clothes), 憍奢耶衣 (jiāo shē yé yī) (clothes woven from wild silkworm cocoons), 奢那衣 (shē nà yī) (clothes woven from the bark of the 奢那 (shē nà) tree, which resembles hemp), 傍伽衣 (bàng qié yī) (clothes woven from a mixture of 準主 (zhǔn zhǔ) tree and 古貝 (gǔ bèi) tree flowers), camel hair clothes, long-haired 冗古貝 (rǒng gǔ bèi) clothes, 䊉寐底衣 (nú mèi dǐ yī) (with wild silkworm cocoons as weft and hemp as warp; the hemp is similar to the hemp here), 阿力多柯衣 (ā lì duō kē yī) (woven from the abundant hair of 古貝庸磨 (gǔ bèi yōng mó)), 波兜羅衣 (bō dōu luó yī) (a type of insect makes nests on 波兜羅 (bō dōu luó) tree leaves; the silk from these nests is used to weave clothes), 提婆田底衣 (tí pó tián dǐ yī) (clothes woven from the bark of the 提婆田底 (tí pó tián dǐ) tree, with a donkey hair color), 高磨利衣 (gāo mó lì yī) (woven from a mixture of 古貝 (gǔ bèi) flowers, 憍奢耶 (jiāo shē yé), and 波兜羅 (bō dōu luó)), 紙底衣 (zhǐ dǐ yī) (with 憍奢耶 (jiāo shē yé) as warp and 古貝 (gǔ bèi) flowers as weft), 迦梨迦衣 (jiā lí jiā yī) (clothes woven from 古貝 (gǔ bèi) flowers, dyed with wax to create a mottled pattern), 阿叛那衣 (ā pàn nà yī) (clothes woven from a mixture of 庫麻 (kù má) and 古貝 (gǔ bèi)). Such clothes, whether obtained from the Sangha or acquired independently, you should know to receive and use in moderation. Can you do this?』 He replied: 『I can.』
『You, so-and-so, listen! A Bhikshu relies on living under a tree, and through the natural Dharma teachings, leaves home and receives the full precepts to become a Bhikshu. You, so-and-so, can you rely on living under a tree for the rest of your life?』 He replied: 『I can.』 『If you receive offerings for a long time, such as houses, niches, double-storied pavilions, halls, with eaves shaped like the moon, open upwards in all directions, with niches facing each other in the four half-sections, or with windows all around, or with walkways or without walkways, grass huts or leaf huts, or grass houses or leaf houses or wooden houses, or covered with grass or covered with leaves or covered with thorns or covered with mats, or earth niches or stone niches, or with high foundations or without high foundations. If you have such dwellings, whether obtained from the Sangha or acquired independently, you should know to receive and use in moderation. Can you do this?』 He replied: 『I can.』
『You, so-and-so,
甲聽！比丘依乞食，于自然法教出家受具足戒作比丘。汝某甲，能盡形壽依乞食自供？』答言：『能。』『若長得供養，或飯或果、或常得處、或別請得處、或月八日、或月十四日、或月十五日、或聚得，或從僧得、或自得，汝應於此等知量受。汝能如是不？』答言：『能。』
「『汝某甲聽！比丘依塵棄藥，于自然法教出家受具足戒作比丘。汝某甲，能盡形壽依塵棄藥自治。能如是不？』答言：『能。』『若長得供養，或根藥或莖藥、或葉藥或花葯或子藥、或酥油蜜石蜜、或朝藥或晚藥、或七日藥盡形壽，或從僧中得、自得。汝於此應知量受。汝能如是不？』答言：『能。』
「『汝某甲聽！此四是世尊知者見者，如來、應供、正遍知如是出家受具足戒作比丘，所說墮落。若比丘從此墮落，非比丘、非出家人、非釋子，失比丘法，則墜失、則斷、則迴轉、則墮落、則退還，不能持沙門法。如伐多羅樹，不復生芽增長青翠。如是比丘於此四法，若於一一處從此墮，非比丘、非出家人、非釋子，失比丘法、破沙門法，則墜失、則斷、則迴轉、則墮落、則退還，不能持沙門法。何者為四？世尊、種種知者見者，如來、應供、正遍知訶責淫慾堀室、淫慾津染，淫慾究竟貪著、極貪著、耽染堀室，究竟無窮。如是
【現代漢語翻譯】 現代漢語譯本： 『甲聽著！比丘依靠乞食為生，在如來的自然法教中出家受具足戒成為比丘。你某甲，能終身依靠乞食來供養自己嗎？』回答說：『能。』『如果長期得到供養，或是飯食或是水果，或是經常得到住所，或是特別邀請得到住所，或是在每月初八、或是每月十四、或是每月十五，或是聚會得到，或是從僧團得到，或是自己得到，你應當對這些知道適量接受。你能這樣做嗎？』回答說：『能。』
『你某甲聽著！比丘依靠腐爛的藥物，在如來的自然法教中出家受具足戒成為比丘。你某甲，能終身依靠腐爛的藥物來治療自己嗎？能這樣做嗎？』回答說：『能。』『如果長期得到供養，或是根藥或是莖藥、或是葉藥或是花葯或是子藥，或是酥油蜂蜜石蜜，或是早上服用的藥或是晚上服用的藥，或是七日內服用的藥直到終身，或是從僧團中得到，自己得到。你應當對這些知道適量接受。你能這樣做嗎？』回答說：『能。』
『你某甲聽著！這四件事是世尊知者見者，如來（Tathagata，如實而來的人）、應供（Arhat，值得供養的人）、正遍知（Samyaksambuddha，完全覺悟的人）這樣出家受具足戒成為比丘，所說的墮落之處。如果比丘從這些地方墮落，就不是比丘、不是出家人、不是釋迦的弟子，失去比丘的身份，就會墜落、就會斷絕、就會迴轉、就會墮落、就會退還，不能保持沙門（Sramana，修行者）的身份。如同砍伐多羅樹，不再生長新芽增長青翠。如此比丘在這四法中，如果在一個地方從此墮落，就不是比丘、不是出家人、不是釋迦的弟子，失去比丘的身份、破壞沙門的身份，就會墜落、就會斷絕、就會迴轉、就會墮落、就會退還，不能保持沙門的身份。哪四件事呢？世尊、種種知者見者，如來、應供、正遍知呵責淫慾的行為，淫慾是污穢的住所、淫慾是污穢的染著，淫慾是究竟的貪著、極度的貪著、沉溺染著于污穢的住所，究竟沒有窮盡。像這樣'
【English Translation】 English version: 'Listen, mendicant! A bhikkhu (monk) relies on alms-food, having gone forth and been fully ordained as a bhikkhu in the natural Dharma teaching of the Tathagata. You, so-and-so, can you for the rest of your life rely on alms-food for your sustenance?' He answers: 'I can.' 'If you receive offerings for a long time, whether it be rice or fruit, whether you regularly receive a dwelling, or receive a dwelling by special invitation, or on the eighth day of the month, or the fourteenth day of the month, or the fifteenth day of the month, or receive it from a gathering, or receive it from the Sangha (monastic community), or obtain it yourself, you should know the proper amount to receive of these things. Can you do this?' He answers: 'I can.'
'Listen, you so-and-so! A bhikkhu relies on discarded medicines, having gone forth and been fully ordained as a bhikkhu in the natural Dharma teaching of the Tathagata. You, so-and-so, can you for the rest of your life rely on discarded medicines to heal yourself? Can you do this?' He answers: 'I can.' 'If you receive offerings for a long time, whether it be root medicine or stem medicine, or leaf medicine or flower medicine or seed medicine, or ghee, oil, honey, or rock candy, or morning medicine or evening medicine, or medicine for seven days for the rest of your life, or obtain it from the Sangha, or obtain it yourself, you should know the proper amount to receive of these things. Can you do this?' He answers: 'I can.'
'Listen, you so-and-so! These four things are what the World-Honored One, the Knower, the Seer, the Tathagata (Tathagata, one who has thus come), the Arhat (Arhat, worthy of offerings), the Samyaksambuddha (Samyaksambuddha, perfectly enlightened one), has said are the causes of downfall for a bhikkhu who has gone forth and been fully ordained. If a bhikkhu falls from these, he is no longer a bhikkhu, no longer a renunciant, no longer a disciple of Shakya (Sakya, referring to the Buddha), he loses the status of a bhikkhu, and he will fall, he will be cut off, he will turn back, he will decline, he will regress, and he cannot maintain the life of a Sramana (Sramana, ascetic). Like a cut-down Tala tree, it will no longer sprout or grow green. Thus, if a bhikkhu falls from even one of these four things, he is no longer a bhikkhu, no longer a renunciant, no longer a disciple of Shakya, he loses the status of a bhikkhu, he destroys the life of a Sramana, and he will fall, he will be cut off, he will turn back, he will decline, he will regress, and he cannot maintain the life of a Sramana. What are the four? The World-Honored One, the Knower, the Seer, the Tathagata, the Arhat, the Samyaksambuddha, condemns the practice of sexual intercourse, that sexual intercourse is a filthy dwelling, that sexual intercourse is a filthy defilement, that sexual intercourse is the ultimate attachment, the extreme attachment, being addicted and defiled by the filthy dwelling, ultimately without end. Like this.'
淫慾，空誑虛妄無明法、誑惑愚人臭穢不凈，能違背若離欲、所說斷、無慾、寂滅究竟。汝某甲，從今日始，以愛著心眼亦不得觀視女人，況復二人共俱和合作淫慾法。某甲！世尊已說，若比丘與比丘共學戒，不捨戒，若羸戒覆藏，作非梵行作淫慾法，乃至共畜生，以是事故墮比丘法，非比丘、非出家人、非釋子，墮比丘法、破沙門行，則墮、則斷、則迴轉、則墮落、則退還、不能持沙門法。如伐多羅樹、不復能青、不能增長長大。如是比丘，於是事於是處墮，則非比丘、非沙門、非釋子，失比丘法、破沙門法，則墜失、則斷、則迴轉、則墮落、則退還，不能持沙門法。汝從今日始不應違犯，不過此墮法。心勤加憶念，守護繼念，慎勿放逸。若有是處是事，汝勿隨從。』
「『長老！是世尊種種知見知者見者，如來、應供、正遍知訶責不與取，稱讚舍離不與取。汝某甲，從今日始，他物不與乃至糠麻，起盜心不應取，況復取五錢或過五錢。長老！世尊已說，若比丘于村邑于曠野，於他物不與，起盜心取。是物不與取，為王所捉、或王臣捉，或打、或縛、或擯。其作如是言：「咄汝男子！汝偷、汝愚、汝癡、汝盜。」若比丘於是處墮，非比丘、非沙門、非釋子，失比丘法、破沙門法，則墜失、則斷、則迴轉、則墮
【現代漢語翻譯】 現代漢語譯本： 淫慾是虛假的、欺騙性的、虛妄的無明之法，它欺騙迷惑愚人，是臭穢不凈的。它違背了離欲、斷除、無慾、寂滅的究竟目標。你某甲，從今天開始，即使以愛戀之心，眼睛也不得觀看女人，更何況是兩個人共同行淫慾之事。某甲！世尊已經說過，如果比丘與比丘共同學習戒律，不捨棄戒律，如果戒律薄弱而加以掩蓋，做出非梵行，行淫慾之法，乃至與畜生行淫，因為這樣的緣故，就失去了比丘的資格，不再是比丘、不再是出家人、不再是釋迦牟尼佛的弟子，失去了比丘的資格，破壞了沙門的修行，就會墮落、就會斷絕、就會迴轉、就會墮落、就會退還，不能夠保持沙門的修行。如同被砍伐的多羅樹，不能夠再青翠，不能夠再增長長大。這樣的比丘，在這樣的事情上、在這樣的地方墮落，就不是比丘、不是沙門、不是釋迦牟尼佛的弟子，失去了比丘的資格，破壞了沙門的修行，就會墜落失去、就會斷絕、就會迴轉、就會墮落、就會退還，不能夠保持沙門的修行。你從今天開始不應該違犯，不要超過這個墮落之法。心中勤奮地憶念，守護著繼續憶念，千萬不要放逸。如果有這樣的地方、這樣的事情，你不要隨從。
『長老！是世尊以種種知見，是知者、見者，如來（Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha）呵責不與取（Adinnadana，偷盜），稱讚舍離不與取。你某甲，從今天開始，他人之物不給予，哪怕是糠秕麻籽，生起盜取之心也不應該拿取，更何況是拿取五錢或者超過五錢的財物。長老！世尊已經說過，如果比丘在村邑或者在曠野，對於他人的財物不給予，生起盜取之心而拿取。這個不與取之物，會被國王抓住、或者被國王的臣子抓住，或者被打、或者被捆綁、或者被驅逐。他們會這樣說：『咄！你這個男子！你偷盜、你愚蠢、你癡迷、你盜賊。』如果比丘在這樣的地方墮落，就不是比丘、不是沙門、不是釋迦牟尼佛的弟子，失去了比丘的資格，破壞了沙門的修行，就會墜落、就會斷絕、就會迴轉、就會墮落
【English Translation】 English version: Sexual desire is a false, deceptive, and illusory law of ignorance. It deceives and confuses fools, and is foul and impure. It contradicts the ultimate goals of detachment, cessation, desirelessness, and tranquility. You, so-and-so, from this day forward, should not even look at women with lustful eyes, let alone engage in sexual acts together. So-and-so! The World-Honored One has said that if a Bhikshu (monk) studies the precepts together with another Bhikshu, and does not abandon the precepts, if the precepts are weak and concealed, and he engages in non-Brahma conduct, engaging in sexual acts, even with animals, for this reason, he loses the status of a Bhikshu, is no longer a Bhikshu, no longer a renunciant, no longer a disciple of Shakyamuni Buddha, loses the status of a Bhikshu, breaks the practice of a Shramana (ascetic), then he falls, then he is cut off, then he turns away, then he falls, then he retreats, and cannot maintain the practice of a Shramana. Like a cut-down Tala tree, it can no longer be green, it cannot grow and become large again. Such a Bhikshu, in this matter, in this place, falls, then he is not a Bhikshu, not a Shramana, not a disciple of Shakyamuni Buddha, loses the status of a Bhikshu, breaks the practice of a Shramana, then he falls and loses, then he is cut off, then he turns away, then he falls, then he retreats, and cannot maintain the practice of a Shramana. From this day forward, you should not violate this, do not exceed this law of downfall. Diligently remember in your heart, guard and continue to remember, do not be negligent. If there is such a place, such a matter, do not follow it.'
'Elder! The World-Honored One, with all kinds of knowledge and vision, is the knower, the seer, the Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One) who rebukes taking what is not given (Adinnadana, stealing), and praises abandoning taking what is not given. You, so-and-so, from this day forward, should not take what belongs to others without permission, not even chaff or sesame seeds, you should not take it with a mind of stealing, let alone take five coins or more than five coins. Elder! The World-Honored One has said that if a Bhikshu in a village or in a wilderness, takes what belongs to others without permission, with a mind of stealing. This thing that is taken without being given, he will be caught by the king, or caught by the king's ministers, or beaten, or bound, or banished. They will say like this: 'Hey! You man! You steal, you are foolish, you are deluded, you are a thief.' If a Bhikshu falls in such a place, he is not a Bhikshu, not a Shramana, not a disciple of Shakyamuni Buddha, loses the status of a Bhikshu, breaks the practice of a Shramana, then he falls, then he is cut off, then he turns away, then he falls
落、則退還，則不能持沙門法。如伐多羅樹，不能復青、不能增長不能廣大。如是比丘於此處墮，非比丘、非沙門、非釋子，失比丘法、破沙門法，則墜失、則斷、則迴轉、則墮落、則退還，不能持沙門法。汝從今日始，不應違犯，不過此墮法。心勤加憶念，守護繼念，慎勿放逸。若有是處是事，汝勿隨從。』
「『汝某甲，是世尊種種知見知者見者，如來、應供、正遍知訶責殺生，稱讚廣嘆舍離殺生。汝某甲，從今日始，乃至蚊蚋蟻子等蟲，不應作意起心故斷命，況復當殺人及人類。某甲，世尊已說，若比丘起意思惟，手殺人若人類，或持刀與、或令人殺、或隨喜殺，或讚歎殺，作如是言：「咄男子！何用汝此罪苦不凈惡活為？咄男子！汝死當勝生。」或心隨喜、或作念思惟，以種種因緣勸贊死。若此人因是事死，若比丘於此處墮，非比丘、非沙門、非釋子，失比丘法、破沙門法，則墜失、則斷、則迴轉、則墮落、則退還，則不能持沙門法。如伐多羅樹，不能復青、不能增長不能廣大。如是比丘於此處墮，非比丘、非沙門、非釋子，失比丘法、破沙門法，則墮失、則斷、則迴轉、則墮落、則退還，不能持沙門法。汝從今日始不應違犯，不過此墮法。心勤加憶念，守護繼念，慎勿放逸。若有是處是事，汝勿隨從
【現代漢語翻譯】 現代漢語譯本： 『如果墮落，就會退還，就不能保持沙門（Śrāmaṇa）的修行方法。就像伐倒的伐多羅樹（Vaṭa tree），不能再變青、不能增長、不能擴大。這樣，比丘（bhikkhu）如果在此處墮落，就不是比丘、不是沙門、不是釋迦的弟子，失去比丘的修行方法、破壞沙門的修行方法，就會墜落、就會斷絕、就會迴轉、就會墮落、就會退還，不能保持沙門的修行方法。你從今天開始，不應該違犯，不要超過這種墮落之法。心中勤奮地憶念，守護相續的念頭，千萬不要放逸。如果有這樣的地方和事情，你不要隨從。』
『你某甲，是世尊（Śākyamuni）以種種知見知曉一切、看見一切的人，如來（Tathāgata）、應供（Arhat）、正遍知（Samyak-saṃbuddha）呵責殺生，稱讚並廣為讚歎捨棄殺生。你某甲，從今天開始，乃至蚊蚋、螞蟻等蟲子，不應該有意地、起心動念地去斷其性命，更何況是殺人和人類。某甲，世尊已經說過，如果比丘（bhikkhu）起意思量，親手殺人或人類，或者拿刀給別人、或者讓人去殺、或者隨喜殺人、或者讚歎殺人，說這樣的話：『唉，男子！要你這充滿罪苦、不凈、惡劣的生活有什麼用？唉，男子！你死了比活著更好。』或者心中隨喜、或者作念思惟，以種種因緣勸人去死。如果這個人因為這件事而死，那麼這個比丘如果在此處墮落，就不是比丘、不是沙門、不是釋迦的弟子，失去比丘的修行方法、破壞沙門的修行方法，就會墜落、就會斷絕、就會迴轉、就會墮落、就會退還，不能保持沙門的修行方法。就像伐倒的伐多羅樹（Vaṭa tree），不能再變青、不能增長、不能擴大。這樣，比丘如果在此處墮落，就不是比丘、不是沙門、不是釋迦的弟子，失去比丘的修行方法、破壞沙門的修行方法，就會墜落、就會斷絕、就會迴轉、就會墮落、就會退還，不能保持沙門的修行方法。你從今天開始不應該違犯，不要超過這種墮落之法。心中勤奮地憶念，守護相續的念頭，千萬不要放逸。如果有這樣的地方和事情，你不要隨從。
【English Translation】 English version: 'If one falls, then one regresses, and then one cannot maintain the Dharma of a Śrāmaṇa (one who strives, ascetic). Like a cut-down Vaṭa tree (Banyan tree), it cannot become green again, cannot grow, cannot expand. Thus, if a bhikkhu (monk) falls in this regard, he is not a bhikkhu, not a Śrāmaṇa, not a disciple of the Śākya (Buddha's clan); he loses the Dharma of a bhikkhu, breaks the Dharma of a Śrāmaṇa, then he falls, then he is cut off, then he turns back, then he declines, then he regresses, and cannot maintain the Dharma of a Śrāmaṇa. From this day forward, you should not violate, do not exceed this Dharma of downfall. Diligently remember in your mind, guard and continue your mindfulness, be careful not to be negligent. If there is such a place or such a matter, do not follow it.'
'You, so-and-so, are one who the World-Honored One (Śākyamuni) knows and sees with all kinds of knowledge and vision. The Tathāgata (Thus Gone One), Arhat (Worthy One), Samyak-saṃbuddha (Perfectly Enlightened One) rebukes killing and praises and widely extols abandoning killing. You, so-and-so, from this day forward, even to mosquitoes, gnats, ants, and other insects, you should not intentionally or with a mind of intention take their lives, let alone kill people or human beings. So-and-so, the World-Honored One has said that if a bhikkhu (monk) intentionally thinks, kills a person or human being with his own hand, or gives a knife to another, or has someone kill, or rejoices in killing, or praises killing, saying such words: 'Alas, man! What is the use of your sinful, painful, impure, evil life? Alas, man! Your death is better than your life.' Or if he rejoices in his heart, or contemplates and thinks, and with various reasons encourages and praises death. If this person dies because of this matter, then if the bhikkhu falls in this regard, he is not a bhikkhu, not a Śrāmaṇa, not a disciple of the Śākya; he loses the Dharma of a bhikkhu, breaks the Dharma of a Śrāmaṇa, then he falls, then he is cut off, then he turns back, then he declines, then he regresses, and cannot maintain the Dharma of a Śrāmaṇa. Like a cut-down Vaṭa tree (Banyan tree), it cannot become green again, cannot grow, cannot expand. Thus, if a bhikkhu falls in this regard, he is not a bhikkhu, not a Śrāmaṇa, not a disciple of the Śākya; he loses the Dharma of a bhikkhu, breaks the Dharma of a Śrāmaṇa, then he falls, then he is cut off, then he turns back, then he declines, then he regresses, and cannot maintain the Dharma of a Śrāmaṇa. From this day forward, you should not violate, do not exceed this Dharma of downfall. Diligently remember in your mind, guard and continue your mindfulness, be careful not to be negligent. If there is such a place or such a matter, do not follow it.'
。』
「『某甲，是世尊種種知見知者見者，如來、應供、正遍知訶責妄語，稱讚廣嘆舍離妄語。汝某甲，從今日始，不應故作言說妄語乃至戲笑，況復于無中而說為有過人法、過聖法智慧，或稱自證或稱自見，作如是言：「我知是見是。」某甲，世尊已說，若比丘不知不經知、無有說有，說過人法，已得勝聖境、或證或見、我知是見是。何所知？知苦、知集、知滅、知道。何所見？見天、見龍、見夜叉、見阿修羅、見迦樓羅、見乾闥婆、見緊那羅、見摩睺羅伽、見餓鬼見鬼、見俱槃茶乃至糞掃鬼。天亦見我，龍、夜叉、阿修羅、迦樓羅、乾闥婆、緊那羅、摩睺羅伽、餓鬼鬼、俱槃茶乃至糞掃鬼亦見我。我亦往詣天，諸龍、夜叉、阿修羅、迦樓羅、乾闥婆、緊那羅、摩睺羅伽、餓鬼鬼、俱槃茶乃至糞掃鬼。天亦來詣我，龍、夜叉、阿修羅、迦樓羅、乾闥婆、緊那羅、摩睺羅伽、餓鬼鬼、俱槃茶乃至糞掃鬼亦來詣我。我共天語，更相問訊共言論，我亦共龍、夜叉、阿修羅、迦樓羅、乾闥婆、緊那羅、摩睺羅伽、餓鬼鬼、俱槃茶乃至糞掃鬼語，更相問訊共言論。天亦共我語，更相問訊言論，龍、夜叉、阿修羅、迦樓羅、乾闥婆、緊那羅、摩睺羅伽、餓鬼鬼、俱槃茶乃至糞掃鬼亦共我語，更相問訊言論。某等所得我亦
得。如是無常想、苦想、無我想、食厭想、一切世間不可樂想、不凈想、青想、白艾想、膀脹血涂想、分離想、厭想、離欲想、滅想、骨想、觀空想，某等得如是，我亦得如是。慈悲喜捨等，得初禪、第二、第三、第四等禪，空處、識處、無所有處、非想非非想處，神足力等，天耳、天識、宿命、漏盡，我是阿羅漢得八解脫禪。若比丘於此處墮，非比丘、非沙門、非釋子，失比丘法、破沙門法，則墜失、則斷、則迴轉、則墮落、則退還，則不能持沙門法。如伐多羅樹，不能復青、不能增長不能廣大。如是比丘於此處墮，非比丘、非沙門、非釋子，失比丘法、破沙門法，則墜失、則斷、則迴轉、則墮落、則退還，不能持沙門法。汝從今日始，不應違犯，不過此墮法。心勤加憶念，守護繫念，慎勿放逸。若有是處是事，汝勿隨從。』
「『此四是世尊知者見者，如來、應供、正遍知如是出家受具足戒比丘，說所作沙門法，為滿足沙門故。是故比丘，盡形壽應修學。何等為四？汝某甲，聽罵不應報罵，此是初沙門法。汝於此處，盡形壽應修學。瞋不報瞋，此是第二沙門法。汝於此處，盡形壽應修學。毀不報毀，此第三沙門法。汝於此處，盡形壽應修學。打不報打，此第四沙門法。汝於此處，盡形壽應修學。此四應學法
【現代漢語翻譯】 現代漢語譯本： 『是的。如是修習無常想（anitya-samjna，對事物無常的觀想）、苦想（duhkha-samjna，對事物是苦的觀想）、無我想（anatman-samjna，對事物無我的觀想）、食厭想（ahara-pratikula-samjna，對食物厭惡的觀想）、一切世間不可樂想（sarva-loka-anabhirati-samjna，對世間一切事物都不可喜愛的觀想）、不凈想（asubha-samjna，對身體不凈的觀想）、青瘀想（vinilaka-samjna，觀想屍體呈現青紫色）、白骨想（vicitraka-samjna，觀想屍體變成白骨）、膨脹血涂想（vipuyaka-samjna，觀想屍體膨脹腐爛並被血液塗抹）、分離想（vicchidaka-samjna，觀想身體分離）、厭惡想（pratikula-samjna，對事物感到厭惡的觀想）、離欲想（viraga-samjna，脫離慾望的觀想）、滅想（nirodha-samjna，對事物滅盡的觀想）、骨想（asthi-samjna，觀想骨骼）、觀空想（sunyata-samjna，觀想空性），某某人等證得了這些，我也要證得這些。慈悲喜捨（maitri, karuna, mudita, upeksa，四種無量心）等，證得初禪（prathama-dhyana）、第二禪（dvitiya-dhyana）、第三禪（trtiya-dhyana）、第四禪（caturtha-dhyana）等禪定，空無邊處（akasanañcayatana）、識無邊處（vijñanañcayatana）、無所有處（akiñcanyayatana）、非想非非想處（nevasaññanasaññayatana），神通力（rddhi-bala）等，天耳通（divya-srotra）、他心通（para-citta-jñana）、宿命通（purva-nivasanusmrti-jñana）、漏盡通（asrava-ksaya-jñana），我是阿羅漢（arhat），證得八解脫禪（asta-vimoksa-dhyana）。如果比丘在此處墮落，就不是比丘、不是沙門（sramana，出家修行者）、不是釋迦之子（sakya-putra，佛陀的弟子），失去比丘的身份、破壞沙門的身份，就會墜落、斷絕、迴轉、墮落、退還，不能保持沙門的身份。如同伐多羅樹（vatara tree），不能再變青翠、不能增長、不能廣大。如此比丘在此處墮落，就不是比丘、不是沙門、不是釋迦之子，失去比丘的身份、破壞沙門的身份，就會墜落、斷絕、迴轉、墮落、退還，不能保持沙門的身份。你從今天開始，不應違犯，不要超過這個墮落之法。心中勤加憶念，守護繫念，千萬不要放逸。若有這樣的處所和事情，你不要隨從。』 『這四件事是世尊（bhagavan）知者、見者，如來（tathagata，佛的稱號之一）、應供（arhat，佛的稱號之一）、正遍知（samyak-sambuddha，佛的稱號之一）為如此出家受具足戒的比丘，所說的沙門之法，爲了滿足沙門的目的。因此比丘，應盡形壽修學。哪四件事呢？你某某人，聽聞辱罵不應還罵，這是初沙門法。你於此處，盡形壽應修學。嗔恨不報嗔恨，這是第二沙門法。你於此處，盡形壽應修學。譭謗不報譭謗，這是第三沙門法。你於此處，盡形壽應修學。打不還打，這是第四沙門法。你於此處，盡形壽應修學。這四種應學之法。'
【English Translation】 English version: 'Yes. Thus, impermanence contemplation (anitya-samjna, contemplation on the impermanence of things), suffering contemplation (duhkha-samjna, contemplation on the suffering nature of things), non-self contemplation (anatman-samjna, contemplation on the absence of self in things), loathsomeness of food contemplation (ahara-pratikula-samjna, contemplation on the loathsomeness of food), un delightfulness in the entire world contemplation (sarva-loka-anabhirati-samjna, contemplation on the un delightfulness of everything in the world), impurity contemplation (asubha-samjna, contemplation on the impurity of the body), bluish contemplation (vinilaka-samjna, contemplation on a corpse turning bluish), white bone contemplation (vicitraka-samjna, contemplation on a corpse turning into white bones), bloated and blood-smeared contemplation (vipuyaka-samjna, contemplation on a corpse bloating, decaying, and smeared with blood), separation contemplation (vicchidaka-samjna, contemplation on the separation of the body), aversion contemplation (pratikula-samjna, contemplation on aversion towards things), detachment contemplation (viraga-samjna, contemplation on detachment from desires), cessation contemplation (nirodha-samjna, contemplation on the cessation of things), bone contemplation (asthi-samjna, contemplation on bones), emptiness contemplation (sunyata-samjna, contemplation on emptiness), so-and-so have attained these, and I shall attain them as well. Loving-kindness, compassion, joy, equanimity (maitri, karuna, mudita, upeksa, the four immeasurables), etc., attaining the first dhyana (prathama-dhyana), second (dvitiya-dhyana), third (trtiya-dhyana), fourth dhyana (caturtha-dhyana), etc., the sphere of infinite space (akasanañcayatana), the sphere of infinite consciousness (vijñanañcayatana), the sphere of nothingness (akiñcanyayatana), the sphere of neither perception nor non-perception (nevasaññanasaññayatana), supernatural powers (rddhi-bala), etc., divine ear (divya-srotra), knowledge of others' minds (para-citta-jñana), knowledge of past lives (purva-nivasanusmrti-jñana), extinction of outflows (asrava-ksaya-jñana), I am an Arhat (arhat), attaining the eight liberations (asta-vimoksa-dhyana). If a bhikkhu (monk) falls from this, he is no longer a bhikkhu, not a sramana (sramana, religious ascetic), not a Sakya-putra (sakya-putra, son of the Sakyas, disciple of the Buddha), loses the status of a bhikkhu, breaks the status of a sramana, then he falls, is cut off, turns back, declines, retreats, and cannot maintain the status of a sramana. Like a vatara tree (vatara tree), it cannot become green again, cannot grow, cannot become large. Thus, if a bhikkhu falls from this, he is no longer a bhikkhu, not a sramana, not a Sakya-putra, loses the status of a bhikkhu, breaks the status of a sramana, then he falls, is cut off, turns back, declines, retreats, and cannot maintain the status of a sramana. From this day forward, you should not violate, do not exceed this law of falling. Diligently remember in your mind, guard and keep in mind, do not be negligent. If there are such places and things, do not follow them.' 'These four things are known and seen by the Blessed One (bhagavan), the Tathagata (tathagata, one of the titles of the Buddha), the Arhat (arhat, one of the titles of the Buddha), the Perfectly Enlightened One (samyak-sambuddha, one of the titles of the Buddha), for a bhikkhu who has left home and received full ordination, the sramana-dharma (sramana-dharma, the practices of a religious ascetic) that is spoken, for the purpose of fulfilling the sramana. Therefore, a bhikkhu should practice throughout his life. What are the four things? You, so-and-so, hearing abuse, should not retaliate with abuse, this is the first sramana-dharma. You should practice this throughout your life. Not retaliating with anger for anger, this is the second sramana-dharma. You should practice this throughout your life. Not retaliating with slander for slander, this is the third sramana-dharma. You should practice this throughout your life. Not retaliating with blows for blows, this is the fourth sramana-dharma. You should practice this throughout your life. These are the four practices to be learned.'
，汝應修學。
「『汝某甲聽！汝所長夜希望，于自然教法出家受具足戒作比丘。若人出家，得如法和上、得如法阿阇梨、得如法眾白四羯磨無動如法處。若比丘百年出家受具足戒作比丘，如所學應如是學。即日出家受具足戒者，如百年出家所學戒法一等無異，同戒同學、同一說波羅提木叉。汝於此處，應親近、不應遠離。汝從今日盡形壽應供養和上。和上汝有所病，亦當瞻視。汝于和上至於命終起臥，于和上所應作父想，和上亦于汝所應作子想。汝從今日，于同學所應生恭敬生歡喜，應畏慎隨從於上座下座所。從今日皆應從學讀誦持為說，應善學分別陰、善分別界、善分別入、善分別十二因緣，應置重擔。未得為得故、未解為解故、未證為證故，汝應修學，應盡諸漏。
「『汝某甲聽！我今于僧眾中，為汝說此最勝戒。其餘等，汝和上阇梨當別為汝說；其餘同學比丘等共語共話，更相讚歎歡喜；同和上同阿阇梨者亦當為汝說；又於半月半月中說戒，汝亦于中聞。汝已受具足戒，于勝智法中，汝應善親近。遭遇此甚難，端正者出家，清凈者受戒，所說此實名，正覺善知見。汝某甲，已受具足戒。汝善守護，慎勿放逸。』」
世尊與比丘說受具足戒如是。時有比丘始一臘，為人受具足戒。此中別有緣
【現代漢語翻譯】 現代漢語譯本：你應該努力修學。
『你，某甲（此處指代受戒者的名字）聽著！你長久以來希望，在如法的教法中出家，受具足戒成為比丘。如果有人出家，得到如法的和上（Upadhyaya，親教師）、得到如法的阿阇梨（Acharya，軌範師）、得到如法的僧眾通過白四羯磨（Jnapti-chaturtha-karma，一種僧團決議程式）在無異議的如法之處進行。如果比丘出家受具足戒已經一百年，應該像他所學的那樣去學習。即使是今天才出家受具足戒的人，也和出家百年的比丘所學的戒法一樣，沒有差別，遵守同樣的戒律，學習同樣的戒律，參加同一次說波羅提木叉（Pratimoksha，戒經）。你在這裡，應該親近，不應該遠離。你從今天開始，直到生命結束，都應該供養和上。如果和上生病，你也應當照顧。你對待和上，直到他去世，都應該像對待父親一樣，和上對待你，也應該像對待兒子一樣。你從今天開始，對於同學之間，應該生起恭敬心和歡喜心，應該敬畏謹慎地跟隨上座和下座。從今天開始，都應該學習讀誦，受持併爲他人宣說，應該好好學習分辨陰（Skandha，五蘊）、好好分辨界（Dhatu，十八界）、好好分辨入（Ayatana，十二入）、好好分辨十二因緣，應該承擔起重任。爲了未得到的而得到，爲了未理解的而理解，爲了未證悟的而證悟，你應該努力修學，應該斷盡一切煩惱。』
『你，某甲聽著！我現在在僧眾中，為你宣說這最殊勝的戒律。其餘的細節，你的和上和阿阇梨會另外為你說明；其餘的同學比丘等會一起交談，互相讚歎歡喜；與你同一和上同一阿阇梨的人也會為你說明；還有在半月半月舉行的說戒儀式，你也會在其中聽聞。你已經受了具足戒，對於殊勝的智慧之法，你應該好好親近。能夠遇到這樣的機會非常難得，相貌端正的人出家，心地清凈的人受戒，所說的這些都是真實的，正覺者善於知見。你，某甲，已經受了具足戒。你應當好好守護，切勿放逸。』
世尊這樣為比丘們宣說了受具足戒的方法。當時有一位比丘，戒臘才一年，就為人授具足戒。這裡面還有其他的因緣。
【English Translation】 English version: You should cultivate and learn diligently.
'You, so-and-so (here referring to the name of the person receiving the precepts), listen! You have long hoped to leave home in the Dharma and Vinaya (natural teaching and discipline), receive the full precepts, and become a Bhikkhu (monk). If someone leaves home, they should have a lawful Upadhyaya (preceptor), a lawful Acharya (teacher), and a lawful Sangha (community) that performs the white four-karma procedure (Jnapti-chaturtha-karma, a type of Sangha resolution process) in a lawful place without objection. If a Bhikkhu has left home and received the full precepts for a hundred years, they should learn as they have learned. Even those who leave home and receive the full precepts today should learn the same precepts as those who have been Bhikkhus for a hundred years, without any difference, observing the same precepts, studying the same precepts, and participating in the same recitation of the Pratimoksha (code of monastic discipline). Here, you should be close and not distant. From today until the end of your life, you should support your Upadhyaya. If your Upadhyaya is sick, you should also take care of them. You should treat your Upadhyaya as you would a father until their death, and your Upadhyaya should treat you as they would a son. From today, you should have respect and joy for your fellow students, and you should follow the senior and junior monks with reverence and caution. From today, you should all learn to recite, uphold, and explain the teachings, and you should learn to distinguish the Skandhas (aggregates), the Dhatus (elements), the Ayatanas (sense bases), and the Twelve Nidanas (dependent origination). You should take on heavy responsibilities. For the sake of attaining what has not been attained, understanding what has not been understood, and realizing what has not been realized, you should cultivate and learn diligently, and you should exhaust all defilements.'
'You, so-and-so, listen! Now, in the Sangha, I will explain to you these most excellent precepts. Your Upadhyaya and Acharya will explain the other details to you separately; the other fellow Bhikkhus will talk together, praising each other with joy; those who share the same Upadhyaya and Acharya will also explain to you; and you will also hear the recitation of the precepts during the fortnightly Posadha (observance day). Now that you have received the full precepts, you should be close to the Dharma of superior wisdom. It is very rare to encounter such an opportunity, for those with good looks to leave home, and for those with pure minds to receive the precepts. What is said is true, and the perfectly enlightened one has good knowledge and vision. You, so-and-so, have received the full precepts. You should guard them well and not be negligent.'
The World Honored One thus explained the method of receiving the full precepts to the Bhikkhus. At that time, there was a Bhikkhu who had only been ordained for one year and was giving the full precepts to others. There were other circumstances involved.
起，應作本事。如是二臘四臘五臘，為人受具足戒。比丘以此事白佛。佛言：「一臘不得為人出家受具足戒。乃至九臘不得為人出家受具足戒。若度人出家受具足戒者，得娑底娑羅。然十臘得為人出家受具足戒。」時比丘，世尊許十臘得度人出家受具足戒。時比丘滿足十臘者，度人出家受具足戒。此十臘比丘甚愚甚訥、未明無方便，某等自亦未調而欲調他，無有是處。佛言：「十臘未明解者，不得度人出家受具足戒。若為人出家受具足戒者，得娑底娑羅。
「然十臘明解堪任，得為人出家受具足戒。如是，不如說修行者，得娑底娑羅。」
佛阿毗曇經出家相品卷下
【現代漢語翻譯】 現代漢語譯本：開始時，應該做自己力所能及的事情。如果是兩夏、四夏、五夏的比丘，為人授具足戒。比丘將此事稟告佛陀。佛陀說：『一夏的比丘不得為人出家授具足戒，乃至九夏的比丘都不得為人出家授具足戒。如果度人出家授具足戒，就犯娑底娑羅（Sāṭisāra，一種罪名）。然而，十夏的比丘可以為人出家授具足戒。』當時，比丘們因為世尊允許十夏的比丘可以度人出家授具足戒，所以有些滿足十夏的比丘就為人出家授具足戒。但是這些十夏的比丘非常愚笨遲鈍，不明白事理，沒有方便善巧，心想自己尚未調伏，卻想要調伏他人，這是不可能的。佛陀說：『十夏但不明事理的比丘，不得度人出家授具足戒。如果為人出家授具足戒，就犯娑底娑羅（Sāṭisāra）。』 『然而，十夏且明事理，堪能勝任的比丘，才可以為人出家授具足戒。像這樣，不如法修行的人，就犯娑底娑羅（Sāṭisāra）。』 出自《佛阿毗曇經·出家相品》下卷
【English Translation】 English version: Initially, one should do what one is capable of. If a Bhikshu (Bhikkhu, Buddhist monk) is of two Vassa (rain retreats, years of monastic life), four Vassa, or five Vassa, and ordains someone with full ordination (Upasampadā), the Bhikshu reported this matter to the Buddha. The Buddha said, 'A Bhikshu of one Vassa must not ordain someone with full ordination, and even a Bhikshu of nine Vassa must not ordain someone with full ordination. If one ordains someone with full ordination, one commits Sāṭisāra (a type of offense). However, a Bhikshu of ten Vassa may ordain someone with full ordination.' At that time, because the World-Honored One (Bhagavan, Buddha) allowed Bhikshus of ten Vassa to ordain others with full ordination, some Bhikshus who had completed ten Vassa ordained others. However, these Bhikshus of ten Vassa were very foolish and dull, did not understand things, and lacked skillful means, thinking that they themselves were not yet tamed, yet wanted to tame others, which is impossible. The Buddha said, 'A Bhikshu of ten Vassa who does not understand things must not ordain someone with full ordination. If one ordains someone with full ordination, one commits Sāṭisāra (a type of offense).' 'However, a Bhikshu of ten Vassa who understands things and is capable may ordain someone with full ordination. Like this, one who does not practice according to the Dharma (teachings, law) commits Sāṭisāra (a type of offense).' From the Abhidhamma (Buddhist philosophical texts) Sutra on the Characteristics of Renunciation, Volume 2.