T24n1465_舍利弗問經
大正藏第 24 冊 No. 1465 舍利弗問經
No. 1465
舍利弗問經
附東晉錄
如是我聞：
一時佛住羅閱祇音樂樹下，與大比丘眾一千二百五十人俱，名聞十方結盡解脫；八部鬼神等愿聞法要。
舍利弗從座而起，前白佛言：「世尊！佛是法王，隨眾生欲散說法教，令諸天人恭敬奉持，或聞傳聞、或行不行。云何名行法者？云何名不行法者。」
佛言：「善哉，善哉！汝能為諸眾生作如是問。諦聽諦聽，吾為汝說。夫行法者，有聞而持，有傳聞而持，皆名曰僧。如寶事比丘，聞佛所說諸行無常，即觀生滅斷諸有漏。真吾弟子，是行法者。其傳聞者，如觀身比丘，聞汝說、迦留陀夷說，飲酒者開放逸門，於行道者作大留難。即入無諍三昧，得見道斷集。行我法者不行非法，行非法者是名不行，是非法人、非吾弟子，入邪見稠林。」
舍利弗白佛言：「云何世尊為諸比丘所說戒律，或開或閉？如為忽起長者設供，斷諸比丘不聽朝食；如為社人請，復聽食飯𥹔魚肉；如為頻富村人請，復不聽食飯但食薄粥；如為頻婆娑羅王請，復聽飽食飯食；如為闡陀師利請，復聽多家數數食，皆不得飽。諸如此語，後世比丘、比丘尼、優婆塞、優婆夷云何奉
【現代漢語翻譯】 現代漢語譯本 大正藏第 24 冊 No. 1465 舍利弗問經
No. 1465
舍利弗問經
附東晉錄
如是我聞：
一時，佛陀住在羅閱祇（Rāmagṛha，王舍城）的音樂樹下，與一千二百五十位大比丘眾在一起，他們的名聲傳遍十方，因為他們已經斷盡煩惱，獲得解脫；八部鬼神等都希望聽聞佛法的要義。
舍利弗（Śāriputra）從座位上站起來，走到佛陀面前稟告說：「世尊！佛陀是法王，隨著眾生的意願散佈說法教化，使諸天人和人恭敬地奉行和保持，或者聽聞後傳聞，或者實行，或者不實行。什麼樣的人可以稱為『行法者』？什麼樣的人可以稱為『不行法者』？」
佛陀說：「善哉，善哉！你能夠爲了眾生提出這樣的問題。仔細聽，仔細聽，我為你解說。所謂『行法者』，是指那些聽聞佛法后能夠奉行和保持的人，或者聽聞後傳聞並奉行和保持的人，都可以稱為僧人。例如寶事比丘，聽聞佛陀所說的諸行無常，於是觀察生滅，斷除各種有漏煩惱。他才是我的真弟子，是行法者。而那些傳聞佛法的人，例如觀身比丘，聽聞你說、迦留陀夷（Kāludāyin）說，飲酒的人是開放放逸之門，對於修行的人造成很大的阻礙。於是進入無諍三昧（araṇa-samādhi），得以見到真理，斷除集諦（samudaya）。修行我的法的人，就不會修行非法；修行非法的人，就稱為不行法，這種非法之人，不是我的弟子，他們進入了邪見的稠林。」
舍利弗稟告佛陀說：「世尊，您為諸位比丘所說的戒律，有時開許，有時禁止，這是為什麼呢？例如爲了忽然出現的長者而設供養，就禁止諸位比丘食用早餐；例如爲了社人（社區居民）的邀請，又允許食用米飯、魚和肉；例如爲了頻富村（頻富迦村）的人的邀請，又不允許食用米飯，只能食用稀粥；例如爲了頻婆娑羅王（Bimbisāra）的邀請，又允許飽食米飯；例如爲了闡陀師利（Chandaśrī）的邀請，又允許在多家頻繁食用，但都不能吃飽。像這些話，後世的比丘、比丘尼、優婆塞（upāsaka，男居士）、優婆夷（upāsikā，女居士）應該如何奉行呢？」
【English Translation】 English version Taisho Tripitaka Volume 24, No. 1465 Śāriputra's Questions
No. 1465
Śāriputra's Questions
Attached Record from the Eastern Jin Dynasty
Thus have I heard:
At one time, the Buddha was staying under the Music Tree in Rāmagṛha (Rajgir), together with a large assembly of twelve hundred and fifty bhikshus (monks), who were renowned in all directions for having exhausted their defilements and attained liberation; the eight classes of gods and spirits, etc., wished to hear the essentials of the Dharma.
Śāriputra (one of the Buddha's chief disciples) rose from his seat, approached the Buddha, and said, 'World Honored One! The Buddha is the King of the Dharma, spreading the Dharma teachings according to the desires of sentient beings, causing gods and humans to respectfully uphold them, either through hearing and transmission, or through practice and non-practice. What kind of person can be called a 'Dharma practitioner'? What kind of person can be called a 'non-Dharma practitioner'?'
The Buddha said, 'Excellent, excellent! You are able to ask such questions for the sake of sentient beings. Listen carefully, listen carefully, and I will explain it to you. A 'Dharma practitioner' is one who, having heard the Dharma, upholds it, or having heard it transmitted, upholds it; both can be called sangha (community). For example, Bhikshu Bao Shi (Treasure Matter), having heard the Buddha's teaching that all conditioned things are impermanent, then contemplates arising and ceasing, cutting off all outflows of defilements. He is truly my disciple, a Dharma practitioner. As for those who hear the Dharma transmitted, such as Bhikshu Guanshen (Contemplating the Body), having heard you say, or Kāludāyin (another disciple) say, that those who drink alcohol open the door to recklessness, causing great obstacles to those who practice the Way, then enters the araṇa-samādhi (samadhi of non-conflict), and is able to see the truth and cut off the samudaya (the origin of suffering). One who practices my Dharma will not practice non-Dharma; one who practices non-Dharma is called a non-practitioner, and such a non-Dharma person is not my disciple, but enters the dense forest of wrong views.'
Śāriputra said to the Buddha, 'World Honored One, why is it that the precepts that you have spoken for the bhikshus are sometimes open and sometimes closed? For example, for the sake of a suddenly arising elder who offers a meal, you forbid the bhikshus from eating breakfast; for the sake of a community's invitation, you allow them to eat rice, fish, and meat; for the sake of the people of the village of Pīṇḍapatraka, you forbid them from eating rice, but only allow them to eat thin porridge; for the sake of King Bimbisāra's invitation, you allow them to eat their fill of rice; for the sake of Chandaśrī's invitation, you allow them to eat frequently at many houses, but not to eat their fill. How should future bhikshus, bhikshunis (nuns), upāsakas (male lay practitioners), and upāsikās (female lay practitioners) uphold these words?'
持？」
佛言：「如我言者，是名隨時。在此時中應行此語，在彼時中應行彼語，以利行故皆應奉持。我尋泥洹，大迦葉等當共分別，為比丘、比丘尼作大依止，如我不異。迦葉傳付阿難，阿難復付末田地，末田地復付舍那婆私，舍那婆私傳付優波笈多。優婆笈多后，有孔雀輸柯王，世弘經律，其孫名曰弗沙蜜多羅，嗣正王位顧問群臣：『云何令我名事不滅？』時有臣言：『唯有二事。何等為二？猶如先王造八萬四千塔，舍傾國物供養三寶。此其一也。若其不爾，便應反之，毀塔滅法，殘害息心四眾。此其二也。名雖好惡，俱不朽也。』王曰：『我無威德以及先王，當建次業以成名行。』即御四兵攻雞雀寺。寺有二石師子，哮吼動地，王大驚怖退走入城，人民看者嗟泣盈路。王益忿怒，自不敢入，驅逼兵將乍行死害，督令勤與呼攝七眾。比丘、比丘尼、沙彌、沙彌尼、式叉摩尼，出家、出家尼一切集會。問曰：『壞塔好不？壞房好不？』僉曰：『愿皆勿壞。如不得已，壞房可耳。』王大忿厲曰：『云何不可？』因遂害之無問少長，血流成川；壞諸寺塔八百餘所。諸清信士舉聲號叫悲哭懊惱，王取囚繫加其鞭罰。五百羅漢登南山獲免，山谷隱險軍甲不能至故。王恐不洗，賞慕諸國，若得一首即償金錢三千。君徒缽
【現代漢語翻譯】 現代漢語譯本： 『應當如何奉持？』 佛說：『像我說的那樣，就叫做隨時。在這個時候應該說這些話，在那個時候應該說那些話，爲了利益眾生，都應該奉行。我入滅后，大迦葉等人應當共同分辨，為比丘、比丘尼做大的依靠，就像我一樣。迦葉傳給阿難，阿難又傳給末田地，末田地又傳給舍那婆私，舍那婆私傳給優波笈多。優波笈多之後，有孔雀王朝的輸柯王（Ashoka），在世間弘揚經律，他的孫子名叫弗沙蜜多羅（Pushyamitra），繼承王位后詢問群臣：『怎樣才能使我的名字不被磨滅？』當時有大臣說：『只有兩件事。哪兩件呢？就像先王建造八萬四千座塔，捨棄全國的財物供養三寶。這是一件。如果不是這樣，就應該反過來，毀壞佛塔，滅絕佛法，殘害修習止觀的四眾弟子。這是第二件。名聲雖然有好有壞，都能不朽。』國王說：『我沒有先王那樣的威德，應當建立次一等的功業來成就名聲。』於是率領軍隊攻打雞雀寺。寺廟裡有兩座石獅子，吼叫的聲音震動大地，國王非常害怕，退走入城，百姓觀看的人嘆息哭泣，充滿道路。國王更加憤怒，自己不敢進入，驅趕逼迫士兵將領，假裝執行死刑，督促他們勤奮地呼喊抓捕七眾弟子。比丘、比丘尼、沙彌、沙彌尼、式叉摩尼，出家男眾、出家女眾，全部被逮捕。國王問道：『毀壞佛塔好不好？毀壞房屋好不好？』眾人都說：『希望都不要毀壞。如果不得已，毀壞房屋還可以。』國王非常憤怒地說：『為什麼不可以？』於是就殺害他們，不分老少，血流成河；毀壞寺廟佛塔八百多所。各位清信士大聲號叫，悲傷哭泣，懊惱不已，國王把他們囚禁起來，施加鞭打。五百羅漢登上南山才得以倖免，因為山谷隱蔽險峻，軍隊無法到達。國王擔心無法洗刷罪名，懸賞招募各國，如果得到一個僧人的頭顱，就賞賜金錢三千。君徒缽
【English Translation】 English version: 'How should it be upheld?' The Buddha said, 'What I say is called being timely. At this time, these words should be spoken; at that time, those words should be spoken. For the benefit of sentient beings, all should be followed. After my Nirvana, Mahakashyapa and others should jointly discern and be a great reliance for Bhikshus and Bhikshunis, just like me. Kashyapa will transmit it to Ananda, Ananda will transmit it to Madhyantika, Madhyantika will transmit it to Shanavasa, and Shanavasa will transmit it to Upagupta. After Upagupta, there will be King Ashoka (Kongque Shu Ke Wang), who will propagate the Sutras and Vinaya in the world. His grandson, named Pushyamitra (Fu Sha Mi Duo Luo), succeeding to the throne, asked his ministers: 'How can I ensure that my name will not be erased?' At that time, a minister said: 'There are only two things. What are the two? One is like the former kings who built eighty-four thousand stupas and offered the wealth of the entire country to the Three Jewels. This is one. If not, then you should do the opposite, destroy the stupas, extinguish the Dharma, and harm the fourfold assembly who cultivate cessation and contemplation. This is the second. Although the reputation may be good or bad, both will be immortal.' The king said: 'I do not have the virtue and power of the former kings; I should establish secondary achievements to create a name for myself.' He then led his troops to attack the Kukkutarama Monastery (Ji Que Si). In the monastery, there were two stone lions whose roars shook the earth. The king was greatly frightened and retreated into the city. The people who watched sighed and wept, filling the roads. The king became even more angry, but he did not dare to enter himself. He drove and forced the soldiers and generals, pretending to carry out the death penalty, urging them to diligently call out and capture the seven assemblies. Bhikshus, Bhikshunis, Shramaneras, Shramanerikas, Shikshamanas, ordained men, and ordained women were all arrested. The king asked: 'Is it good to destroy the stupas? Is it good to destroy the houses?' Everyone said: 'We hope that nothing will be destroyed. If it is unavoidable, destroying the houses is acceptable.' The king said angrily: 'Why is it not acceptable?' Thereupon, he killed them, regardless of age, and blood flowed like a river; he destroyed more than eight hundred monasteries and stupas. All the faithful believers cried out loudly, grieving and regretting. The king imprisoned them and inflicted whippings. Five hundred Arhats escaped to Mount Nanshan and were spared because the valleys were hidden and dangerous, and the army could not reach them. The king, fearing that he could not wash away his sins, offered rewards to various countries, promising three thousand gold coins for each head of a monk obtained. Juntuobo
嘆阿羅漢，及佛所囑累流通人，化作無量人，捉無量比丘、比丘尼頭，處處受金。王諸庫藏一切空竭。王益忿怒，君徒缽嘆現身入滅盡定，王自加害，定力所持初無傷損。次燒經臺，火始就然飆炎及經，彌勒菩薩以神通力接我經律上兜率天。次至牙齒塔，塔神曰：『有蟲行神，先索我女，我薄不與。今誓令護法，以女與之。』使至心伏。蟲行神喜，手捧大山用以壓王及四兵眾，一時皆死，王家子孫於斯都盡。
「其後有王，性甚良善。彌勒菩薩化作三百童子下於人間以求佛道，從五百羅漢咨受法教，國土男女復共出家。如是比丘、比丘尼還復滋繁。羅漢上天接取經律，還於人間。時有比丘名曰總聞，咨諸羅漢及與國王，分我經律多立臺館，為求學來難。
「時有一長老比丘，好於名聞亟立諍論，抄治我律，開張增廣迦葉所結，名曰大眾律，外采綜所遺，誑諸始學，別為群黨互言是非。時有比丘求王判決，王集二部行黑白籌，宣令眾曰：『若樂舊律可取黑籌，若樂新律可取白籌。』時取黑者乃有萬數，時取白者只有百數。王以皆為佛說，好樂不同不得共處。學舊者多，從以為名，為摩訶僧祇也。學新者少而是上座，從上座為名，為他俾羅也。他俾羅部，我去世時三百年中，因於諍故，復起薩婆多部及犢子部
【現代漢語翻譯】 現代漢語譯本 讚歎阿羅漢（Arahan，斷盡煩惱，值得受人供養的聖者），以及佛陀所囑託流通佛法的人，他們化作無數的人，抓住無數比丘（bhikkhu，出家男子）、比丘尼（bhikkhuni，出家女子）的頭，到處接受黃金。國王的各個庫藏都被掏空了。國王更加憤怒，君徒缽嘆（Kuntupatham）現身進入滅盡定（Nirodha-samāpatti，一種甚深的禪定狀態），國王親自加害於他，但由於定力的保護，他絲毫沒有受傷。接著焚燒經臺，火剛開始燃燒，狂風就將火焰吹向經書，彌勒菩薩（Maitreya Bodhisattva，未來佛）用神通力將我的經律接到兜率天（Tusita Heaven，欲界第四天）。之後來到牙齒塔，塔神說：『有一個蟲行神，先是索要我的女兒，我吝嗇沒有給他。現在我發誓要讓他護持佛法，把女兒嫁給他。』使他真心降伏。蟲行神很高興，用手捧起大山來壓國王和他的四種軍隊，一時之間全部都死了，國王的子孫也在這裡全部滅絕。
『其後有一位國王，性格非常善良。彌勒菩薩化作三百個童子下到人間來尋求佛道，向五百羅漢（Arahan）請教佛法，國土上的男女又一起出家。這樣，比丘（bhikkhu）、比丘尼（bhikkhuni）又重新繁盛起來。羅漢（Arahan）上天接取經律，還回到人間。當時有一位比丘（bhikkhu）名叫總聞，向各位羅漢（Arahan）以及國王請教，分發我的經律，多多建立寺廟，爲了方便求學的人前來。』
『當時有一位長老比丘（bhikkhu），喜歡追求名聲，屢次發起爭論，抄寫整理我的戒律，開張增廣迦葉（Kasyapa，佛陀十大弟子之一，頭陀第一）所結集的戒律，名為大眾律，從外面採納綜合遺漏的部分，欺騙那些剛開始學習的人，另外結成黨群互相議論是非。當時有比丘（bhikkhu）請求國王判決，國王召集兩派人馬進行黑白籌的投票，宣告眾人說：『如果喜歡舊的戒律可以取黑籌，如果喜歡新的戒律可以取白籌。』當時取黑籌的人竟然有上萬，當時取白籌的人只有幾百。國王認為都是佛陀所說的，只是愛好不同，不可以住在一起。學習舊戒律的人多，就按照多數人的意見來命名，稱為摩訶僧祇（Mahasanghika，大眾部）。學習新戒律的人少但是都是上座，按照上座的意見來命名，稱為他俾羅（Sthavira，上座部）。他俾羅部（Sthavira），我去世的時候三百年中，因為爭論的緣故，又興起了薩婆多部（Sarvastivada，一切有部）以及犢子部（Vatsiputriya，可住子部）。』
【English Translation】 English version He praised the Arahats (Arahan, a perfected person who has attained nirvana), and those entrusted by the Buddha to propagate the Dharma, who transformed into countless people, seizing the heads of countless bhikkhus (bhikkhu, a Buddhist monk) and bhikkhunis (bhikkhuni, a Buddhist nun), receiving gold everywhere. The king's treasuries were completely emptied. The king grew even more enraged, and Kuntupatham manifested himself and entered Nirodha-samāpatti (Nirodha-samāpatti, the cessation of perception and sensation), the king personally harmed him, but due to the power of his samadhi, he was not injured at all. Next, he burned the sutra platform, and as the fire began to burn, a whirlwind carried the flames to the scriptures, Maitreya Bodhisattva (Maitreya Bodhisattva, the future Buddha) used his supernatural powers to take my sutras and vinaya to Tusita Heaven (Tusita Heaven, one of the heavens in Buddhist cosmology). Then he went to the Tooth Relic Stupa, and the stupa deity said: 'There is a worm-walking spirit who first demanded my daughter, but I was stingy and did not give her to him. Now I vow to have him protect the Dharma, and give him my daughter.' This caused him to sincerely submit. The worm-walking spirit was delighted, and used his hands to lift up a great mountain to crush the king and his four divisions of troops, and they all died at once, and the king's descendants were all exterminated there.
'After that, there was a king who was very virtuous. Maitreya Bodhisattva transformed into three hundred children and descended to the human world to seek the Buddha's path, seeking Dharma teachings from five hundred Arahats (Arahan), and the men and women of the kingdom again left home together. Thus, bhikkhus (bhikkhu) and bhikkhunis (bhikkhuni) flourished again. The Arahats (Arahan) ascended to the heavens to retrieve the sutras and vinaya, and returned them to the human world. At that time, there was a bhikkhu (bhikkhu) named Zong Wen, who consulted with the Arahats (Arahan) and the king, distributing my sutras and vinaya, and establishing many temples, for the convenience of those who came to seek learning.'
'At that time, there was an elder bhikkhu (bhikkhu) who was fond of fame and frequently initiated disputes, copying and revising my vinaya, expanding and augmenting the vinaya compiled by Kasyapa (Kasyapa, one of the Buddha's ten great disciples, foremost in ascetic practices), calling it the Mahasanghika Vinaya, outwardly adopting and synthesizing what had been omitted, deceiving those who were just beginning to learn, and separately forming factions to discuss right and wrong. At that time, there were bhikkhus (bhikkhu) who requested the king to make a judgment, and the king gathered the two groups to conduct a vote with black and white tokens, announcing to the assembly: 'If you prefer the old vinaya, you may take a black token; if you prefer the new vinaya, you may take a white token.' At that time, there were tens of thousands who took black tokens, and only a few hundred who took white tokens. The king considered that they were all spoken by the Buddha, but their preferences differed, and they could not live together. Those who studied the old vinaya were many, so they were named according to the majority, called Mahasanghika (Mahasanghika, the Great Assembly Sect). Those who studied the new vinaya were few but were all elders, so they were named according to the elders, called Sthavira (Sthavira, the Elders Sect). The Sthavira (Sthavira) sect, three hundred years after my passing, due to disputes, the Sarvastivada (Sarvastivada, the 'All Exists' School) and the Vatsiputriya (Vatsiputriya, the Pudgalavada school) sects arose again.'
。于犢子部，復生曇摩尉多別迦部、跋陀羅耶尼部、沙摩帝部、沙那利迦部。其薩婆多部，復生彌沙塞部。目揵羅優婆提舍，起曇無屈多迦部、蘇婆利師部。他俾羅部，復生迦葉維部、修多蘭婆提那部。四百年中，更生僧伽蘭提迦部。摩訶僧祇部，我滅度時二百年中，因於異論，生起鞞婆訶羅部、盧迦尉多羅部、拘拘羅部、婆收婁多柯部、缽蠟若帝婆耶那部。三百年中，因諸異學，於此五部，復生摩訶提婆部、質多羅部、末多利部。如是眾多，久后流傳，若是若非。唯餘五部各舉所長，名其服色。摩訶僧祇部，勤學眾經宣講真義，以處本居中，應著黃衣。曇無屈多迦部，通達理味開導利益，表發殊勝，應著赤衣。薩婆多部，博通敏達以導法化，應著皂衣。迦葉維部，精勤勇猛攝護眾生，應著木蘭衣。彌沙塞部，禪思入微究暢幽密，應著青衣。是故羅旬喻比丘分衛，不能得食；后以五種律衣更互而著，便大得食。何以故？是其前世執性多慳，見沙門來急閉門戶云：『大人不在。』見他佈施，歡喜攝念，發心愿作沙門。是故今身雖得出家，窮弊如此。我法出家，純服弊帛及死人衣，因羅旬逾故受種種衣也。」
舍利弗言：「如來正法，云何少時分散如是？既失本味，云何奉持？」
佛言：「摩訶僧祇其味純正
{ "translations": [ "現代漢語譯本：犢子部又分化出曇摩尉多別迦部（Dharmottarīya）、跋陀羅耶尼部（Bhadrāyaṇīya）、沙摩帝部（Sammatīya）、沙那利迦部（Ṣaṇṇagarika）。薩婆多部（Sarvāstivāda）又分化出彌沙塞部（Mahīśāsaka）。目揵羅優婆提舍（Maudgalyāyana-upadeśa）創立了曇無屈多迦部（Dharmaguptaka）、蘇婆利師部（Suvarṣaka）。他俾羅部（Tāmraśāṭīya）又分化出迦葉維部（Kāśyapīya）、修多蘭婆提那部（Sautrāntika）。四百年中，又產生了僧伽蘭提迦部（Saṃkrāntika）。摩訶僧祇部（Mahāsāṃghika）在我滅度后二百年中，因為不同的見解，產生了鞞婆訶羅部（Vibhāṣākara）、盧迦尉多羅部（Lokottaravāda）、拘拘羅部（Kukkuṭika）、婆收婁多柯部（Bahusrutīya）、缽蠟若帝婆耶那部（Prajñaptivāda）。三百年中，因為各種不同的學說，在這五個部派中，又產生了摩訶提婆部（Mahādeva）、質多羅部（Caitrika）、末多利部（Uttariya）。像這樣眾多部派，經過長久流傳，有些是正確的，有些是不正確的。只有剩下的五個部派各自推崇自己的長處，並以服裝顏色來區分。摩訶僧祇部，勤奮學習各種經典，宣講真正的意義，因為居住在原來的地方，應該穿黃色衣服。曇無屈多迦部，通達義理，開導利益，爲了表明自己的殊勝，應該穿紅色衣服。薩婆多部，博學通達，敏捷善辯，爲了引導教化，應該穿黑色衣服。迦葉維部，精進勤奮，勇猛有力，攝護眾生，應該穿木蘭色衣服。彌沙塞部，禪思深入，精微奧妙，徹底通暢幽深秘密的道理，應該穿青色衣服。因此，羅旬喻（Raśyunū）比丘分衛乞食時，不能得到食物；後來用五種律衣輪流穿著，就能夠得到很多食物。為什麼呢？這是因為他前世執著吝嗇，看見沙門來就趕緊關閉門戶說：『大人不在。』看見別人佈施，就歡喜地攝心正念，發願要做沙門。因此今生雖然能夠出家，卻如此窮困潦倒。我的佛法出家，本來應該穿破舊的布和死人的衣服，因為羅旬喻的緣故，才接受各種各樣的衣服。」\n\n舍利弗（Śāriputra）說：「如來的正法，為什麼這麼短的時間就分散成這樣？既然失去了原本的味道，要如何奉持呢？」\n\n佛說：「摩訶僧祇部的味道純正。」 ], "english_translations": [ "English version: From the Vātsīputrīya school, there further arose the Dharmottarīya, Bhadrāyaṇīya, Sammatīya, and Ṣaṇṇagarika schools. From the Sarvāstivāda school, there further arose the Mahīśāsaka school. Maudgalyāyana-upadeśa founded the Dharmaguptaka and Suvarṣaka schools. The Tāmraśāṭīya school further gave rise to the Kāśyapīya and Sautrāntika schools. Within four hundred years, the Saṃkrāntika school also emerged. In the two hundred years after my Parinirvana, due to differing views, the Mahāsāṃghika school gave rise to the Vibhāṣākara, Lokottaravāda, Kukkuṭika, Bahusrutīya, and Prajñaptivāda schools. Within three hundred years, due to various different doctrines, these five schools further gave rise to the Mahādeva, Caitrika, and Uttariya schools. Like this, many schools, after a long time of transmission, some are correct, some are incorrect. Only the remaining five schools each promote their own strengths and distinguish themselves by the color of their robes. The Mahāsāṃghika school, diligently studying various sutras and expounding the true meaning, should wear yellow robes because they reside in their original place. The Dharmaguptaka school, understanding the meaning of the principles, guiding and benefiting others, should wear red robes to show their superiority. The Sarvāstivāda school, being learned and eloquent, should wear black robes to guide and transform others. The Kāśyapīya school, being diligent and brave, protecting sentient beings, should wear magnolia-colored robes. The Mahīśāsaka school, deeply contemplating in meditation, thoroughly understanding the profound and secret principles, should wear blue robes. Therefore, the Bhikṣu Raśyunū could not obtain food when begging for alms; later, by wearing the five kinds of monastic robes in rotation, he was able to obtain much food. Why? This is because in his previous life, he was attached and stingy, and when he saw a Śramaṇa coming, he would quickly close the door and say, 'The master is not here.' When he saw others giving alms, he would joyfully focus his mind and make a vow to become a Śramaṇa. Therefore, although he is able to become a monk in this life, he is so poor and destitute. In my Dharma, monks should originally wear tattered cloth and the clothes of the dead, but because of Raśyunū, they now accept various kinds of robes.'\n\nŚāriputra said, 'Why is the Tathāgata's true Dharma so quickly divided like this? Since it has lost its original flavor, how can it be upheld?'\n\nThe Buddha said, 'The Mahāsāṃghika school's flavor is pure and correct.'" ] }
，其餘部中如被添甘露。諸天飲之，但飲甘露、棄於水去；人間飲之，水露俱進，或時消疾或時結病。其讀誦者亦復如是，多智慧人能取能捨；諸愚癡人不能分別。」
舍利弗言：「如來先云，若寒國土，聽諸比丘身著俗服及覆頭首。迦那比丘行大林聚落，值天大寒鳥獸死盡，村人與其俗衣，世尊令其懺悔。何耶？」
佛言：「聽著染色，置在衣里耳。」
舍利弗言：「云何世尊常言諸比丘不得以缽布地，當擎以凈物。若無凈物，當以草葉木葉。君輸柯比丘，與其眷屬受日難王請，行凈板擎缽。云何世尊而罵之，言：『是惡魔行、非行法者。』」
「我言，以清凈物，不受染。若凈無者，乃用草木之葉，一用即棄。不得用木皮木肉，以其體中本有膠故。若膠若漆，以受塵故。若已枯燥，本是有故，濕熱更流故。」
舍利弗白佛言：「世尊云何聽諸比丘受施主請食及僧家常食；云何蘭若提比丘受無畏長者請食，如來罵云：『是土木人。不應食人食也。』」
佛言：「以破壞威儀。行食之時，但以眼視、不以手受。外道梵志尚知受取，況我弟子而不受食？何況于食，一切諸物不得不受，唯除生寶及施女人。若作法者，猶應授與體上之衣。若貯金器，受則判施。」
舍利弗白佛
【現代漢語翻譯】 現代漢語譯本： 「就像在其他部分中加入甘露一樣。諸天飲用時，只飲甘露，捨棄水；人間飲用時，水和露一起飲用，有時消除疾病，有時結成病根。讀誦經典的人也是這樣，有智慧的人能夠取捨，愚癡的人不能分辨。」
「舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）說：『如來（Tathāgata，佛陀的稱號之一，意為「如實而來者」）先前說過，如果寒冷的國土，允許比丘（bhikṣu，佛教出家男眾）身穿世俗的衣服和遮蓋頭面。迦那比丘（Kāṇa bhikṣu）在大林聚落行走，遇到天降大寒，鳥獸都凍死了，村裡人給他世俗的衣服，世尊（Śākyamuni，釋迦牟尼佛的尊稱）卻讓他懺悔。這是為什麼呢？』
佛說：『允許穿染色的衣服，放在衣服裡面罷了。』
舍利弗說：『為什麼世尊常常說，各位比丘不得把缽（patra，僧人使用的食器）放在地上，應當用乾淨的東西托著。如果沒有乾淨的東西，應當用草葉或樹葉。君輸柯比丘（Kuṃśuka bhikṣu），和他的眷屬接受日難王（一個國王的名字）的邀請，用乾淨的木板托著缽。為什麼世尊卻責罵他，說：『這是惡魔的行為，不是修行佛法的人的行為。』』
『我說的是，用清凈的東西，不接受染污。如果清凈的東西沒有，才用草木的葉子，用一次就丟棄。不得用樹皮或樹的內層，因為它們本身含有膠質。無論是膠還是漆，都會沾染灰塵。如果已經乾燥，本來就有膠質，濕熱的時候還會流出來。』
舍利弗對佛說：『世尊為什麼允許各位比丘接受施主的齋飯和僧團的常食；為什麼蘭若提比丘（Araṇyati bhikṣu）接受無畏長者（一個長者的名字）的齋飯，如來卻責罵說：『是土木人。不應該吃人的食物。』』
佛說：『因為破壞了威儀。行走乞食的時候，只能用眼睛看，不能用手接受。外道梵志（Brahmin，古印度教的修行者）尚且知道接受，何況我的弟子而不接受食物？更何況對於食物，一切東西都不得不接受，唯獨不接受生寶和施捨的女人。如果做法事的人，還應該授予他身上的衣服。如果貯藏金器的，接受了就判為施捨。』
舍利弗稟告佛
【English Translation】 English version: 'It is like adding nectar to other parts. When the Devas (gods) drink it, they only drink the nectar and discard the water; when humans drink it, they drink both water and nectar together, sometimes curing diseases and sometimes causing them. It is the same with those who recite the scriptures; wise people can take and discard, while foolish people cannot distinguish.'
Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom) said, 'The Tathāgata (one of the titles of the Buddha, meaning 'the one who has thus come') previously said that in cold countries, bhikṣus (Buddhist monks) are allowed to wear secular clothes and cover their heads. When Kāṇa bhikṣu was walking in a large forest village, he encountered extreme cold, and all the birds and animals died. The villagers gave him secular clothes, but the Śākyamuni (another title of the Buddha) told him to repent. Why is that?'
The Buddha said, 'It is permissible to wear dyed clothes, but only inside the robes.'
Śāriputra said, 'Why does the World-Honored One (another title of the Buddha) often say that bhikṣus should not place their patra (alms bowl) on the ground, but should hold it with a clean object? If there is no clean object, they should use grass or leaves. Kuṃśuka bhikṣu and his retinue accepted an invitation from King Dinna (a king's name) and held their bowls on clean wooden boards. Why did the World-Honored One scold him, saying, 'This is the behavior of a demon, not the behavior of someone practicing the Dharma (Buddhist teachings)?''
'I said, use clean objects that are not contaminated. If there are no clean objects, then use leaves from grass or trees, and discard them after one use. Do not use bark or the inner layer of trees, because they inherently contain glue. Whether it is glue or lacquer, it will attract dust. If it is already dry, it originally had glue, and it will flow out again when it is wet and hot.'
Śāriputra said to the Buddha, 'Why does the World-Honored One allow bhikṣus to accept offerings of food from donors and regular meals from the Saṃgha (Buddhist monastic community); why did Araṇyati bhikṣu accept an invitation to eat from the elder Anabhaya (an elder's name), but the Tathāgata scolded him, saying, 'He is like a wooden statue. He should not eat human food.'?'
The Buddha said, 'Because it disrupts decorum. When walking for alms, one should only look with the eyes and not accept with the hands. Even non-Buddhist ascetics (Brahmin, practitioners of ancient Hinduism) know how to accept, how much more so should my disciples not accept food? Moreover, regarding food, one must accept all things, except for raw jewels and women offered as gifts. If one is performing a ritual, one should even give the clothes on one's body. If one receives a container of gold, it is considered a donation upon acceptance.'
Śāriputra reported to the Buddha
言：「云何世尊說遮道法，不得飲酒如葶藶子，是名破戒開放逸門。云何迦蘭陀竹園精舍，有一比丘疾病經年，危篤將死。時優波離問言：『汝須何藥？我為汝覓。天上人間乃至十方，是所應用我皆為取。』答曰：『我所須藥是違毗尼，故我不覓，以至於此。寧盡身命無容犯律。』優波離言：『汝藥是何？』答曰：『師言須酒五升。』優波離曰：『若為病開，如來所許。』為乞得酒，服已消差。差已懷慚，猶謂犯律，往至佛所慇勤悔過。佛為說法，聞已歡喜得羅漢道。」
佛言：「酒有多失，開放逸門。飲如葶藶子，犯罪已積。若消病、若非先所斷。」
舍利弗又白佛言：「云何如來常言不得殺眾生乃至蟻子。而以臘月八日，于舍衛國長水河邊，與輸麗外道捔術，先逼以神通力令墮負處，其生慚羞投水自盡。眼視沉沒而不拯救，不亦殺乎？方復告眾言：『輸麗持此惡法惑亂眾生，前世善熟滅此惡身轉生善見，不亦快乎。我諸弟子當於此日設清凈浴洗，浣身垢念除倒見身，若清凈心亦清凈。』似結使人，無有慈悲。」佛言：「大智！汝能為諸未通達者問斯誠要。輸麗外道于無量世中積習邪見，誓障正法。往昔燈明佛時，我行菩薩道。遇一村落，人多癘病，死者縱橫。我採眾藥隨宜救濟，皆得除愈。其中一人
【現代漢語翻譯】 現代漢語譯本：他說：『為什麼世尊說遮止（修行之）道的法門，（規定）不得飲酒，哪怕像葶藶子那麼一點點，（都）是名為破壞戒律，開放放逸之門呢？為什麼在迦蘭陀竹園精舍，有一位比丘生病多年，病情危重，瀕臨死亡。當時優波離（Upali）問他說：『你需要什麼藥？我為你尋找。天上人間乃至十方世界，凡是你能用到的，我都會為你取來。』（比丘）回答說：『我所需要的藥是違反毗尼（Vinaya，戒律）的，所以我沒有去尋找，以至於到了這個地步。寧願捨棄生命，也不容許違犯戒律。』優波離（Upali）問：『你需要的藥是什麼？』（比丘）回答說：『師父說需要酒五升。』優波離（Upali）說：『如果是爲了治病而開許，這是如來（Tathagata）所允許的。』（優波離）為他乞討得到酒，（比丘）服用后病情好轉。病好之後，（比丘）心懷慚愧，仍然認為自己犯了戒律，前往佛陀（Buddha）處慇勤懺悔。佛陀（Buddha）為他說法，（比丘）聽后歡喜，證得阿羅漢（Arhat）道。』
佛陀（Buddha）說：『酒有很多過失，是開放放逸之門。（即使）飲用像葶藶子那麼一點點，（也會）積累罪過。如果是爲了消除疾病，（可以飲用），如果不是，（則不應飲用），（因為）先前已經斷除了（飲酒）。』
舍利弗（Sariputra）又對佛陀（Buddha）說：『為什麼如來（Tathagata）常常說不得殺害眾生，乃至螞蟻。卻在臘月八日，在舍衛國（Sravasti）長水河邊，與輸麗（Suri）外道比試法術，先用神通力逼迫他使其處於失敗的境地，他因為感到慚愧羞辱而投水自盡。您眼看著他沉沒而不去拯救，這不也是殺害嗎？而且還告訴大眾說：『輸麗（Suri）持有這種邪惡的法門迷惑擾亂眾生，（他）前世的善業成熟，滅掉這個邪惡的身體，轉生到善處，不也是很快樂的事情嗎？我的弟子們應當在這一天設定清凈的沐浴，洗去身上的污垢，去除顛倒的見解，如果身心清凈，一切也就清凈了。』（您的行為）好像是結黨營私的人，沒有慈悲心。』佛陀（Buddha）說：『大智啊！你能夠為那些尚未通達的人問這些重要的問題。輸麗（Suri）外道在無量世中積累了邪見，發誓要阻礙正法。往昔在燈明佛（Dipamkara Buddha）時，我修行菩薩道。遇到一個村落，人們大多患有麻風病，死亡的人橫屍遍野。我採集各種藥物，根據情況進行救濟，都使他們痊癒。其中一人
【English Translation】 English version: He said: 'Why does the World-Honored One (世尊, a title for the Buddha) speak of the Dharma (法, teachings) that obstructs the path (of practice), (stating that) one must not drink alcohol, even as little as a seed of Lepidium apetalum (葶藶子, a type of seed), (as it) is called breaking the precepts and opening the gate to indulgence? Why, in the Kalanda Bamboo Grove Monastery (迦蘭陀竹園精舍), was there a Bhikkhu (比丘, monk) who had been ill for many years, his condition critical, on the verge of death? At that time, Upali (優波離, a prominent disciple of the Buddha) asked him: 'What medicine do you need? I will find it for you. In the heavens, in the human realm, and even in the ten directions, whatever you can use, I will obtain it for you.' (The Bhikkhu) replied: 'The medicine I need violates the Vinaya (毗尼, monastic code), so I have not sought it, and that is why I am in this state. I would rather give up my life than allow myself to violate the precepts.' Upali (優波離) asked: 'What is the medicine you need?' (The Bhikkhu) replied: 'The teacher said I need five pints of wine.' Upali (優波離) said: 'If it is permitted for the sake of healing, it is allowed by the Tathagata (如來, the Buddha).' (Upali) begged and obtained the wine for him, and after taking it, the Bhikkhu's condition improved. After recovering, (the Bhikkhu) felt ashamed, still thinking he had violated the precepts, and went to the Buddha (佛) to earnestly repent. The Buddha (佛) preached the Dharma (法) to him, and after hearing it, (the Bhikkhu) rejoiced and attained the state of Arhat (羅漢, enlightened being).'
The Buddha (佛) said: 'Wine has many faults, it opens the gate to indulgence. (Even) drinking as little as a seed of Lepidium apetalum (葶藶子) accumulates offenses. If it is to eliminate illness, (it is permissible), if not, (it should not be consumed), (because) it has already been renounced previously.'
Sariputra (舍利弗, a prominent disciple of the Buddha) again said to the Buddha (佛): 'Why does the Tathagata (如來) often say that one must not kill living beings, even ants? Yet on the eighth day of the twelfth month, at the Changshui River (長水河) near Sravasti (舍衛國), you competed in magical powers with the heretic Suri (輸麗), first forcing him into a losing position with your supernatural powers, and he, feeling ashamed and humiliated, drowned himself in the river. You watched him sink without saving him, isn't that also killing? And you even told the assembly: 'Suri (輸麗) holds this evil Dharma (法) to confuse and disturb sentient beings; his good deeds from previous lives have matured, destroying this evil body and being reborn in a good place, isn't that a happy thing? My disciples should set up a pure bath on this day, wash away the defilements of the body, remove inverted views, and if the body and mind are pure, everything will be pure.' (Your actions) are like those of a factionalist, without compassion.' The Buddha (佛) said: 'Great Wisdom! You are able to ask these important questions for those who have not yet understood. The heretic Suri (輸麗) has accumulated wrong views for countless lifetimes, vowing to obstruct the true Dharma (正法). In the past, during the time of Dipamkara Buddha (燈明佛), I was practicing the Bodhisattva path (菩薩道). I encountered a village where many people suffered from leprosy, and the dead lay scattered everywhere. I collected various medicines and provided relief according to the circumstances, and they were all cured. One of them
名曰不戴(吳音)，是梵志學，自負多能，不肯信服，臨欲終時方復求我。我語之云：『汝先可治，與藥不取；今將氣盡，方復有求，如汝即時非藥能治。』不戴曰：『我今不能復判優劣，愿未來世共決勝負。我若負者當殺身，求生為汝弟子。汝若不如，為我走使。』時我報云：『善哉善哉！』故今生此土與我相值，臨終善熟共契所會。發言失據恥其眷屬，投水自害。身雖死亡，心發善故，生我法中，有勝進故我不救也。」
舍利弗言：「云何于訓戒中，令弟子偏袒右肩。又為迦葉村人說城喻經云：『我諸弟子當正被袈裟，俱覆兩肩勿露肌肉，使上下齊平現福田相，行步庠序。』又言：『勿現胸臆。』於此二言，云何奉持？」
佛言：「修供養時應須偏袒，以便作事。作福田時應覆兩肩，現田文相。云何修供養？如見佛時、問訊師僧時，應隨事相，若拂床、若掃地、若卷衣裳、若周正薦席、若泥地作華、若揵高足下、若灑若移種種供養。云何作福田時？國王請食、入里乞食、坐禪誦經巡行樹下，人見端嚴有可觀也。」
舍利弗復白佛言：「世尊！八部鬼神以何因緣生於惡道而常聞正法？」
佛言：「以二種業：一以惡故生於惡道，二以善故多受快樂。」
又問：「善惡二異，可得同耶
【現代漢語翻譯】 現代漢語譯本： 有一個名叫不戴（吳音，指其名字的音譯），是位梵志（Brahmin，婆羅門），自認為很有才能，不肯信服於我。臨終的時候才來求助於我。我告訴他說：『你本來可以醫治，給你藥也不肯接受；現在氣息將盡，才來求助，像你這種情況，即使是藥也無法醫治了。』不戴說：『我現在已經無法判斷誰優誰劣，希望來世和你決一勝負。我如果輸了，就殺身求生，做你的弟子。你如果不如我，就為我奔走效力。』當時我回答說：『很好很好！』所以今生他來到這片土地與我相遇，臨終時我們善熟地共同回憶起之前的約定。他因為發言失據而感到羞恥，對不起他的家人，於是投水自盡。雖然身體死亡，但因為他發了善心，所以轉生到我的法中，因為他有殊勝的進步，所以我沒有去救他。」
舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）問：『在訓誡中，為什麼讓弟子偏袒右肩？而且為迦葉村人說《城喻經》時說：『我的弟子應當端正地披著袈裟，完全覆蓋兩肩，不要露出肌肉，使上下齊平，顯現福田之相，行走時要有秩序。』又說：『不要露出胸膛。』對於這兩種說法，應該如何奉行呢？』
佛說：『修供養的時候應該偏袒右肩，以便於做事。作為福田的時候應該覆蓋兩肩，顯現田地的紋路之相。什麼是修供養呢？比如見到佛的時候、問候師僧的時候，應該根據具體情況，或者拂拭床鋪、或者掃地、或者捲起衣裳、或者周正地鋪設坐席、或者用泥土製作花朵、或者墊高腳下、或者灑水或者移動物品，進行種種供養。什麼是作為福田的時候呢？國王請吃飯、進入村落乞食、坐禪誦經、在樹下巡行，人們看到你端莊肅穆，值得瞻仰。』
舍利弗又對佛說：『世尊！八部鬼神（Eight kinds of supernatural beings，佛教中的八類護法神）因為什麼因緣而生於惡道，卻又常常聽聞正法呢？』
佛說：『因為兩種業：一是因惡業而生於惡道，二是因善業而多受快樂。』
又問：『善惡兩種不同的性質，可以同時存在嗎？』
【English Translation】 English version: There was one named Bu Dai (吳音, transliteration of his name), a Brahmin (梵志, a member of the priestly caste in Hinduism), who was arrogant and refused to believe in me. Only when he was about to die did he seek my help. I told him, 'You could have been cured earlier, but you refused the medicine. Now that your breath is about to expire, you seek help. In your condition, even medicine cannot cure you.' Bu Dai said, 'I can no longer judge who is superior. I hope to settle the matter with you in the next life. If I lose, I will kill myself and seek rebirth as your disciple. If you are not as good as me, you will be my servant.' At that time, I replied, 'Good, good!' Therefore, in this life, he came to this land and met me. At the time of his death, we both vividly recalled our previous agreement. He felt ashamed for his inappropriate words and let down his family, so he drowned himself. Although his body died, because he had generated good thoughts, he was reborn into my Dharma. Because he had made excellent progress, I did not save him.
Sariputra (舍利弗, one of the Buddha's ten principal disciples, known for his wisdom) asked, 'In the precepts, why are disciples instructed to bare their right shoulder? And in the City Analogy Sutra spoken to the people of Kasyapa Village, it is said, 'My disciples should properly wear the kasaya (袈裟, monastic robe), fully covering both shoulders, not exposing any flesh, making the upper and lower parts even, displaying the appearance of a field of merit, and walking in an orderly manner.' It is also said, 'Do not expose the chest.' How should these two instructions be followed?'
The Buddha said, 'When making offerings, one should bare the right shoulder to facilitate work. When acting as a field of merit, one should cover both shoulders, displaying the appearance of a field's pattern. What is making offerings? For example, when seeing the Buddha, when greeting teachers and monks, one should act according to the specific situation, such as dusting the bed, sweeping the floor, rolling up clothes, properly arranging the seating mat, making flowers from mud, raising the footstool, sprinkling water, or moving objects, performing various offerings. What is acting as a field of merit? When a king invites one for a meal, when entering a village to beg for food, when meditating and reciting scriptures, when walking under trees, people see you as dignified and worthy of respect.'
Sariputra again said to the Buddha, 'World Honored One! What is the cause and condition for the eight classes of gods and demons (八部鬼神, eight kinds of supernatural beings in Buddhism) to be born in evil realms, yet constantly hear the true Dharma?'
The Buddha said, 'It is due to two kinds of karma: first, due to evil karma, they are born in evil realms; second, due to good karma, they receive much happiness.'
He further asked, 'Can good and evil, two different natures, coexist?'
？」
佛言：「亦可得耳。是以八部鬼神皆曰人非人也。天神者，其之先身，以車輿、舍宅、飲食，供養三寶、父母、賢勝之人，猶懷慳儉諂嫉妒者，故受天神身，如普光、凈勝天神等。虛空龍神者，修建德本，廣行檀波羅蜜，不依正念，急性好瞋，故受人非人身，如摩尼光龍王等。夜叉神者，好大布施，或先損害、後加饒益，隨功勝負，故在天上空中地下。乾闥婆者，前生亦少瞋恚，常好佈施，以青蓮自嚴、作眾伎樂，今為此神，常為諸天奏諸伎樂。阿修羅神者，志強，不隨善友所作凈福，好逐幻偽之人作諸邪福，傍于邪師，甚好佈施，又樂觀他斗訟，故受今身。迦婁羅神者，先修大舍，常有高心以倰於物，故受今身。緊那羅神者，昔好勸人發菩提心，未正其志，逐諸邪行，故得今身。摩睺羅伽神者，佈施護法，性好瞋恚，故受今身。人非人等，皆由依附邪師、行諂惡道，以邪亂正俱謂是道，以自建立。夫出世道者，不雜魔邪諂悅之語；諂悅之語非出生死，是入惡道。諂悅邪人所可言說，大觀似道、細則睒鑠。當依正法及行正法者，當得佛法僧力解脫無為。若依相似法、依行邪導師，繫縛生死永淪惡趣。是無知人，非求出世，入邪見網。邪導師者，雖讀眾經，以邪事業矯制邪科，出邪諂法誑惑凡人，以求敬仰
【現代漢語翻譯】 現代漢語譯本 佛說：『也可以這樣理解。因此八部鬼神都說人非人。天神，他們的前身，用車輛、住宅、飲食，供養三寶（佛、法、僧）、父母、賢能殊勝之人，卻仍然懷有吝嗇、虛偽、諂媚、嫉妒之心，所以受天神之身，如普光、凈勝天神等。虛空龍神，修習功德根本，廣泛施行佈施波羅蜜（到達彼岸的方法），但不依循正念，性情急躁，喜歡嗔怒，所以受人非人之身，如摩尼光龍王等。夜叉神，喜歡廣行佈施，或者先損害、后給予饒益，隨著功德的大小，所以在天上、空中、地下。乾闥婆（天上的樂神），前生也少有嗔恚，常常喜歡佈施，用青蓮裝飾自己，演奏各種音樂，今生為此神，常常為諸天演奏各種音樂。阿修羅神（非天），意志剛強，不隨順善友所作的清凈福業，喜歡追隨虛幻偽詐之人作各種邪福，依傍邪師，非常喜歡佈施，又喜歡觀看他人爭鬥訴訟，所以受今生之身。迦婁羅神（金翅鳥），前生修習大的佈施，常常有高傲之心，以此來欺凌他人，所以受今生之身。緊那羅神（天上的樂神），過去喜歡勸人發起菩提心（覺悟之心），但沒有端正自己的志向，追逐各種邪行，所以得到今生之身。摩睺羅伽神（大蟒神），佈施護持佛法，但本性喜歡嗔恚，所以受今生之身。人非人等，都是由於依附邪師、行諂媚邪惡之道，把邪惡混亂的當作正道，以此來建立自己。出世之道，不雜有魔邪諂媚取悅之語；諂媚取悅之語不能使人脫離生死，而是進入惡道。諂媚取悅邪人所說的話，表面上看起來像道，仔細觀察則閃爍不定。應當依循正法以及行持正法的人，才能得到佛法僧的力量，解脫無為。如果依附相似的法、依附行持邪法的導師，就會被束縛在生死之中，永遠沉淪於惡趣。這些無知的人，不是尋求出世，而是進入邪見之網。邪導師，雖然讀誦各種經典，卻用邪惡的事業來矯正邪惡的條文，說出邪惡諂媚之法來欺騙迷惑凡人，以求得他人的尊敬仰慕。'
【English Translation】 English version The Buddha said, 'It can also be understood that way. That is why the eight classes of ghosts and spirits all say 'non-human'. The Devas (gods), in their previous lives, used vehicles, houses, food, and drink to make offerings to the Three Jewels (Buddha, Dharma, Sangha), parents, and virtuous and superior people, yet still harbored stinginess, hypocrisy, flattery, and jealousy, so they received the body of a Deva, such as the Prakasha (radiant light) and Shuddha-jaya (pure victory) Devas, etc. The dragons of empty space cultivated roots of virtue, widely practiced Dana Paramita (perfection of giving), but did not rely on right mindfulness, were quick-tempered and prone to anger, so they received the body of a non-human, such as the Mani-prabha (jewel light) Dragon King, etc. The Yaksha (a type of nature spirit), liked to give great alms, or first harm and then bestow benefit, according to the merit of their deeds, so they reside in the heavens, in the air, or on the earth. The Gandharvas (celestial musicians), in their previous lives also had little anger, often liked to give alms, adorned themselves with blue lotuses, and created various musical performances, now they are these spirits, constantly playing music for the Devas. The Asuras (demi-gods), have strong wills, do not follow the pure meritorious deeds done by good friends, like to follow illusory and false people to do various evil meritorious deeds, rely on evil teachers, greatly like to give alms, and also like to watch others fight and litigate, so they receive their present bodies. The Garudas (mythical birds), in their previous lives cultivated great generosity, often had arrogant hearts and used them to bully others, so they receive their present bodies. The Kinnaras (celestial musicians), in the past liked to encourage people to arouse Bodhicitta (the mind of enlightenment), but did not rectify their aspirations, pursued various evil practices, so they obtained their present bodies. The Mahoragas (great serpent spirits), gave alms and protected the Dharma, but their nature was prone to anger, so they received their present bodies. These non-humans, etc., are all due to relying on evil teachers and practicing flattering and evil ways, taking evil and confusion as the right path, and establishing themselves on this basis. The path of transcendence is not mixed with the words of demons, evil, flattery, and pleasing; flattering and pleasing words cannot liberate one from birth and death, but lead to evil paths. The words spoken by those who flatter and please evil people appear like the path on the surface, but flicker when examined closely. One should rely on the right Dharma and those who practice the right Dharma, then one can obtain the power of the Buddha, Dharma, and Sangha, and attain liberation and non-action. If one relies on similar Dharma and relies on teachers who practice evil, one will be bound in birth and death and forever sink into evil realms. These ignorant people do not seek transcendence, but enter the net of wrong views. Evil teachers, although they read various scriptures, use evil deeds to correct evil rules, utter evil and flattering Dharma to deceive and confuse ordinary people, in order to seek respect and admiration.'
，非人所知說云：『我知。』非人所得說云：『我得。』或人難曰：『那知？那得？』答曰：『空界天神幽中知識密以語我。』或云：『某年某月有利有害，逆相開示，應防應救。此滅彼興、我得汝失。』如是欺誑。薄俗之人，不能深思德本，隨逐邪末失其正見，興造邪業，生顧錢帛、死入惡道：拔舌吞銅百千萬歲；後作畜生亦無量歲；復生為鬼，或在山林曠野河海舍宅，益懷諂誑無有休息，或迷謗行人使失道徑，或示語邪巫言，先亡形服恐動百端、甚可惡賤求人飲食，無有終極。值我弟子心懷正直不失正念者，聞即呵叱，終敢復為。若我弟子心懷怯弱易失心者，從其求免，逾得其便，千端萬緒求索無厭。如是之人無丈夫相，為邪所動，死墮惡趣，甚可悲念。」
舍利弗復白佛言：「八部鬼神，依空為空神、依地為地神耶？」
佛言：「別有地神，如凈華光等。過去世時好修佈施，多瞋難滿、嗜酒喜歌舞，故作此神，著純白之衣，潔凈無垢。」
舍利弗復白佛言：「云何如來告天帝釋及四天大王云：『我不久滅度。汝等各于方土護持我法。我去世后，摩訶迦葉、賓頭盧、君徒般嘆、羅睺羅，四大比丘住不泥洹，流通我法。』」
佛言：「但像教之時信根微薄，雖發信心不能堅固，不能感致諸
【現代漢語翻譯】 現代漢語譯本： 非人（非人類的眾生）所知的事情，他們卻說：『我知道。』非人所能得到的，他們卻說：『我得到了。』有人可能會質問：『你怎麼知道的？你怎麼得到的？』他們會回答說：『是空界的天神在幽暗中秘密地告訴我的。』或者說：『某年某月有利有害，我逆向推算並開示給你，你應該防備和救助。這個滅亡，那個興起；我得到，你失去。』像這樣欺騙誆惑。
那些淺薄庸俗的人，不能深入思考道德的根本，追隨邪惡的末節而失去正確的見解，興造邪惡的行業，活著貪圖錢財，死後墮入惡道：遭受拔舌吞銅的痛苦，經歷百千萬年；之後轉生為畜生，也經歷無量歲月；再次轉生為鬼，或者在山林曠野、河海舍宅中，更加懷著諂媚和欺騙，沒有休息的時候，或者迷惑誹謗行人，使他們迷失道路，或者指示邪惡的巫師，說出死者的衣著形貌，用各種方法恐嚇和迷惑，非常可惡和卑賤，向人索求飲食，沒有終結的時候。如果遇到我的弟子，內心正直，不失去正念，聽到這些就應該呵斥，他們最終不敢再這樣做。如果我的弟子內心怯懦，容易失去正念，順從他們的要求以求免禍，反而更加方便了他們，千方百計地索取，沒有厭足的時候。這樣的人沒有大丈夫的氣概，被邪惡所動搖，死後墮入惡趣，實在令人悲憫。」
「舍利弗（佛陀的十大弟子之一）再次對佛說：『八部鬼神（佛教中的八類護法神），是依附於空而為空神，依附於地而為地神嗎？』
佛說：『另有地神，比如凈華光等。他們在過去世時喜歡修行佈施，但多有嗔恨，難以滿足，嗜酒喜好歌舞，所以做了這樣的神，穿著純白的衣服，潔凈沒有污垢。』
舍利弗再次對佛說：『為什麼如來（佛陀的稱號）告訴天帝釋（忉利天之主）和四大天王（四大天界的統治者）說：『我不久將要滅度。你們各自在自己的方土護持我的佛法。我去世后，摩訶迦葉（佛陀的大弟子之一）、賓頭盧（阿羅漢之一）、君徒般嘆（阿羅漢之一）、羅睺羅（佛陀的兒子），這四大比丘將住世而不入涅槃，流通我的佛法。』？』
佛說：『只是在像法時期（佛法衰微的時期），人們的信心根基微薄，即使發起信心也不能堅定，不能感應招致諸 English version: They say, 'I know,' about things that non-humans (non-human beings) know. They say, 'I have obtained,' about things that non-humans can obtain. Someone might ask, 'How do you know? How did you obtain it?' They would answer, 'The heavenly deities of the empty realm secretly told me in the darkness.' Or they might say, 'In a certain year and month, there will be benefits and harms. I have calculated and revealed it to you in reverse. You should defend against and rescue. This will perish, and that will arise; I will gain, and you will lose.' They deceive and mislead in this way.
Those shallow and vulgar people cannot deeply contemplate the root of virtue, follow the evil branches, and lose their correct views. They create evil karma, greedily seeking wealth while alive, and falling into evil realms after death: suffering the pain of having their tongues pulled out and swallowing copper for hundreds of thousands of years; then being reborn as animals for countless years; and then being reborn as ghosts, either in the mountains, forests, wilderness, rivers, seas, or houses, harboring even more flattery and deception, without rest. They either confuse and slander travelers, causing them to lose their way, or instruct evil sorcerers, speaking of the deceased's clothing and appearance, frightening and confusing them in various ways, being extremely detestable and lowly, begging for food from people without end. If they encounter my disciples who are upright in heart and do not lose their right mindfulness, they should scold them upon hearing these things, and they will ultimately not dare to do it again. If my disciples are timid in heart and easily lose their mindfulness, and comply with their requests to avoid misfortune, it will only make it more convenient for them, seeking and demanding in every possible way, without satisfaction. Such people do not have the character of a great person, are swayed by evil, and fall into evil realms after death, which is truly lamentable.
Shariputra (one of the Buddha's ten great disciples) again said to the Buddha, 'Are the eight classes of ghosts and spirits (the eight types of protective deities in Buddhism) dependent on emptiness to be deities of emptiness, and dependent on earth to be deities of the earth?'
The Buddha said, 'There are separate earth deities, such as Pure Flower Light and others. In past lives, they liked to practice giving, but were often angry, difficult to satisfy, and fond of drinking and dancing, so they became such deities, wearing pure white clothes, clean and without defilement.'
Shariputra again said to the Buddha, 'Why did the Tathagata (title of the Buddha) tell Indra (ruler of the Trayastrimsa Heaven) and the Four Heavenly Kings (rulers of the Four Heavenly Kingdoms), 'I will soon enter Parinirvana. Each of you should protect my Dharma in your respective lands. After my passing, Mahakashyapa (one of the Buddha's great disciples), Pindola (one of the Arhats), Kundopadhana (one of the Arhats), and Rahula (the Buddha's son), these four Bhikkhus will remain in the world without entering Nirvana, and propagate my Dharma'?'
The Buddha said, 'It is only during the Image Dharma period (the period of decline of the Dharma) that people's roots of faith are weak, and even if they generate faith, they cannot be steadfast, and cannot attract the
【English Translation】 They say, 'I know,' about things that non-humans (non-human beings) know. They say, 'I have obtained,' about things that non-humans can obtain. Someone might ask, 'How do you know? How did you obtain it?' They would answer, 'The heavenly deities of the empty realm secretly told me in the darkness.' Or they might say, 'In a certain year and month, there will be benefits and harms. I have calculated and revealed it to you in reverse. You should defend against and rescue. This will perish, and that will arise; I will gain, and you will lose.' They deceive and mislead in this way. Those shallow and vulgar people cannot deeply contemplate the root of virtue, follow the evil branches, and lose their correct views. They create evil karma, greedily seeking wealth while alive, and falling into evil realms after death: suffering the pain of having their tongues pulled out and swallowing copper for hundreds of thousands of years; then being reborn as animals for countless years; and then being reborn as ghosts, either in the mountains, forests, wilderness, rivers, seas, or houses, harboring even more flattery and deception, without rest. They either confuse and slander travelers, causing them to lose their way, or instruct evil sorcerers, speaking of the deceased's clothing and appearance, frightening and confusing them in various ways, being extremely detestable and lowly, begging for food from people without end. If they encounter my disciples who are upright in heart and do not lose their right mindfulness, they should scold them upon hearing these things, and they will ultimately not dare to do it again. If my disciples are timid in heart and easily lose their mindfulness, and comply with their requests to avoid misfortune, it will only make it more convenient for them, seeking and demanding in every possible way, without satisfaction. Such people do not have the character of a great person, are swayed by evil, and fall into evil realms after death, which is truly lamentable. Shariputra (one of the Buddha's ten great disciples) again said to the Buddha, 'Are the eight classes of ghosts and spirits (the eight types of protective deities in Buddhism) dependent on emptiness to be deities of emptiness, and dependent on earth to be deities of the earth?' The Buddha said, 'There are separate earth deities, such as Pure Flower Light and others. In past lives, they liked to practice giving, but were often angry, difficult to satisfy, and fond of drinking and dancing, so they became such deities, wearing pure white clothes, clean and without defilement.' Shariputra again said to the Buddha, 'Why did the Tathagata (title of the Buddha) tell Indra (ruler of the Trayastrimsa Heaven) and the Four Heavenly Kings (rulers of the Four Heavenly Kingdoms), 'I will soon enter Parinirvana. Each of you should protect my Dharma in your respective lands. After my passing, Mahakashyapa (one of the Buddha's great disciples), Pindola (one of the Arhats), Kundopadhana (one of the Arhats), and Rahula (the Buddha's son), these four Bhikkhus will remain in the world without entering Nirvana, and propagate my Dharma'?' The Buddha said, 'It is only during the Image Dharma period (the period of decline of the Dharma) that people's roots of faith are weak, and even if they generate faith, they cannot be steadfast, and cannot attract the
佛弟子。雖專到累年，不如佛在世時一念之善，其極慊至無復二向。汝為證信，隨事厚薄為現佛像僧像，若空中言、若作光明乃至夢想，令其堅固，彌勒下生聽汝泥洹。」
舍利弗復白佛言：「如來現世二十年前，度諸弟子，無有常施，隨有便施。自二十年後，施多定物。是義云何？」
佛言：「有長者子名曰分若多羅，宿有善根，生婆羅門家，樂欲舍家修無上道。隨大目犍連，于巴連弗邑天王精舍求受具戒。目連語云：『汝可七日七夜悔汝先罪皆使清凈。無諸妨障者，我當爲汝從僧中乞。』分若多羅言：『云何得知妨障已滅？云何得知我受得戒？仰愿諸佛加我威神，令我罪滅得見得戒之相。』佛言：『汝但勤誠，誠至自見。』分若白佛：『謹奉尊教。』懇惻日夜到第五夕，于其室中雨種種物，若巾若帊、若拂若帚、若刀若斧、若錐若鏟，次第分別墮其目前。分若多羅生歡喜心、生得果心。滿七日已，具白目連。目連問我，我語之曰：『是離塵相拂割之物也。當以嚫師，師其緣也。』夫受戒者，隨其力辦可以為施，不限於此、不必備此。」
舍利弗復白佛言：「世尊！有諸檀越造僧伽藍厚置資給供，來世僧有似出家僧，非時就典食僧索食而食。與者、食者得何等罪？其本檀越得何等福？」
【現代漢語翻譯】 現代漢語譯本：佛弟子，即使專心修行多年，也不如佛陀在世時一念善心，因為那是最真誠、最純粹的。你可以為他們作證，根據他們佈施的多少，為他們顯現佛像、僧像，或者在空中顯現聲音、光明，甚至在夢中顯現，使他們的信心更加堅定，這樣，等到彌勒菩薩下生時，你就可以入涅槃了。
舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）又對佛說：『如來（Tathāgata，佛的稱號之一）在世的前二十年，度化弟子，沒有固定的佈施，隨緣佈施。自從二十年後，佈施的物品就多了，也有了定額。這是什麼道理呢？』
佛說：『有一個長者（wealthy man）的兒子，名叫分若多羅（Vīraka-tāra，人名），宿世有善根，出生在婆羅門（Brahmin，印度教祭司階層）家，喜歡捨棄家庭，修無上道。他跟隨大目犍連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通著稱），在巴連弗邑（Pāṭaliputra，古印度城市名）的天王精舍（monastery）求受具足戒（full monastic vows）。目連（Maudgalyāyana，即大目犍連的簡稱）對他說：「你可以用七天七夜的時間懺悔你過去的罪業，使它們都清凈。如果沒有什麼妨礙，我就為你從僧團中乞求。」分若多羅說：「怎樣才能知道妨礙已經消除？怎樣才能知道我能夠受戒？希望諸佛（Buddhas）加持我的威神（spiritual power），使我的罪業消除，能夠見到得戒的征相。」佛說：「你只要勤奮真誠，真誠到了自然就能見到。」分若對佛說：「謹遵您的教誨。」他懇切地日夜懺悔，到了第五個晚上，在他的房間里下起了種種東西，像毛巾、頭巾、拂塵、掃帚、刀、斧、錐子、鏟子，依次分別掉落在他的面前。分若多羅生起了歡喜心，生起了得到果位的心。滿了七天之後，他把情況全部告訴了目連。目連問我，我告訴他說：「這些是遠離塵垢、拂拭割除之物。應當用它們來供養師父，這是師父的因緣。」凡是受戒的人，根據自己的能力可以進行佈施，不限於這些，也不必全部具備這些。』
舍利弗又對佛說：『世尊（Bhagavan，佛的稱號之一）！有些施主（dānavati，generous donors）建造僧伽藍（saṃghārāma，寺院），大量地提供物資，供養未來的僧人。未來的僧人中有像出家僧人的，在非時（inopportune time）向典食僧（monastery cook）索要食物而吃。給予食物的人和吃食物的人會得到什麼樣的罪過？最初的施主會得到什麼樣的福報？』
【English Translation】 English version: 'A disciple of the Buddha, even if they diligently practice for many years, is not equal to a single thought of goodness when the Buddha was alive, for that is the most sincere and pure. You can be a witness for them, manifesting Buddha images, Sangha (monastic community) images, or even sounds and light in the sky, or even in dreams, according to the amount of their offerings, so that their faith becomes more firm. In this way, when Maitreya (the future Buddha) descends, you can enter Nirvana (liberation).'
Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) then said to the Buddha: 'In the first twenty years of the Tathāgata's (one of the titles of the Buddha) life, when he was converting disciples, there were no fixed offerings, but offerings were made according to circumstances. Since twenty years later, there have been more offerings and fixed amounts. What is the reason for this?'
The Buddha said: 'There was a son of a wealthy man (dānavati), named Vīraka-tāra (name of a person), who had good roots from past lives. He was born into a Brahmin (the priestly class in Hinduism) family and liked to abandon his family to cultivate the unsurpassed path. He followed Mahāmaudgalyāyana (one of the ten great disciples of the Buddha, known for his supernatural powers) and sought full monastic vows (ordination) at the Tianwang (Heavenly King) Monastery in Pāṭaliputra (ancient Indian city). Maudgalyāyana (short for Mahāmaudgalyāyana) said to him: 'You can spend seven days and seven nights repenting of your past sins, so that they are all purified. If there are no obstacles, I will beg for you from the Sangha (monastic community).' Vīraka-tāra said: 'How can I know that the obstacles have been eliminated? How can I know that I can receive the precepts? I hope that the Buddhas (enlightened beings) will bless me with their spiritual power (adhisthana), so that my sins will be eliminated and I can see the signs of receiving the precepts.' The Buddha said: 'As long as you are diligent and sincere, you will naturally see it when you are sincere.' Vīraka said to the Buddha: 'I respectfully follow your teachings.' He earnestly repented day and night, and on the fifth night, various things rained down in his room, such as towels, turbans, dusters, brooms, knives, axes, awls, and shovels, which fell in front of him one after another. Vīraka-tāra felt joy and a mind of attaining fruition. After seven days, he told Maudgalyāyana everything. Maudgalyāyana asked me, and I told him: 'These are things for removing dust, wiping, cutting, and removing. They should be offered to the teacher, as this is the teacher's condition.' Those who receive the precepts can make offerings according to their ability, not limited to these, and not necessarily having all of them.'
Śāriputra then said to the Buddha: 'Bhagavan (one of the titles of the Buddha)! Some generous donors (dānavati) build Saṃghārāmas (monasteries) and provide a large amount of supplies to support future monks. Among the future monks, there are those who resemble monks and ask the monastery cook (bhattāgāraka) for food at inappropriate times (vikāla) and eat it. What kind of sin will those who give food and those who eat food incur? What kind of merit will the original donors receive?'
佛言：「非時食者，是破戒人、是犯盜人。非時與者，亦破戒人，亦犯盜人，盜檀越物是不與取。非施主意，施主無福。以失物故，猶有發心置立之善。」
舍利弗言：「時受時食，食不盡者非時復食；或有時受、至非時食。復得福不？」
佛言：「時食凈者，是即福田、是即出家、是即僧伽、是即天人良友、是即天人導師。其不凈者，猶為破戒，是大劫盜，是即餓鬼、為罪窟宅。非時索者，以時非時非時輒與。是典食者，是名退道、是名惡魔、是名三惡道、是名破器、是癩病人，壞善果故，偷乞自活。是故諸婆羅門不非時食，外道梵志亦不邪食，況我弟子知法行法而當爾耶？凡如此者，非我弟子，是盜我法利著無法人。盜名盜食，非法之人。盜與、盜受一團一撮片鹽片酢，死墮燋腸地獄，吞熱鐵丸。從地獄出生豬狗中，食諸不凈。又生惡鳥，人怪其聲。後生餓鬼，還伽藍中處，都圊內啖食糞穢，並百千萬歲。更生人中，貧窮下賤，人所棄惡，所可言說人不信用。不如盜一人物，其罪尚輕。割奪多人故、良福田故、斷絕出世道故。」
舍利弗復白佛言：「如來宗親多有出家，為自發心？為佛神力耶？」
佛言：「諸釋憍慢著樂，何能愿樂？特是父王宣勒，宗室生二子者，一人隨我。阿那律久
【現代漢語翻譯】 現代漢語譯本 佛說：『不是規定時間吃的，是破壞戒律的人，是犯盜竊罪的人。不是規定時間給與食物的，也是破壞戒律的人，也是犯盜竊罪的人，盜竊施捨者的東西是不予而取。不符合施主的心意，施主就沒有福報。因為失去財物，仍然有發心建立功德的機會。』 舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）說：『在規定時間接受和食用食物，吃不完的食物在非規定時間再次食用；或者在規定時間接受食物，到非規定時間才食用。這樣還能得到福報嗎？』 佛說：『在規定時間食用清凈食物的人，就是福田，就是出家人，就是僧團，就是天人和人的良友，就是天人和人的導師。那些不清凈的人，仍然是破壞戒律，是大劫盜，就是餓鬼，是罪惡的巢穴。不是規定時間索取食物的人，無論是不是規定時間都隨意給與。這樣的典食者，是退失道心，是惡魔，是墮入三惡道，是破損的器皿，是麻風病人，因為破壞了善果，靠偷乞來維持生活。因此，婆羅門（Brahmin，古印度僧侶階層）不在非規定時間食用食物，外道梵志（ascetic，苦行者）也不邪食，更何況我的弟子們，知道佛法並按照佛法修行，怎麼會這樣做呢？凡是這樣做的人，不是我的弟子，是盜取我的佛法利益，執著于沒有佛法的人。盜取名聲，盜取食物，非法之人。盜取給與，盜取接受，即使是一小團、一小撮、一片鹽、一片醋，死後也會墮入燋腸地獄，吞食熱鐵丸。從地獄出生后，會轉生為豬狗，食用各種不乾淨的東西。又會轉生為惡鳥，人們厭惡它的叫聲。之後轉生為餓鬼，還在寺院中，在廁所里吃糞便，經歷百千萬年。再次轉生為人，貧窮下賤，被人厭惡，說的話沒有人相信。這還不如盜竊一個人的財物，罪過還輕一些。因為割奪了眾多人的利益，破壞了良田福地，斷絕了出世的道路。』 舍利弗再次對佛說：『如來（Tathāgata，佛陀的稱號之一）的宗親中有很多人出家，是他們自己發心？還是佛的神力呢？』 佛說：『那些釋迦族人（Śākya，佛陀所屬的種族）憍慢放縱，貪圖享樂，怎麼會願意出家呢？只是因為父王的命令，宗室中生了兩個兒子的，其中一人跟隨我。阿那律（Anuruddha，佛陀十大弟子之一，以天眼第一著稱）很久……』
【English Translation】 English version The Buddha said: 'Those who eat at improper times are those who break the precepts and commit theft. Those who give food at improper times are also those who break the precepts and commit theft, stealing from the donors without their consent. If it is not according to the donor's intention, the donor will have no merit. Because of the loss of property, there is still the opportunity to generate the intention to establish merit.' Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) said: 'If one receives and eats food at the proper time, and what is not finished is eaten again at an improper time; or if one receives food at the proper time but eats it at an improper time, will one still gain merit?' The Buddha said: 'Those who eat pure food at the proper time are fields of merit, are renunciants, are the Sangha (Saṃgha, the Buddhist community), are good friends of gods and humans, and are guides of gods and humans. Those who are impure are still breaking the precepts, are great robbers, are hungry ghosts, and are dwellings of sin. Those who ask for food at improper times give it whenever it is requested, whether it is the proper time or not. Such stewards are said to be regressing from the path, are demons, are falling into the three evil realms, are broken vessels, and are lepers, because they destroy good results and live by stealing and begging. Therefore, Brahmins (Brahmin, the priestly class in ancient India) do not eat at improper times, and ascetic (ascetic, practitioners of austerity) do not eat improperly, let alone my disciples who know and practice the Dharma (Dharma, the teachings of the Buddha)? Whoever does this is not my disciple, but steals my Dharma benefits and clings to those without Dharma. Stealing fame, stealing food, being an unlawful person. Stealing giving, stealing receiving, even a small lump, a small pinch, a slice of salt, a slice of vinegar, after death, one will fall into the Scorched Intestine Hell, swallowing hot iron balls. After being born from hell, one will be reborn as pigs and dogs, eating all kinds of unclean things. One will also be reborn as evil birds, and people will hate their cries. Later, one will be reborn as a hungry ghost, still in the monastery, eating feces in the toilet, for hundreds of millions of years. Reborn again as a human, one will be poor and lowly, hated by people, and no one will believe what one says. This is worse than stealing the property of one person, the sin is still lighter. Because one has deprived the benefits of many people, destroyed the good field of merit, and cut off the path of liberation.' Śāriputra again said to the Buddha: 'Many of the Tathāgata's (Tathāgata, one of the titles of the Buddha) relatives have renounced the world. Is it because of their own intention or the Buddha's divine power?' The Buddha said: 'Those Śākyas (Śākya, the clan to which the Buddha belonged) are arrogant and indulgent in pleasure, how could they be willing to renounce the world? It is only because of the king's order that if two sons are born in the clan, one of them must follow me. Anuruddha (Anuruddha, one of the ten great disciples of the Buddha, known as the foremost in divine vision) has long...'
積善根深樂正法，攜率釋子跋提難提、金毗羅、難陀、跋難陀、阿難陀、提婆達多、優波離，澡浴清凈來至我所欲求出家。時有上座名毗羅茶，別度阿難、阿難陀。次一上座名婆修羅，別度提婆達多、跋難陀。唯阿難修不忘禪，宿習總持，于少時中得佛覺三昧，積百萬川水攬以為雨，雨水奔流入于大海。阿難手從海中取以分別，色味不雜，還置本源，無有漏失。」
文殊師利白佛言：「世尊！舍利弗者，如來常言，其于聲聞中智慧第一，不謂小心能問要義。」
佛言：「其久種明悟，發揚我法，以諸慧利利眾生故。」
「云何如來說父母恩大不可不報，又言師僧之恩不可稱量。其誰為最？」
佛言：「夫在家者，孝事父母在於膝下，莫以報生長與之等，以生育恩深故言大也。若從師學開發知見，次恩大也。夫出家者，舍其父母生死之家，入法門中受微妙法，師之力也。生長法身、出功德財、養智慧命，功莫大也，追其所生乃次之耳。」
又言：「當何名斯經？」
佛言：「當名『菩薩問喻』，以廣大故。又名『舍利弗問』。」
爾時四眾聞說是已，五十新學比丘，信根成立、法眼清凈。舊德、天人八部等，皆大歡喜，作禮而去。
舍利弗問經
【現代漢語翻譯】 現代漢語譯本：積累深厚的善根，喜好純正的佛法，帶領著釋迦牟尼佛的弟子跋提難提（Bhadra-nandi，賢喜）、金毗羅（Kimbhīra，金怖）、難陀（Nanda，歡喜）、跋難陀（Upananda，近喜）、阿難陀（Ānanda，慶喜）、提婆達多（Devadatta，天授）、優波離（Upāli，近執），沐浴清凈後來到我這裡，想要出家。當時有一位上座名叫毗羅茶（Virocana，光明遍照），分別度化了阿難（Ānanda，慶喜）和阿難陀（Ānanda，慶喜）。接著一位上座名叫婆修羅（Vasura，富饒），分別度化了提婆達多（Devadatta，天授）和跋難陀（Upananda，近喜）。只有阿難（Ānanda，慶喜）修習不忘失的禪定，過去世的習氣積累成為總持，在很短的時間內就獲得了佛覺三昧。就好比彙集百萬條河流的水，聚集起來成為一場大雨，雨水奔騰流入大海。阿難（Ānanda，慶喜）用手從海中取水，能夠分辨出水的顏色和味道，不會混雜，然後放回原來的源頭，沒有絲毫遺漏。」
文殊師利菩薩（Mañjuśrī，妙吉祥）對佛說：「世尊！舍利弗（Śāriputra，舍利子）尊者，如來您常說，他在聲聞弟子中智慧第一，沒想到如此謹慎小心，也能問到如此重要的義理。」
佛說：「他長久以來就種下了明悟的種子，能夠發揚我的佛法，用各種智慧利益眾生。」
「為什麼如來說父母的恩情廣大，不可不報，又說師父和僧眾的恩情不可稱量。哪一種恩情最為重要呢？」
佛說：「在家的人，孝順父母，在父母身邊侍奉，沒有什麼可以和父母養育之恩相比，因為生育的恩情深重，所以說父母的恩情最為廣大。如果跟隨師父學習，開發智慧和見解，師父的恩情也很廣大。出家的人，捨棄父母和生死的家庭，進入佛法的門徑中，接受微妙的佛法，這是師父的力量。師父增長我們的法身，生出功德的財富，養育智慧的生命，功勞沒有比這更大的了，追念父母的生育之恩只能排在其次。」
佛又說：「這部經應當叫什麼名字呢？」
佛說：「應當叫做『菩薩問喻』，因為它內容廣大。也可以叫做『舍利弗問』。」
當時，四眾弟子聽聞佛說完這部經，五十位新學的比丘，信根得以確立，法眼得以清凈。原有的德行深厚的弟子、天龍八部等等，都非常歡喜，行禮后離去。
《舍利弗問經》
【English Translation】 English version: 'Accumulating deep roots of goodness and delighting in the correct Dharma, they led Śākyamuni Buddha's disciples Bhadra-nandi (Bhadra-nandi, Auspicious Joy), Kimbhīra (Kimbhīra, Golden Fear), Nanda (Nanda, Joy), Upananda (Upananda, Near Joy), Ānanda (Ānanda, Bliss), Devadatta (Devadatta, God-given), and Upāli (Upāli, Near Holding), having bathed and purified themselves, came to me desiring to renounce the world. At that time, there was a senior monk named Virocana (Virocana, Universally Shining Light), who separately ordained Ānanda (Ānanda, Bliss) and Ānanda (Ānanda, Bliss). Next, a senior monk named Vasura (Vasura, Wealthy) separately ordained Devadatta (Devadatta, God-given) and Upananda (Upananda, Near Joy). Only Ānanda (Ānanda, Bliss) cultivated the samadhi of non-forgetfulness, his past habits accumulating into total retention, and in a short time, he attained the Buddha-awakening samadhi. It is like gathering the water of a million rivers, accumulating it into a great rain, the rainwater rushing into the sea. Ānanda (Ānanda, Bliss) took water from the sea with his hand, able to distinguish the color and taste of the water, without mixing, and then put it back to its original source, without any loss.'
Mañjuśrī (Mañjuśrī, Gentle Glory) said to the Buddha: 'World Honored One! Venerable Śāriputra (Śāriputra, Relic Son), the Tathagata (Tathāgata, Thus Come One) often says that he is the foremost in wisdom among the Śrāvaka (Śrāvaka, Hearer) disciples, I did not expect that such caution and care could ask about such important meanings.'
The Buddha said: 'He has long planted the seeds of enlightenment, able to promote my Dharma, using various wisdoms to benefit sentient beings.'
'Why does the Tathagata (Tathāgata, Thus Come One) say that the kindness of parents is vast and must be repaid, and also say that the kindness of teachers and the Sangha (Sangha, community) is immeasurable. Which kindness is the most important?'
The Buddha said: 'For those who are at home, filial piety towards parents is to serve them at their knees. Nothing can be compared to the kindness of parents in raising and nurturing, because the kindness of giving birth is profound, so it is said that the kindness of parents is the greatest. If one follows a teacher to learn and develop wisdom and understanding, the teacher's kindness is also great. For those who have renounced the world, abandoning their parents and the family of birth and death, entering the path of the Dharma, and receiving the subtle Dharma, this is the power of the teacher. The teacher increases our Dharma body, generates the wealth of merit, and nourishes the life of wisdom. No merit is greater than this, and remembering the kindness of parents in giving birth can only be ranked second.'
The Buddha also said: 'What should this sutra be called?'
The Buddha said: 'It should be called 'Bodhisattva's Question Metaphor', because its content is vast. It can also be called 'Śāriputra's Question'.'
At that time, when the fourfold assembly heard the Buddha finish speaking this sutra, fifty newly learning Bhikshus (Bhikshus, Monks), their roots of faith were established, and their Dharma eyes were purified. The original virtuous and profound disciples, the eight classes of gods and dragons, etc., were all very happy, paid their respects, and departed.
The Śāriputra Question Sutra