T25n1507_分別功德論
大正藏第 25 冊 No. 1507 分別功德論
No. 1507
分別功德論卷第一
失譯人名附後漢錄
建初偈所說曰迦葉思惟正法本者，謂思惟經法言教甚多。何以知之？迦葉即以比較明其多少。較法從十驢始，云十驢力不如一凡駱駝力，十凡駱駝力不如一凡象力，十凡象不如一細腳象力，十細腳象不如一盜食象力，十盜食象不如一蓮華象力，十蓮華象不如一青蓮華象力，十青蓮華象不如一紅蓮華象力，十紅蓮華象不如一白蓮華象力，十白蓮華象不如一雪山象力，十雪山象不如一香象力。從驢至香象為一分，如是八萬四千香象，以較皮表裡，書經滿如是數香象比載。阿難所聞所知事，粗可都較知大數；欲一一演其文字者，畢壽不能暢也。
思惟經法甚為浩大，云何當使流佈天下，千載眾生得蒙法澤耶？深思至理，誰能撰法？唯有阿難乃能集耳。迦葉即時鳴揵槌集眾。於時尋有八萬四千諸羅漢等承命來集，此等無漏皆是俱解脫人。所以召此諸賢聖者，以其盡能入滅盡定故也。諸有入滅盡定者，能使眾生現世得福、濟其苦厄。大千世界諸無著等其數難算，除諸三道，各各一倍。今但錄利根俱解脫，能以滅盡定度脫眾生，是故稱為福田。何以明之？昔日天帝釋福盡命終，
【現代漢語翻譯】 現代漢語譯本： 《分別功德論》卷第一 （失譯人名附後漢錄）
建初偈中所說，摩訶迦葉（Mahākāśyapa，佛教重要弟子，以頭陀苦行著稱）思惟正法之本，是指他思惟經法言教甚多。何以得知？迦葉即以比較來明其多少。較量經法從十頭驢開始，說十頭驢的力量不如一頭普通的駱駝，十頭普通的駱駝的力量不如一頭普通的大象，十頭普通的大象不如一頭細腳象的力量，十頭細腳象不如一頭盜食象的力量，十頭盜食象不如一頭蓮華象的力量，十頭蓮華象不如一頭青蓮華象的力量，十頭青蓮華象不如一頭紅蓮華象的力量，十頭紅蓮華象不如一頭白蓮華象的力量，十頭白蓮華象不如一頭雪山象的力量，十頭雪山象不如一頭香象的力量。從驢到香象為一分，像這樣八萬四千頭香象，用來較量經書的皮和里，書寫的經文裝滿如此數量的香象才能載完。阿難（Ānanda，釋迦牟尼佛的十大弟子之一，以記憶力超群著稱）所聞所知的事，大概可以比較得知其大概的數量；如果想要一一演說其中的文字，即使窮盡一生也無法詳盡地表達。
思惟經法甚為浩大，如何才能使之流佈天下，使千載之後的眾生能夠得到佛法的恩澤呢？深入思考至理，誰能夠編輯佛法呢？只有阿難才能夠集結佛法。迦葉即時敲響揵槌（犍椎，寺院中召集僧眾的法器）召集大眾。當時立刻有八萬四千諸羅漢（Arhat，佛教修行 достигший высшей цели）等奉命前來集會，這些都是無漏（指斷絕了一切煩惱）的俱解脫人（指既斷除了煩惱障，又斷除了所知障的修行者）。之所以召集這些賢聖，是因為他們都能進入滅盡定（Nirodha-samāpatti，一種甚深的禪定狀態）的緣故。諸位能夠進入滅盡定的人，能夠使眾生在現世得到福報、救濟他們的苦難。大千世界諸無著（指沒有執著的人）等，其數量難以計算，除去諸三道（指欲界、色界、無色界），各各增加一倍。現在只記錄那些根器敏利、俱解脫，能夠以滅盡定來度脫眾生的人，因此稱他們為福田（指能夠為眾生帶來福報的殊勝對像）。憑什麼來證明這一點呢？從前天帝釋（Śakra，佛教中的護法神）福報享盡即將命終，
【English Translation】 English version: No. 1507 Discourse on Discrimination of Merits and Virtues, Volume 1 (Name of the translator lost, appended to the Later Han Records)
The Jianchu Gatha states that Mahākāśyapa (one of the principal disciples of the Buddha, known for his ascetic practices) contemplated the essence of the Right Dharma, meaning he contemplated a great deal of sutras and teachings. How do we know this? Kāśyapa used a comparison to illustrate the quantity. The comparison of the Dharma began with ten donkeys, saying that the strength of ten donkeys is not equal to the strength of one ordinary camel, the strength of ten ordinary camels is not equal to the strength of one ordinary elephant, the strength of ten ordinary elephants is not equal to the strength of one slender-footed elephant, the strength of ten slender-footed elephants is not equal to the strength of one thieving elephant, the strength of ten thieving elephants is not equal to the strength of one lotus elephant, the strength of ten lotus elephants is not equal to the strength of one blue lotus elephant, the strength of ten blue lotus elephants is not equal to the strength of one red lotus elephant, the strength of ten red lotus elephants is not equal to the strength of one white lotus elephant, the strength of ten white lotus elephants is not equal to the strength of one snow mountain elephant, the strength of ten snow mountain elephants is not equal to the strength of one fragrant elephant. From donkey to fragrant elephant is one unit, and there are eighty-four thousand fragrant elephants like this. Using these to compare the leather covers and insides of the scriptures, the written scriptures would fill so many fragrant elephants that they could carry them all. What Ānanda (one of the ten major disciples of Shakyamuni Buddha, known for his exceptional memory) heard and knew can be roughly compared to know the approximate quantity; if one wanted to explain each and every word, one could not fully express it even in a lifetime.
Contemplating the Dharma is vast and profound, how can we make it spread throughout the world, so that sentient beings thousands of years later can receive the grace of the Dharma? Deeply contemplating the ultimate truth, who can compile the Dharma? Only Ānanda can gather the Dharma. Kāśyapa immediately struck the gandi (a wooden or metal percussion instrument used in monasteries to summon monks) to gather the assembly. At that time, eighty-four thousand Arhats (those who have attained the highest goal in Buddhism) and others immediately came to the assembly upon command. These are all free from outflows (referring to the cessation of all defilements) and are liberated in both ways (referring to practitioners who have eliminated both the afflictive and cognitive obscurations). The reason for summoning these virtuous and holy ones is that they can all enter the Nirodha-samāpatti (a profound state of meditative absorption). Those who can enter the Nirodha-samāpatti can enable sentient beings to receive blessings in this life and relieve their suffering. The number of those without attachments in the great thousand world system is difficult to calculate, excluding the three realms (desire realm, form realm, formless realm), each increased by a factor of one. Now, only those with sharp faculties, liberated in both ways, who can liberate sentient beings with the Nirodha-samāpatti are recorded, therefore they are called fields of merit (referring to the supreme objects that can bring blessings to sentient beings). How can we prove this? Formerly, Śakra (a protective deity in Buddhism), the lord of the gods, was about to die when his blessings were exhausted,
時五瑞應至，心即恐懼欲求救護。正欲至佛所求救，唸佛恩寬緩，懼不解命急。念舍利弗、目連等，亦恐不能濟命。唯有大迦葉，以滅盡定力尋濟危急，即往迦葉所。時迦葉適欲至貧家福度。諦念正欲現天身，懼恐不受我施。便於中路現作草屋，羸病在中。迦葉從乞，病人即申手施食。迦葉以缽受之，變成甘露。還現天身於虛空中。迦葉曰：「何以妄語誑我耶？」天答曰：「不妄語，我至誠施。我是天帝，五瑞至命欲終，故來求愿。愿濟我命。」迦葉即默然可之。天至佛所聽法，須臾便睡，睡即覺。佛語天帝：「汝向已死。今已還活，不復命終。」還複本身。此即是迦葉滅盡定力之所感也。迦葉所以用滅盡定力最勝者，以迦葉本是辟支佛故也。夫辟支佛法，不說法教化，專以神足感動三昧變現。大迦葉雖復羅漢取證，本識猶存。向所錄八萬四千眾，德能所感功齊迦葉。
難曰：迦葉以本是辟支佛，故稱其勝。此等羅漢復是辟支佛耶？答曰：雖非辟支佛，遍習滅盡定，其力是同。以是故言，迦葉、眾僧，眾生福田也。
偈云盡得羅漢心解脫者，俱解脫也。
偈云已脫縛著處福田者，謂迦葉所集八萬四千眾皆得俱解脫，以滅盡定能使眾生現世脫苦、后獲涅槃，故曰處福田也。
偈雲集四部者，略
【現代漢語翻譯】 現代漢語譯本：當時天帝五種衰相顯現，內心非常恐懼，想要尋求救護。正想要到佛陀那裡尋求救護，又想到佛陀的恩德雖然廣大，但恐怕不能及時解除眼前的危急。想到舍利弗（智慧第一的佛陀弟子）、目連（神通第一的佛陀弟子）等，也恐怕不能救命。只有大迦葉（頭陀第一的佛陀弟子），能夠以滅盡定（一種甚深的禪定）的力量迅速解除危急，於是前往迦葉所在之處。當時迦葉正要去貧困人家接受供養，為他們帶來福報。天帝心想，如果直接以天神之身出現，恐怕迦葉不會接受我的佈施。於是在半路顯現為一間茅草屋，一個體弱多病的病人躺在其中。迦葉前去乞食，病人立即伸手佈施食物。迦葉用缽接住食物，食物立刻變成甘露。迦葉隨即在虛空中顯現出天神之身。迦葉說：『你為何要妄語欺騙我呢？』天帝回答說：『我沒有妄語，我是真心誠意地佈施。我是天帝，五種衰相顯現，壽命將盡，所以前來祈求。希望您能救我的性命。』迦葉聽后默然答應。天帝到佛陀那裡聽聞佛法，一會兒就睡著了，睡醒后立刻恢復了精神。佛陀告訴天帝：『你剛才已經死了。現在又活了過來，不會再死了。』天帝恢復了原來的天神之身。這都是迦葉滅盡定力的作用。迦葉之所以運用滅盡定的力量最為殊勝，是因為迦葉本來就是辟支佛（無師自悟的聖者）。辟支佛的修行方式，是不說法教化，而是專門以神通和三昧（禪定）來感化眾生。大迦葉雖然已經證得阿羅漢果位，但他作為辟支佛的本識仍然存在。前面所記載的八萬四千大眾，他們的功德和能力所產生的感應，與迦葉是相同的。 有人提問：迦葉因為本來是辟支佛，所以才稱讚他的殊勝。那麼這些阿羅漢也是辟支佛嗎？回答說：雖然他們不是辟支佛，但普遍修習滅盡定，他們的力量是相同的。因此說，迦葉和這些僧眾，都是眾生的福田。 偈語說：『完全證得阿羅漢果位，內心解脫的人，就是俱解脫（身心都得到解脫）。』 偈語說：『已經脫離束縛，安住于福田的人』，指的是迦葉所聚集的八萬四千大眾都證得了俱解脫，因為滅盡定能夠使眾生在現世脫離痛苦，將來獲得涅槃，所以說他們安住于福田。 偈語說：『聚集四部眾』，這裡省略了部分內容。
【English Translation】 English version: At that time, the five signs of decay manifested in the Deva, and his heart was filled with fear, desiring to seek protection. Just as he was about to go to the Buddha to seek refuge, he thought that although the Buddha's grace was vast, it might not be able to resolve the immediate crisis. Thinking of Shariputra (the Buddha's disciple foremost in wisdom), Maudgalyayana (the Buddha's disciple foremost in supernatural powers), and others, he also feared that they could not save his life. Only Mahakashyapa (the Buddha's disciple foremost in ascetic practices) could quickly resolve the crisis with the power of Nirodha-samapatti (cessation attainment, a profound state of meditation), so he went to where Kashyapa was. At that time, Kashyapa was about to go to the homes of the poor to receive offerings and bring them blessings. The Deva thought, 'If I appear directly in my divine form, I fear that Kashyapa will not accept my offering.' So, on the road, he manifested as a thatched hut with a weak and sick person lying inside. Kashyapa went to beg for food, and the sick person immediately reached out and offered food. Kashyapa received the food in his bowl, and it immediately turned into nectar. Kashyapa then revealed his divine form in the sky. Kashyapa said, 'Why do you lie and deceive me?' The Deva replied, 'I am not lying; I am offering with sincerity. I am the Deva, and the five signs of decay have manifested, and my life is about to end, so I have come to beg for help. I hope you can save my life.' Kashyapa silently agreed. The Deva went to the Buddha to listen to the Dharma, and after a while, he fell asleep. When he woke up, he immediately regained his energy. The Buddha told the Deva, 'You had already died just now. Now you have come back to life and will not die again.' The Deva returned to his original divine form. This is all due to the power of Kashyapa's Nirodha-samapatti. The reason why Kashyapa's use of Nirodha-samapatti is the most excellent is because Kashyapa was originally a Pratyekabuddha (a self-enlightened being). The practice of a Pratyekabuddha is not to teach the Dharma but to transform beings through supernatural powers and Samadhi (meditative absorption). Although Mahakashyapa has attained the Arhatship, his original consciousness as a Pratyekabuddha still remains. The eighty-four thousand people recorded earlier, the merit and ability they generated is the same as Kashyapa's. Someone asked: 'Kashyapa is praised for his excellence because he was originally a Pratyekabuddha. Are these Arhats also Pratyekabuddhas?' The answer is: 'Although they are not Pratyekabuddhas, they have universally practiced Nirodha-samapatti, and their power is the same. Therefore, it is said that Kashyapa and these Sangha members are fields of merit for sentient beings.' The verse says: 'Those who have fully attained Arhatship and whose minds are liberated are both liberated (liberated in body and mind).' The verse says: 'Those who have escaped bondage and dwell in the field of merit' refers to the eighty-four thousand people gathered by Kashyapa who have all attained both liberation because Nirodha-samapatti can enable sentient beings to escape suffering in this life and attain Nirvana in the future, so it is said that they dwell in the field of merit. The verse says: 'Gathering the four assemblies,' this is an abbreviation.
也。理應四部，表更有八部。人、天：剎帝利、婆羅門、長者、沙門；四天王、三十三天、魔王、梵王，是為八部。凡有十二部，言四部者，粗舉其要耳。
諸法甚深者，謂十二因緣也。佛為阿難說十二因緣甚深微妙。阿難云：「此之因緣有何深妙耶？」佛語阿難：「勿言不深妙。汝乃前世時亦言不深。昔有阿須輪王，身長八千由旬，上下唇相去千由旬。王有小兒。常愛此兒，抱在膝上。海深三百三十六萬里，阿須輪立中正齊腹臍。兒見父謂海為淺，欲得入水。父語：『不可。海深沒汝。』故欲得入，父即放之，沒于海底，惶怖[口*強]嘅。父即申手還執出水，語曰：『語汝不可，而汝不信。今者何似？』爾時王者我身是。兒者汝是。昔日不信深，今故不信。汝但思無明緣行尚不能了，況了三十七品乎？」
如來所說四不可思議。何謂四？眾生不可思議、世界不可思議、龍不可思議、佛不可思議。所以世界不可思議，昔滿愿子與梵志共論。梵志自云：「我曾至池水上思惟，見有四種兵眾來入蓮華孔中。即自驚怪，不知我眼華、為實有是？向人說之，人皆不信。遂至佛所云所見如是。佛語：『此是實事，非為虛妄。阿須輪興四種兵與諸天鬥，阿須輪不如，退入此蓮華孔中自隱。』」此非思度所及，故曰世
【現代漢語翻譯】 現代漢語譯本：
這裡所說的『四部』，實際上代表了更廣義的『八部』。『四部』指的是人道和天道中的四類：剎帝利（國王或貴族）、婆羅門（祭司）、長者（富有的居士）、沙門（出家修行者）；而『八部』則指：四天王（四大天王）、三十三天（忉利天）、魔王（欲界之主）、梵王（色界之主）。實際上總共有十二部，說『四部』只是粗略地舉出其要點罷了。
所謂『諸法甚深』，指的是十二因緣。佛陀為阿難解釋十二因緣的深奧微妙。阿難問道：『這十二因緣有什麼深奧微妙之處呢？』佛陀告訴阿難：『不要說它不深奧微妙。你前世也曾說過它不深奧。過去有一位阿須輪王（一種大力神），身長八千由旬（古印度長度單位），上下嘴唇相距一千由旬。這位國王有個小兒子，非常疼愛，常常抱在膝上。海水深三百三十六萬里，阿須輪王站在海中，海水只到他的肚臍。兒子看見父親站在海中，以為海水很淺，想要下水。父親說：『不可以。海水很深會淹沒你。』兒子執意要下水，父親就放他下去，結果兒子沉入海底，驚慌恐懼地哭喊。父親立刻伸手把他撈上來，告訴他說：『我告訴過你海水很深，你不相信。現在怎麼樣了？』當時的那位阿須輪王就是我。那個兒子就是你。你過去不相信十二因緣的深奧，現在仍然不相信。你僅僅思考無明緣行（十二因緣中的前兩支）尚且不能理解，更何況理解三十七道品呢？』
如來說過有四種不可思議的事情。是哪四種呢？眾生不可思議、世界不可思議、龍不可思議、佛不可思議。世界之所以不可思議，是因為過去滿愿子（一位比丘）曾與一位梵志（婆羅門修行者）爭論。那位梵志說：『我曾經在池水邊思考，看見有四種軍隊進入蓮花孔中。我感到非常驚訝，不知道是我的眼睛出了問題，還是真的有這件事？我告訴別人，別人都不相信。』於是他去見佛陀，說了他所見到的情景。佛陀說：『這是真實的事情，不是虛妄的。阿須輪（阿修羅）發動四種軍隊與諸天作戰，阿須輪戰敗，就退入蓮花孔中躲藏。』這並非凡人的思慮所能及，所以說世界是不可思議的。
【English Translation】 English version:
'The Four Assemblies' mentioned here actually represent the broader 'Eight Divisions'. 'The Four Assemblies' refer to four classes within the realms of humans and devas (gods): Kshatriyas (kings or nobles), Brahmins (priests), Elders (wealthy lay practitioners), and Shramanas (ordained practitioners); while 'The Eight Divisions' refer to: the Four Heavenly Kings, the Thirty-three Heavens (Trayastrimsha), the Mara King (lord of the desire realm), and the Brahma King (lord of the form realm). In reality, there are twelve divisions in total, but mentioning 'Four Assemblies' is merely a rough summary of the essentials.
'The profoundness of all dharmas' refers to the Twelve Links of Dependent Origination (Twelve Nidanas). The Buddha explained the profound and subtle nature of the Twelve Links of Dependent Origination to Ananda. Ananda asked: 'What is so profound and subtle about these Twelve Links of Dependent Origination?' The Buddha told Ananda: 'Do not say that it is not profound and subtle. You also said it was not profound in your past life. In the past, there was an Asura King (a powerful deity), whose body was eight thousand yojanas (an ancient Indian unit of length) tall, and whose upper and lower lips were a thousand yojanas apart. This king had a young son, whom he loved very much and often held on his lap. The ocean was three hundred and thirty-six million miles deep, and when the Asura King stood in the ocean, the water only reached his navel. The son saw his father standing in the ocean and thought the water was shallow, so he wanted to go into the water. The father said: 'You cannot. The water is deep and will drown you.' The son insisted on going into the water, so the father let him go, and the son sank to the bottom of the sea, crying out in fear and panic. The father immediately reached out and pulled him out of the water, telling him: 'I told you the water was deep, but you did not believe me. How is it now?' The Asura King at that time was me. The son was you. You did not believe in the profoundness of the Twelve Links of Dependent Origination in the past, and you still do not believe now. You cannot even understand the ignorance conditioning action (the first two links of the Twelve Nidanas), let alone understand the Thirty-seven Factors of Enlightenment?'
The Tathagata (Buddha) said that there are four inconceivable things. What are the four? Sentient beings are inconceivable, the world is inconceivable, dragons are inconceivable, and Buddhas are inconceivable. The reason why the world is inconceivable is because in the past, Purna (a bhikkhu) once argued with a Brahmin ascetic. The Brahmin ascetic said: 'I once meditated by a pond and saw four types of armies entering a lotus flower's hole. I was very surprised and wondered if there was something wrong with my eyes, or if this was really happening? I told others, but no one believed me.' So he went to see the Buddha and told him what he had seen. The Buddha said: 'This is a real event, not a delusion. The Asuras (demons) launched four types of armies to fight with the devas (gods), but the Asuras were defeated and retreated into the lotus flower's hole to hide.' This is beyond the comprehension of ordinary people, so it is said that the world is inconceivable.
界不可思議。世界或云梵天所造、或云六天所造。梵志又云：「梵天誰造？」或云梵天有父、或云自造。言有父者，父即蓮華也。有云蓮華者何從出？曰憂陀延齊中出也。憂陀延從何出？曰從散嵯王出。又曰散嵯王出何姓？曰剎帝利種也。又曰梵天是婆羅門種，今言由剎帝利出？是何言歟？又曰劫燒時粗可得別。何以言之？曰劫燒時從地際已上，至十五天，蕩然焦盡。如似可知。然復有十六已上三十三天在，此間雖燒，他世界在。以此言之，復不可知。是為世界不可思議。
何謂眾生不可思議？或云劫燒后，水補火處，隨嵐吹造宮殿訖，下有地肥。光音天上諸天輩，遊戲至地，漸嘗地肥，遂便身重不能復還。食多化為女。轉減至薄餅、粳米，失神足光明，還復為人。善行生天、惡行三塗，流轉五道無有常準。正使欲窮盡一人根本所由，尚不能知，況復一切眾生而可思度也。是為眾生不可思議也。
何謂龍不可思議？凡興雲致雨者皆由於龍雨之，從龍眼耳鼻口出。為從身出耶？為從心出乎？依須彌山止有五種天亦能降雨。何以別龍雨、天雨？天雨者，細霧下者是；粗下是龍雨。何謂五種天？第一曲腳天、第二頂上天、第三放逸天、第四饒力天、第五四天王。阿須輪興兵上天斗時，先與曲腳天鬥。得勝，然後
【現代漢語翻譯】 現代漢語譯本：世界是不可思議的。有人說世界是梵天（Brahma，印度教的創造之神）所創造的，也有人說是六慾天所創造的。婆羅門又問：『梵天是誰創造的？』有人說梵天有父親，也有人說是自己創造的。說有父親的，指的是蓮花。又問：『蓮花是從哪裡來的？』回答說：『是從憂陀延齊中出來的。』又問：『憂陀延是從哪裡來的？』回答說：『是從散嵯王那裡出來的。』又問：『散嵯王是什麼姓氏？』回答說：『是剎帝利種姓。』又說：『梵天是婆羅門種姓，現在卻說是從剎帝利種姓出來的？這是什麼說法呢？』又說：『劫火焚燒時，大概可以分辨清楚。』為什麼這麼說呢？回答說：『劫火焚燒時，從地際以上，到十五天，都被焚燒殆盡。』似乎可以知道。然而還有十六天以上到三十三天存在，這裡雖然被焚燒，其他世界還在。因此說來，又是不可知的。這就是世界不可思議。 何謂眾生不可思議？有人說劫火焚燒后，水填補了火燒的地方，隨著風的力量建造宮殿完畢，下面有肥沃的土地。光音天上的諸天，到地上游戲，逐漸品嚐地肥，於是身體變得沉重，不能再返回天上。吃得多了就化為女人。逐漸減少到薄餅、粳米，失去神足光明，又重新變為人。行善的生到天上，作惡的墮入三惡道，在五道中流轉沒有常準。即使想要窮盡一個人的根本由來，尚且不能知道，更何況一切眾生是可以思量揣度的呢？這就是眾生不可思議。 何謂龍不可思議？凡是興云降雨的都是由於龍，雨是從龍的眼、耳、鼻、口中出來的。是從身體出來的嗎？還是從心中出來的呢？依靠須彌山，只有五種天也能降雨。如何區分龍雨和天雨呢？天雨是細霧般降下的；粗大的雨是龍雨。什麼是五種天呢？第一是曲腳天，第二是頂上天，第三是放逸天，第四是饒力天，第五是四天王。阿修羅（Asura，一種好戰的神）興兵攻打天界時，先與曲腳天戰鬥。得勝后，然後...
【English Translation】 English version: The world is inconceivable. Some say the world was created by Brahma (the creator god in Hinduism), others say it was created by the Six Desire Heavens. A Brahmin further asks: 'Who created Brahma?' Some say Brahma has a father, others say he is self-created. Those who say he has a father refer to the lotus flower. Again, it is asked: 'Where does the lotus flower come from?' The answer is: 'It comes from Udayana.' Again, it is asked: 'Where does Udayana come from?' The answer is: 'It comes from King Samchaya.' Again, it is asked: 'What is King Samchaya's lineage?' The answer is: 'He is of the Kshatriya (warrior) caste.' It is also said: 'Brahma is of the Brahmin (priestly) caste, but now it is said he comes from the Kshatriya caste? What is the meaning of this?' It is also said: 'During the kalpa (aeon) fire, it can roughly be distinguished.' Why is this said? The answer is: 'During the kalpa fire, from the earth's edge upwards, to the fifteenth heaven, everything is burned to ashes.' It seems knowable. However, there are still the sixteenth to the thirty-third heavens existing; although this place is burned, other worlds still exist. Therefore, it is said to be unknowable. This is the inconceivable nature of the world. What is meant by the inconceivable nature of sentient beings? Some say that after the kalpa fire, water fills the burned places, and palaces are built by the force of the wind. The devas (gods) of the Abhasvara (heaven of radiant light) heaven come to the earth to play, gradually tasting the earth's essence, and their bodies become heavy, unable to return to heaven. Eating too much transforms them into women. Gradually reducing to thin cakes and rice, they lose their divine powers and radiance, and become humans again. Those who perform good deeds are born in heaven, those who commit evil deeds fall into the three evil realms, transmigrating through the five paths without constant direction. Even if one wants to exhaustively know the fundamental origin of a single person, it is impossible to know; how much more so can all sentient beings be fathomed? This is the inconceivable nature of sentient beings. What is meant by the inconceivable nature of dragons? All those who raise clouds and cause rain are due to dragons; the rain comes from the dragons' eyes, ears, noses, and mouths. Does it come from their bodies? Or does it come from their minds? Relying on Mount Sumeru, only five kinds of devas can also cause rain. How can one distinguish between dragon rain and deva rain? Deva rain is like fine mist falling; coarse rain is dragon rain. What are the five kinds of devas? First is the Curved-Leg Deva, second is the Top-of-the-Head Deva, third is the Negligent Deva, fourth is the Powerful Deva, and fifth is the Four Heavenly Kings. When the Asuras (a race of warring deities) raise troops to attack the heavens, they first fight with the Curved-Leg Deva. After gaining victory, then...
次至頂上，次至放逸及與四天王乃至三十三天。下四天欲斗時，以雨卻敵，更無兵仗。有二種雨：有歡喜雨、有瞋恚雨。和調降雨是歡喜也，雷雹霹靂是瞋恚也。阿須輪亦降雨，天亦下雨，龍亦降雨。各各致雨，理不可定。故曰龍雨不可思議。
佛不可思議者，昔時佛在靜室，諸梵天如恒邊沙來至佛所，欲知佛在何三昧，而不能知在何定中三昧。如是神足變現秘密之事，二乘所不能思議，豈況復凡庶。
阿難推先迦葉云：「耆年堪任為眾演法。所以然者，尊長舊學多識世尊所委，為將來眾生故，欲使正法久存於世，是以如來半坐相命。仁尊既是眾僧上座，又復智慧包博，唯垂慈愍時宣法寶。」外國師云：迦葉所以不說法者，於四辯中無有辭辯。又云：本是辟支佛，但以神足現化，初不演法。迦葉答讓，自云朽邁、情闇多忘。答曰：四諦真法豈可衰亡耶？喻如金剛不可虧損，生死四大乃有增減耳。薩婆多家又云：九種羅漢有退轉者，以幾事退？有四事：年在衰邁、疾病苦逼、好遠行遊、服藥不順。以此四事乃有誤忘耳。真諦妙慧豈可忘乎？迦葉勸阿難曰：「汝今年在盛時，加復有聞智等智，總持強記。佛每說經常囑累汝。以是故汝當宣佈經法。」何以知阿難有等智？昔舍衛城東有尼拘類大樹，蔭五百乘車。
【現代漢語翻譯】 現代漢語譯本：再往上到頂端，再到放逸之處，以及與四天王（四大天王，佛教的護法神）乃至三十三天（欲界六天的第二層天）。下方的四天（指四天王所居之處）想要戰鬥時，會以降雨來抵擋敵人，不再需要兵器。有兩種雨：歡喜雨和瞋恚雨。和諧調順的降雨是歡喜雨，雷電冰雹是瞋恚雨。阿須輪（阿修羅，一種非天神）也降雨，天（天神）也降雨，龍（龍族，具有神力的生物）也降雨。各自降雨，道理難以確定。所以說龍的降雨是不可思議的。 佛（釋迦牟尼佛）的不可思議之處在於，過去佛在靜室時，諸梵天（色界天的天神）如恒河沙一樣多來到佛的住所，想要知道佛在何種三昧（禪定），卻無法得知佛在何種禪定中。像這樣神足（神通）變現的秘密之事，二乘（聲聞乘和緣覺乘）都無法思議，更何況是凡夫俗子。 阿難（釋迦牟尼佛的十大弟子之一）推舉先前的迦葉（釋迦牟尼佛的十大弟子之一）說：『迦葉長老年事已高，堪任為大眾演說佛法。之所以這樣說，是因為他年長德高，學識淵博，深得世尊（釋迦牟尼佛）的委託，爲了將來的眾生，想要使正法長久存於世，因此如來（釋迦牟尼佛）曾以半座相命。仁尊（指迦葉）既是眾僧的上座，又智慧淵博，希望您能慈悲憐憫，宣講佛法。』外國的法師說：迦葉之所以不說法，是因為在四辯（四種辯才）中沒有辭辯。又說：他原本是辟支佛（緣覺），只是以神足顯現變化，最初不演說佛法。迦葉回答推讓，自稱年老體衰，心智昏暗，容易忘記。回答說：四諦（佛教的基本教義）的真法怎麼會衰亡呢？好比金剛石不可虧損，生死四大（地、水、火、風）才有增減變化。薩婆多部（佛教部派之一）又說：九種阿羅漢（佛教修行 достигшего высшего уровня）中有退轉的，因為幾件事而退轉？有四件事：年老體衰、疾病纏身、喜歡遠行遊歷、服用藥物不順。因為這四件事才會有誤忘，真正的智慧怎麼會忘記呢？迦葉勸阿難說：『你今年富力強，加上又有聞智（聽聞的智慧）、等智（與佛相等的智慧）等智慧，總持（記憶力）強，佛每次說經都經常囑託你。因此你應該宣佈經法。』怎麼知道阿難有等智呢？過去舍衛城東有尼拘類大樹，樹蔭可以遮蔽五百輛車。
【English Translation】 English version: Further up to the summit, further to the place of negligence, and with the Four Heavenly Kings (Cāturmahārājakāyikas, the four guardian gods in Buddhism) up to the Trayastrimsas Heaven (the Heaven of Thirty-three Gods, the second heaven of the desire realm). When the lower Four Heavens (referring to the realm of the Four Heavenly Kings) want to fight, they use rain to repel the enemy, needing no weapons. There are two kinds of rain: rain of joy and rain of anger. Harmonious and well-regulated rain is rain of joy, while thunder, hail, and lightning are rain of anger. The Asuras (a race of warlike demigods) also send down rain, the Devas (gods) also send down rain, and the Nagas (dragon deities) also send down rain. Each sends down rain, but the principle is difficult to determine. Therefore, it is said that the rain of the Nagas is inconceivable. The Buddha's (Shakyamuni Buddha) inconceivability lies in the fact that, in the past, when the Buddha was in a quiet chamber, numerous Brahma gods (deities of the form realm), as many as the sands of the Ganges River, came to the Buddha's abode, wanting to know what Samadhi (meditative state) the Buddha was in, but they could not know in what Samadhi he was. Such secret matters of miraculous transformations, the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) cannot comprehend, let alone ordinary people. Ānanda (one of the ten principal disciples of Shakyamuni Buddha) recommended the elder Kāśyapa (one of the ten principal disciples of Shakyamuni Buddha), saying, 'Venerable Kāśyapa is old and capable of expounding the Dharma for the assembly. The reason for this is that he is senior, learned, and deeply entrusted by the World-Honored One (Shakyamuni Buddha). For the sake of future beings, wishing to keep the True Dharma long in the world, the Tathagata (Shakyamuni Buddha) once instructed him with a half-seat. Venerable One (referring to Kāśyapa) is both the senior member of the Sangha and possesses vast wisdom. May you have compassion and proclaim the Dharma.' A foreign teacher said: The reason why Kāśyapa does not preach the Dharma is that he lacks eloquence among the Four Eloquences (four kinds of eloquence). It is also said: He was originally a Pratyekabuddha (Solitary Buddha), only manifesting transformations through supernatural powers, and never initially expounded the Dharma. Kāśyapa replied with humility, claiming that he was old and frail, his mind was dim, and he was forgetful. The reply was: How can the True Dharma of the Four Noble Truths (the fundamental teachings of Buddhism) decline? It is like a diamond that cannot be damaged, only the Four Great Elements (earth, water, fire, and wind) of birth and death can increase or decrease. The Sarvāstivāda (one of the early Buddhist schools) also said: Among the nine types of Arhats (those who have attained the highest level of enlightenment), some regress. Due to what reasons do they regress? There are four reasons: old age and frailty, being afflicted by illness, fondness for traveling far away, and adverse reactions to medication. It is because of these four reasons that there may be forgetfulness, but how can true wisdom be forgotten? Kāśyapa advised Ānanda, saying, 'You are now in your prime, and you also possess the wisdom of hearing (wisdom from listening), equal wisdom (wisdom equal to the Buddha), and strong retention. The Buddha often entrusted you whenever he spoke of the scriptures. Therefore, you should proclaim the scriptures.' How do we know that Ānanda has equal wisdom? In the past, east of Śrāvastī, there was a large Nyagrodha tree, whose shade could cover five hundred carts.
城中有梵志，明於算術，於九十五種中最為第一。在此樹下與阿難相遇，謂阿難曰：「人云：『瞿曇弟子智慧第一。頗有此不？』」答曰：「所知少耳。」曰：「少欲問一事。此樹莖節枝葉凡有幾枚？」阿難舉頭視樹，便答之曰：「此樹莖節枝葉各有若干。」即便捨去。梵志在后思惟：「此沙門必不知數，其于見答乃爾。今當試之。」即處處取葉六十枚，藏之土中。阿難乞食還，復問曰：「我向忘數，更與我說。」阿難舉頭視之再遍，答曰：「此樹葉何以少耶？」又曰：「少幾枚？」答曰：「少六十枚。」梵志即叉手謝曰：「未曾有也。」又問曰：「君是羅漢耶？」答曰：「非也。」「是阿那含、斯陀含耶？」曰：「非也。」「是須陀洹耶？」曰：「何以問耶？」又曰：「有師耶？」答曰：「有。真凈王子出家得佛，即是我師。」心念曰：「此假師智，非己所知。」即隨至佛所，求為沙門，即得羅漢。以是知阿難有等智。
阿難所以推先迦葉者，既是上座又是所尊。昔五百世常為其父，宿識尊仰憑仗情深也。迦葉所以慇勤于阿難者，以其曩積厚緣遺恩末嗣，加復聞等智強記于眾為上。屬集遺典八萬莫先。二人相須，猶盲跛相賴也。互相為利。若二人卒遇千斤段金，正欲相併，力所不勝；正欲分割，不可加功。于
【現代漢語翻譯】 現代漢語譯本：城中住著一位婆羅門（梵志），精通算術，在九十五種技藝中堪稱第一。他在樹下與阿難（Ananda，佛陀十大弟子之一，以記憶力強著稱）相遇，對阿難說：『人們說：『喬達摩（Gautama，釋迦牟尼佛的姓）的弟子智慧第一。』真有此事嗎？』阿難回答說：『我所知道的很少。』婆羅門說：『我想問一個問題。這棵樹的莖、節、枝、葉總共有多少片？』阿難抬頭看了看樹，便回答說：『這棵樹的莖、節、枝、葉各有若干。』婆羅門隨即離開了。婆羅門在後面心想：『這位沙門一定不知道數目，他這樣回答只是隨便說說。現在我要試探他。』於是他到處摘取了六十片葉子，藏在土裡。阿難乞食回來，婆羅門又問他說：『我剛才忘記了數目，請你再告訴我。』阿難抬頭看了看樹，又看了一遍，回答說：『這棵樹的葉子為什麼少了？』婆羅門又問：『少了多少片？』阿難回答說：『少了六十片。』婆羅門立刻合掌謝罪說：『真是前所未有啊。』又問：『您是阿羅漢（Arhat，佛教修行證果的最高境界）嗎？』阿難回答說：『不是。』『是阿那含（Anagamin，佛教修行證果的第三個果位）、斯陀含（Sakrdagamin，佛教修行證果的第二個果位）嗎？』阿難說：『不是。』『是須陀洹（Srotapanna，佛教修行證果的第一個果位）嗎？』阿難說：『你為什麼這樣問？』婆羅門又問：『您有老師嗎？』阿難回答說：『有。真凈王子出家成佛，就是我的老師。』婆羅門心想：『這是假借老師的智慧，不是他自己所知道的。』於是就跟隨阿難來到佛陀那裡，請求出家做沙門，立刻就證得了阿羅漢果。由此可知阿難具有等同於佛的智慧。 阿難之所以推舉迦葉（Kasyapa，佛陀十大弟子之一，以頭陀行著稱）為首座，是因為迦葉既是上座，又是受人尊敬的人。過去五百世常常是阿難的父親，宿世就認識，尊敬仰慕，憑藉的情誼深厚。迦葉之所以慇勤對待阿難，是因為阿難過去積累了深厚的因緣，是佛陀遺留恩德的繼承者，加上阿難的博聞強記在眾人之上。結集佛陀遺留的經典，八萬四千法門，沒有比阿難更適合的。兩人互相需要，就像盲人和跛子互相依賴一樣。互相為對方帶來利益。如果兩人突然遇到千斤重的金塊，想要一起搬動，力量不夠；想要分割，又無法下手。』 English version: In the city, there lived a Brahmin (梵志, a member of the priestly caste in ancient India) who was skilled in arithmetic, the foremost among the ninety-five arts. He encountered Ananda (阿難, one of the ten principal disciples of the Buddha, known for his excellent memory) under a tree and said to Ananda, 'People say, 'Gautama's (瞿曇, the family name of Siddhartha Gautama, the Buddha) disciple is the foremost in wisdom.' Is this true?' Ananda replied, 'I know very little.' The Brahmin said, 'I would like to ask one question. How many stems, nodes, branches, and leaves are there on this tree?' Ananda looked up at the tree and answered, 'This tree has a certain number of stems, nodes, branches, and leaves respectively.' The Brahmin then left. The Brahmin thought to himself, 'This Shramana (沙門, a wandering ascetic) must not know the number; his answer was just a guess. Now I will test him.' So he gathered sixty leaves from various places and hid them in the ground. When Ananda returned from begging for food, the Brahmin asked him again, 'I forgot the number I asked earlier; please tell me again.' Ananda looked up at the tree again and answered, 'Why are there fewer leaves on this tree?' The Brahmin asked, 'How many are missing?' Ananda replied, 'Sixty are missing.' The Brahmin immediately bowed with folded hands and said, 'This is unprecedented.' He then asked, 'Are you an Arhat (羅漢, a perfected person who has attained Nirvana)?' Ananda replied, 'No.' 'Are you an Anagamin (阿那含, one who does not return to the world of desire), a Sakrdagamin (斯陀含, one who returns to the world of desire only once more)?' Ananda said, 'No.' 'Are you a Srotapanna (須陀洹, one who has entered the stream of enlightenment)?' Ananda said, 'Why do you ask?' The Brahmin then asked, 'Do you have a teacher?' Ananda replied, 'Yes. The pure prince who renounced the world and became a Buddha is my teacher.' The Brahmin thought, 'This is borrowed wisdom from his teacher, not his own knowledge.' He then followed Ananda to the Buddha, seeking to become a Shramana, and immediately attained Arhatship. From this, it is known that Ananda possesses wisdom equal to the Buddha. The reason why Ananda recommended Kasyapa (迦葉, one of the ten principal disciples of the Buddha, known for his ascetic practices) as the leader was that Kasyapa was both a senior monk and a respected figure. In the past five hundred lifetimes, he had often been Ananda's father, and they had a deep connection of respect and reliance from previous lives. The reason why Kasyapa treated Ananda with such diligence was that Ananda had accumulated deep karmic connections in the past, was the heir to the Buddha's legacy, and, moreover, his vast knowledge and strong memory were superior to others. When compiling the Buddha's teachings, the eighty-four thousand Dharma gates, there was no one more suitable than Ananda. The two needed each other, like a blind man and a lame man relying on each other. They mutually benefited each other. If the two suddenly encountered a thousand-pound piece of gold, they would want to move it together, but their strength would not be enough; if they wanted to divide it, they would not be able to do it.
【English Translation】 Modern Chinese translation: In the city, there lived a Brahmin (梵志), proficient in arithmetic, considered the best among the ninety-five skills. He encountered Ananda (阿難, one of the ten principal disciples of the Buddha, known for his excellent memory) under a tree and said to Ananda, 'People say, 'Gautama's (瞿曇, the family name of Siddhartha Gautama, the Buddha) disciple is the foremost in wisdom.' Is this true?' Ananda replied, 'I know very little.' The Brahmin said, 'I want to ask one question. How many stems, nodes, branches, and leaves are there on this tree?' Ananda looked up at the tree and answered, 'This tree has a certain number of stems, nodes, branches, and leaves respectively.' The Brahmin then left. The Brahmin thought to himself, 'This Shramana (沙門, a wandering ascetic) must not know the number; his answer was just a guess. Now I will test him.' So he gathered sixty leaves from various places and hid them in the ground. When Ananda returned from begging for food, the Brahmin asked him again, 'I forgot the number I asked earlier; please tell me again.' Ananda looked up at the tree again and looked again, and answered, 'Why are there fewer leaves on this tree?' The Brahmin asked, 'How many are missing?' Ananda replied, 'Sixty are missing.' The Brahmin immediately bowed with folded hands and said, 'This is unprecedented.' He then asked, 'Are you an Arhat (羅漢, the highest state of enlightenment in Buddhism)?' Ananda replied, 'No.' 'Are you an Anagamin (阿那含, the third stage of enlightenment in Buddhism), a Sakrdagamin (斯陀含, the second stage of enlightenment in Buddhism)?' Ananda said, 'No.' 'Are you a Srotapanna (須陀洹, the first stage of enlightenment in Buddhism)?' Ananda said, 'Why do you ask?' The Brahmin then asked, 'Do you have a teacher?' Ananda replied, 'Yes. The pure prince who renounced the world and became a Buddha is my teacher.' The Brahmin thought, 'This is borrowed wisdom from his teacher, not his own knowledge.' He then followed Ananda to the Buddha, seeking to become a Shramana, and immediately attained Arhatship. From this, it is known that Ananda possesses wisdom equal to the Buddha. The reason why Ananda recommended Kasyapa (迦葉, one of the ten principal disciples of the Buddha, known for his ascetic practices) as the leader was that Kasyapa was both a senior monk and a respected figure. In the past five hundred lifetimes, he had often been Ananda's father, and they had a deep connection of respect and reliance from previous lives. The reason why Kasyapa treated Ananda with such diligence was that Ananda had accumulated deep karmic connections in the past, was the heir to the Buddha's legacy, and, moreover, his vast knowledge and strong memory were superior to others. When compiling the Buddha's teachings, the eighty-four thousand Dharma gates, there was no one more suitable than Ananda. The two needed each other, like a blind man and a lame man relying on each other. They mutually benefited each other. If the two suddenly encountered a thousand-pound piece of gold, they would want to move it together, but their strength would not be enough; if they wanted to divide it, they would not be able to do it.
是共議並勢持歸，遂得大用。可謂俱智，迦葉、阿難其喻如是。二人齊契，法寶長存。
時阿難說經無量，誰能備具為一聚？(經無量者，十二部經浩漫甚多，適時而說不論次緒，或說一事也)乃云十事。或說十事乃論二事，或說三事乃說十一事，上下不次不得為一聚。或有說者，如來說法，或說教誡、或說斷結、或說生天人中。以是言之，復不得為一聚。阿難思惟，一便從一、二從二、三四五六乃至十，各令事類相著。或有說者理不可爾，按如佛語不可次比也。阿難復思惟：「經法浩大，當分作三聚。」阿難獨生此念，首陀會天密告阿難曰：「正當作三分耳。」即如天所告，判作三分：一分契經；二分毗尼；三分阿毗曇。契經者佛所說法。或為諸天帝王、或為外道異學，隨事分別，各得開解也。契者，猶線，連屬議理使成行法，故曰契也。毗尼者，禁律也。為二部僧說撿惡𣫍非，或二百五十、或五百事，引法防奸。猶王者秘藏，非外官所司，故曰內藏也。此戒律藏者亦如是，非沙彌、清信士女所可聞見，故曰律藏也。阿毗曇者，大法也。所以言大者，四諦大慧諸法牙旗，斷諸邪見無明洪癡，故曰大法也。亦名無比法。八智十慧無漏正見，越三界閡無與等者，故曰無比法也。迦旃延子撰集眾經，抄撮要慧呈佛印
可，故名大法藏也。
阿難復思惟：「此三藏義與三脫相應。何者？契經妙慧理與空合，毗尼制惡玄齊無相，大法正見跡同無愿。」故曰三藏三脫冥跡玄會。阿難復思惟：「契經大本，義分四段。何者？文義混雜，宜當以事理相從、大小相次。第一增一，次名曰中，第三名長，第四名曰雜。以一為本，次至十，一二三隨事增上，故曰增一。中者，不大不小不長不短，事處中適，故曰中也。長者，說久遠事歷劫不絕本末源由，事經七佛、聖王七寶，故曰長也。雜者，諸經斷結，難誦難憶，事多雜碎喜令人忘，故曰雜也。」
阿難撰三藏訖，錄十經為一偈。所以爾者，為將來誦習者懼其忘誤，見名憶本思惟自寤，故以十經為一偈也。
所謂雜藏者，非一人說，或佛所說、或弟子說、或諸天讚誦，或說宿緣三阿僧祇菩薩所生，文義非一多於三藏，故曰雜藏也。佛在世時，阿阇世王問佛菩薩行事。如來具為說法。設王問佛：「何謂為法？」答：「法即菩薩藏也。諸方等正經，皆是菩薩藏中事。」先佛在時已名大士藏。阿難所撰者，即今四藏是也。合而言之，為五藏也。
或有一法義，亦深難持難誦不可憶(一法者即空法也，無形無像不可護持)，寂無聲響、無心無念泊然無想，最第一空，義無二故。
【現代漢語翻譯】 現代漢語譯本：因此，它被稱為大法藏（Dharma Treasury）。
阿難（Ananda）又思索：『這三藏（Tripitaka）的意義與三脫（Three Deliverances）相應。』什麼是相應呢？契經（Sutra）的精妙智慧與空（Emptiness）相合，毗尼（Vinaya）的戒律制止邪惡，其玄妙之處在於無相（Signlessness），大法（Great Dharma）的正見與無愿（Wishlessness）的境界相同。』所以說三藏與三脫在玄妙的境界中相會。
阿難又思索：『契經的內容廣大根本，意義可分為四個部分。』是哪四個部分呢？經文和意義混雜在一起，應該按照事理的邏輯，從小到大的順序排列。第一種叫做增一阿含（Ekottara Agama），第二種叫做中阿含（Madhyama Agama），第三種叫做長阿含（Dīrgha Agama），第四種叫做雜阿含（Samyukta Agama）。以『一』為根本，然後遞增到『十』，隨著事件的發展而逐步增加，所以叫做增一阿含。中阿含的內容不大不小，不長不短，事情處理得恰到好處，所以叫做中阿含。長阿含講述久遠的事情，經歷漫長的劫數而不中斷，敘述事情的本末源由，內容涉及過去七佛（Seven Buddhas）、轉輪聖王（Chakravartin）的七寶（Seven Treasures），所以叫做長阿含。雜阿含的內容是各種經文的斷章殘句，難以誦讀和記憶，事情繁雜瑣碎，容易讓人遺忘，所以叫做雜阿含。
阿難整理三藏完畢后，將十部經的內容概括成一個偈頌。之所以這樣做，是爲了將來誦讀學習的人，擔心他們忘記或出錯，看到偈頌的名稱就能回憶起經文的內容，通過思考而自己領悟，所以用十部經的內容組成一個偈頌。
所謂的雜藏（Miscellanea Pitaka），不是一個人說的，有的是佛（Buddha）說的，有的是弟子（Disciples）說的，有的是諸天（Devas）讚頌的，有的是講述過去世的因緣，三阿僧祇劫（Three Asankhyeya Kalpas）菩薩（Bodhisattva）所經歷的事情，經文和意義不是單一的，比三藏的內容還要多，所以叫做雜藏。佛在世的時候，阿阇世王（Ajatasattu）問佛關於菩薩的修行。如來（Tathagata）詳細地為他說法。如果國王問佛：『什麼是法？』佛回答說：『法就是菩薩藏（Bodhisattva Pitaka）。諸方等正經（Vaipulya Sutras），都是菩薩藏中的內容。』過去的佛在世時，就已經稱之為大士藏（Mahasattva Pitaka）。阿難所整理的，就是現在的四藏。合起來說，就是五藏。
或者有一種法義，非常深奧，難以掌握，難以誦讀，難以記憶（這一法指的是空法，沒有形狀，沒有形象，無法守護和保持），寂靜無聲，沒有心念，沒有雜念，空寂無想，是最根本的空，因為其意義是獨一無二的。
【English Translation】 English version: Therefore, it is named the Great Dharma Treasury (Mahadharma-samgraha).
Ananda further contemplated: 'The meaning of these three Pitakas (Tripitaka) corresponds to the Three Deliverances (Trini Vimoksha). What is this correspondence? The profound wisdom of the Sutras (Sutra) aligns with emptiness (Sunyata), the Vinaya's (Vinaya) regulations restrain evil, its subtlety lies in signlessness (Animitta), and the correct view of the Great Dharma (Mahadharma) is identical to the state of wishlessness (Apranihita).' Hence, it is said that the Three Pitakas and the Three Deliverances converge in a profound and mysterious union.
Ananda further contemplated: 'The Sutras are vast and fundamental, and their meaning can be divided into four sections.' What are these four sections? The texts and meanings are intermingled, and they should be arranged according to the logic of events and principles, in order from small to large. The first is called the Ekottara Agama (Ekottara Agama), the second is called the Madhyama Agama (Madhyama Agama), the third is called the Dīrgha Agama (Dīrgha Agama), and the fourth is called the Samyukta Agama (Samyukta Agama). Taking 'one' as the foundation, and then increasing to 'ten', gradually increasing with the development of events, hence it is called Ekottara Agama. The Madhyama Agama is neither large nor small, neither long nor short, and handles matters appropriately, hence it is called Madhyama Agama. The Dīrgha Agama narrates distant events, continuing through long kalpas without interruption, describing the origin and development of events, involving the Seven Buddhas (Seven Buddhas) of the past, and the Seven Treasures (Seven Treasures) of the Chakravartin (Chakravartin), hence it is called Dīrgha Agama. The Samyukta Agama contains fragmented passages from various sutras, which are difficult to recite and remember, and the events are complex and trivial, easily causing people to forget, hence it is called Samyukta Agama.
After Ananda compiled the Three Pitakas, he summarized the content of ten sutras into one verse. The reason for doing so was to help those who would recite and study them in the future, fearing that they would forget or make mistakes, so that seeing the name of the verse would remind them of the content of the sutras, and they could understand it through contemplation, so he composed a verse from the content of ten sutras.
The so-called Miscellanea Pitaka (Miscellanea Pitaka) is not spoken by one person alone, some are spoken by the Buddha (Buddha), some are spoken by the disciples (Disciples), some are praised by the devas (Devas), and some narrate the past life karmic connections, the experiences of the Bodhisattvas (Bodhisattva) over three Asankhyeya Kalpas (Three Asankhyeya Kalpas), the texts and meanings are not singular, and there is more content than in the Three Pitakas, hence it is called the Miscellanea Pitaka. When the Buddha was in the world, King Ajatasattu (Ajatasattu) asked the Buddha about the practices of the Bodhisattvas. The Tathagata (Tathagata) explained it to him in detail. If the king asked the Buddha: 'What is Dharma?' The Buddha replied: 'Dharma is the Bodhisattva Pitaka (Bodhisattva Pitaka). All the Vaipulya Sutras (Vaipulya Sutras) are content within the Bodhisattva Pitaka.' The Buddhas of the past already called it the Mahasattva Pitaka (Mahasattva Pitaka). What Ananda compiled is the current four Pitakas. Combined, they are the five Pitakas.
Or there is a Dharma meaning that is very profound, difficult to grasp, difficult to recite, and difficult to remember (this one Dharma refers to the Dharma of emptiness, without shape, without form, unable to be protected and maintained), silent and without sound, without mind, without thought, empty and without thought, it is the most fundamental emptiness, because its meaning is unique.
無容可測，故曰難持；無言可酬，故曰難誦；無意可思，故言叵憶也。所謂深義，其事如此。又復一法者，眾數之本。一者數之始，十者數之終。終於十，復從一起。正至千萬，常始於一。如是諸一不可窮盡。諸經之中，或一義一法一行一事各各相從，不失其緒也，故曰一一相從不失緒也。
二法就二者，或云善惡、或云止觀、或云名色。止者虛也，觀者實也。止者三昧定，泊然滅想冥爾亡懷，故曰虛也。觀所以言實，以其分別有行，是非好惡識別明瞭意不惑亂，故曰實也。
三法就三，三者佈施也、功德也、思惟也。此三行世俗生天法，三脫門行至涅槃法也。諸有三法，三行、三福、三分法身，三三相從，喻如連珠也。四法就四，五亦然。五法次六，六次七，八法義廣，九次第十。法從十至十一，如是諸數皆同二三事類相從。
阿難即時升于座。座者，師子座也。經所以喻師子座者，師子獸中之王，常居高地不處卑下，故喻高座也。又取其無畏，阿難無量博聞，于聲聞中獨步無畏，故曰無畏座也(阿難升高座如此也)。彌勒稱善快哉說。(彌勒所以下者，懼阿難合菩薩法在三藏，大小不別也)鍮金同貫。是以慇勤，勸請分部。昔大天聖王具四梵堂，展轉相紹，乃至八萬四千王皆有梵堂。唯大天一
【現代漢語翻譯】 現代漢語譯本：沒有可以測量的範圍，所以說是難以把握；沒有可以用言語來回答的，所以說是難以誦讀；沒有可以用意識來思考的，所以說是難以記憶的。所說的深奧含義，就是這樣。再說，『一法』是眾多數字的根本。『一』是數字的開始，『十』是數字的終結。結束于『十』，又從『一』開始。即使達到千萬，也總是從『一』開始。像這樣，所有的『一』是不可窮盡的。在各種經典之中，或者一個義理、一個法則、一個行為、一件事情，各自相互關聯，不會失去其脈絡，所以說『一一相從不失緒也』。
關於『二法』，例如善與惡，止與觀，名與色。『止』是虛空，『觀』是實在。『止』是三昧禪定，寂靜無念，泯滅思緒，所以說是虛空。『觀』之所以說是實在，是因為它能分別各種行為，辨別是非好惡，識別清楚明白，意念不會迷惑混亂，所以說是實在。
關於『三法』，例如佈施、功德、思惟。這三種行為是世俗之人獲得生天果報的方法，也是通過『三脫門』修行達到涅槃的方法。各種『三法』，如三行、三福、三分法身，三三相互關聯，比喻就像串聯的珠子。『四法』依此類推，『五法』也是如此。『五法』之後是『六法』，『六法』之後是『七法』，『八法』的含義廣泛，『九法』依次是『十法』。法從『十』到『十一』，像這樣，各種數字都與『二』、『三』等事理相互關聯。
阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）隨即登上座位。這個座位，是師子座（Simhasana，象徵莊嚴和權威的座位）。經典之所以用師子座來比喻，是因為獅子是獸中之王，常居高處而不處低處，所以比喻為高座。又取其無畏的含義，阿難博聞強記，在聲聞弟子中獨步領先，無所畏懼，所以說是無畏座（阿難升高座就是這樣）。彌勒（Maitreya，未來佛）稱讚說『善哉』。彌勒之所以這樣做，是擔心阿難將菩薩法混同於三藏（Tripitaka，佛教經典的總稱），大小乘法不加區分。就像將黃銅和黃金混在一起穿起來一樣。因此慇勤地勸請他分門別類地整理經典。過去大天聖王（Mahadeva，古代印度的一位國王）具有四梵堂，輾轉相傳，乃至八萬四千位國王都有梵堂，只有大天一人...
【English Translation】 English version: There is no capacity to measure, therefore it is said to be difficult to grasp; there are no words to respond with, therefore it is said to be difficult to recite; there is no intention to contemplate, therefore it is said to be difficult to remember. The so-called profound meaning is like this. Furthermore, the 『One Dharma』 is the root of all numbers. 『One』 is the beginning of numbers, 『Ten』 is the end of numbers. Ending at 『Ten』, it starts again from 『One』. Even reaching millions, it always begins with 『One』. Thus, all 『Ones』 are inexhaustible. Among the various sutras, either one meaning, one dharma, one practice, one event, each follows each other, without losing its thread, therefore it is said 『each follows each other without losing the thread』.
Regarding the 『Two Dharmas』, for example, good and evil, cessation and contemplation, name and form. 『Cessation』 is emptiness, 『Contemplation』 is reality. 『Cessation』 is Samadhi (a state of meditative consciousness), tranquil and without thought, extinguishing thoughts and forgetting concerns, therefore it is said to be emptiness. 『Contemplation』 is said to be reality because it can distinguish various actions, differentiate right and wrong, good and bad, identify clearly and distinctly, and the mind will not be confused, therefore it is said to be reality.
Regarding the 『Three Dharmas』, for example, giving, merit, and contemplation. These three practices are the methods for ordinary people to be reborn in heavens, and also the methods to reach Nirvana (the ultimate goal of Buddhism) through the 『Three Doors of Liberation』. Various 『Three Dharmas』, such as three practices, three blessings, three divisions of the Dharmakaya (the body of the Dharma), three threes are interconnected, likened to strung pearls. The 『Four Dharmas』 follow this pattern, and so do the 『Five Dharmas』. After the 『Five Dharmas』 comes the 『Six Dharmas』, after the 『Six Dharmas』 comes the 『Seven Dharmas』, the meaning of the 『Eight Dharmas』 is broad, the 『Nine Dharmas』 are in order to the 『Ten Dharmas』. Dharma goes from 『Ten』 to 『Eleven』, like this, all numbers are interconnected with the principles of 『Two』, 『Three』, etc.
Ananda (one of the ten principal disciples of the Buddha, known for his excellent memory) then ascended the seat. This seat is the Simhasana (lion throne, a seat symbolizing dignity and authority). The reason why the sutra uses the Simhasana as a metaphor is that the lion is the king of beasts, always residing in high places and not in low places, therefore it is likened to a high seat. It also takes its meaning of fearlessness, Ananda is knowledgeable and has a strong memory, leading among the Sravaka (a disciple who attains enlightenment by hearing the teachings) disciples, fearless, therefore it is said to be a fearless seat (Ananda ascending the high seat is like this). Maitreya (the future Buddha) praised 『Excellent!』. The reason why Maitreya did this is that he was worried that Ananda would mix the Bodhisattva (one who seeks enlightenment for the benefit of all beings) Dharma with the Tripitaka (the three baskets, the traditional term for the Buddhist scriptures), and not distinguish between the Mahayana (the Great Vehicle) and Hinayana (the Lesser Vehicle) teachings. It's like stringing together brass and gold. Therefore, he earnestly urged him to classify and organize the scriptures. In the past, King Mahadeva (an ancient Indian king) had four Brahma halls, passed down from generation to generation, and even eighty-four thousand kings had Brahma halls, only Mahadeva...
人是大士，其餘皆是小節。以是言之，大乘難辯多趣聲聞。彌勒亦知阿難部分三藏，然猶懼後學專習空法斷結取證，是以顯揚大乘，分為別藏。故說六度諸行，大士目要也。
云施有二種：有信施、有恐怖施。立根得忍，則曰信施。威力逼迫不由本心，則名恐怖施。信則成度，畏則求福，道俗之殊不待言而自別也。其人云：頭目施者，七住已上；財物施者，六住已下。從此退者，不墮生死，要至涅槃耳。何以明之？大品本無說，中雲六十菩薩得羅漢道，此其事。
戒如金剛者，大乘戒也。戒如壞瓶者，小乘戒。何者？金剛者不可沮壞。昔者菩薩比丘端正無比，出行乞食，路遇一端正女人。女視菩薩便起欲意，愿為夫婦。覆自思惟：「此同叵得。但共坐者，我便發無上意。」菩薩知女心，便前共坐。有頃便前牽之，比丘默然不答。復重近之，如故寂然。比丘即與說空法：「眼本從何來？去至何所？欲言從父母來耶？未會之時亦無此眼。至后壞時，復到何所？以是言之，眼無所有。五情亦然。」豁然解空，得須陀洹。應與說有乃更說空，菩薩法當入有而說空，是以不全本意。阿難時見此比丘與女坐，犯比丘儀。即還白佛：「向見比丘與女人共坐。」佛以先知便默然。比丘知阿難白世尊，曰：「念我正不往，恐
【現代漢語翻譯】 現代漢語譯本：菩薩才是最重要的，其他的都是小事。因此說來，大乘佛法很難與那些追求成為聲聞（Sravaka，聽聞佛法而悟道者）的人區分開來。即使是彌勒（Maitreya，未來佛）也知道阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）整理了三藏（Tripitaka，佛教經典的總稱）的一部分，但他仍然擔心後來的學習者只專注于學習空性之法，從而斷除煩惱，證得阿羅漢果（Arhat，佛教修行所能達到的最高果位之一），所以才要弘揚大乘佛法，將其分為獨立的藏經。因此，宣說六度（Six Paramitas，佈施、持戒、忍辱、精進、禪定、智慧）等種種修行，才是菩薩修行的綱要。
佈施有兩種：一種是信施，一種是恐怖施。能夠堅定信念，獲得安忍，就叫做信施。因為威力逼迫，並非出於本心而進行的佈施，就叫做恐怖施。因為信仰而佈施就能成就波羅蜜（Paramita，到達彼岸），因為畏懼而佈施只是爲了求福，道與俗的區別，不用說也能明白。
有人說：用頭目來佈施的人，是七住（Seventh Ground，菩薩修行過程中的一個階段）以上的菩薩；用財物來佈施的人，是六住（Sixth Ground，菩薩修行過程中的一個階段）以下的菩薩。從這個境界退轉的人，不會再墮入生死輪迴，最終一定會到達涅槃（Nirvana，佛教修行的最終目標，解脫生死輪迴）的境界。用什麼來證明這一點呢？《大品般若經》（Mahaprajnaparamita Sutra）原本沒有這樣的說法，但《中品般若經》中說有六十位菩薩證得了阿羅漢道，這就是證明。
持戒如金剛一般堅固，指的是大乘戒。持戒如破損的瓶子一般容易毀壞，指的是小乘戒。為什麼這麼說呢？因為金剛是不可摧毀的。從前有一位菩薩比丘（Bhikkhu，佛教出家男眾），相貌非常端正，外出乞食時，在路上遇到一位容貌端正的女子。女子看到這位菩薩，便生起了愛慕之情，希望能夠結為夫婦。她轉念又想：『這恐怕是不可能實現的。但如果能和他一起坐一會兒，我就會發起無上菩提心（Anuttara-Samyak-Sambodhi-Citta，追求最高智慧的心）。』菩薩知道女子的心意，便上前與她同坐。過了一會兒，女子便上前拉他的手，比丘默默不語。女子又更加靠近他，比丘仍然寂然不動。比丘於是為她說空法：『眼睛本來是從哪裡來的？最終又要到哪裡去呢？如果要說是從父母那裡來的，但在沒有結合的時候，也沒有這雙眼睛。等到壞滅的時候，又要到哪裡去呢？因此說來，眼睛本無自性。五根（Five Sense Organs，眼、耳、鼻、舌、身）也是如此。』女子豁然開悟，證得了須陀洹果（Srotapanna，佛教修行所證得的第一個果位）。本應與她說有，卻反而說空，菩薩的法則是應當先入有，然後再說空，所以沒有完全按照本意來說。當時阿難看到這位比丘與女子同坐，認為他違反了比丘的儀軌，便回去稟告佛陀：『我剛才看到一位比丘與女人同坐。』佛陀因為事先知道這件事，所以沒有說話。比丘知道阿難稟告了世尊（Bhagavan，佛陀的尊稱），說：『我正念分明，沒有生起任何邪念，只是恐怕……』
【English Translation】 English version: The Bodhisattva is the most important, and everything else is secondary. Therefore, it is said that the Mahayana (Great Vehicle) is difficult to distinguish from those who aspire to become Sravakas (Hearers, those who attain enlightenment by hearing the Dharma). Even Maitreya (the future Buddha) knows that Ananda (one of the Buddha's ten great disciples, known for his excellent memory) compiled a portion of the Tripitaka (the complete collection of Buddhist scriptures), but he still fears that later learners will focus solely on studying the Dharma of emptiness, thereby cutting off afflictions and attaining Arhatship (one of the highest attainments in Buddhism). That is why he promotes the Mahayana, dividing it into a separate collection of scriptures. Therefore, expounding the Six Paramitas (Generosity, Morality, Patience, Diligence, Concentration, and Wisdom) and other practices is the essential aim of a Bodhisattva's practice.
There are two types of giving: giving with faith and giving with fear. Being able to establish faith and attain forbearance is called giving with faith. Giving that is forced by power and not from the heart is called giving with fear. Giving with faith leads to the perfection of Paramita (reaching the other shore), while giving with fear is only for seeking blessings. The difference between the path and the mundane is self-evident.
Some say: those who give their head and eyes are Bodhisattvas of the Seventh Ground (a stage in the Bodhisattva path) or above; those who give their wealth are Bodhisattvas of the Sixth Ground (a stage in the Bodhisattva path) or below. Those who regress from this state will not fall into the cycle of birth and death again, and will ultimately reach Nirvana (the ultimate goal of Buddhist practice, liberation from the cycle of birth and death). How can this be proven? The Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra) originally did not say this, but the Madhyamaka Prajnaparamita Sutra (Middle Length Perfection of Wisdom Sutra) says that sixty Bodhisattvas attained Arhatship, which is the proof.
Holding precepts like diamond refers to the Mahayana precepts. Holding precepts like a broken bottle refers to the Hinayana precepts. Why is this so? Because diamond is indestructible. In the past, there was a Bhikkhu (Buddhist monk) who was extremely handsome. When he went out to beg for food, he met a beautiful woman on the road. The woman saw the Bodhisattva and developed feelings of love, hoping to become his wife. She then thought: 'This is probably impossible. But if I could just sit with him for a while, I would generate the Bodhicitta (the mind of enlightenment).' The Bodhisattva knew the woman's intention and sat down with her. After a while, the woman reached out and took his hand, but the Bhikkhu remained silent. The woman moved even closer to him, but the Bhikkhu remained still. The Bhikkhu then spoke the Dharma of emptiness to her: 'Where did the eyes originally come from? Where will they ultimately go? If you say they came from your parents, there were no eyes before their union. When they decay, where will they go? Therefore, the eyes have no inherent existence. The five sense organs (eyes, ears, nose, tongue, body) are the same.' The woman suddenly awakened and attained the Srotapanna (stream-enterer, the first stage of enlightenment). He should have spoken of existence, but instead spoke of emptiness. The Bodhisattva's Dharma is to first enter into existence and then speak of emptiness, so he did not fully speak according to her intention. At that time, Ananda saw this Bhikkhu sitting with a woman, thinking that he had violated the rules of a Bhikkhu, so he went back and reported to the Buddha: 'I just saw a Bhikkhu sitting with a woman.' Because the Buddha knew about this beforehand, he remained silent. The Bhikkhu knew that Ananda had reported to the Bhagavan (the Blessed One, a title for the Buddha), and said: 'I am mindful and have not generated any evil thoughts, but I am afraid that...'
誹謗者墮罪。」正欲現變，佛所不許，直飛至佛所。佛語阿難：「向所見犯律比丘者，今此飛來比丘是。汝頗見犯欲人能飛不也？此比丘曏者與女人共坐，時以女人心念：『是比丘與我共坐者，我當發無上意。』此比丘知女人意，便與共坐。即與說空法，分別眼空，五情亦爾。女即恐畏，便得道跡。以其恐懼心生，畏生死故得小乘。若此比丘曏者與說有行者，還成本心。」以此事知，是菩薩未成不退，于觀人心未盡善也，所謂金剛戒也。
所謂忍度者，見罵見毀默受不報。菩薩行忍，常以慈等等於彼我。彼我既齊，怨親不二。故經曰：「小乘之慈慈猶肌膚，大士之慈徹于骨髓。」何以明之？若人割截菩薩手足，變成為乳者，即是慈證也。羼提比丘便是其事也。喻若母人生子，便有乳出。此慈念所感，自然變成也。大士如是入慈三昧，故能感乳也。行慈之至，雖執弓矢，眾生反來附己。慈之不徹，雖不執杖，見皆舍走。以是證故，大小之殊有自來矣。
作善惡行者，謂精進作諸善功德。惡行者，猶昔火鬘童子誹迦葉佛言：「禿頭沙門何有道？道難得，能得道也？」由是后受六年勤苦方乃得道。遺法之中，諸比丘常諍，此猶口不可言而言報也。六年苦行者，不可行而行報也。是為菩薩身口惡行也。
禪
【現代漢語翻譯】 現代漢語譯本 『誹謗者墮罪。』正想要顯現神通變化，佛陀不允許，（他）直接飛到佛陀那裡。佛陀告訴阿難：『先前你看到的那個犯戒的比丘，就是現在這個飛來的比丘。你可曾見過犯淫慾的人能夠飛行的嗎？』這個比丘先前與一個女人同坐，當時那個女人心裡想：『這個比丘如果能和我一起坐，我就要發起無上菩提心。』這個比丘知道女人的心意，就和她一起坐了。隨即為她講說空法，分別解說眼是空的，五種情慾也是如此。那女人立刻感到恐懼，便證得了須陀洹果。因為她生起了恐懼心，畏懼生死，所以證得了小乘果位。如果這個比丘先前對她說有，她就會回到原來的心念。』由此事可知，這位菩薩尚未達到不退轉的境界，對於觀察人心還沒有完全掌握，這就是所謂的金剛戒啊。
所謂忍辱波羅蜜，就是見到別人謾罵、詆譭，默默承受而不報復。菩薩行忍辱，常常以慈悲心平等對待自己和他人。自己和他人既然平等，怨家和親人就沒有分別。所以經書上說：『小乘的慈悲，慈愛猶如在肌膚表面，大士的慈悲，則深入骨髓。』憑什麼證明這一點呢？如果有人割截菩薩的手足，（菩薩的血）變成乳汁，這就是慈悲的證明。羼提比丘（Ksanti Bhikkhu）（忍辱比丘）就是這樣的例子。好比母親生了孩子，自然就有乳汁流出。這是慈念所感，自然而然的變化。大士如此進入慈悲三昧，所以能夠感應出乳汁。行慈悲到了極點，即使手持弓箭，眾生反而會來依附自己。慈悲不徹底，即使不拿棍杖，人們見了都會捨棄逃走。因此可以證明，大乘和小乘的差別由來已久。
造作善惡行為，是指精進地修作各種善功德。惡行，就像從前火鬘童子（Huomantongzi）誹謗迦葉佛（Kasyapa Buddha）說：『禿頭沙門有什麼道？道難以獲得，誰能得道呢？』因此後來遭受六年苦行才得以證道。在遺教之中，各位比丘常常爭論，這就像口不可說而說了的報應。六年苦行，是不可行而行的報應。這就是菩薩身口所造的惡行。
禪
【English Translation】 English version 『The defamer incurs a sin of downfall.』 Just as he was about to manifest miraculous powers, the Buddha did not permit it, and he flew directly to where the Buddha was. The Buddha said to Ananda: 『The Bhikkhu who you saw violating the precepts earlier is this Bhikkhu who has flown here now. Have you ever seen a person who is lustful able to fly? This Bhikkhu was sitting with a woman earlier, and at that time, the woman thought in her mind: 『If this Bhikkhu could sit with me, I would generate the unsurpassed intention.』 This Bhikkhu knew the woman's intention, so he sat with her. Immediately, he spoke the Dharma of emptiness for her, explaining that the eye is empty, and the five desires are also like that. The woman immediately felt fear and attained the Stream-entry fruit (Sotapanna). Because she generated a fearful mind, fearing birth and death, she attained the Small Vehicle fruit. If this Bhikkhu had spoken to her about existence earlier, she would have returned to her original thoughts.』 From this matter, it can be known that this Bodhisattva has not yet reached the stage of non-retrogression, and his observation of people's minds is not yet fully mastered, which is the so-called Vajra Precept.
The so-called Patience Perfections (Ksanti Paramita) is to silently endure without retaliation when seeing others scolding and slandering. When a Bodhisattva practices patience, he always treats himself and others equally with compassion. Since oneself and others are equal, enemies and relatives are not different. Therefore, the sutra says: 『The compassion of the Small Vehicle is like compassion on the skin, while the compassion of the Great Being penetrates to the bone marrow.』 How can this be proven? If someone cuts off the hands and feet of a Bodhisattva, and (the Bodhisattva's blood) turns into milk, that is the proof of compassion. Ksanti Bhikkhu (Patience Bhikkhu) is such an example. It is like when a mother gives birth to a child, milk naturally comes out. This is naturally transformed by the feeling of compassion. The Great Being enters the Samadhi of compassion in this way, so he can sense milk. When the practice of compassion reaches its peak, even if one holds a bow and arrow, sentient beings will come to rely on oneself. If compassion is not thorough, even if one does not hold a staff, people will abandon and run away when they see it. Therefore, it can be proven that the difference between the Great Vehicle and the Small Vehicle has existed for a long time.
Creating good and evil deeds refers to diligently cultivating various good merits. Evil deeds are like when the youth Huomantongzi slandered Kasyapa Buddha, saying: 『What Dharma do bald-headed Sramanas have? The Dharma is difficult to obtain, who can obtain it?』 Because of this, he later suffered six years of ascetic practices before attaining enlightenment. In the bequeathed teachings, the Bhikkhus often argue, which is like the retribution for speaking what should not be spoken. The six years of ascetic practices are the retribution for doing what should not be done. These are the evil deeds created by the Bodhisattva's body and speech.
Dhyana (Zen)
定入寂，泊然不動。
智慧知塵數及江河沙數，億載不可計，慧明所了不可窮盡。
此六度無極事盡在菩薩藏，不應與三藏合。阿難欲使大小殊因緣，彼不相知。其理自空，難可明瞭。大士疑空者，不取證故，云狐疑也。◎
分別功德論卷第一 大正藏第 25 冊 No. 1507 分別功德論
分別功德論卷第二
失譯人名附後漢錄
◎彌勒稱善者，以其集此六度大法為一分，此即菩薩藏也。斷結者，斷諸望見結使也。成道果，大乘薩云然事也。阿難但云聞不云見者，豈可不見如來說法也？所以言見為非者，為將來四部故，不得言見也。設言見者，后四部眾復承阿難言見者則為虛妄也。以是故但稱聞不言見耳。
初說法度阿若拘鄰等五人，摩竭國降三迦葉。釋翅即迦毗羅衛。若不得說經處，但稱在舍衛者，以佛在舍衛經二十五年比，在諸國最久。所以久者，以其國最妙多諸珍奇，人民熾盛最有義理，祇樹精舍有異神驗。當衆僧在講集時，諸獼猴有數千來，在左右觀聽寂寞無聲，及諸飛鳥普皆來集。眾僧正罷各還所止，揵捶適鳴已復來集。此由國多仁慈故，異類影附。佛或能暫行受請、或能神力適化尋還本所，是以但稱舍衛足知其要也。
所以別稱祇洹、孤
【現代漢語翻譯】 現代漢語譯本： 進入寂滅狀態，心如止水，泊然不動。 智慧能夠知曉微塵的數量以及江河沙子的數量，即使用億萬年來計算也無法窮盡，智慧的光明所照亮的境界更是無法窮盡。 這六度（佈施、持戒、忍辱、精進、禪定、智慧）無極的事業全部包含在菩薩藏中，不應該與三藏（經藏、律藏、論藏）混為一談。阿難想要使大小乘的因緣有所區別，但他們並不瞭解其中的道理。這個道理本身就是空性的，難以明白。大士如果疑惑空性，就是因為沒有證悟，這叫做狐疑。◎ 《分別功德論》卷第一 大正藏第 25 冊 No. 1507 《分別功德論》 《分別功德論》卷第二 失譯人名附後漢錄 ◎彌勒（Maitreya，未來佛）稱讚『善』，是因為他將這六度大法彙集為一部分，這就是菩薩藏。『斷結』，是斷除各種由妄想和見解產生的煩惱。『成道果』，是大乘菩薩所成就的殊勝事業。阿難只是說『聞』而沒有說『見』，難道他沒有見到如來說法嗎？之所以說『見』是不合適的，是爲了將來的四部弟子（比丘、比丘尼、優婆塞、優婆夷）的緣故，不能說『見』。如果說了『見』，後來的四部弟子又承阿難說『見』，那就成了虛妄之言。因此，只說『聞』而不說『見』。 最初說法度化阿若拘鄰（Ajnatakaundinya，五比丘之一）等五人，在摩竭陀國（Magadha）降伏了三迦葉（Kasyapa，指優樓頻螺迦葉、伽耶迦葉、那提迦葉三兄弟）。釋翅（Sakya）就是迦毗羅衛（Kapilavastu）。如果不能明確說明講經的地點，只說在舍衛城（Sravasti），是因為佛陀在舍衛城住了二十五年，比在其他國家的時間都長。之所以住得這麼久，是因為這個國家最美好，有很多珍奇之物，人民興盛，最有義理，祇樹給孤獨園（Jetavana Anathapindika-arama）有奇異的神驗。當衆僧在講經集會時，有數千只獼猴前來，在左右觀看聆聽，寂靜無聲，各種飛鳥也都飛來聚集。眾僧結束講經各自返回住所，揵捶（ghanta，犍椎，寺院中用以集眾的器具）剛剛敲響，它們又都聚集過來。這是因為這個國家多有仁慈之心，所以不同的物種都來依附。佛陀有時會暫時出行接受邀請，或者用神通力稍微化現一下就返回原來的地方，因此只說在舍衛城就足以知道其中的要點了。 之所以特別稱呼祇洹（Jetavana，祇樹給孤獨園），孤
【English Translation】 English version: Entering into quiescence, the mind is still and unmoving. Wisdom can know the number of dust particles and the number of sands in the rivers, which cannot be exhausted even by calculating for billions of years, and the realm illuminated by the light of wisdom is even more inexhaustible. These six paramitas (dana, sila, ksanti, virya, dhyana, prajna) of limitless deeds are all contained in the Bodhisattva-pitaka, and should not be confused with the Tripitaka (Sutra-pitaka, Vinaya-pitaka, Abhidhamma-pitaka). Ananda wanted to differentiate the causes and conditions of the Mahayana and Hinayana, but they did not understand the principle. The principle itself is emptiness, which is difficult to understand. If a great being doubts emptiness, it is because they have not attained enlightenment, which is called doubt. ◎ Treatise on Differentiating Merits, Volume 1 Taisho Tripitaka Volume 25 No. 1507 Treatise on Differentiating Merits Treatise on Differentiating Merits, Volume 2 Lost Translator's Name Appended to the Later Han Record ◎ Maitreya (the future Buddha) praises 'good' because he has collected these six paramitas into one part, which is the Bodhisattva-pitaka. 'Cutting off fetters' means cutting off various afflictions arising from delusion and views. 'Achieving the fruit of the path' is the extraordinary achievement of a Mahayana Bodhisattva. Ananda only says 'heard' and does not say 'saw', did he not see the Tathagata preaching? The reason why 'seeing' is said to be inappropriate is for the sake of the fourfold assembly (bhiksus, bhiksunis, upasakas, upasikas) in the future, and one cannot say 'saw'. If 'saw' is said, and the later fourfold assembly relies on Ananda's saying 'saw', then it would be a false statement. Therefore, only 'heard' is said and not 'saw'. Initially, he preached the Dharma and converted Ajnatakaundinya (one of the five bhikshus) and the other five people, and subdued the three Kasyapas (Uruvilva Kasyapa, Gaya Kasyapa, Nadi Kasyapa) in Magadha. Sakya is Kapilavastu. If the place of preaching cannot be clearly stated, and it is only said to be in Sravasti, it is because the Buddha stayed in Sravasti for twenty-five years, longer than in any other country. The reason for staying so long is that this country is the most beautiful, with many rare and precious things, the people are prosperous, and the most righteous, and the Jetavana Anathapindika-arama has extraordinary spiritual efficacy. When the Sangha is gathering for lectures, thousands of monkeys come to watch and listen on the left and right, silently, and various birds also come to gather. When the Sangha finishes lecturing and returns to their residences, as soon as the ghanta (a bell used to gather the assembly in a monastery) rings, they gather again. This is because this country has much compassion, so different species come to rely on it. The Buddha may temporarily travel to accept invitations, or manifest slightly with supernatural powers and return to the original place, so it is sufficient to know the essentials by only saying that he is in Sravasti. The reason for specifically mentioning Jetavana, the orphan
獨二人名者，此二人先亡今在天上，亦集諸天說法教化。時心念言：「我等本是眾僧檀越，初不復稱我等名字耶？」欲適彼所念故，復別稱二人名耳。云當修一法者，亦非次第說。若按初成說法，當從波羅奈鹿野苑說四諦為始，次至摩竭降三迦葉。因稱其精舍主名，便云當修一法者，以其一法之與四法其理味不異故也。一法亦斷結、四法亦斷結，俱至涅槃，殊途同歸耳。都結二十一，演為三十六。數雖盈縮，俱為是結。凡事有百一舒，復為八萬四千，是以一法之與千萬，同是至道之徑耳。猶師子殺象之殺兔同是一死耳。以其理趣不異故，便從一法始。無放逸者，一法之宗也。或問曰：戒應在前，先當持戒然後念三尊。或曰：此為新學者，先念三尊，即三自歸，運意在佛法眾以次受戒。以是言之，戒應第四息念后解。
云閑靜身苦念者，謂觀身三十六物不凈惡露，以自覺悟，可以成道。何以明之？昔有比丘作阿練若行乞食，逢一長者女從乞食。比丘女人俱端正，女見比丘便起欲想，比丘見女亦起欲意，意動手掉，投飯于缽錯注于地。女自怪笑。比丘見女齒白，即自覺悟曰：「女人口中鈍是骨耳。如佛語：『人身中有三百二十骨，有六百節，七十萬脈，九十萬毛孔。一孔入、九孔出，泄漏不凈，無一可貪。』」諦觀
【現代漢語翻譯】 現代漢語譯本 獨二人名者，此二人先亡今在天上，也聚集諸天說法教化。當時心中想：『我們本來是眾僧的施主，最初不曾再稱呼我們的名字嗎？』因為要順應他們所想的，所以又特別稱呼這兩個人的名字罷了。說應當修習一法，也不是按照次第來說的。如果按照最初成道說法，應當從波羅奈鹿野苑說四諦開始，其次到摩竭陀國降伏三迦葉（Kasyapa，古印度著名苦行僧，后皈依佛教）。因為稱呼其精舍的主人的名字，就說應當修習一法，因為這一法與四法，其道理和意味沒有不同。修習一法也能斷除煩惱，修習四法也能斷除煩惱，都到達涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），只是道路不同，歸宿相同罷了。總共歸結為二十一種煩惱，展開來說就是三十六種。數量雖然有增減，都是煩惱。凡事有一百零一種展開，又變為八萬四千種，因此一法與千萬法，都是到達真理的途徑。就像獅子殺死大象與殺死兔子，都是一樣的死亡。因為其道理和趣味沒有不同，所以就從一法開始。不放逸（apramāda，佛教術語，指精進修行，不懈怠）是一法的宗旨。有人問：戒律應該在前面，應當先持戒然後唸誦三寶（佛、法、僧）。或者說：這是為新學者說的，先念誦三寶，就是三自歸（皈依佛、皈依法、皈依僧），用心念佛法僧，然後依次受戒。這樣說來，戒律應當在第四個息念之后理解。 說『閑靜身苦念』，是指觀察身體的三十六種不凈之物，以自覺覺悟，可以成就道業。憑什麼說明這一點呢？過去有位比丘（bhikkhu，佛教術語，指男性出家人）在阿練若（araṇya，佛教術語，指遠離人煙的寂靜處）修行乞食，遇到一位長者的女兒來乞食。比丘和女人都長得很端正，女人見到比丘便生起慾望，比丘見到女人也生起慾念，意念動搖，手也顫抖，把飯投到缽里，錯倒在地上。女人自己感到奇怪而笑起來。比丘見到女人的牙齒潔白，立刻自覺覺悟說：『女人的口中，不過是鈍的骨頭罷了。』如佛所說：『人的身體中有三百二十塊骨頭，有六百個關節，七十萬條脈絡，九十萬個毛孔。一孔進入，九孔排出，泄漏不凈之物，沒有一樣可以貪戀的。』仔細觀察。
【English Translation】 English version As for the two individuals mentioned by name alone, these two have passed away and are now in heaven, also gathering with the devas (devas, gods or celestial beings) to preach the Dharma and educate. At that time, the thought arose in their minds: 'We were originally benefactors of the Sangha (Sangha, the Buddhist monastic community), haven't we been called by our names since the beginning?' Because they wanted to comply with their thoughts, they specifically mentioned the names of these two individuals. Saying that one should cultivate one Dharma is not necessarily in sequential order. If according to the initial enlightenment and preaching, it should start with the Four Noble Truths (catvāri āryasatyāni) at Mrigadava in Varanasi, followed by subduing the three Kasyapas (Kasyapa, a famous ascetic in ancient India who later converted to Buddhism) in Magadha. Because they mentioned the name of the master of the monastery, they said that one should cultivate one Dharma, because this one Dharma and the four Dharmas are not different in their principles and flavors. Cultivating one Dharma can also cut off afflictions, and cultivating four Dharmas can also cut off afflictions, both reaching Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death), only the paths are different, but the destination is the same. In total, it concludes into twenty-one kinds of afflictions, which are expanded into thirty-six kinds. Although the numbers may increase or decrease, they are all afflictions. In general, there are one hundred and one kinds of expansions, which further become eighty-four thousand kinds, therefore, one Dharma and ten million Dharmas are all paths to the ultimate truth. Just like a lion killing an elephant and killing a rabbit, both are the same death. Because their principles and interests are not different, it starts from one Dharma. Non-negligence (apramāda, a Buddhist term referring to diligent practice without laziness) is the principle of one Dharma. Someone asked: Precepts should come first, one should first uphold the precepts and then recite the Three Jewels (Buddha, Dharma, Sangha). Or it is said: This is for new learners, first recite the Three Jewels, which is the Three Refuges (taking refuge in the Buddha, Dharma, and Sangha), focusing the mind on the Buddha, Dharma, and Sangha, and then receiving the precepts in order. In this way, the precepts should be understood after the fourth cessation of thought. Saying 'quiet body, suffering thought', refers to observing the thirty-six impure things of the body, with self-awareness and enlightenment, one can achieve the path. How can this be explained? In the past, there was a bhikkhu (bhikkhu, a Buddhist term referring to a male monastic) practicing asceticism in the araṇya (araṇya, a Buddhist term referring to a quiet place away from human habitation) begging for food, and he met the daughter of an elder begging for food. Both the bhikkhu and the woman were very beautiful, and the woman developed desire upon seeing the bhikkhu, and the bhikkhu also developed desire upon seeing the woman, his mind wavered, his hand trembled, and he threw the food into the bowl, mistakenly pouring it on the ground. The woman found it strange and laughed. The bhikkhu saw the woman's teeth were white, and he immediately became aware and enlightened, saying: 'In the woman's mouth, there are only blunt bones.' As the Buddha said: 'In the human body, there are three hundred and twenty bones, six hundred joints, seven hundred thousand veins, and nine hundred thousand pores. One pore enters, and nine pores exit, leaking impure things, there is nothing to be greedy for.' Observe carefully.
女身三十六物，慘然毛豎，專自惟察，即解身空，得須陀洹道。復自唸曰：「我因女見法，則是我善知識。今當報恩。」即復為女說向所解觀身法。女即心開，亦得須陀洹道。以是言之，身念為勝也。
死念者，念人福盡命終時見地獄瑞驚恐失糞。若見餓鬼、若見畜生，隨行所墮，見皆恐怖。意欲捨去，反為對所牽。若當生人，緣父母會。若受男胎，愛彼女人；若受女胎，愛彼男子。除其疾難，三事不差，便得入胎。既受，又認以為己有，七日一變巧風刻割，至三十八七乃成其形。若生天上，天樂來迎，不勝喜悅即失小便。此五道瑞各有所見。此之死應行者，已為明戒深惟無常，命速若電若云過庭，老病死來無不逝喪。常念此變以自覺悟，故曰死念也。
前十念，佛自說，未有問者故不解。后十念，比丘問，佛更為演說，一一析解。
尊弟子者，謂五百羅漢各有所便，或智慧第一，或神足、或辯才、或福德、或守戒、或知足、或說法，各據第一。欲論先兄而後弟者，以阿若拘鄰最長，以須跋為最小，此佛法階次之大要。若以聰哲博達為元首者，此乃是婆羅門法也。
云千二百五十者，舉其常侍從者。或云五百人者，佛受阿耨達請時，簡五百人可者尋從至龍王宮。何者？此阿耨達泉，非有漏閡
【現代漢語翻譯】 現代漢語譯本： 女身有三十六種不凈之物，令人毛骨悚然，應當專注于自我觀察，就能理解身體是空性的，從而證得須陀洹果（Sotapanna，預流果）。她又想：『我因為這個女人而見法，她就是我的善知識。現在應當報答她的恩情。』於是又為那個女人講述自己所理解的觀身之法。那個女人立刻心開意解，也證得了須陀洹果。由此可見，身念處是殊勝的。 死念是指，念及人福報耗盡、壽命終結時，見到地獄的預兆而驚恐失禁。或者見到餓鬼、或者見到畜生，隨著業力所墮之處，所見皆是恐怖景象。想要舍離，反而被業力所牽引。如果將要生於人間，則會依緣父母的結合。如果受生為男胎，則會愛戀母親；如果受生為女胎，則會愛戀父親。除了疾病和災難，這三種情況不會有差錯，便會入胎。既已入胎，又執認為己有，每七日一變，被巧風刻畫分割，直到三十八個七日才成形。如果生於天上，天樂前來迎接，因無法抑制喜悅而失禁。這五道（地獄、餓鬼、畜生、人、天）的預兆各有不同。修習死唸的行者，已經明白了死亡的警示，深刻地思維無常，生命迅速如閃電，又如白雲飄過庭院，衰老、疾病、死亡到來時，沒有誰能夠倖免。常常念及這些變化以自覺覺悟，所以稱為死念。 前面的十念，是佛陀自己宣說的，因為沒有人提問所以沒有詳細解釋。後面的十念，是比丘提問，佛陀才進一步演說，一一分析解釋。 尊貴的弟子們，指的是五百羅漢各有擅長，有的智慧第一，有的神通第一，有的辯才第一，有的福德第一，有的持戒第一，有的知足第一，有的說法第一，各自佔據第一的位置。如果要論資歷，先兄后弟，那麼阿若拘鄰（Ajnatakaundinya，憍陳如）最年長，須跋（Subha）最小，這是佛法中次第的大要。如果以聰慧博學作為首要標準，這便是婆羅門教的法則了。 所說的千二百五十人，是指經常侍奉佛陀的隨從。或者說是五百人，是指佛陀接受阿耨達（Anavatapta，阿那婆達多）龍王的邀請時，挑選了五百位可以前往的人，隨即跟隨佛陀到達龍王宮。為什麼呢？因為這阿耨達泉，不是有煩惱的人可以到達的。
【English Translation】 English version: The female body has thirty-six impure things, causing one's hair to stand on end. One should focus on self-observation, and then one can understand that the body is empty, thereby attaining the Sotapanna path (Sotapanna, stream-enterer). She then thought: 'Because of this woman, I have seen the Dharma; she is my good teacher. Now I should repay her kindness.' So she told the woman about the method of observing the body that she had understood. The woman immediately opened her mind and also attained the Sotapanna path. From this, it can be seen that mindfulness of the body is superior. Mindfulness of death refers to the thought that when a person's blessings are exhausted and their life is about to end, they see the omens of hell and are terrified and incontinent. Or they see hungry ghosts or animals. Wherever they are destined to be reborn according to their karma, they see terrifying scenes. They want to leave, but instead are pulled by their karma. If they are to be born in the human realm, they will rely on the union of their parents. If they are to be born as a male, they will love their mother; if they are to be born as a female, they will love their father. Except for illness and disasters, these three things will not be wrong, and they will enter the womb. Once in the womb, they claim it as their own, changing every seven days, carved and divided by skillful winds, until the thirty-eighth week when the form is complete. If born in the heavens, heavenly music comes to greet them, and they are so overjoyed that they lose control of their bladder. These omens of the five paths (hell, hungry ghosts, animals, humans, heavens) are different. Practitioners who cultivate mindfulness of death have already understood the warning of death, deeply contemplating impermanence. Life is as swift as lightning, and like clouds passing over the courtyard. When old age, sickness, and death arrive, no one can escape. Constantly contemplating these changes to awaken oneself, hence it is called mindfulness of death. The first ten kinds of mindfulness were spoken by the Buddha himself, and because no one asked, they were not explained in detail. The latter ten kinds of mindfulness were asked by the monks, and the Buddha further elaborated on them, analyzing and explaining them one by one. The venerable disciples refer to the five hundred Arhats, each with their own strengths. Some are foremost in wisdom, some in supernatural powers, some in eloquence, some in merit, some in upholding precepts, some in contentment, and some in preaching, each occupying the first position. If we are to discuss seniority, elder brother before younger brother, then Ajnatakaundinya (Ajnatakaundinya, Kondanna) is the oldest, and Subha is the youngest. This is the great essence of the order in the Buddha's Dharma. If intelligence and erudition are taken as the primary standard, then this is the law of Brahmanism. The saying 'one thousand two hundred and fifty' refers to the attendants who regularly served the Buddha. Or it is said to be five hundred people, referring to when the Buddha accepted the invitation of Anavatapta (Anavatapta, Lake Anavatapta) Dragon King, he selected five hundred people who could go, and then followed the Buddha to the Dragon King's palace. Why? Because this Anavatapta spring is not accessible to those with afflictions.
形所可週旋也。阿難出經時集八萬四千羅漢，以是言之，數不可計也。此經今正出百人，第一通四部眾，二百二十各第一。其餘者，豈復可計耶！其人云：此經本有百事，阿難囑優多羅。《增一阿鋡》出，經后十二年，阿難便般涅槃。時諸比丘各習坐禪，不復誦習，云佛有三業坐禪第一，遂各廢諷誦。經十二年，優多羅比丘復般涅槃，由是此經失九十事。外國法師徒相傳，以口授相付不聽載文。時所傳者盡十一事而已。自爾相承正有今現文耳。雖然薩婆多家無序及后十一事，經流浪經久，所遺轉多。所以偏囑累此弟子增一者，以其人乃從七佛以來偏綜習《增一阿鋡》，前聖亦皆囑及此經，是以能仁時轉復勤及此比丘。時優多羅弟子名善覺，從師受誦《增一》，正得十一事，優多羅便般涅槃。外國今現三藏者，盡善覺所傳，師徒相授於今不替。所以迦葉每謂阿難為小兒者，故以累世已來父意相加故也。於時阿難妹為比丘尼，聞迦葉語大用嫌恨：「阿難者聰明博達，眾人所瞻望。而尊謂為小兒耶？」迦葉謂比丘尼曰：「大妹！阿難有二事可恥。何所為恨也？正坐阿難勸佛度母人，使佛法減千年，是一也。阿難有六十弟子，近日三十比丘還為白衣。佛教度弟子法，若在家有信來求道者，當試之七日。若外學來求道者，當試之
【現代漢語翻譯】 現代漢語譯本：
『形』所能周旋的地方。阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）結集經書時，聚集了八萬四千羅漢（Arhat，斷盡煩惱，證得解脫的聖者），由此可知，人數是不可計量的。這部經現在只傳出一百件事，其中第一通達四部大眾，二百二十人各自第一。其餘的人，難道還能計算嗎！有人說：這部經原本有一百件事，阿難囑託優多羅（Uttara，人名）。《增一阿含經》（Ekottara Agama）傳出，經阿難涅槃（Parinirvana，佛教術語，指佛或阿羅漢的逝世）后十二年，阿難便入滅了。當時各位比丘（Bhiksu，佛教出家男眾）各自學習坐禪，不再誦習經文，說佛陀的三業中坐禪第一，於是各自廢棄了諷誦。經過十二年，優多羅比丘也入滅了，因此這部經失去了九十件事。外國的法師們只是師徒相傳，用口頭傳授，不允許記載在文字上。當時所傳的只有十一件事而已。從那時起，代代相傳，只有現在所見的這些文字。雖然薩婆多部（Sarvastivada，佛教部派之一）沒有序言以及後面的十一件事，但經書流傳很久，遺失的也越來越多。所以特別囑託弟子增一（人名）的原因是，因為這個人從過去七佛以來就專門綜合學習《增一阿含經》，過去的聖者也都囑託過這部經，因此釋迦牟尼佛（Sakyamuni，佛教創始人）當時更加勤奮地教導這位比丘。當時優多羅的弟子名叫善覺（人名），從師父那裡受誦《增一》，只得到了十一件事，優多羅就入滅了。外國現在所見的三藏（Tripitaka，佛教經典的總稱）經典，都是善覺所傳，師徒相授，至今沒有斷絕。所以迦葉（Kasyapa，佛陀的十大弟子之一，以頭陀行著稱）總是稱阿難為小兒的原因，是因為累世以來，都以長輩的身份對待他。當時阿難的妹妹是比丘尼（Bhiksuni，佛教出家女眾），聽到迦葉的話，非常不滿：「阿難聰明博學，是眾人所仰望的。而您卻稱他為小兒嗎？」迦葉對比丘尼說：「大妹！阿難有兩件事可恥。你為什麼為他感到不滿呢？正是因為阿難勸說佛陀允許女性出家，使得佛法減損千年，這是一件可恥的事。阿難有六十個弟子，最近有三十個比丘還俗成為白衣。佛教教導弟子的方法是，如果在家信徒來求道，應當試探他七天。如果是外道來求道，應當試探他 English version:
The 'form' that can be moved around. When Ananda (one of the ten major disciples of the Buddha, known for his exceptional memory) compiled the scriptures, he gathered eighty-four thousand Arhats (saints who have eradicated all afflictions and attained liberation), from which it can be known that the number is immeasurable. This scripture now only has one hundred matters transmitted, among which the first is to be versed in the four assemblies, and two hundred and twenty people are each the first. As for the rest, how can they be counted! Someone said: This scripture originally had one hundred matters, and Ananda entrusted them to Uttara (a personal name). The Ekottara Agama (Increasing by One Agama) was transmitted, and twelve years after Ananda's Parinirvana (a Buddhist term referring to the passing away of a Buddha or Arhat), Ananda passed away. At that time, the various Bhiksus (Buddhist monks) each studied meditation and no longer recited the scriptures, saying that among the Buddha's three karmas, meditation was the first, so they each abandoned recitation. After twelve years, the Bhiksu Uttara also passed away, and therefore this scripture lost ninety matters. Foreign Dharma masters only transmitted it from teacher to disciple, using oral transmission, and were not allowed to record it in writing. At that time, only eleven matters were transmitted. From that time on, it has been passed down from generation to generation, and only the texts that are now visible remain. Although the Sarvastivada (one of the Buddhist schools) does not have a preface or the last eleven matters, the scriptures have been circulating for a long time, and what has been lost has become more and more. The reason for especially entrusting the disciple Zengyi (a personal name) is that this person has been specializing in the comprehensive study of the Ekottara Agama since the past seven Buddhas, and the past saints have also entrusted this scripture, so Sakyamuni Buddha (the founder of Buddhism) at that time taught this Bhiksu more diligently. At that time, Uttara's disciple was named Shanjue (a personal name), and he received and recited the Ekottara Agama from his teacher, only obtaining eleven matters, and Uttara passed away. The Tripitaka (the general term for Buddhist scriptures) that is now seen in foreign countries is all transmitted by Shanjue, and it has been passed down from teacher to disciple to this day without interruption. The reason why Kasyapa (one of the ten major disciples of the Buddha, known for his ascetic practices) always calls Ananda a child is because he has been treating him as a junior for generations. At that time, Ananda's sister, who was a Bhiksuni (Buddhist nun), was very dissatisfied when she heard Kasyapa's words: 'Ananda is intelligent and knowledgeable, and is admired by everyone. And you call him a child?' Kasyapa said to the Bhiksuni: 'Elder sister! Ananda has two shameful things. Why are you dissatisfied with him? It is precisely because Ananda persuaded the Buddha to allow women to become monks, which has reduced the Dharma by a thousand years, this is one shameful thing. Ananda has sixty disciples, and recently thirty Bhiksus have returned to lay life and become laymen. The Buddhist method of teaching disciples is that if a lay believer comes to seek the Way, he should test him for seven days. If a heretic comes to seek the Way, he should test him'
【English Translation】 The 'form' that can be moved around. When Ananda (one of the ten major disciples of the Buddha, known for his exceptional memory) compiled the scriptures, he gathered eighty-four thousand Arhats (saints who have eradicated all afflictions and attained liberation), from which it can be known that the number is immeasurable. This scripture now only has one hundred matters transmitted, among which the first is to be versed in the four assemblies, and two hundred and twenty people are each the first. As for the rest, how can they be counted! Someone said: This scripture originally had one hundred matters, and Ananda entrusted them to Uttara (a personal name). The Ekottara Agama (Increasing by One Agama) was transmitted, and twelve years after Ananda's Parinirvana (a Buddhist term referring to the passing away of a Buddha or Arhat), Ananda passed away. At that time, the various Bhiksus (Buddhist monks) each studied meditation and no longer recited the scriptures, saying that among the Buddha's three karmas, meditation was the first, so they each abandoned recitation. After twelve years, the Bhiksu Uttara also passed away, and therefore this scripture lost ninety matters. Foreign Dharma masters only transmitted it from teacher to disciple, using oral transmission, and were not allowed to record it in writing. At that time, only eleven matters were transmitted. From that time on, it has been passed down from generation to generation, and only the texts that are now visible remain. Although the Sarvastivada (one of the Buddhist schools) does not have a preface or the last eleven matters, the scriptures have been circulating for a long time, and what has been lost has become more and more. The reason for especially entrusting the disciple Zengyi (a personal name) is that this person has been specializing in the comprehensive study of the Ekottara Agama since the past seven Buddhas, and the past saints have also entrusted this scripture, so Sakyamuni Buddha (the founder of Buddhism) at that time taught this Bhiksu more diligently. At that time, Uttara's disciple was named Shanjue (a personal name), and he received and recited the Ekottara Agama from his teacher, only obtaining eleven matters, and Uttara passed away. The Tripitaka (the general term for Buddhist scriptures) that is now seen in foreign countries is all transmitted by Shanjue, and it has been passed down from teacher to disciple to this day without interruption. The reason why Kasyapa (one of the ten major disciples of the Buddha, known for his ascetic practices) always calls Ananda a child is because he has been treating him as a junior for generations. At that time, Ananda's sister, who was a Bhiksuni (Buddhist nun), was very dissatisfied when she heard Kasyapa's words: 'Ananda is intelligent and knowledgeable, and is admired by everyone. And you call him a child?' Kasyapa said to the Bhiksuni: 'Elder sister! Ananda has two shameful things. Why are you dissatisfied with him? It is precisely because Ananda persuaded the Buddha to allow women to become monks, which has reduced the Dharma by a thousand years, this is one shameful thing. Ananda has sixty disciples, and recently thirty Bhiksus have returned to lay life and become laymen. The Buddhist method of teaching disciples is that if a lay believer comes to seek the Way, he should test him for seven days. If a heretic comes to seek the Way, he should test him'
四月。何以不等也？以外道家或以噁心欲求長短，是以先試知為至誠。不然，阿難來便度之，是可恥二。此三十比丘所以還者，聞阿難於九十六種道中等智第一，從阿難求度者欲請等智。然阿難不與說等智，是以不合本心，於是而還。還必誹謗阿難，謂無等智。度弟子喻若魚生子千億萬，若心念者便生，不念者即爛壞。弟子亦如是，若留心教詔者便成就，不留心者即退還。此豈非可恥耶！」此比丘尼以恚心向迦葉故，即現身入地獄。以阿難有此闕故，迦葉謂為小兒耳。阿難白引往昔為轉輪聖王，名曰長壽。受父大王之遺教，登位治化。將欲出家，復囑太子善觀，委以國政。展轉相授未曾暫替。昔以父子相承，今以師徒相紹。昔尚不失有漏之教，況今當失至真妙法耶。故引自證，明其必堪受遺典也。
於法當念敬者。上偈中已判三藏、四阿鋡。長行中復云，一偈中乃可具三藏諸法，況復增一而不具諸法乎？所以復有此一段偈說者，以諸天子心中生念：「阿難不能作偈說法乎？何以復作此謾說耶？」阿難知諸天子心中所念，語諸天子：「正使八萬四千象所載經皆作偈頌者，我盡能作偈頌。」況復阿難此少法而不能作耶？欲適諸天意故。復以偈頌諸法，勸喻諸天及利根眾生應聞偈得解者。法即上章：諸惡莫作、諸善奉
【現代漢語翻譯】 現代漢語譯本：四月了。為什麼還不等待呢？因為外道修行者或許懷著惡意想要探究（佛法的）長處和短處，所以先試探一下，看看是否真心誠意。不然的話，阿難一來就度化他們，這是可恥的事情。這三十個比丘之所以返回，是因為聽說阿難在九十六種外道中智慧最為卓越，他們想從阿難那裡求得這種卓越的智慧。然而阿難沒有向他們講授這種卓越的智慧，因此不符合他們的本意，於是就返回了。返回后必定會誹謗阿難，說他沒有卓越的智慧。度化弟子就像魚生子，數量成千上萬，如果用心念及，就能存活，不用心念及，就會腐爛壞掉。弟子也是如此，如果留心教導，就能成就，不留心教導，就會退轉。這難道不是可恥的嗎！』這位比丘尼因為懷著嗔恨心對待迦葉（Kasyapa），所以當即現身墮入地獄。因為阿難有這樣的缺失，所以迦葉認為他還是個孩子。阿難陳述往昔之事，說自己曾是轉輪聖王（Cakravartin），名叫長壽（Dirghayu）。接受了父王的遺訓，登位治理國家。將要出家時，又囑託太子善觀（Suvikrana），把國家政事委託給他。父子輾轉相授，從未有片刻的更替。過去以父子相承，現在以師徒相紹。過去尚且不失去有漏的教法，何況現在會失去至真妙法呢。』所以引用自身經歷來證明，表明自己一定能夠承受遺留下來的經典。 對於佛法應當心懷敬意。上面的偈頌中已經判明了三藏（Tripitaka）、四阿含（Agama）。長行文中又說，一首偈頌中就可以包含三藏的所有佛法，何況增加一首偈頌而不能包含所有佛法呢？之所以又有這一段偈頌，是因為諸位天子心中產生疑問：『阿難不能作偈說法嗎？為什麼又說這些虛妄的話呢？』阿難知道諸位天子心中所想，告訴諸位天子：『即使用八萬四千頭大象所載的經書都作成偈頌，我也完全能夠作成偈頌。』何況阿難對於這少許的佛法而不能作偈頌呢？爲了順應諸位天子的心意，又用偈頌來闡述各種佛法，勸喻諸位天人和利根的眾生應當聽聞偈頌而得到理解。佛法就是上章所說的：諸惡莫作，諸善奉行。
【English Translation】 English version: April. Why not wait? Because non-Buddhist practitioners may harbor malicious intentions to seek out the strengths and weaknesses (of the Dharma), so first test them to see if they are truly sincere. Otherwise, if Ananda were to immediately ordain them upon arrival, it would be a shameful thing. The reason these thirty bhikkhus returned is that they heard that Ananda is the most intelligent among the ninety-six non-Buddhist paths, and they wanted to seek this supreme wisdom from Ananda. However, Ananda did not teach them this supreme wisdom, so it did not align with their original intentions, and thus they returned. Upon returning, they will surely slander Ananda, saying that he does not possess supreme wisdom. Ordaining disciples is like fish giving birth to hundreds of millions of offspring; if one is mindful of them, they will survive, but if one is not mindful of them, they will rot and decay. Disciples are also like this; if one pays attention to teaching and instructing them, they will achieve success, but if one does not pay attention, they will regress. Isn't this shameful!' This bhikkuni, because she harbored anger towards Kasyapa (Kasyapa), immediately manifested and fell into hell. Because Ananda has such shortcomings, Kasyapa considers him to be still a child. Ananda recounts past events, saying that he was once a Cakravartin (Cakravartin), named Dirghayu (Dirghayu). He received the instructions of his father, the king, and ascended the throne to govern the country. When he was about to renounce the world, he entrusted the crown prince, Suvikrana (Suvikrana), with the affairs of the state. Father and son passed on the responsibility to each other without interruption. In the past, it was passed down from father to son; now, it is passed down from teacher to disciple. In the past, they did not lose the teachings of the conditioned, how much less would they lose the supreme and wonderful Dharma now?' Therefore, he cites his own experience to prove that he is certainly capable of receiving the legacy of the scriptures. One should have reverence for the Dharma. The verses above have already distinguished the Tripitaka (Tripitaka) and the four Agamas (Agama). The prose passage further states that a single verse can contain all the Dharma of the Tripitaka, how much more so if one adds another verse and it cannot contain all the Dharma? The reason for this additional verse is that the devas (heavenly beings) have doubts in their minds: 'Is Ananda unable to compose verses and expound the Dharma? Why does he speak such empty words?' Ananda, knowing what the devas are thinking, tells them: 'Even if all the scriptures carried by eighty-four thousand elephants were composed into verses, I would be fully capable of composing them.' How much less would Ananda be unable to compose verses for this small amount of Dharma? To please the devas, he uses verses to expound the various Dharmas, exhorting the devas and beings of sharp faculties to listen to the verses and attain understanding. The Dharma is what was said in the previous chapter: Cease doing all evil, do all good.
行、自凈其意、是諸佛教法也。言此法能成三乘、斷三惡趣、具諸果實、二世受報。以才有優劣故，設誘進之。頌云：上者持三藏，其次四阿含，或能受律藏，即是如來寶。所以云寶者，喻若王有寶藏不使外人知，唯有內臣與王同心者乃使典掌耳。戒律亦如是，若能持二百五十及與五百事者乃授其人，不可使外部清信士女所可瞻玩，故喻王寶也。設力不及二藏，但持阿毗曇者，便可降伏外道，九十六逕靡不歸宗。何者？此無比妙慧，能決上微滯，使豁爾齊直。雖復五通住劫，未免四駛之所制，是故外學莫敢窺𨵦。阿難唱此十偈之妙勸者，正為此三萬天人也。
昔佛始成道，在波羅奈鹿野苑中，為阿若拘鄰等五人轉四諦法輪者，佛言：「拘鄰！當知苦諦、苦習諦、苦盡諦、苦出要諦。」直說此四諦，拘鄰滯有來久，聞說智慧意猶不悟，便為說空：「拘鄰！當知四慧所滯，一切皆空亦復無常。喻若幻化，非真非有。」拘鄰即解，得見道跡。四人未解，如來複觀心本，二人病在想著更樂，思憶在家五欲自恣，戀著不捨。應病投藥，便說無想三昧：「卿所想者皆歸滅盡，故為馳心放在所樂也？」所想即解，二復得道跡。餘二人心常愿生梵天于梵作王，所滯不釋復以為累。如來見心所在，復為說無愿：「汝所愿求梵天王者
【現代漢語翻譯】 現代漢語譯本： 行、自凈其意，是諸佛教法也。說此法能成就聲聞乘、緣覺乘、菩薩乘（三乘），斷除地獄、餓鬼、畜生（三惡趣），具足各種果實，現世和來世都能得到報應。因為人們的根器有優劣，所以設定不同的引導方法。偈頌說：『上等根器的人持守三藏（經藏、律藏、論藏），其次的人持守四阿含（長阿含、中阿含、增一阿含、雜阿含），或者能夠受持律藏，就是如來的寶藏。』之所以說是寶藏，比喻如同國王有寶藏不讓外人知道，只有與國王同心同德的內臣才被允許掌管。戒律也是這樣，如果能夠持守二百五十條比丘戒以及五百條比丘尼戒的人才傳授給他，不可以讓外部的在家信士信女隨意觀看，所以比喻為國王的寶藏。如果能力達不到持守兩藏，但能持守阿毗曇（論藏）的人，便可以降伏外道，九十六種外道沒有不歸順的。為什麼呢？因為阿毗曇具有無比的微妙智慧，能夠解決高深微妙的疑難，使之豁然開朗。即使修成五神通能夠住世很久，也免不了受到生、老、病、死（四駛）的制約，所以外道學說不敢窺探阿毗曇的奧妙。阿難宣唱這十句偈頌的美妙勸誡，正是爲了這三萬天人。 過去佛陀剛成道時，在波羅奈（梵文： वाराणसी，Vārāṇasī，古印度城市，今貝拿勒斯）鹿野苑中，為阿若拘鄰（梵文：Ājñātakauṇḍinya，五比丘之首）等五人轉四諦法輪，佛說：『拘鄰！應當知道苦諦、苦集諦、苦滅諦、苦滅道諦。』直接說這四諦，拘鄰因為執著于有很久了，聽了智慧之說仍然不明白，佛陀便為他說空：『拘鄰！應當知道四種智慧所執著的一切都是空，也是無常的。比喻如同幻化，不是真實的，也不是實在的。』拘鄰立刻理解，證得了見道之跡。其餘四人沒有理解，如來又觀察他們的心念根本，其中二人病在於想著快樂，思念回憶在家時五欲的放縱，戀戀不捨。佛陀應病與藥，便說無想三昧：『你們所想的都會歸於滅盡，所以才放縱馳騁的心在所愛樂的事物上嗎？』所想立刻消解，這二人也證得了見道之跡。其餘二人心中常常希望生到梵天，在梵天作王，這種執著不能消除反而成為累贅。如來見到他們的心念所在，又為他們說無愿：『你們所愿求的梵天王者，
【English Translation】 English version: 'Practice, purify your mind, this is the teaching of all Buddhas.' It is said that this Dharma can accomplish the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), cut off the Three Evil Destinies (hell, hungry ghosts, and animals), possess all kinds of fruits, and receive rewards in both this life and the next. Because people's faculties are superior or inferior, different methods of guidance are set up. The verse says: 'The best hold the Tripiṭaka (Sūtra Piṭaka, Vinaya Piṭaka, Abhidhamma Piṭaka), the next hold the Four Āgamas (Dīrgha Āgama, Madhyama Āgama, Saṃyukta Āgama, Ekottara Āgama), or can uphold the Vinaya Piṭaka, which is the treasure of the Tathāgata.' The reason why it is called a treasure is like a king who has a treasure that he does not let outsiders know, only inner ministers who are of one mind with the king are allowed to manage it. The precepts are also like this, if someone can uphold the two hundred and fifty precepts of a Bhikṣu and the five hundred precepts of a Bhikṣuṇī, then it is taught to him, and it cannot be viewed by external laymen and women at will, so it is compared to the king's treasure. If the ability does not reach to uphold the two Piṭakas, but one can uphold the Abhidhamma (Abhidhamma Piṭaka), then one can subdue the heretics, and none of the ninety-six heretical paths will not return to the sect. Why? Because the Abhidhamma has unparalleled subtle wisdom, which can solve profound and subtle difficulties, making them suddenly clear. Even if one cultivates the five supernormal powers and can live in the world for a long time, one cannot avoid being restrained by birth, old age, sickness, and death (the Four Swift Currents), so external learning does not dare to peep into the mysteries of the Abhidhamma. Ānanda's chanting of these ten verses of wonderful exhortation is precisely for these thirty thousand devas. In the past, when the Buddha first attained enlightenment, in the Deer Park of Vārāṇasī (ancient Indian city, now Benares), he turned the Wheel of Dharma of the Four Noble Truths for Ājñātakauṇḍinya (the first of the five Bhikṣus) and the other five people. The Buddha said: 'Kauṇḍinya! You should know the Truth of Suffering, the Truth of the Accumulation of Suffering, the Truth of the Cessation of Suffering, and the Truth of the Path to the Cessation of Suffering.' Directly speaking these Four Noble Truths, Kauṇḍinya, because he was attached to existence for a long time, still did not understand after hearing the wisdom, so the Buddha spoke to him about emptiness: 'Kauṇḍinya! You should know that everything that is attached to by the four kinds of wisdom is empty and impermanent. It is like an illusion, neither real nor substantial.' Kauṇḍinya immediately understood and attained the trace of seeing the path. The other four people did not understand, so the Tathāgata observed the root of their thoughts. Two of them were sick of thinking about happiness, thinking about the indulgence of the five desires at home, and were reluctant to let go. The Buddha gave medicine according to the disease, and then spoke of the Samādhi of Non-Thought: 'Everything you think of will return to extinction, so you let your galloping mind be placed on the things you love?' The thought immediately dissolved, and these two also attained the trace of seeing the path. The remaining two people often wished to be born in the Brahma Heaven and be kings in the Brahma Heaven, and this attachment could not be eliminated but became a burden. When the Tathāgata saw where their thoughts were, he spoke to them about Non-Aspiration: 'The Brahma Heaven kings you wish for,'
，不能出要，皆歸磨滅，無常存者。可舍所求，出要為先。」即復得解，成於道跡。五人所滯各異，所解不同。所謂三轉四諦者，空無相愿中皆有四諦。諦即觀也，定則止也。止觀雙行，共治陰、持、入中癡愛病也。
十二者，破十二因緣也。昔佛在世時，為四部說法，或說四諦、或說六度，隨前眾生所應聞者各為敷演，無有常量。或有國王、長者、梵志、居士，或請供養、或來請問。諸可所說者，阿難問曰：「云何名之？當言聞耶？當言見耶？」佛告阿難：「后在將來四部說法時，當言聞，不得言見。若言見者則為虛妄。何以故？聞已過去，見者現在。如過去七佛正可言聞，不得言見也。汝于將來亦復如是。」故曰聞如是也。
我所以慇勤囑累阿難者，過去諸佛雖有侍者，無如阿難知佛意趣，曩昔已曾供養二十億佛常為侍者不求盡漏，常愿得等智知佛意趣。以是故今獲其報，睹目達意不失宜則。
諸佛之中勇猛精進無過釋迦文者，兄弟之中彌勒應在前，今反在後。何者？昔三十劫前，時有三菩薩共在山上游行。時見有餓虎欲食其子。一人唸曰：「此虎既為畜生，復食其子，死有痛苦，母復不慈。我今身者，四大合成會當歸死，便當以身救彼子命。」二人不肯，方欲詣市買肉用代子命。一人思惟曰
【現代漢語翻譯】 現代漢語譯本：不能脫離苦難，最終都將消逝磨滅，沒有什麼是永恒存在的。應該捨棄那些追求，以脫離苦難為首要。』隨即再次獲得理解，成就於修道的道路上。這五個人所困擾的各不相同，所理解的也不一樣。所謂的三轉四諦，在空、無相、無愿中都包含著四諦。諦就是觀，定就是止。止觀同時進行，共同治理陰、持、入中的癡愛之病。 十二者，是破除十二因緣。過去佛在世時，為四部（比丘、比丘尼、優婆塞、優婆夷）說法，有時說四諦（苦、集、滅、道），有時說六度（佈施、持戒、忍辱、精進、禪定、智慧），根據當時眾生所應該聽聞的，分別進行闡述，沒有固定的模式。有時有國王、長者、梵志（婆羅門）、居士，或者請求供養，或者前來請問。對於這些可以講述的內容，阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）問道：『應該如何稱呼這些教法呢？應該說是「聞」呢？還是應該說是「見」呢？』佛告訴阿難：『將來為四部說法時，應當說是「聞」，不能說是「見」。如果說是「見」，那就是虛妄的。為什麼呢？因為聽聞是過去的事情，而見是現在的事情。比如過去的七佛，只能說是聽聞，不能說是見到。你將來也要這樣。』所以說「聞如是」。 我之所以慇勤地囑咐阿難，是因為過去的諸佛雖然有侍者，但沒有像阿難這樣瞭解佛的意圖。過去他曾經供養過二十億佛，常常作為侍者，不求斷盡煩惱，常常希望獲得與佛同等的智慧，瞭解佛的意圖。因此現在獲得了回報，能夠通過眼睛看到，通過心意領會，不會失去適宜的時機。 諸佛之中，勇猛精進沒有超過釋迦文（Sakyamuni，佛教創始人）的。兄弟之中，彌勒（Maitreya，未來佛）本應在前面，現在反而落在後面。為什麼呢？過去在三十劫之前，當時有三位菩薩共同在山上。當時看到一隻餓虎想要吃掉它的孩子。其中一人心想：『這隻老虎既然是畜生，又要吃掉它的孩子，死的時候會有痛苦，母親又不慈愛。我現在的身體，是四大（地、水、火、風）合成的，終究會歸於死亡，不如用我的身體來救那隻小老虎的命。』另外兩人不同意，正想要去市場買肉來代替小老虎的性命。其中一人思惟道：
【English Translation】 English version: 'They cannot escape suffering, and will all eventually vanish and be annihilated; nothing is permanent. One should abandon those pursuits and prioritize escaping suffering.' Immediately, he gained further understanding and progressed on the path of practice. The five individuals were each troubled by different things, and their understandings differed. The so-called three turnings of the Four Noble Truths (苦、集、滅、道 - suffering, its origin, its cessation, and the path to its cessation) all contain the Four Noble Truths within emptiness, signlessness, and wishlessness. Truth is observation, and concentration is cessation. Cessation and observation are practiced simultaneously, together treating the diseases of attachment and love within the aggregates (陰 - skandha), bases (持 - ayatana), and entrances (入 -dhatu). The twelve refers to breaking the twelve links of dependent origination (十二因緣). In the past, when the Buddha was in the world, he taught the Dharma to the four assemblies (比丘, 比丘尼, 優婆塞, 優婆夷 - monks, nuns, laymen, and laywomen), sometimes explaining the Four Noble Truths (苦、集、滅、道 - suffering, its origin, its cessation, and the path to its cessation), sometimes explaining the Six Perfections (佈施、持戒、忍辱、精進、禪定、智慧 - generosity, morality, patience, diligence, concentration, and wisdom), expounding according to what the beings at the time should hear, without a fixed pattern. Sometimes there were kings, elders, Brahmins (梵志), or laypeople (居士) who either requested offerings or came to ask questions. Regarding these things that could be spoken, Ananda (阿難, one of the Buddha's ten principal disciples, known for his excellent memory) asked: 'What should these teachings be called? Should they be called 'heard' or should they be called 'seen'?' The Buddha told Ananda: 'In the future, when teaching the Dharma to the four assemblies, it should be said 'heard,' not 'seen.' If it is said 'seen,' that would be false. Why? Because hearing is a past event, while seeing is a present event. For example, regarding the past seven Buddhas, it can only be said 'heard,' not 'seen.' You should also be like this in the future.' Therefore, it is said, 'Thus I have heard.' The reason I earnestly entrusted Ananda is that although past Buddhas had attendants, none were like Ananda in understanding the Buddha's intentions. In the past, he had made offerings to twenty billion Buddhas, always serving as an attendant, not seeking to exhaust defilements, but always wishing to attain wisdom equal to the Buddha's, to understand the Buddha's intentions. Therefore, he now receives the reward, able to see with his eyes and comprehend with his mind, without losing the appropriate timing. Among the Buddhas, none were more courageous and diligent than Sakyamuni (釋迦文, the founder of Buddhism). Among the brothers, Maitreya (彌勒, the future Buddha) should have been in front, but now he is behind. Why? In the past, thirty kalpas ago, there were three Bodhisattvas together on a mountain. At that time, they saw a hungry tiger wanting to eat its cub. One of them thought: 'Since this tiger is an animal and wants to eat its cub, it will suffer when it dies, and the mother is not compassionate. My current body is composed of the four elements (地、水、火、風 - earth, water, fire, and wind), and will eventually return to death, so I should use my body to save the life of that little tiger.' The other two disagreed and were about to go to the market to buy meat to replace the life of the little tiger. One of them thought:
：「若此往返，子命不全。且當投身於山下，濟其子命耳。」即從山上投身來下，趣彼虎口。身則安隱，虎不敢食。所以爾者，夫入慈三昧者，物莫能害也。故以竹自刺，使虎得食。曰是勇猛，即超九劫，今在彌勒前。以是言之，道無前後，意決為先。是故我今成佛，故以遺典委付阿難。汝于當來稱聞如是。
何以復言一時也。為是日月數？為是人名耶？答：亦是時節數，亦是在人名。或曰復有二名，或剎帝利、或婆羅門。復有二名，或長者種、或居士種。或在天上、或在人間。如是諸或，非是一處，故曰一時也。
婆伽婆者，世尊之稱也。結使都盡，無能過者，故稱為尊。三界諸天皆來師仰，八部鬼神亦所宗敬，故稱世尊。能降伏魔，即復是尊。如是所稱不可計量，故號世尊也。
祇樹給孤獨園。祇陀太子者，波斯匿王之嫡子也。有園田八十頃，地平木茂，多諸禽獸日來相集。祇心存佛，常欲上佛作精舍。未周之頃，須達長者復來請買。祇少與長者親善，每喜調戲，戲言許可。須達得決，意甚欣悅，顧謂侍者：「速嚴駕象載金布地。」即負金出隨集布地，須臾滿四十頃。祇曰：「止止。我戲言相可，不須復布。」須達即與太子共至王所，啟白此意。王曰：「法無二言。許決已定，理無容悔。」祇
【現代漢語翻譯】 現代漢語譯本：『如果這樣往返，你的性命就不保全了。不如我投身到山下，來救濟你的孩子的性命吧。』說完就從山上跳下去，走向老虎的嘴邊。結果身體安然無恙，老虎也不敢吃他。這是什麼原因呢？因為進入慈悲三昧的人，任何東西都不能傷害他。於是他用竹子刺自己的身體，讓老虎得以食用。這被稱為勇猛，立即超越九劫，現在在彌勒佛前。由此可見，道沒有先後之分，意念的決斷最為重要。所以我現在成佛，因此將遺教經典委託給阿難。你將來應當這樣聽聞。
『何以復言一時也。』為什麼又說『一時』呢？是爲了記錄日月的時間嗎？還是爲了記錄人的名字呢？回答：既是記錄時節的時間，也是記錄人的名字。或者說還有兩種名字，或者是剎帝利（武士），或者是婆羅門（祭司）。又有兩種名字，或者是長者（富翁）的後代，或者是居士（在家信徒）的後代。或者在天上，或者在人間。像這樣各種情況，不是在同一個地方，所以說『一時』。
『婆伽婆』，是世尊的稱呼。煩惱習氣都已斷盡，沒有人能超過他，所以稱為『尊』。三界諸天的神都來拜他為師，八部鬼神也尊敬他，所以稱為『世尊』。能夠降伏魔，也就是『尊』。像這樣所稱讚的功德不可計量，所以號為『世尊』。
『祇樹給孤獨園』。祇陀太子（Jetavana prince）是波斯匿王（King Pasenadi）的嫡子。有園田八十頃，地勢平坦，樹木茂盛，有很多禽獸每天都來聚集。祇陀太子心中想著佛，常常想為佛建造精舍。還沒完成的時候，須達長者（Sudatta）又來請求購買。祇陀太子平時和須達長者很親近，常常喜歡和他開玩笑，就開玩笑地答應了。須達長者得到確定的答覆，心裡非常高興，回頭對侍者說：『快準備好車輛，用金子鋪地。』於是就揹著金子出來，隨著鋪在地上，一會兒就鋪滿了四十頃。祇陀太子說：『停停。我是開玩笑答應你的，不需要再鋪了。』須達長者就和祇陀太子一起到國王那裡，稟告這件事。國王說：『法律沒有二話。答應了就確定了，沒有反悔的道理。』祇陀
【English Translation】 English version: 'If you go back and forth like this, your life will not be spared. You might as well throw yourself down the mountain to save the lives of your children.' Immediately, he threw himself down the mountain, heading towards the tiger's mouth. As a result, his body was safe and sound, and the tiger dared not eat him. Why was this so? Because one who enters the Samadhi of Loving-kindness cannot be harmed by anything. Therefore, he stabbed his own body with bamboo, allowing the tiger to eat. This is called courage, and he immediately transcended nine kalpas (aeons), and is now before Maitreya (the future Buddha). From this, it can be seen that the path has no before or after; the determination of intention is paramount. Therefore, I have now become a Buddha, and thus entrust the legacy of the teachings to Ananda (Buddha's primary disciple). You should hear it thus in the future.
'Why again say 'at one time'?' Is it to record the number of days and months? Or is it to record the names of people? The answer is: it records both the time of the season and the names of people. Or it may have two names, either Kshatriya (warrior) or Brahmin (priest). Again, there are two names, either the descendant of a wealthy elder or the descendant of a householder. Either in the heavens or in the human realm. Such various circumstances are not in one place, therefore it is said 'at one time'.
'Bhagavan' is the title of the World-Honored One. Afflictions and habits are completely exhausted, and no one can surpass him, therefore he is called 'Honored One'. All the gods of the three realms come to him as their teacher, and the eight classes of ghosts and spirits also revere him, therefore he is called 'World-Honored One'. Being able to subdue demons is also 'Honored One'. Such praises are immeasurable, therefore he is called 'World-Honored One'.
'Jetavana Anathapindika's Park'. Prince Jetavana (Jetavana prince) was the legitimate son of King Pasenadi (King Pasenadi). He had eighty acres of garden land, the terrain was flat, the trees were lush, and many birds and animals gathered there every day. Prince Jetavana had the Buddha in his heart and always wanted to build a monastery for the Buddha. Before it was completed, Sudatta (Sudatta), the elder, came to ask to buy it. Prince Jetavana was usually close to Sudatta, and often liked to joke with him, so he jokingly agreed. Sudatta received a definite answer and was very happy. He turned to his attendants and said, 'Quickly prepare the carriages and spread gold on the ground.' So he carried the gold out and spread it on the ground, and soon filled forty acres. Prince Jetavana said, 'Stop, stop. I was joking with you, there is no need to spread any more.' Sudatta then went with the prince to the king to report this matter. The king said, 'The law has no two words. What has been promised is settled, and there is no reason to regret it.' Jetavana
曰：「吾取樹分，卿便取地。」二人會可共立精舍，有七十二講堂、千二百五十房舍。其中平正果木豐茂，流泉浴池寒溫調適，四望清顯冬夏不改。嚴治都訖共請世尊，世尊即與千二百五十比丘游止其中，檀越供養四事無乏。阿難邠坻，以是國臣故高讓在先，是故諸經每稱祇為首。以功德相連故名，亦不得相離故，常合以為稱耳。
佛告諸比丘者。何以不告清信士女，但告比丘者，於四部眾比丘為元首；又復是破惡之主，以無漏法斷諸有漏，以是故先告。比丘亦名沙門。沙門者，心得休息，息移有欲寂然無著。亦名除饉，世人饑饉於色欲，比丘者除此愛饉之饑想。世尊說法，比丘能受，斷除生死至涅槃門，是故告比丘耳。
當修行一法者，謂唸佛也。唸佛何等事？佛身金剛無有諸漏，若行時足離地四寸，千輻相文跡現於地。足下諸蟲蟻七日安隱，若其命終者皆得生天上。昔有一惡比丘，本是外道，欲假服誹謗。逐如來行，多殺飛蟲著佛跡處，言蹈蟲殺也。然蟲雖死，遇佛跡處尋還得活。若入城邑足蹈門閾，天地大動，百種音樂不鼓自鳴，諸聾盲瘖啞癃殘百疾自然除愈。三十二相八十種好，其有睹者隨行得度。功德所濟不可稱計，慧明所照豈可訾哉。佛者諸法之主，總會萬行以載運為先。所謂唸佛，其義如
【現代漢語翻譯】 現代漢語譯本：他說：『我來捐獻樹木，您就捐獻土地吧。』兩人商議好共同建造精舍，有七十二個講堂、一千二百五十間房舍。其中地勢平坦，果木豐茂，有流動的泉水和浴池，冷熱適宜，四處景色清朗，冬夏不變。一切都建造完畢后，共同邀請世尊（Bhagavan，佛陀的尊稱），世尊就和一千二百五十位比丘（bhikkhu，佛教出家男眾）住在那裡，檀越（dānapati，佈施者）供養的衣食住行四事沒有缺乏。阿難（Ānanda，佛陀的十大弟子之一）因為是邠坻（國王的名字）的國臣，所以高風亮節地謙讓在先，因此各部經典中常常稱『祇』在先。因為功德互相連線的緣故，所以這樣命名，也因為不能夠互相分離的緣故，常常合在一起稱呼。
佛告訴各位比丘：『為什麼不告訴清信士女（upāsaka-upāsikā，在家男女信徒），而只告訴比丘呢？』因為在四部眾（比丘、比丘尼、優婆塞、優婆夷）中，比丘是元首；而且又是破除邪惡的主力，用無漏法（anāsrava-dharma，沒有煩惱的法）斷除各種有漏法（sāsrava-dharma，有煩惱的法），因此先告訴比丘。比丘也叫做沙門（śrāmaṇa，出家修行者）。沙門的意思是，心得休息，停止各種慾望，寂靜無染著。也叫做除饉，世人飢渴于愛慾，比丘能夠去除這種愛慾的飢渴。世尊說法，比丘能夠接受，斷除生死，到達涅槃（nirvāṇa，解脫）之門，所以告訴比丘。
『應當修行一法』，指的是念佛。唸佛是什麼事呢？佛身金剛不壞，沒有各種煩惱。行走時雙腳離地四寸，千輻輪相的紋路顯現在地上。腳下的各種蟲蟻七天之內都平安無事，如果壽命終結都能往生天上。過去有一個惡比丘，本來是外道，想要假裝出家來誹謗佛法。跟隨如來行走，故意殺死很多飛蟲放在佛的腳印處，說是佛踩死蟲子。然而蟲子雖然死了，遇到佛的腳印處立刻就能復活。如果進入城邑，腳踩在門檻上，天地都會震動，各種音樂不用敲打也會自動鳴響，各種聾盲瘖啞、肢體殘疾、百病纏身的人都會自然痊癒。三十二相（lakṣaṇa-dvātrimśat），八十種好（anuvyañjana-aśīti），凡是見到的人都會跟隨佛陀修行而得到解脫。功德的利益不可稱量，智慧的光明怎麼能夠詆譭呢？佛是諸法之主，總會萬行，以承載和執行為先。所謂唸佛，它的意義就像……
【English Translation】 English version: He said, 'I will donate the trees, and you can donate the land.' The two agreed to jointly build a monastery, with seventy-two lecture halls and twelve hundred and fifty rooms. The area was flat, with abundant fruit trees, flowing springs and bathing pools with suitable temperatures, and clear views in all directions, unchanging in winter and summer. Once everything was built, they jointly invited the Bhagavan (Buddha, the Honored One), who then stayed there with twelve hundred and fifty bhikkhus (monks), with the dānapati (donors) providing the four necessities without lack. Ānanda (one of the Buddha's ten principal disciples), because he was a minister of the kingdom of Bimbisāra, virtuously yielded precedence, so the scriptures often mention 'Jeta' first. It is named so because the merits are interconnected, and also because they cannot be separated, so they are always referred to together.
The Buddha said to the bhikkhus, 'Why not tell the upāsakas and upāsikās (lay male and female devotees), but only tell the bhikkhus?' Because among the four assemblies (bhikkhus, bhikkhunis, upāsakas, upāsikās), the bhikkhus are the leaders; and they are also the main force in destroying evil, using anāsrava-dharma (undefiled dharma) to cut off all sāsrava-dharma (defiled dharma), so they are told first. Bhikkhus are also called śrāmaṇas (ascetics). The meaning of śrāmaṇa is that the mind finds rest, stops all desires, and is quiet and unattached. It is also called 'removing famine,' as worldly people are hungry for desire, and bhikkhus can remove this hunger of desire. The Bhagavan teaches the Dharma, and the bhikkhus can receive it, cut off birth and death, and reach the gate of nirvāṇa (liberation), so the bhikkhus are told.
'One should cultivate one dharma,' which means mindfulness of the Buddha. What is mindfulness of the Buddha? The Buddha's body is indestructible like diamond, without any defilements. When walking, his feet are four inches above the ground, and the marks of the thousand-spoked wheel appear on the ground. The various insects and ants under his feet are safe and peaceful for seven days, and if they die, they are reborn in the heavens. In the past, there was an evil bhikkhu, originally a heretic, who wanted to pretend to be a monk to slander the Dharma. He followed the Tathagata (another name for the Buddha), deliberately killing many flying insects and placing them in the Buddha's footprints, saying that the Buddha stepped on and killed the insects. However, although the insects died, they were immediately revived when they encountered the Buddha's footprints. If he enters a city and steps on the threshold, the heavens and the earth will shake, and various kinds of music will sound without being played, and various deaf, blind, mute, crippled, and those with hundreds of diseases will be naturally healed. The thirty-two marks (lakṣaṇa-dvātrimśat) and eighty minor characteristics (anuvyañjana-aśīti), whoever sees them will follow the Buddha's practice and attain liberation. The benefits of his merits are immeasurable, and how can the light of his wisdom be slandered? The Buddha is the lord of all dharmas, the totality of all practices, with carrying and operating as the priority. So-called mindfulness of the Buddha, its meaning is like...
此。
念法云何？法者謂無漏法、無慾法、道法、無為法也；從欲至無慾也。佛者諸法之主，法者結使之主。或問曰，法為在先？佛為在先？答：法在先。何以知之？經曰？法出諸佛、法生佛道。以是言之，法為在先。又曰：若然者，何以不先念法，而先念佛耶？答曰：法雖微妙，無能知者。猶若地中伏藏珍寶無處不有，而人貧困乏于資用。有神通人指示處所，得以自供濟于窮乏。或問曰：寶為勝耶？人為勝耶？曰：人勝也。何以言勝？伏藏雖多，非神通不睹；由人得資生，豈寶藏自貴于地中耶？法亦如是，理雖玄妙，非如來不辯、非世尊不暢、是以唸佛在先，以法為次。
云何念僧？僧者謂四雙八輩十二賢士，舍世貪諍、開福導首，天人路通莫不由之，則是眾生良祐福田也。何以明眾僧為良福田也？昔有薄福比丘名梵摩達，在千二百五十眾中，令眾僧不得食。莫知誰咎，佛便分為二部。在一部中，復令一部不得食。復分此一部為半，令從其半，復令此半不得食。如是展轉分半，乃至二人，亦不得食。遂至獨身，乃知無福。所在行食，次至在缽，自然消化。佛愍其厄，自手授食在於缽中，神力所制不復化去。佛欲令現身得福故，令二滅盡比丘在左右，以食施此二滅盡比丘。凡滅盡三昧，皆即時得福。次復
【現代漢語翻譯】 現代漢語譯本 那麼，如何念法呢？法，指的是無漏法（沒有煩惱的法）、無慾法（沒有慾望的法）、道法（通往解脫的法）、無為法（不依賴因緣的法）；是從有慾望的狀態到達沒有慾望的狀態。佛是諸法的主宰，法是斷除煩惱的主宰。有人問，法是先有的，還是佛是先有的？回答是：法是先有的。為什麼這麼說呢？經書上說：『法生出諸佛，法產生佛道。』由此來說，法是先有的。又有人說：『如果這樣，為什麼不先念法，而先念佛呢？』回答說：法雖然微妙，但沒有佛就無人能知。就像地裡埋藏的珍寶，到處都有，但人們貧困，缺乏資用。有神通的人指示寶藏的所在，人們才能得到它，用來供給自己，救濟貧困。有人問：『寶物更勝一籌，還是人更勝一籌？』回答說：人更勝一籌。為什麼說人更勝一籌呢？地裡埋藏的寶藏雖然多，沒有神通的人就看不到；因為人得到資助才能生存，難道寶藏自己會因為埋藏在地裡而變得尊貴嗎？法也是這樣，道理雖然玄妙，沒有如來就無法闡明，沒有世尊就無法暢說，因此唸佛在先，念法在後。 如何念僧呢？僧，指的是四雙八輩（四向四果的八種聖人）的十二賢士（可能是指十二因緣中的賢聖之人），他們捨棄世間的貪婪和爭鬥，開創福田，引導眾生，天人之路的開通沒有不通過他們的，他們是眾生良善的福田。憑什麼說明眾僧是良善的福田呢？過去有個薄福的比丘，名叫梵摩達（Brahmadatta），在一千二百五十人的僧團中，使得眾僧無法得到食物。不知道是誰的過錯，佛就把僧團分為兩部分。在一部分中，又讓一部分人得不到食物。又把這一部分分為一半，讓其中的一半人得不到食物。這樣輾轉分半，直到只剩下兩個人，也得不到食物。直到只剩下他自己一個人，才知道自己沒有福報。他去行乞，輪到他的時候，食物到了缽中，自然就消失了。佛憐憫他的困境，親自把食物放在他的缽中，用神力制止食物消失。佛想要讓他現世就能得到福報，就讓兩位滅盡比丘（證得滅盡定的比丘）站在他的左右，讓他把食物佈施給這兩位滅盡比丘。凡是處於滅盡三昧（Nirodha-samāpatti）中的比丘，都能立刻得到福報。接著又
【English Translation】 English version How to contemplate the Dharma? Dharma refers to the Anāsrava-dharma (the Dharma without outflows), the Avyāpāda-dharma (the Dharma without ill-will), the Dharma of the Path, and the Asamskrta-dharma (the unconditioned Dharma); it is the progression from desire to non-desire. The Buddha is the master of all Dharmas, and the Dharma is the master of the fetters. Someone asks: 'Which comes first, the Dharma or the Buddha?' The answer is: 'The Dharma comes first.' How do we know this? The scriptures say: 'The Dharma gives rise to all Buddhas, the Dharma generates the path to Buddhahood.' From this, we can say that the Dharma comes first. Someone further asks: 'If that is the case, why not contemplate the Dharma first, but contemplate the Buddha first?' The answer is: 'Although the Dharma is subtle and profound, no one can understand it without the Buddha. It is like treasures hidden in the ground, which are everywhere, but people are poor and lack resources. A person with supernatural powers points out the location of the treasures, so that people can obtain them to supply themselves and relieve their poverty.' Someone asks: 'Which is superior, the treasure or the person?' The answer is: 'The person is superior.' Why is the person superior? Although there are many hidden treasures, they cannot be seen without supernatural powers; because people can obtain resources to live, how can the treasures themselves become valuable by being buried in the ground? The Dharma is also like this, the principle is profound and subtle, but it cannot be explained without the Tathāgata, and it cannot be clearly articulated without the World Honored One, therefore, contemplating the Buddha comes first, and contemplating the Dharma comes second. How to contemplate the Sangha? Sangha refers to the twelve worthy individuals of the four pairs and eight types (the eight types of noble individuals of the four paths and four fruits), who abandon worldly greed and strife, initiate fields of merit, and guide sentient beings. The path to gods and humans is opened through them; they are the good fields of merit for sentient beings. How can we demonstrate that the Sangha is a good field of merit? In the past, there was a bhikkhu (monk) with little merit named Brahmadatta, who was in a Sangha of one thousand two hundred and fifty monks, causing the Sangha not to receive food. Not knowing whose fault it was, the Buddha divided the Sangha into two groups. In one group, he again caused one part not to receive food. He further divided this part in half, causing half of it not to receive food. This was divided in half in turn, until there were only two people, who also did not receive food. Until he was alone, he realized he had no merit. When he went to beg for food, when it was his turn, the food naturally disappeared into the bowl. The Buddha, pitying his plight, personally placed food in his bowl, using his divine power to prevent the food from disappearing. The Buddha wanted him to receive merit in this life, so he had two Nirodha-samāpatti bhikkhus (monks who have attained the cessation attainment) stand on his left and right, so that he could give the food to these two Nirodha-samāpatti bhikkhus. All those in Nirodha-samāpatti immediately receive merit. Then again
令入慈三昧比丘在左右，次以二悲，次以二喜，次以二護，各各遍代令終四等。時波斯匿王聞此比丘薄福，佛愍與食。「我今亦當為其設福。」即遣使人𥹁米。時有一烏飛來銜一粒米去，使人呵曰：「王為梵摩達設福，汝何以持去耶？」烏即持還本處。所以爾者，此比丘以蒙眾僧福力，是以鳥獸所不能侵害也。用是證故，知眾僧為良福田也。既已自度，復能度人至三乘道，念眾之法其義如此。
次念戒者，其義云何？從五戒、十戒、二百五十至五百戒，皆以禁制身口撿諸邪非，斂御六情斷諸慾念，中表清凈乃應戒性。昔有二比丘共至佛所，路經廣澤頓乏漿水。時有小池汪水，眾蟲滿中。一比丘深思禁律，以無犯為首：「若飲此水，殺生甚多。我寧全戒殞命，沒無以恨。」於是命終即生天上。一比丘自念：「宜當飲水全命，可至佛所。焉知死後當生何趣？」即飲蟲水，害蟲大多。雖得見佛，去教甚遠，啼泣向佛自云：「同伴命終。」佛指上天曰：「汝識此天不？此是汝伴。以全戒功即生天上，今來在此。卿雖見我，去我大遠。彼雖喪命，常在我所。卿今來見我者，正可睹我肉形耳，豈識至真妙戒乎？」以是言之，持戒不犯，所愿者得。十念中戒在前，六度言之施在前。所以前卻不等者，十念戒者聲聞家戒也，弟子
【現代漢語翻譯】 現代漢語譯本：讓進入慈三昧（Cí sānmèi，loving-kindness concentration）的比丘在（亡者）左右，依次以二悲（èr bēi，two aspects of compassion），依次以二喜（èr xǐ，two aspects of joy），依次以二護（èr hù，two aspects of equanimity），各自普遍地代替（亡者）完成四等（sì děng，four immeasurables）。當時波斯匿王（Bōsìnì wáng，King Pasenadi）聽說這位比丘福報淺薄，佛陀憐憫他並給予食物。「我現在也應當為他設定福報。」就派遣使者送米。當時有一隻烏鴉飛來銜走一粒米，使者呵斥說：「國王為梵摩達（Fànmó dá，Brahmadatta）設定福報，你為什麼要拿走呢？」烏鴉立即把米放回原處。之所以這樣，是因為這位比丘蒙受眾僧的福力，因此鳥獸都不能侵害他。用這個來證明，就知道眾僧是良田福地。既然已經自我解脫，又能度人到達三乘道（sān shèng dào，three vehicles），念僧的法義就是這樣。 其次是念戒（niàn jiè，recollection of precepts），它的含義是什麼呢？從五戒（wǔ jiè，five precepts）、十戒（shí jiè，ten precepts）、二百五十戒（èrbǎiwǔshí jiè，250 precepts）到五百戒（wǔbǎi jiè，500 precepts），都是用來禁止身口，檢查各種邪惡錯誤，收斂控制六情（liù qíng，six senses），斷除各種慾望念頭，使內外清凈才能符合戒的本性。過去有兩位比丘一起去佛陀那裡，路過一片廣闊的沼澤地，缺少飲用水。當時有一個小池塘，裡面充滿了蟲子。一位比丘深入思考戒律，以不犯戒為首要：「如果喝這水，殺死很多生命。我寧願保全戒律而死，也沒有什麼遺憾。」於是就死了，立即升到天上。另一位比丘自己想：「應該喝水保全性命，可以到達佛陀那裡。怎麼知道死後會生到哪裡呢？」就喝了蟲子水，害死了大量的蟲子。雖然見到了佛陀，但離教義很遠，哭泣著向佛陀自述：「同伴死了。」佛陀指著天上說：「你認識這位天人嗎？這是你的同伴。因為保全戒律的功德就生到天上，現在在這裡。你雖然見到我，但離我非常遙遠。他雖然喪失了性命，卻常常在我身邊。你現在來見我，只不過是看到我的肉身而已，怎麼能認識到至真至妙的戒律呢？」因此說，持戒不犯戒，所希望的就能得到。十念（shí niàn，ten recollections）中戒在前，六度（liù dù，six perfections）中說佈施在前。之所以前後不一致，是因為十念中的戒是聲聞（shēngwén，śrāvaka）家的戒律，弟子（所修持的）。
【English Translation】 English version: Let a Bhikshu (Bǐqiū, monk) who has entered the loving-kindness concentration (Cí sānmèi) be on the left and right (of the deceased), then successively use the two aspects of compassion (èr bēi), then successively use the two aspects of joy (èr xǐ), then successively use the two aspects of equanimity (èr hù), each universally replacing (the deceased) to complete the four immeasurables (sì děng). At that time, King Pasenadi (Bōsìnì wáng) heard that this Bhikshu had little merit, and the Buddha, out of compassion, gave him food. 'Now I should also create merit for him.' So he sent messengers to deliver rice. At that time, a crow flew over and took away a grain of rice. The messenger scolded, 'The king is creating merit for Brahmadatta (Fànmó dá), why are you taking it away?' The crow immediately returned the rice to its original place. The reason for this is that this Bhikshu was protected by the power of the Sangha's merit, so even birds and beasts could not harm him. Using this as proof, we know that the Sangha is a field of good fortune. Next is the recollection of precepts (niàn jiè), what is its meaning? From the five precepts (wǔ jiè), ten precepts (shí jiè), 250 precepts (èrbǎiwǔshí jiè) to 500 precepts (wǔbǎi jiè), all are used to restrain the body and speech, examine all evil and wrongdoings, control the six senses (liù qíng), cut off all desires and thoughts, so that inner and outer purity can conform to the nature of precepts. In the past, two Bhikshus went together to the Buddha, passing through a vast swamp and lacking drinking water. At that time, there was a small pond filled with insects. One Bhikshu deeply contemplated the precepts, taking non-violation as the priority: 'If I drink this water, I will kill many lives. I would rather preserve the precepts and die, without any regret.' So he died and was immediately reborn in heaven. The other Bhikshu thought to himself, 'I should drink water to preserve my life, so I can reach the Buddha. How do I know where I will be reborn after death?' So he drank the insect-filled water, killing many insects. Although he saw the Buddha, he was far from the teachings, weeping and telling the Buddha, 'My companion has died.' The Buddha pointed to the sky and said, 'Do you recognize this Deva (heavenly being)? This is your companion. Because of the merit of preserving the precepts, he was born in heaven and is now here. Although you see me, you are very far from me. Although he lost his life, he is always by my side. You come to see me now, but you only see my physical form, how can you recognize the true and wonderful precepts?' Therefore, it is said that if you uphold the precepts without violating them, what you wish for will be obtained. Among the ten recollections (shí niàn), precepts come first, and among the six perfections (liù dù), giving comes first. The reason for the inconsistency is that the precepts in the ten recollections are the precepts of the Śrāvaka (shēngwén) family, (practiced by) disciples.
法以撿身為先，是以在前。大士法以惠施為重。何者？夫大士者，生天人中心存濟益，濟益之要非施不救。夫眾生存命者以衣食為先，故以財施先救其形，然後以法攝御其神，故大士以施為先。夫戒有二：有俗戒、有道戒。五戒、十善為俗戒，三三昧為道戒。二百五十戒至五百戒亦是俗戒，四諦妙慧為道戒也。但行安戒不出三界，以慧御戒使成無漏乃合道戒。聲聞家戒，喻若膝上花，動則解散。大士戒者，喻若頭插花，行止不動。何者？小乘撿形，動則越儀。大士領心，不拘外軌也。大小范異故，以形心為殊，內外雖殊，俱至涅槃，故曰念戒也。
念施所以得至涅槃者，以施有財施、法施也。因財施得達法施，成檀度無極故，得至涅槃也。
念天者，欲界、色界至無色界天也。天有二種：有受福天、有道德天。欲界諸須陀洹天，永離三惡趣，進升道堂。色界空界八凈居天，增修止觀，進成無漏，即彼涅槃不還世間。凡夫天者，十善四禪四空，于彼受福，福盡還墮，流轉不已。所謂念天者，念彼諸得道者，專心效彼慕其所行，意不馳散亦至涅槃，故曰念天也。
念休息者，謂心意想息，五欲不起寂然永定，故云息也。凡息亦有二種：外道梵志斂形求福，亦云息也；沙門四果眾結永消，乃是真息。何以
{ "translations": [ "現代漢語譯本：", "佛法以約束自身行為為首要，因此放在前面。菩薩的修行以惠施為重要。為什麼呢？因為菩薩，生於天界人間，心中常存救濟利益眾生的念頭，而救濟利益的關鍵在於佈施才能救助。眾生賴以生存的是衣食，所以先用財物佈施來救助他們的形體，然後用佛法來引導他們的精神，所以菩薩以佈施為先。戒律有兩種：世俗戒和出世間戒。五戒、十善是世俗戒，三三昧是出世間戒。二百五十戒乃至五百戒也是世俗戒，四諦的微妙智慧是出世間戒。僅僅奉行戒律不能超出三界，用智慧駕馭戒律，使之成為無漏的功德，才符合出世間戒。聲聞乘的戒律，好比膝上的花朵，一動就散落。菩薩的戒律，好比頭上的花朵，行走靜止都不會動搖。為什麼呢？小乘注重約束外在行為，一動就容易違背儀軌。菩薩領悟內心，不拘泥於外在形式。大小乘的規範不同，所以以外在行為和內心為區別，內外雖然不同，最終都能達到涅槃，所以說念戒。", "", "念佈施之所以能夠達到涅槃，是因為佈施有財物佈施和佛法佈施。通過財物佈施可以達到佛法佈施，成就檀度（Dāna-pāramitā，佈施波羅蜜）的圓滿，所以能夠達到涅槃。", "", "念天，指的是欲界天到無所有處天（Ākiṃcanyāyatana）。天有二種：享受福報的天和具有道德的天。欲界的須陀洹（Srota-āpanna，入流果）天人，永遠脫離三惡道，進入修道的殿堂。色界八凈居天，增進修習止觀，進而成就無漏的功德，就在那裡涅槃，不再返回世間。凡夫所生的天，通過十善業、四禪定、四空定，在那裡享受福報，福報享盡還會墮落，不斷輪迴。所謂念天，是憶念那些得道的聖者，專心傚法他們，仰慕他們的行為，心意不散亂也能達到涅槃，所以說念天。", "", "念休息，是指心意念想止息，五欲不起，寂靜安寧，永遠安定，所以稱為息。休息也有兩種：外道梵志通過約束形體來求福，也稱為息；沙門四果阿羅漢（Arhat），各種煩惱永遠消除，才是真正的休息。為什麼呢？", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "The Dharma prioritizes the restraint of one's own actions, hence it comes first. The practice of a Bodhisattva emphasizes generosity. Why? Because a Bodhisattva, born in the heavens or among humans, always holds in their heart the thought of saving and benefiting beings, and the key to saving and benefiting lies in giving. Living beings depend on clothing and food for survival, so first use material giving to help their physical bodies, and then use the Dharma to guide their spirits, so Bodhisattvas prioritize giving. There are two types of precepts: worldly precepts and transcendental precepts. The Five Precepts and the Ten Virtuous Actions are worldly precepts, while the Three Samadhis are transcendental precepts. The 250 precepts up to the 500 precepts are also worldly precepts, while the wondrous wisdom of the Four Noble Truths is a transcendental precept. Merely observing precepts cannot go beyond the Three Realms; only by guiding precepts with wisdom, making them into non-leaking merits, does it align with transcendental precepts. The precepts of the Śrāvaka (Hearer) lineage are like flowers on the lap, easily scattered with movement. The precepts of a Bodhisattva are like flowers worn on the head, unmoving whether walking or standing. Why? Because the Lesser Vehicle focuses on restraining external actions, easily violating the rules with movement. The Bodhisattva understands the mind, not bound by external forms. The standards of the Greater and Lesser Vehicles differ, so they are distinguished by external actions and the mind. Although internal and external differ, both ultimately reach Nirvana, hence it is called mindfulness of precepts.", "", "Mindfulness of giving leads to Nirvana because giving includes material giving and Dharma giving. Through material giving, one can attain Dharma giving, accomplishing the perfection of Dāna-pāramitā (Perfection of Giving), thus attaining Nirvana.", "", "Mindfulness of heavens refers to the Realm of Desire up to the Realm of Neither Perception nor Non-Perception (Ākiṃcanyāyatana). There are two types of heavens: heavens that enjoy blessings and heavens that possess morality. The Srotāpanna (Stream-enterer) beings in the Realm of Desire are forever free from the three evil realms and advance into the hall of practice. The Eight Pure Abodes in the Realm of Form, by increasing the practice of Śamatha-vipassanā (Calm Abiding and Insight), further accomplish non-leaking merits, and attain Nirvana there, never returning to the world. Ordinary beings born in the heavens, through the Ten Virtuous Actions, the Four Dhyānas (Meditative Absorptions), and the Four Formless Absorptions, enjoy blessings there, but when the blessings are exhausted, they will still fall and continue to transmigrate. So-called mindfulness of heavens is to remember those enlightened sages, wholeheartedly emulate them, admire their actions, and with a focused mind, one can also attain Nirvana, hence it is called mindfulness of heavens.", "", "Mindfulness of rest refers to the cessation of thoughts and intentions, the absence of the five desires, a state of quietude and eternal stability, hence it is called rest. There are also two types of rest: the non-Buddhist ascetics who restrain their bodies to seek blessings also call it rest; but the true rest is when the Śramaṇa (ascetics) of the Four Fruits (stages of enlightenment) have permanently eliminated all afflictions. Why?" ] }
知其然？昔有比丘名曰須羅陀，至舍衛城周行教化。時舍衛城西鴦掘魔可殺人處，其地平博多諸樹木。時有一梵志在樹下坐禪，不食五穀但食果蓏，若無果便啖草菜以續精氣。身著樹葉衣，形體羸瘦，裁自支拄。時須羅陀行過逢見，謂是道士，坐禪試觀其心知為定不？見其心本乃求作此國王。唸曰：「此乃是大賊耶？」正欲捨去，恐后墮罪；正欲教化，必不隨我語。「當設方便度此人耳。」即便就一樹下坐禪，相去不遠，乃經七日不動不搖。過七日後起至梵志前，彈指覺曰：「同伴！體中何如也？」梵志良久徐乃舉頭答曰：「貧儉無以相遺，如何？」比丘又曰：「我今當遺君一物。」即化作一雞。「君可殺此雞啖。」梵志驚曰：「我尚不殺蟣虱，況當殺雞耶？」比丘曰：「汝本心乃欲殺無數人，可殺此雞何足言。」梵志復曰：「我云何殺無數人耶？」比丘曰：「汝本在此坐禪時，乃欲求作此國王。王者治化，日可殺幾人，而言不殺也。此雞即是汝心中識。雞乃可得無為大道，何用國王為？」即便思惟：「此比丘乃知我心中所念。必是聖人耶！當從其教。」重為說法，即得道跡。此梵志身形雖靜，心不休息也。自得殺識雞已，乃可名為休息耳。故后解曰：心意想息也。
念身者，觀身三十六物惡露不凈，諦念不亂
【現代漢語翻譯】 現代漢語譯本 知其所以然嗎？過去有一位比丘（bhikkhu，佛教出家人）名叫須羅陀（Suratha），他來到舍衛城（Śrāvastī，古印度城市）四處游化教導。當時舍衛城西邊有一個叫鴦掘魔（Aṅgulimāla，佛教人物，原為殺人狂魔，后被佛陀度化）可以殺人的地方，那裡的土地平坦寬闊，長著許多樹木。當時有一位婆羅門（Brahmin，古印度僧侶階層）在樹下坐禪，不吃五穀雜糧，只吃瓜果，如果沒有瓜果就吃草菜來維持精氣。他身上穿著樹葉做的衣服，形體非常瘦弱，勉強能夠支撐自己。當時須羅陀路過，看見他，以為是得道的修行人，就想通過坐禪來觀察他的內心是否安定。結果發現他的內心原本是想做國王。須羅陀心想：『這難道是個大盜嗎？』正想離開，又擔心以後會因此獲罪；正想教化他，又覺得他一定不會聽我的話。『應當想個辦法來度化這個人。』於是就在一棵樹下坐禪，離他不遠，經過七天不動不搖。七天過後，須羅陀起身走到婆羅門面前，彈指喚醒他說：『同伴！你身體感覺怎麼樣？』婆羅門過了很久才慢慢抬起頭回答說：『我貧窮簡樸，沒有什麼可以送給你，怎麼辦呢？』比丘又說：『我現在要送給你一樣東西。』隨即變化出一隻雞。『你可以殺了這隻雞吃掉。』婆羅門驚訝地說：『我尚且不殺跳蚤和虱子，更何況是殺雞呢？』比丘說：『你原本的心思是想殺無數的人，殺一隻雞又算得了什麼呢？』婆羅門又問：『我怎麼會殺無數的人呢？』比丘說：『你原本在這裡坐禪的時候，是想求做這裡的國王。國王治理國家，每天可以殺多少人啊，怎麼能說不殺生呢？這隻雞就是你心中的意識。殺了雞就可以得到無為的大道，要國王的地位有什麼用呢？』婆羅門聽了，心想：『這位比丘竟然知道我心中所想。他一定是聖人啊！我應當聽從他的教誨。』須羅陀又為他宣講佛法，他立刻證得了須陀洹果（Sotāpanna，佛教修行 प्रथम階段）。這位婆羅門雖然身體安靜，但內心卻沒有停止活動。只有在殺死了心中的『識雞』之後，才可以稱得上是真正的休息。所以後來的解釋說：心意和想法停止了，才是真正的休息。 念身的人，應當觀察身體的三十六種不凈之物，如糞便、痰液等，認真觀想，不要散亂。
【English Translation】 English version Do you know the reason why? In the past, there was a bhikkhu (bhikkhu, Buddhist monk) named Suratha, who went to Śrāvastī (Śrāvastī, an ancient Indian city) to teach and transform people. At that time, west of Śrāvastī, there was a place where Aṅgulimāla (Aṅgulimāla, a Buddhist figure, originally a murderous maniac, later converted by the Buddha) could kill people. The land there was flat and wide, with many trees. At that time, there was a Brahmin (Brahmin, an ancient Indian priestly class) sitting in meditation under a tree, not eating grains, but only eating fruits and melons. If there were no fruits, he would eat grass and vegetables to sustain his vital energy. He wore clothes made of tree leaves, and his body was very thin, barely able to support himself. At that time, Suratha passed by and saw him, thinking he was an enlightened practitioner. He wanted to observe his mind through meditation to see if it was stable. As a result, he found that his mind originally wanted to be a king. Suratha thought: 'Is this a great thief?' He wanted to leave, but he was worried that he would be punished for it in the future; he wanted to teach him, but he felt that he would not listen to him. 'I should find a way to transform this person.' So he sat in meditation under a tree, not far from him, and remained motionless for seven days. After seven days, Suratha got up and walked to the Brahmin, snapped his fingers to wake him up, and said: 'Companion! How does your body feel?' The Brahmin slowly raised his head after a long time and replied: 'I am poor and simple, and I have nothing to give you, what should I do?' The bhikkhu said again: 'I am going to give you something now.' Then he transformed into a chicken. 'You can kill this chicken and eat it.' The Brahmin was surprised and said: 'I don't even kill fleas and lice, let alone kill a chicken?' The bhikkhu said: 'Your original intention was to kill countless people, what is it to kill a chicken?' The Brahmin asked again: 'How could I kill countless people?' The bhikkhu said: 'When you were meditating here, you wanted to become the king here. How many people can a king kill every day when he governs the country? How can you say that you don't kill?' This chicken is your consciousness. Killing the chicken can lead to the unconditioned path, what is the use of the position of king?' The Brahmin listened and thought: 'This bhikkhu actually knows what I am thinking. He must be a sage! I should listen to his teachings.' Suratha then preached the Dharma to him, and he immediately attained the Sotāpanna (Sotāpanna, the first stage of Buddhist practice). Although this Brahmin's body was quiet, his mind did not stop moving. Only after killing the 'consciousness chicken' in his heart can it be called true rest. Therefore, the later explanation says: The mind and thoughts stop, that is true rest. Those who contemplate the body should observe the thirty-six impure things of the body, such as feces, phlegm, etc., and contemplate them carefully without being distracted.
，亦得涅槃。何以知之？昔有比丘作阿練若，常行乞食，于江水邊食，食訖澡缽。時上流岸邊冢間有新死女人，風吹頭髮忽然墮缽中。比丘手執此發，諦視之，甚妙好，心口獨語：「若是馬尾，此復太細。若是男子發，復太軟細。若系不解者，必是女人發。」即便系之不解。便生想念：「此發如是，人必妙好，面如桃花色、眼如明珠、鼻如截筒、口如含丹、眉如蚰蜓。」作是分別已便起欲心，順水尋求，想見顏色。追求不已，見一女人狐狼已啖其半，身形臭爛其發猶存，執發比之長短相似，曏者欲想釋然自解。復重觀之分別惟察：「此人生時形容嚴好，今者壞敗令人得見。我向所起想者，但欲貪身愛慾，故而生斯念耳。彼身如是，我復何異。諦計我身四大合成，福盡緣離自然解散。」睹變心悟，即達道跡。以是言之，念身者獲沙門果也。
念死者，行人念：「命逝不停，諸根散壞如腐敗木，命根斷絕。」當念非常以自覺悟。昔有比丘名婆吉梨，坐禪行道經歷年歲而有漏不除，自患己身以為大累。每思自害：「人所以不得至道者，正坐此身纏綿流轉何時可息？」即以手執刀將欲自刎，復重思惟：「世尊有教誡，諸弟子不得自殘。雖爾，我今欲求涅槃。涅槃中無身，是故先除身取無為。」正爾便舉刀自刎，頭亦墮心
【現代漢語翻譯】 現代漢語譯本：也能證得涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。憑什麼知道這一點呢？從前有個比丘（Bhikkhu，佛教術語，指男性出家人）在阿練若（Araṇya，佛教術語，指遠離人煙的寂靜處）修行，經常去乞食，在江邊吃飯，吃完后洗缽。當時上游岸邊的墳墓間有個新死的女人，風吹動她的頭髮，忽然掉進缽里。比丘拿起這頭髮，仔細觀察，覺得非常美妙，心裡獨自說道：『如果是馬尾，又太細了。如果是男子頭髮，又太柔軟了。如果繫上解不開，一定是女人頭髮。』就試著繫上，果然解不開。便生起這樣的想法：『這頭髮如此，人一定非常美妙，面如桃花般紅潤，眼如明珠般明亮，鼻如截筒般挺直，口如含丹般鮮艷，眉如蚰蜒般彎曲。』這樣分別之後，便生起慾念，順著水流尋找，想要見到她的容貌。追求不止，見到一個女人已經被狐貍和狼吃掉了一半，身形腐爛發臭，但頭髮還在，拿起頭髮比對，長短相似，之前的慾念便自然消解了。又重新觀察，仔細思索：『這人生前容貌美好，現在卻腐壞成這樣讓人看見。我之前所起的想法，只是因為貪戀身體和愛慾，所以才產生這樣的念頭。她的身體是這樣，我又有什麼不同呢？仔細想想我的身體也是由四大（四大，佛教術語，指地、水、火、風四種構成物質世界的元素）合成，福報享盡，因緣離散，自然也會解散。』看到這種變化，內心覺悟，立刻證得了道跡（道跡，佛教術語，指修行者證悟的初步境界）。因此說，念身不凈的人可以獲得沙門果（Śrāmaṇaphala，佛教術語，指修行者證得的果位）。 念死的人，修行者應當唸誦：『生命逝去不會停止，各種器官散壞如同腐朽的木頭，生命之根斷絕。』應當唸誦無常，以此來自覺覺悟。從前有個比丘名叫婆吉梨（Vakkali，人名），坐禪修行經歷多年，但煩惱沒有消除，自己苦惱自己的身體是個大累贅。常常想自殺：『人們之所以不能證得至道（至道，佛教術語，指最高的真理），正是因為這個身體的纏繞流轉，什麼時候才能停止？』就用手拿著刀想要自刎，又重新思惟：『世尊（Śākyamuni，釋迦牟尼佛的尊稱）有教誡，弟子們不得自殘。即使這樣，我現在想要尋求涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。涅槃中沒有身體，所以先除去身體，取得無為（無為，佛教術語，指不造作，順應自然的狀態）。』正要舉刀自刎，頭也掉了下來，心
【English Translation】 English version: One can also attain Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). How do we know this? Once upon a time, there was a Bhikkhu (Bhikkhu, a Buddhist term referring to a male monastic) practicing in an Araṇya (Araṇya, a Buddhist term referring to a quiet place away from human habitation), who often went begging for food. He ate by the river and washed his bowl after eating. At that time, on the bank upstream, in a graveyard, there was a newly deceased woman. The wind blew her hair, and it suddenly fell into the bowl. The Bhikkhu picked up the hair, examined it closely, and found it very beautiful. He said to himself, 'If it were a horse's tail, it would be too thin. If it were a man's hair, it would be too soft. If it cannot be untied, it must be a woman's hair.' He tried to tie it, and indeed, it could not be untied. Then he had this thought: 'If this hair is like this, the person must be very beautiful, with a face like the color of peach blossoms, eyes like bright pearls, a nose like a cut tube, a mouth like holding cinnabar, and eyebrows like caterpillars.' After making these distinctions, he developed desire and followed the water, wanting to see her face. He kept searching and saw a woman half-eaten by foxes and wolves, her body rotten and smelly, but her hair was still there. He compared the hair, and the length was similar. The previous desire naturally dissolved. He observed again and carefully pondered: 'This person was beautiful when she was alive, but now she is decayed and repulsive to see. The thoughts I had before were only because of greed for the body and lust, which is why such thoughts arose. Her body is like this, so how am I any different? Thinking carefully, my body is also composed of the four great elements (四大, the four elements, a Buddhist term referring to earth, water, fire, and wind that constitute the material world). When my blessings are exhausted and the conditions are gone, it will naturally disintegrate.' Seeing this change, his mind awakened, and he immediately attained the path (道跡, the path, a Buddhist term referring to the initial stage of enlightenment attained by a practitioner). Therefore, it is said that one who contemplates the impurity of the body can attain the fruit of a Śrāmaṇa (Śrāmaṇaphala, the fruit of a renunciate). For those who contemplate death, practitioners should contemplate: 'Life passes without stopping, and the various organs decay like rotten wood, and the root of life is severed.' One should contemplate impermanence to awaken oneself. Once upon a time, there was a Bhikkhu named Vakkali (Vakkali, a personal name), who had been meditating and practicing for many years, but his afflictions had not been eliminated. He was troubled by his own body, considering it a great burden. He often thought of killing himself: 'The reason people cannot attain the ultimate truth (至道, the ultimate truth, a Buddhist term referring to the highest truth) is precisely because of the entanglement and transmigration of this body. When will it ever stop?' He took a knife in his hand, intending to cut his throat, but then he thought again: 'The World Honored One (Śākyamuni, the respectful title of Śākyamuni Buddha) has taught that disciples must not harm themselves. Even so, I now want to seek Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). There is no body in Nirvana, so I will first remove the body and attain non-action (無為, non-action, a Buddhist term referring to a state of non-doing, conforming to nature).' Just as he was about to raise the knife to cut his throat, his head fell off, and his heart
亦徹，即得阿羅漢。佛知已得道，敕諸比丘阇維其尸。是故念死亦得涅槃也。
前十唸佛總說，為利根眾生。后更說者，為鈍根眾生析解其義也。名譽者，后得轉輪聖王。得大果報者，后得天帝釋。諸善普至者，后獲梵天報。得甘露味者，后得辟支佛。至無為處者，后獲阿羅漢果。上說十念無此五句，今所以益諸報者，欲明唸佛之義其理深妙。佛說：諸弟子般涅槃，皆以宿緣償對因取涅槃。目連被打、身子下腸，如是五百弟子，各以宿緣取滅度。唯有阿難最善取涅槃。阿難將欲涅槃時，先現光瑞。有梵志從阿難學算術，見阿難顏色發明，告阿阇世王曰：「阿難顏色異常，將欲取涅槃耶？」王即遣人追尋阿難。阿難已將五百弟子至中路恒水岸上，上船欲度。適至水半，王以至岸。毗舍離承阿難來，亦遣五百童子迎。欲適二國意故，以神力制船令住中流。時度弟子：一名摩禪提、二名摩呻提。告摩禪提：「汝至羯賓興顯佛法。彼土未有佛法，好令流佈。」告摩呻提曰：「汝至師子渚國興隆佛法。」囑累訖作十八變，出火燒身，中分舍利，令二家各得供養。此由唸佛之力，故得自在也。
分別功德論卷第二 大正藏第 25 冊 No. 1507 分別功德論
分別功德論卷第三
失譯人名附
【現代漢語翻譯】 現代漢語譯本 亦徹，立即證得阿羅漢果（Arhat，斷盡煩惱，超出輪迴的聖者）。佛陀知道他已經得道，就命令眾比丘（Bhikkhu，出家修行的僧人）荼毗（Dhaja，火化）他的遺體。因此，修習念死也能證得涅槃（Nirvana，解脫生死輪迴的境界）。
前面總說十唸佛法，是爲了利根的眾生。後面再詳細解說，是爲了鈍根的眾生分析解釋其中的意義。『名譽者』，指後來可以成為轉輪聖王（Cakravartin，以正法統治世界的理想君王）。『得大果報者』，指後來可以成為天帝釋（Śakra，忉利天之主）。『諸善普至者』，指後來可以獲得梵天（Brahmā，色界天的天神）的果報。『得甘露味者』，指後來可以成為辟支佛（Pratyekabuddha，無師自悟的聖者）。『至無為處者』，指後來可以獲得阿羅漢果。上面所說的十念沒有這五句，現在增加這些果報，是爲了說明唸佛的意義極其深妙。佛說：諸位弟子般涅槃（Parinirvana，佛陀或阿羅漢的最終涅槃），都是因為宿世的因緣需要償還，才取涅槃。比如目連（Maudgalyāyana，佛陀的十大弟子之一）被打、身子（Śāriputra，佛陀的十大弟子之一）下腸，像這樣的五百弟子，各自因為宿世的因緣而取滅度。只有阿難（Ānanda，佛陀的十大弟子之一）最善於取涅槃。阿難將要涅槃時，先顯現光瑞。有梵志（Brahmin，古印度婆羅門種姓的人）從阿難學習算術，見到阿難的臉色容光煥發，就告訴阿阇世王（Ajātaśatru，古印度摩揭陀國王）說：『阿難的臉色異常，將要取涅槃了嗎？』國王立即派人追尋阿難。阿難已經帶領五百弟子到達中路恒河（Ganges）岸邊，登上船隻想要渡河。剛到河中央，國王的人也趕到了岸邊。毗舍離（Vaiśālī，古印度城市）聽到阿難要來，也派遣五百童子迎接。爲了順應兩個國家的心意，阿難用神力控制船隻停留在河流中央。當時渡河的弟子：一名摩禪提（Mā Kṣānti）、二名摩呻提（Mā Krodha）。阿難告訴摩禪提：『你到羯賓（Kashmir）去弘揚佛法。那個地方還沒有佛法，好好地讓佛法流佈。』告訴摩呻提說：『你到師子渚國（Sri Lanka）去興隆佛法。』囑咐完畢，阿難示現十八變，放出火焰焚燒自身，將舍利（Śarīra，佛陀或高僧火化后的遺骨）分成兩份，讓兩家各自得到供養。這都是由於唸佛的力量，所以才能如此自在。
《分別功德論》卷第二 大正藏第 25 冊 No. 1507 《分別功德論》
《分別功德論》卷第三
失譯人名附
【English Translation】 English version Also thoroughly, immediately attains Arhat (Arhat, one who has extinguished all defilements and transcended the cycle of rebirth). The Buddha, knowing that he had attained the Way, ordered the Bhikkhus (Bhikkhu, ordained monks) to cremate his body. Therefore, mindfulness of death also leads to Nirvana (Nirvana, the state of liberation from the cycle of birth and death).
The preceding general explanation of the Tenfold Mindfulness of the Buddha is for beings of sharp faculties. The subsequent detailed explanation is to analyze and explain the meaning for beings of dull faculties. 'One with fame' refers to one who later becomes a Cakravartin (Cakravartin, an ideal king who rules the world with righteousness). 'One who obtains great rewards' refers to one who later becomes Śakra (Śakra, the lord of the Trayastrimsa Heaven). 'One to whom all goodness universally arrives' refers to one who later obtains the reward of Brahmā (Brahmā, a deity of the Form Realm). 'One who obtains the taste of nectar' refers to one who later becomes a Pratyekabuddha (Pratyekabuddha, a self-enlightened being without a teacher). 'One who reaches the state of non-action' refers to one who later obtains the fruit of Arhatship. The above-mentioned Tenfold Mindfulness does not include these five phrases; the reason for adding these rewards now is to clarify that the meaning of mindfulness of the Buddha is profound and subtle. The Buddha said: All disciples who attain Parinirvana (Parinirvana, the final Nirvana of a Buddha or Arhat) do so because of karmic debts from past lives that need to be repaid before taking Nirvana. For example, Maudgalyāyana (Maudgalyāyana, one of the Buddha's ten great disciples) was beaten, and Śāriputra (Śāriputra, one of the Buddha's ten great disciples) had his intestines fall out; like these five hundred disciples, each took extinction due to karmic causes from past lives. Only Ānanda (Ānanda, one of the Buddha's ten great disciples) was most skilled in taking Nirvana. When Ānanda was about to enter Nirvana, he first manifested auspicious signs. A Brahmin (Brahmin, a member of the priestly class in ancient India) who was learning arithmetic from Ānanda saw that Ānanda's face was radiant and told King Ajātaśatru (Ajātaśatru, the king of Magadha in ancient India), 'Ānanda's face is unusual; is he about to take Nirvana?' The king immediately sent people to search for Ānanda. Ānanda had already led five hundred disciples to the bank of the Ganges River (Ganges) midway, and boarded a boat to cross the river. Just as they reached the middle of the river, the king's men arrived at the bank. Vaiśālī (Vaiśālī, an ancient Indian city), hearing that Ānanda was coming, also sent five hundred youths to welcome him. To accommodate the wishes of both countries, Ānanda used his supernatural power to stop the boat in the middle of the river. At that time, he passed on his teachings to two disciples: one named Mā Kṣānti and the other named Mā Krodha. Ānanda told Mā Kṣānti, 'Go to Kashmir to promote the Buddha's teachings. That land does not yet have the Buddha's teachings; make sure to spread them well.' He told Mā Krodha, 'Go to the island of Sri Lanka to flourish the Buddha's teachings.' After entrusting them, Ānanda manifested the eighteen transformations, emitted fire to burn his body, and divided his Śarīra (Śarīra, relics of the Buddha or high monks after cremation) into two portions, so that each side could receive them for offering. This is all due to the power of mindfulness of the Buddha, which allows such freedom.
《Distinguishing Merits》 Volume 2 Taisho Tripitaka Volume 25, No. 1507 《Distinguishing Merits》
《Distinguishing Merits》 Volume 3
Name of the translator lost (attached)
後漢錄
佛告諸比丘者，佛大慈，欲令弟子具知唸佛之義，猶父約誡語子孫欲令成就無復已，已專精唸佛，觀如來形目未曾離，猶如阿難觀佛無厭、心念無已。時阿難背上生癰，佛命耆婆治阿難所患。耆婆白佛：「不敢以手近阿難背。」佛告耆婆：「但治勿疑。我自當與阿難說法，令其不覺痛。」如來令阿難熟視佛相好，佛為說：「如來身者金剛之數，不可敗壞，三千二百福功德所成。」阿難目視不惓、耳聽不厭、心念不散。時耆婆于阿難背上潰癰傅膏。佛問阿難：「汝覺背上痛不？」答曰：「不覺。」不覺痛者，由唸佛故也。
十力所成、四無所畏。昔有長者將奴禮偷婆，云：「南無十力世尊。」奴在後禮云：「南無十一力如來。」長者曰：「如來正有十力，云何有十一力耶？」奴曰：「十一力復何苦？但莫言九力。言十一力更益一力，有何過失？」大家默然而歸。問諸法師曰：「如來為有幾力耶？」答曰：「或有三力、或有十力、或云無數。」以是言之，不限於十耶。長者即出家學道，免奴為家主。言四非為不足、言無數非為有餘，適時應物無有常量也。
念法者，從欲至無慾、從欲至道、從漏至無漏、從有為至無為也。何以知其然？昔者世尊于憂填王國說法教化。時三十三天上為母摩耶說法
【現代漢語翻譯】 現代漢語譯本 佛陀告訴各位比丘：佛陀具有偉大的慈悲心，希望弟子們完全瞭解唸佛的意義，就像父親告誡子孫，希望他們成就一樣，沒有止境。已經專心致志地念佛，觀察如來的形貌眼睛從未離開過，就像阿難觀察佛陀一樣沒有厭倦，心中思念沒有停止。當時阿難的背上生了癰瘡，佛陀命令耆婆（Jivaka，名醫）醫治阿難的病。耆婆稟告佛陀：『我不敢用手靠近阿難的背。』佛陀告訴耆婆：『只管醫治不要懷疑。我親自為阿難說法，讓他感覺不到疼痛。』如來讓阿難仔細觀看佛陀的相好，佛陀為他說：『如來的身體是金剛之軀，不可破壞，是由三千二百種福德功德所成就的。』阿難眼睛看而不疲倦、耳朵聽而不厭煩、心中思念而不散亂。這時耆婆在阿難的背上刺破癰瘡敷上藥膏。佛陀問阿難：『你感覺到背上疼痛嗎？』回答說：『沒有感覺到。』沒有感覺到疼痛，是因爲念佛的緣故啊。
由十力（Ten Powers of a Buddha）所成就、四無所畏（Four Fearlessnesses）。過去有位長者帶著奴僕去禮拜偷婆（stupa，佛塔），（長者）說：『南無十力世尊（Namo Ten-Powered World Honored One）。』奴僕在後面禮拜說：『南無十一力如來（Namo Eleven-Powered Tathagata）。』長者說：『如來只有十力，怎麼會有十一力呢？』奴僕說：『十一力又有什麼不好？只要不說九力就行。說十一力更是增加了一力，有什麼過失呢？』長者沉默不語地回家了。問各位法師說：『如來到底有幾力呢？』回答說：『或者有三力、或者有十力、或者說無數。』用這些話來說，不侷限於十力啊。長者於是出家學道，免除奴僕的奴籍讓他當家主。說四力不是說不足，說無數力不是說有餘，適應時機和事物沒有固定的數量啊。
念法，是從慾望到沒有慾望、從慾望到正道、從有漏到無漏、從有為到無為。憑什麼知道是這樣呢？過去世尊在憂填王國（Udyana）說法教化。當時在三十三天（Trayastrimsa Heaven）上為母親摩耶（Maya）說法。
【English Translation】 English version The Buddha told the assembled Bhikkhus: The Buddha has great compassion and wishes his disciples to fully understand the meaning of Buddha-Recollection, just as a father instructs his children, wishing them to achieve success without end. Having already focused intently on Buddha-Recollection, observing the Tathagata's form with eyes that have never strayed, like Ananda observing the Buddha without weariness, and with thoughts that never cease. At that time, Ananda developed a boil on his back, and the Buddha ordered Jivaka (the physician) to treat Ananda's ailment. Jivaka reported to the Buddha: 'I dare not touch Ananda's back with my hands.' The Buddha told Jivaka: 'Just treat it without doubt. I myself will teach Ananda the Dharma, so that he will not feel the pain.' The Tathagata had Ananda gaze intently at the Buddha's excellent features, and the Buddha said to him: 'The Tathagata's body is of diamond strength, indestructible, and formed from three thousand two hundred merits and virtues.' Ananda's eyes watched without fatigue, his ears listened without weariness, and his mind contemplated without distraction. At this time, Jivaka lanced the boil on Ananda's back and applied ointment. The Buddha asked Ananda: 'Do you feel pain in your back?' He replied: 'I do not feel it.' The reason he did not feel pain was because of Buddha-Recollection.
Accomplished by the Ten Powers (Dasabala) and the Four Fearlessnesses (Catur-vaisaradyas). In the past, there was an elder who took a servant to worship a stupa. The elder said: 'Namo Dasabala Bhagavan (Homage to the Ten-Powered World Honored One).' The servant, following behind, said: 'Namo Ekadasabala Tathagata (Homage to the Eleven-Powered Tathagata).' The elder said: 'The Tathagata has only Ten Powers, how can there be Eleven Powers?' The servant said: 'What is wrong with Eleven Powers? Just don't say Nine Powers. Saying Eleven Powers is adding one more power, what fault is there?' The elder remained silent and returned home. He asked various Dharma masters: 'How many powers does the Tathagata actually have?' They replied: 'Some say three powers, some say ten powers, and some say countless.' In these words, it is not limited to ten. The elder then renounced the household life to study the Way, and freed the servant to be the head of the household. Saying four powers is not saying it is insufficient, saying countless powers is not saying there is excess; adapting to the time and circumstances, there is no fixed quantity.
Recollecting the Dharma is from desire to no desire, from desire to the path, from defilement to no defilement, from conditioned to unconditioned. How do we know this is so? In the past, the World Honored One taught and transformed in the kingdom of Udyana. At that time, in the Trayastrimsa Heaven, he was teaching the Dharma to his mother, Maya.
，九十日而還，于迦尸城北下。時優缽蓮華比丘尼，心念欲獨前見佛。時諸國王不見佛已九十日，皆有渴仰之情，並來雲集。「我為比丘尼，不宜在此眾鬧之中。當作方儀令得在先。」即化作轉輪聖王，將從如聖王法。諸小國王見聖王，各自馳散。比丘尼即還服本形，見佛禮拜問訊。諸王各來見佛，不復見聖王，乃知比丘尼所化，謂比丘尼曰：「曏者所見，誑如此耶？」時優缽蓮華心念自謂最先見佛。佛告優缽蓮華曰：「汝自呼最先見佛。復有先汝者。」「不審是誰？」佛言：「乃羅閱城東山中須菩提，在彼補衣。天語曰：『佛來下已。』須菩提曰：『我為弟子，法當往禮問。』覆自思惟：『佛為所在？若金色是佛耶？金復何限。佛言：「一切諸法空無所有。若解十二因空，非造非作、非人非士、無命非命者則為見法。見法無命，非命為見我。」即叉手起喚曰：「婆南。」正爾還坐補衣。』以是言之，須菩提為先汝見佛也。」佛者諸法之主，解了法空即是念法。念眾者，謂賢聖眾也。凡眾有若干種，外道九十五種亦各各有眾，或有和合者、或有不同者，亦以戒律自防。或行禪定、或以無想為盡妙，各信所事自以為真。但不得實聖八品道，是以不能至涅槃耳。雖復有五通住壽及無想延劫，皆不免於生死。唯有如來聖眾四
【現代漢語翻譯】 現代漢語譯本：九十日後返回，在迦尸城北面降落。當時，優缽蓮華（Utpalavarna）比丘尼，心中想獨自第一個見到佛陀。那時，各位國王九十日未見佛陀，都懷有渴求仰慕之情，一同前來聚集。『我身為比丘尼，不適合在這種喧鬧的人群之中。應當想個辦法讓我能夠第一個見到佛陀。』於是她變化成轉輪聖王（Chakravartin），隨從按照聖王的儀法。各位小國王見到聖王，各自逃散。比丘尼隨即恢復本來的形貌，見到佛陀，頂禮問訊。各位國王陸續來見佛陀，不再見到聖王，才知道是比丘尼所變化，對優缽蓮華比丘尼說：『先前所見，竟然是如此虛誑嗎？』當時，優缽蓮華心中自認為自己是第一個見到佛陀的人。佛陀告訴優缽蓮華說：『你自稱是第一個見到佛陀的人，還有比你更早見到佛陀的人。』『不知道是誰？』佛陀說：『是羅閱城（Rajagriha）東山中的須菩提（Subhuti），他在那裡縫補衣服。天神告訴他：『佛陀已經降臨。』須菩提說：『我作為弟子，理應前去禮拜問訊。』隨即自己思惟：『佛陀在哪裡？如果金色的身軀是佛陀嗎？金子的數量又是何等之多。』佛陀說：『一切諸法都是空無所有的。如果理解十二因緣是空的，不是被製造出來的，不是被創造出來的，不是人，不是丈夫，沒有生命，不是生命，那就是見法。見法是無命，非命就是見我。』隨即合掌起身，呼喚說：『婆南（Vanam）。』然後就回到座位繼續縫補衣服。』因此說來，須菩提比你更早見到佛陀。』佛陀是諸法之主，理解了法空就是念法。念眾，指的是賢聖僧眾。凡夫俗眾有若干種，外道有九十五種，也各自有各自的僧眾，或者有和合的，或者有不同的，也用戒律來約束自己。或者修行禪定，或者以無想為最妙的境界，各自相信自己所信奉的，認為自己是真理。但是沒有得到真實的聖八正道，因此不能達到涅槃（Nirvana）的境界。即使有五神通，能夠住世長久，以及無想的境界能夠延續劫數，都不能免於生死輪迴。只有如來的聖眾四 眾，得盡苦際耳。是故欲求滅度者，當勤求方便，莫得放逸也。
【English Translation】 English version: After ninety days, he returned and descended north of Kashika (Kashi). At that time, the Bhikkhuni Utpalavarna (Utpalavarna, meaning 'color of the lotus') thought to herself, 'I wish to be the first to see the Buddha alone.' The kings, having not seen the Buddha for ninety days, were filled with longing and gathered together. 'As a Bhikkhuni, it is not appropriate for me to be in this noisy crowd. I must devise a way to be first.' So she transformed herself into a Chakravartin (Chakravartin, meaning 'wheel-turning monarch'), with attendants befitting a holy king. The lesser kings, seeing the Chakravartin, scattered. The Bhikkhuni then returned to her original form, saw the Buddha, and paid her respects. The kings, coming to see the Buddha, no longer saw the Chakravartin and realized it was the Bhikkhuni's transformation, saying to her, 'Was what we saw earlier such a deception?' At that time, Utpalavarna thought to herself that she was the first to see the Buddha. The Buddha said to Utpalavarna, 'You call yourself the first to see the Buddha, but there was one before you.' 'Who might that be?' the Bhikkhuni asked. The Buddha said, 'It was Subhuti (Subhuti), in the eastern mountains of Rajagriha (Rajagriha), mending his robes. A deva (deva, meaning 'god' or 'celestial being') told him, 'The Buddha has descended.' Subhuti said, 'As a disciple, it is proper for me to go and pay my respects.' Then he reflected, 'Where is the Buddha? If a golden body is the Buddha, how limitless is gold?' The Buddha said, 'All dharmas (dharmas, meaning 'teachings' or 'phenomena') are empty and without substance. If one understands that the twelve nidanas (nidanas, meaning 'links of dependent origination') are empty, not made, not created, not a person, not a man, without life, not life, then one sees the Dharma. Seeing the Dharma is without life, not life is seeing me.' Then he folded his hands and called out, 'Vanam (Vanam).' And then he returned to his seat and continued mending his robes. Therefore, Subhuti saw the Buddha before you.' The Buddha is the lord of all dharmas, and understanding the emptiness of dharmas is mindfulness of the Dharma. Mindfulness of the Sangha (Sangha, meaning 'community'), refers to the community of the wise and noble. There are various kinds of ordinary beings; there are ninety-five kinds of non-Buddhist sects, each with its own community, some harmonious, some different, each guarding itself with precepts and rules. Some practice dhyana (dhyana, meaning 'meditation'), some consider the state of non-perception as the ultimate, each believing in what they worship as the truth. But they do not attain the true Noble Eightfold Path, and therefore cannot reach Nirvana (Nirvana, meaning 'liberation'). Even with the five supernormal powers, long lifespans, and the extension of kalpas (kalpas, meaning 'aeons') through non-perception, they cannot escape the cycle of birth and death. Only the noble Sangha of the Tathagata (Tathagata, meaning 'the Thus Come One' or 'Buddha') can reach the end of suffering. Therefore, those who seek liberation should diligently seek the means and not be negligent.
雙八輩之士，不復為四駛所漂、九止所索耳。故經云：九十六種僧，佛僧最為真。如來四部眾皆同爲釋種，喻若四恒水各別有五百支，皆合入大海以等一味。眾亦如是，或有剎帝利種、或婆羅門種、或長者種、或居士種，四姓中有出家學者，皆同釋種為一姓，無有若干別名。以是所包彌遠、其義彌深。眾僧者，乃含受於三乘，羅漢僧亦出於中、緣一覺亦在其中、大乘僧亦在其中，是故名為良祐福田。三界之中濟益眾生，無過此良美之地。如來雖覆成正覺，常還向眾僧懺悔者，以僧地厚重。三世諸佛緣覺弟子，無不由僧而得滅度，猶梵摩達比丘，賴聖眾以全濟。
念戒者，謂行凈戒具諸律儀。猶若陶家調繕埴泥，俟諸求器，大小方圓各適所欲。戒亦如是，若愿生天，三界受福；若欲斷結求道，所愿應意。猶吉祥瓶，隨人所欲，取即得之。以戒為本，兼行三十七品及諸三昧定，斷七使九結，進成涅槃。喻埴成器，不可復壞也。
念施者，謂施有二事：或有主施、或無主施。復有二施：一名與、二名舍。復有二施：一財、二法。與者即有主施也，舍即無主施也。舍則舍結也，與則前人受財法。所以施至涅槃者，若與人財法時，心不望報、不計彼己，以三事無礙，即同無為也。若能捨結，亦是涅槃。舍、與俱至涅
【現代漢語翻譯】 現代漢語譯本： 那些德高望重的人，不會再被四種奔流（四駛，指色、受、想、行四種煩惱）所漂流，也不會被九種障礙（九止，指九種煩惱的止息）所束縛了。所以經典上說：『九十六種僧侶中，佛僧才是最真實的。』如來的四部弟子都同樣屬於釋迦種姓，好比四條恒河，各自有五百條支流，都匯入大海而成為同一種味道。僧眾也是這樣，或者有剎帝利種姓（Kshatriya，古印度第二等級，武士和統治者）、或者婆羅門種姓（Brahmana，古印度第一等級，祭司）、或者長者種姓（富有的家族首領）、或者居士種姓（在家信徒），這四種姓中如果有出家修學者，都同樣屬於釋迦種姓，成為一個姓氏，沒有若干不同的名稱。因此，僧眾所包含的範圍極其廣闊，其意義極其深遠。僧眾包含著聲聞乘、緣覺乘、菩薩乘三種乘，阿羅漢僧（羅漢，梵文Arhat的音譯，指斷絕一切煩惱，證得解脫的聖者）也出於其中，緣覺（Pratyekabuddha，又稱獨覺，不依師教，自己悟道的聖者）也包含在其中，大乘僧也包含在其中，所以被稱為良善的福田。在三界之中救濟眾生，沒有比這更美好的地方了。如來即使已經成就正覺，仍然常常向僧眾懺悔，是因為僧眾的功德深厚重大。過去、現在、未來三世的諸佛、緣覺、弟子，沒有不是依靠僧眾而得到滅度的，就像梵摩達比丘（Brahmadatta，人名），依靠聖眾才得以完全救濟。
念戒，是指奉行清凈的戒律，具備各種威儀。就像陶工調和黏土，等待人們來求取器物，無論大小方圓，都能滿足他們的需求。戒律也是這樣，如果希望昇天，在三界中享受福報；如果希望斷除煩惱，尋求真道，都能如願以償。就像吉祥瓶，隨人所欲，取用就能得到。以戒律為根本，兼修三十七道品（三十七道品，又稱三十七菩提分法，是通往覺悟的三十七種修行方法）以及各種三昧禪定，斷除七使（七使，指七種根本煩惱）九結（九結，指九種束縛眾生的煩惱），進而成就涅槃。好比黏土做成器物，就不能再破壞了。
念施，是指佈施有兩件事：或者是有主施，或者是無主施。又有兩種佈施：一是給予，二是捨棄。又有兩種佈施：一是財施，二是法施。給予就是有主施，捨棄就是無主施。捨棄就是捨棄煩惱，給予就是前人接受財物和佛法。之所以說佈施能達到涅槃的境界，是因為如果給予別人財物和佛法時，心中不期望回報，不計較彼此的得失，以這三種無礙的清凈心，就等同於無為的境界。如果能夠捨棄煩惱，也是涅槃。捨棄和給予都能達到涅槃的境界。
【English Translation】 English version: Those who are virtuous and highly respected will no longer be swept away by the four currents (four currents, referring to the four afflictions of form, feeling, thought, and volition), nor will they be bound by the nine hindrances (nine hindrances, referring to the cessation of nine afflictions). Therefore, the scriptures say: 'Among the ninety-six types of monks, the Buddha's Sangha is the most genuine.' The fourfold assembly of the Tathagata (Tathagata, meaning 'Thus Come One', an epithet of the Buddha) all belong to the Shakya lineage, just like the four Ganges rivers, each with five hundred tributaries, all merging into the ocean and becoming one taste. The Sangha is also like this, whether they are of the Kshatriya caste (Kshatriya, the second caste in ancient India, warriors and rulers), or the Brahmana caste (Brahmana, the first caste in ancient India, priests), or the head of wealthy families, or lay practitioners, if there are renunciants and scholars among these four castes, they all belong to the Shakya lineage, becoming one family name, without several different names. Therefore, the scope encompassed by the Sangha is extremely broad, and its meaning is extremely profound. The Sangha contains the three vehicles of Sravakayana, Pratyekabuddhayana, and Mahayana, the Arhat Sangha (Arhat, transliteration of Sanskrit Arhat, referring to a saint who has cut off all afflictions and attained liberation) also comes from within it, the Pratyekabuddha (Pratyekabuddha, also known as a solitary Buddha, a saint who attains enlightenment without relying on a teacher) is also contained within it, and the Mahayana Sangha is also contained within it, so it is called a good field of merit. Among the three realms, there is no better place to save sentient beings than this good land. Even though the Tathagata has attained perfect enlightenment, he still often repents to the Sangha, because the merits of the Sangha are profound and weighty. The Buddhas, Pratyekabuddhas, and disciples of the past, present, and future three worlds, none of them have not attained liberation by relying on the Sangha, just like the Bhikshu Brahmadatta (Brahmadatta, a personal name), who was completely saved by relying on the holy Sangha.
Mindfulness of precepts refers to upholding pure precepts and possessing all kinds of dignified conduct. It is like a potter preparing clay, waiting for people to ask for utensils, whether they are large, small, square, or round, they can meet their needs. Precepts are also like this, if one wishes to be born in the heavens and enjoy blessings in the three realms; if one wishes to cut off afflictions and seek the true path, one can fulfill one's wishes. It is like a auspicious vase, whatever one desires, one can obtain it by taking it. Taking precepts as the foundation, while practicing the thirty-seven factors of enlightenment (thirty-seven factors of enlightenment, also known as the thirty-seven limbs of enlightenment, are thirty-seven practices leading to enlightenment) and various samadhi meditations, cutting off the seven latent tendencies (seven latent tendencies, referring to the seven fundamental afflictions) and nine fetters (nine fetters, referring to the nine afflictions that bind sentient beings), and then attaining Nirvana. It is like clay being made into a utensil, which cannot be destroyed again.
Mindfulness of giving refers to giving having two aspects: either giving with an owner or giving without an owner. There are also two types of giving: one is giving, and the other is relinquishing. There are also two types of giving: one is material giving, and the other is Dharma giving. Giving is giving with an owner, and relinquishing is giving without an owner. Relinquishing is relinquishing afflictions, and giving is the recipient receiving wealth and Dharma. The reason why giving can lead to Nirvana is that if one gives others wealth and Dharma, one does not expect rewards in one's heart, and one does not care about the gains and losses of oneself and others, with these three unobstructed pure minds, it is equivalent to the state of non-action. If one can relinquish afflictions, it is also Nirvana. Both relinquishing and giving can lead to Nirvana.
槃者，猶象逐健兒進之與退，其于得肉，進則破軍、退則自喪，食肉必矣。
念天者，有三種天也：有舉天、有生天、有清凈天。云何舉天？謂轉輪聖王，為眾人所舉。所以名為天者，以聖王有十善教世，使人皆生天。在人之上，故稱為天。或有說曰：聖王勝佛。何以言之？聖王治世人，無墮三惡道者；佛出世時，三惡不斷。以是為勝也。或復說曰：佛勝聖王。所以言勝，聖王以十善教世，不過人天；佛出教世，得至涅槃。以是為勝也。云何生天？從四天王至二十八天，諸受福者儘是生天。所以言生天，流轉不息不離生死，故曰生天也。云何清凈天？謂佛、緣、覺聲聞三人，皆盡結使出於三界，清凈無慾，故曰清凈天也。八凈居天者，過於生、舉，不及清凈，處其中間。念天者，之所慕也。因念生、舉亦有至涅槃理。何者？舍衛城中有清信士夫婦二人，無有子侄。二人精進心存三寶。時婦早亡，即生三十三天為天女，端政無雙天中少比。女自念言：「誰任我夫？」以天眼觀世間，見本夫以出家學道，年高闇短專信而已，常以掃除塔廟為行。見其精勤理應生天，必還為我夫。時處靜室夜坐思惟，霍然見明，怪其有異，舉頭仰視見有天女，問其所由，從何而來？天女答曰：「我從三十三天上來。本是君婦，今為天女
【現代漢語翻譯】 現代漢語譯本 『槃』（pán）的意思，就像大象追逐健壯的人，前進或後退，如果能得到肉，前進就能擊破敵軍，後退就會自取滅亡，但最終一定能吃到肉。
『念天』（niàn tiān）有三種天：有『舉天』（jǔ tiān）、有『生天』（shēng tiān）、有『清凈天』（qīng jìng tiān）。什麼是『舉天』？就是轉輪聖王（zhuǎn lún shèng wáng），被眾人所推舉。之所以稱為『天』，是因為聖王用十善（shí shàn）教化世人，使人們都能昇天。他地位在人之上，所以被稱為『天』。有人說：聖王勝過佛。為什麼這麼說呢？聖王治理世間，沒有人墮入三惡道（sān è dào）；佛出世時，三惡道依然存在。因此說聖王勝過佛。也有人說：佛勝過聖王。為什麼說佛勝過聖王呢？聖王用十善教化世人，但最多隻能達到人天（rén tiān）；佛出世教化世人，能達到涅槃（niè pán）。因此說佛勝過聖王。什麼是『生天』？從四天王天（sì tiān wáng tiān）到二十八天（èr shí bā tiān），所有享受福報的人都是『生天』。之所以稱為『生天』，是因為他們還在生死中流轉不息，沒有脫離生死，所以說是『生天』。什麼是『清凈天』？就是佛（fó）、緣覺（yuán jué）、聲聞（shēng wén）這三種人，他們都斷盡了煩惱，脫離了三界（sān jiè），清凈無慾，所以說是『清凈天』。八凈居天（bā jìng jū tiān）的境界，超過了『生天』和『舉天』，但又不及『清凈天』，處於中間狀態。『念天』，就是嚮往這些境界。因爲念『生天』和『舉天』，也有達到涅槃的道理。為什麼呢？舍衛城（shè wèi chéng）中有一對虔誠的信士夫婦，沒有子侄。兩人精進修行，心中常念三寶（sān bǎo）。後來妻子早逝，就生到三十三天（sān shí sān tiān）做了天女，容貌端莊美麗，在天界中少有能比。天女心想：『誰能做我的丈夫呢？』她用天眼觀察世間，看到自己的丈夫已經出家修道，年老體衰，但一心虔誠，經常以打掃塔廟為修行。天女看到他如此精勤，認為他理應昇天，一定會再做自己的丈夫。當時，丈夫正在靜室中夜間禪坐思惟，忽然見到光明，覺得奇怪，抬頭仰望，看到一位天女，就問她從哪裡來。天女回答說：『我從三十三天上來。我原本是您的妻子，現在做了天女。
【English Translation】 English version 『Pan』 means like an elephant chasing a strong man, advancing or retreating. If it can get the meat, advancing will break the enemy, and retreating will lead to its own demise, but it will definitely eat the meat in the end.
『Recollection of Devas』 (niàn tiān) has three types of devas: 『Devas by Elevation』 (jǔ tiān), 『Devas by Rebirth』 (shēng tiān), and 『Devas of Purity』 (qīng jìng tiān). What are 『Devas by Elevation』? They are the Wheel-Turning Sage Kings (zhuǎn lún shèng wáng), who are elevated by the people. The reason they are called 『Devas』 is that the Sage Kings use the Ten Virtues (shí shàn) to teach the world, enabling people to be reborn in the heavens. They are above the people, so they are called 『Devas』. Some say: Sage Kings are superior to Buddhas. Why is that? Sage Kings govern the world, and no one falls into the three evil realms (sān è dào); when Buddhas appear in the world, the three evil realms still exist. Therefore, it is said that Sage Kings are superior to Buddhas. Others say: Buddhas are superior to Sage Kings. Why is it said that Buddhas are superior to Sage Kings? Sage Kings use the Ten Virtues to teach the world, but can only reach the human and deva realms (rén tiān) at most; when Buddhas appear in the world to teach, they can reach Nirvana (niè pán). Therefore, it is said that Buddhas are superior to Sage Kings. What are 『Devas by Rebirth』? From the Four Heavenly Kings (sì tiān wáng tiān) to the Twenty-Eight Heavens (èr shí bā tiān), all those who enjoy blessings are 『Devas by Rebirth』. The reason they are called 『Devas by Rebirth』 is that they are still flowing in the cycle of birth and death, not yet liberated from birth and death, so they are called 『Devas by Rebirth』. What are 『Devas of Purity』? They are the Buddhas (fó), Pratyekabuddhas (yuán jué), and Arhats (shēng wén), who have all eradicated their afflictions and left the Three Realms (sān jiè), pure and without desire, so they are called 『Devas of Purity』. The realm of the Eight Pure Abodes (bā jìng jū tiān) surpasses 『Devas by Rebirth』 and 『Devas by Elevation』, but is not as high as 『Devas of Purity』, being in an intermediate state. 『Recollection of Devas』 is to aspire to these realms. Because of recollecting 『Devas by Rebirth』 and 『Devas by Elevation』, there is also the possibility of reaching Nirvana. Why is that? In Shravasti (shè wèi chéng), there was a devout lay couple who had no children or relatives. The two diligently practiced, constantly remembering the Three Jewels (sān bǎo) in their hearts. Later, the wife died early and was reborn in the Thirty-Three Heavens (sān shí sān tiān) as a deva maiden, with a dignified and beautiful appearance, rarely matched in the heavens. The deva maiden thought: 『Who can be my husband?』 She used her divine eye to observe the world and saw that her husband had become a monk, old and frail, but with a sincere heart, often sweeping the stupas and temples as his practice. The deva maiden saw his diligence and believed that he should be reborn in the heavens and would become her husband again. At that time, the husband was sitting in meditation in a quiet room at night, when suddenly he saw a light and felt strange. He looked up and saw a deva maiden, and asked her where she came from. The deva maiden replied: 『I came from the Thirty-Three Heavens. I was originally your wife, and now I am a deva maiden.』
。天上無任我夫者，觀君精進，應還為我夫，是以故來白意。」語訖忽然不見，還歸天上。時老比丘自是以後倍加精進，兼更補繕故廟。晨夕不懈，積功遂多福德轉勝，乃應生第四兜率天。天女復以天眼觀之，見其乃應生第四天，復來語言：「積精進已過我界，我不復得君為夫。」語訖還去。比丘倍更精進勝於前時，晝則經行、夜則禪思，心意轉明思惟四諦，如是不久遂得羅漢。所謂因念天得至涅槃者。
念休息者，謂得定也。休息有二：有俗休息、有道休息。俗休息者，猶行作疲極，小住懈息，故名為俗休息。道休息者，謂定之人。何以知其然？昔有比丘名曰等會，時近大道邊坐禪定意。時有五百乘車過，聲甚兇兇，寂然不聞。時復天雷霹靂，又頃復地大動，都無所聞。行過者眾，塵土坌衣，積有時節。有一人來，見此比丘端坐不動，塵土坌衣都無所覺耶？比丘定覺，抖擻塵土。又問曰：「曏者眠耶？」曰：「不也。」又問：「若不眠者，向有車過及天雷地動。寂然不驚，何由如此？」答曰：「我時入休息三昧，是以都無所聞耳。」以是言之，得休息定者，雖復天地覆墜不革其志，故名休息定也。
念安般者，謂息諸坐馳也。趣道之徑非唯一塗，所悟之方各有所在。何以知其然耶？身子昔曾供養十四億
【現代漢語翻譯】 現代漢語譯本：天上沒有誰能像我丈夫一樣精進的了，我看你如此精進，應該還會成為我的丈夫，因此特來表明心意。』說完忽然不見，返回天上。當時老比丘從此以後更加精進，還修繕了舊廟。早晚都不懈怠，積累功德越來越多，於是應當轉生到第四兜率天（Tushita Heaven）。天女又用天眼觀察他，見他應當轉生到第四天，又來對他說：『你積累的精進已經超過了我的境界，我不能再得到你做丈夫了。』說完就回去了。比丘更加精進勝過之前，白天就經行，晚上就禪思，心意逐漸明朗，思維四諦（Four Noble Truths），這樣不久就證得了阿羅漢（Arhat）。這就是所謂因思念天而得至涅槃（Nirvana）的人。 念休息，是指得到禪定。休息有兩種：世俗的休息和修道的休息。世俗的休息，就像行走勞作疲憊至極，稍微停下來懈怠休息，所以稱為世俗的休息。修道的休息，是指進入禪定的人。憑什麼知道是這樣呢？過去有位比丘名叫等會，當時在大道旁邊坐禪入定。當時有五百輛車經過，聲音非常嘈雜，卻寂然無聞。當時又有天雷轟鳴，過了一會兒又發生大地震動，都完全沒有聽到。經過的人很多，塵土落在衣服上，積攢了一段時間。有一個人來，看見這位比丘端坐不動，塵土落在衣服上都毫無察覺嗎？比丘從禪定中醒來，抖掉身上的塵土。那人又問：『剛才在睡覺嗎？』回答說：『沒有。』又問：『如果不是睡覺，剛才有車經過以及天雷地動，卻寂然不驚，這是什麼緣故呢？』回答說：『我當時進入了休息三昧（Samadhi），因此什麼都沒有聽到。』由此來說，得到休息禪定的人，即使天地崩塌也不會改變他的志向，所以稱為休息定。 念安般，是指停止各種散亂的思緒。通往真理的道路並非只有一條，所領悟的方法各有不同。憑什麼知道是這樣呢？身子（Sariputra）過去曾經供養十四億
【English Translation】 English version: 'In the heavens, there is no one as diligent as my husband. Seeing your diligence, you should still become my husband, so I have come to express my intentions.' After speaking, she suddenly disappeared, returning to the heavens. From then on, the old Bhikshu (Buddhist monk) became even more diligent, and also repaired the old temple. He was tireless morning and evening, accumulating more and more merit, and thus he was destined to be reborn in the fourth Tushita Heaven (Tushita Heaven). The heavenly maiden again observed him with her heavenly eye, seeing that he was destined to be reborn in the fourth heaven, and came again to say to him, 'The diligence you have accumulated has exceeded my realm, and I can no longer have you as my husband.' After speaking, she left. The Bhikshu became even more diligent than before, walking during the day and meditating at night, his mind gradually becoming clear, contemplating the Four Noble Truths (Four Noble Truths), and soon he attained Arhatship (Arhat). This is what is meant by one who attains Nirvana (Nirvana) through contemplating the heavens. 'Mindfulness of Rest' refers to attaining Samadhi (Samadhi). There are two kinds of rest: worldly rest and the rest of cultivation. Worldly rest is like being extremely tired from walking and working, and stopping to relax, so it is called worldly rest. The rest of cultivation refers to those who have entered Samadhi. How do we know this is so? In the past, there was a Bhikshu named Denghui, who was sitting in meditation near a main road. At that time, five hundred chariots passed by, making a very loud noise, but he heard nothing. At that time, there was also thunder and lightning, and after a while, there was a great earthquake, but he heard nothing at all. Many people passed by, and dust accumulated on his clothes for some time. One person came and saw this Bhikshu sitting still, unaware of the dust accumulating on his clothes? The Bhikshu awoke from Samadhi and shook off the dust. The person then asked, 'Were you sleeping just now?' He replied, 'No.' He then asked, 'If you were not sleeping, there were chariots passing by and thunder and earthquakes just now, but you were not startled at all. Why is this?' He replied, 'I was in the Samadhi of Rest at that time, so I heard nothing at all.' From this, we can say that those who attain the Samadhi of Rest will not change their will even if the heavens and earth collapse, so it is called the Samadhi of Rest. 'Mindfulness of Anapanasati' refers to stopping all scattered thoughts. There is not only one path to truth, and the methods of realization are different. How do we know this is so? Sariputra (Sariputra) once made offerings to fourteen billion
佛，從佛聞法，未曾綜習安般。至釋迦文世，從馬師比丘始達空法，即見道跡。佛具演慧，漏盡結解，今為智慧第一。不由安般得至涅槃也。目揵連昔三十劫中供養諸佛，修大乘行不能終訖，遭遇世尊退取盡漏。自昔暨今未曾習安般。迦葉比丘昔亦曾供養三萬如來，亦未曾習安般，應得辟支佛，今退為羅漢。馬師比丘昔日亦供養七佛，亦不習安般，今亦盡漏。阿難昔曾供養二萬如來，所從諸佛咨受法教，亦不習安般。唯有羅云、摩呵劫匹羅，曩昔以來常習安般，今亦至道。以是言之，趣道之徑非唯一塗。安般者，知息長短、冷熱、遲疾，從粗至細，漸御亂想，遂至微妙。或因息以悟、或分別解了、或頭陀守節、或多聞強記、或神足識微、或揩或訓悟，所謂殊途而同歸也。
念身者，謂分別四大也。解了五陰一同之幻夢。何以知之念身得至涅槃耶？昔佛去世后百歲，時有阿育王，典主閻浮提，群臣夫人像馬各有八萬四千。時王巡行國界，見閻羅王有十八地獄，亦有臣吏僻問罪囚。王問左右曰：「此何等人？」答曰：「此死人王也，主分別善惡。」王曰：「死人王尚能作地獄治罪人。我是生人王，不能作地獄耶？」問諸群臣：「誰能造地獄？」諸臣對曰：「唯有極惡人能造地獄耳。」王敕諸臣訪覓惡人。臣即行覓，
【現代漢語翻譯】 現代漢語譯本：佛陀從其他佛那裡聽聞佛法，卻從未系統地修習安般（Ān Bān，即安那般那，指觀呼吸的禪修方法）。到了釋迦文佛（釋迦牟尼佛）的時代，馬師比丘（Aśvajit）最初證悟空法，隨即證得道跡。佛陀具備圓滿的智慧，斷盡煩惱，解脫束縛，如今成為智慧第一之人。他並非通過修習安般而證得涅槃（Nirvāṇa，指解脫）。 目犍連（Mahāmaudgalyāyana）過去三十劫中供養諸佛，修習大乘佛法卻未能最終成就，遭遇世尊後退而取證盡漏（指斷盡煩惱）。從過去到現在，他從未修習安般。迦葉比丘（Kāśyapa）過去也曾供養三萬如來（Tathāgata，指佛的稱號之一），也未曾修習安般，本應證得辟支佛（Pratyekabuddha，即緣覺），如今退而成為阿羅漢（Arhat，指斷盡煩惱的聖者）。馬師比丘過去也曾供養七佛，也不修習安般，如今也斷盡煩惱。阿難（Ānanda）過去曾供養二萬如來，從諸佛那裡接受佛法教導，也不修習安般。只有羅云（Rāhula）、摩訶劫匹羅（Mahākapphina）過去以來常常修習安般，如今也證得道果。由此可見，通往真理的道路並非只有一條。安般，是覺知呼吸的長短、冷熱、遲速，從粗到細，逐漸控制散亂的思緒，最終達到微妙的境界。或者有人因呼吸而開悟，或者有人通過分別事理而解脫，或者有人通過頭陀行（苦行）來守持戒律，或者有人通過廣聞博記來增長智慧，或者有人通過神通來識別細微之處，或者通過互相啓發來開悟。這就是所謂的殊途同歸。 念身，是指分別四大（地、水、火、風）的組成。理解五陰（色、受、想、行、識）如同虛幻的夢境。如何得知念身可以證得涅槃呢？過去佛陀去世后一百年，當時有阿育王（Aśoka），統治閻浮提（Jambudvīpa，指我們所居住的這個世界），他的群臣、夫人、象馬各有八萬四千。當時阿育王巡視國界，看見閻羅王（Yamarāja）有十八層地獄，也有臣吏在審問罪犯。阿育王問左右侍從：『這些人是什麼人？』侍從回答說：『這是死人王，主管分別善惡。』阿育王說：『死人王尚且能夠建造地獄來懲治罪人，我是活人王，難道不能建造地獄嗎？』於是詢問群臣：『誰能建造地獄？』群臣回答說：『只有極惡之人才能建造地獄。』阿育王命令群臣去尋找惡人。
【English Translation】 English version: The Buddha heard the Dharma from other Buddhas but never systematically practiced Ān Bān (Ānāpāna, referring to mindfulness of breathing meditation). In the era of Śākyamuni Buddha, Aśvajit initially attained the Dharma of emptiness and then realized the path. The Buddha possesses complete wisdom, has exhausted all defilements, and is now the foremost in wisdom. He did not attain Nirvāṇa (liberation) through the practice of Ān Bān. Mahāmaudgalyāyana made offerings to Buddhas for thirty kalpas (aeons) and practiced Mahāyāna Buddhism but failed to achieve final accomplishment. After encountering the World Honored One, he retreated and attained the exhaustion of defilements (referring to the complete eradication of afflictions). From the past until now, he has never practiced Ān Bān. Kāśyapa also made offerings to 30,000 Tathāgatas (one of the titles of the Buddha) in the past and also never practiced Ān Bān. He should have attained Pratyekabuddha (Solitary Buddha), but now he has retreated and become an Arhat (a saint who has exhausted all defilements). Aśvajit also made offerings to seven Buddhas in the past and did not practice Ān Bān, but now he has also exhausted all defilements. Ānanda made offerings to 20,000 Tathāgatas in the past and received Dharma teachings from the Buddhas, but he also did not practice Ān Bān. Only Rāhula and Mahākapphina have consistently practiced Ān Bān since the past, and now they have also attained the path. From this, it can be seen that there is not only one path to truth. Ān Bān is the awareness of the length, temperature, and speed of breathing, from coarse to fine, gradually controlling scattered thoughts, and finally reaching a subtle state. Some may be enlightened through breathing, others may be liberated through distinguishing principles, others may uphold precepts through ascetic practices (dhuta), others may increase wisdom through extensive learning and memorization, others may recognize subtle things through supernatural powers, or they may be enlightened through mutual inspiration. This is what is called different paths leading to the same goal. Mindfulness of the body refers to distinguishing the composition of the four great elements (earth, water, fire, and wind). Understanding the five skandhas (form, feeling, perception, mental formations, and consciousness) as illusory dreams. How do we know that mindfulness of the body can lead to Nirvāṇa? In the past, one hundred years after the Buddha's passing, there was King Aśoka, who ruled Jambudvīpa (the world we live in), and he had 84,000 ministers, consorts, elephants, and horses. At that time, King Aśoka toured the kingdom and saw Yamarāja (the King of the Underworld) with eighteen hells, and there were also officials interrogating prisoners. King Aśoka asked his attendants: 'Who are these people?' The attendants replied: 'This is the King of the Dead, in charge of distinguishing good and evil.' King Aśoka said: 'The King of the Dead can build hells to punish criminals, can I, the living king, not build hells?' So he asked his ministers: 'Who can build hells?' The ministers replied: 'Only extremely evil people can build hells.' King Aśoka ordered his ministers to find evil people.
見有一人坐地織罽，旁有弓箭兼有釣魚鉤，復以毒飯食雀，並織罽並釣魚射鳥捕雀。臣還以狀白王，惡人如是。王曰：「此人極惡，必能辦地獄事。」王遣人喚曰：「王欲見汝。」惡人曰：「我是小人，無有識知。王用我為？」曰：「王正欲得汝治地獄事。」其人即歸。家有老母，語母曰：「王喚我。」母語兒曰：「王喚汝為？」兒曰：「王欲使我治地獄事。」母曰：「汝去，我云何活？」母即抱兒腳不放。兒意欲去，即拔刀斫母，殺而去至王所。王問曰：「母不放汝，何由得來？」曰：「殺母而來。」王曰：「真惡人也。必能辦地獄事。」即委此人作地獄城，設鑊湯劍樹。即拜此人為地獄王，與立臣佐，各有所典，如閻羅王。王約敕曰：「若有人入此城者，不問貴賤得便治罪。」王曰：「正使我入中者，亦莫聽出。」時有老比丘名曰善覺，常行乞食。至此城門外，見好華香，謂內有人，即便入城。但見治罪人，驚怖欲還出。時獄卒不聽出，欲將至鑊湯。道人求曰：「小寬我至日中。」又語頃，有男女二人坐犯淫，將來欲治罪，置碓臼中搗之，斯須變成為沫。道人見之，始唸佛語：「人身如聚沫。誠哉斯言。」又頃復變為白色，復念人身如白灰聚，變易不一。如幻如化，諦計非真。即時意悟漏盡結解。獄卒復催入鑊湯
【現代漢語翻譯】 現代漢語譯本： 我曾見到一個人坐在地上織毛毯（罽，一種毛織品），旁邊放著弓箭和釣魚鉤，還用毒藥拌飯餵麻雀，一邊織毛毯一邊釣魚射鳥捕麻雀。我回來后把情況稟告了國王，說這個人非常惡劣。國王說：『這個人極其邪惡，一定能勝任地獄的工作。』國王派人去叫他，說：『國王要見你。』惡人說：『我是個小人物，沒有什麼見識。國王要我做什麼呢？』來人說：『國王正是要你管理地獄的事情。』那人就回家了。家裡有個老母親，他對母親說：『國王叫我。』母親問兒子：『國王叫你做什麼？』兒子說：『國王要我管理地獄的事情。』母親說：『你去了，我怎麼活啊？』母親就抱著兒子的腿不放。兒子一心想去，就拔出刀砍了母親，殺了她然後去見國王。國王問：『你母親不讓你走，你是怎麼來的？』他說：『殺了母親來的。』國王說：『真是個惡人啊！一定能勝任地獄的工作。』於是就委任這個人建造地獄城，設定鑊湯（鑊湯，一種酷刑，用大鍋煮沸的湯）和劍樹（劍樹，一種地獄刑具，樹上長滿利劍）。就任命這個人做地獄之王，並給他設立臣佐，各有職責，就像閻羅王一樣。國王告誡說：『如果有人進入這座城，不論貴賤，都可以隨意治罪。』國王說：『即使我進入其中，也不要放他出去。』當時有個老比丘（比丘，佛教出家男子）名叫善覺，經常乞食。來到這座城門外，看到美好的花香，以為裡面有人，就進入了城中。只見裡面都是受刑的人，驚恐地想要出去。這時獄卒不讓他出去，要帶他去鑊湯。道人（道人，這裡指比丘）請求說：『請稍微寬限我到中午。』又過了一會兒，有男女二人因為犯了邪淫罪，被帶過來要治罪，放在石臼中搗，一會兒就變成了泡沫。道人看到后，開始想到佛說的話：『人身就像泡沫一樣。』真是這樣啊。又過了一會兒，泡沫又變成了白色，又想到人身就像白灰聚在一起，變化不定。如夢幻泡影，仔細觀察並非真實。當時就領悟了，煩惱漏盡，結縛解脫。獄卒又催促他進入鑊湯。
【English Translation】 English version: I saw a man sitting on the ground weaving a 'kisi' (罽, a type of woolen fabric), with bows and arrows and fishing hooks beside him. He also used poisoned rice to feed sparrows, weaving 'kisi' while fishing, shooting birds, and catching sparrows. I returned and reported this to the king, saying that this man was very evil. The king said, 'This man is extremely wicked and will surely be able to handle the affairs of hell.' The king sent someone to summon him, saying, 'The king wishes to see you.' The wicked man said, 'I am a small person with no knowledge. What does the king want me for?' The messenger said, 'The king wants you to manage the affairs of hell.' The man then returned home. He had an old mother, and he said to her, 'The king has summoned me.' His mother asked, 'What does the king want you for?' The son said, 'The king wants me to manage the affairs of hell.' The mother said, 'If you go, how will I live?' She then grabbed her son's leg and would not let go. The son, intent on leaving, drew his sword and chopped at his mother, killing her before going to see the king. The king asked, 'Your mother would not let you go, how did you manage to come?' He said, 'I killed my mother and came.' The king said, 'Truly a wicked man! He will surely be able to handle the affairs of hell.' He then appointed this man to build the city of hell, setting up 'huo tang' (鑊湯, a type of torture involving boiling cauldrons) and 'sword trees' (劍樹, trees with blades as leaves). He appointed this man as the king of hell, and established ministers and assistants for him, each with their own duties, just like Yama (閻羅王, the King of Hell). The king instructed, 'If anyone enters this city, regardless of their status, they can be punished at will.' The king said, 'Even if I were to enter, do not let me out.' At that time, there was an old 'bhiksu' (比丘, a Buddhist monk) named Shanjue (善覺), who often went begging for food. He came to the outside of this city gate and saw beautiful flowers and incense, thinking there were people inside, so he entered the city. He only saw people being punished, and, frightened, wanted to leave. At this time, the jailer would not let him leave and wanted to take him to the 'huo tang'. The 'dao ren' (道人, here referring to the bhiksu) pleaded, 'Please allow me a little time until noon.' After a while, a man and a woman who had committed adultery were brought in to be punished, placed in a mortar and pestle to be ground, and soon turned into foam. When the 'dao ren' saw this, he began to think of the Buddha's words: 'The human body is like foam.' Truly, this is so. After a while, the foam turned white again, and he thought again that the human body is like a collection of white ashes, constantly changing. Like illusions and transformations, upon careful examination, they are not real. At that moment, he realized, his outflows were exhausted, and his bonds were untied. The jailer then urged him to enter the 'huo tang'.
，時比丘笑。獄卒瞋恚，使四人俠兩腋倒著鑊中。即時湯冷，比丘即化作千葉蓮華，于蓮華中結加趺坐。獄卒驚怪，白阿育王曰：「今獄中有奇怪事。愿王暫屈臨視。」王曰：「我先有要，正使我入中，亦不聽出。我今那得入耶？」吏白王曰：「但入無苦。」王即隨入。見道人在蓮華上坐，問曰：「汝是何人也？」曰：「我是道人。」道人語王：「汝是癡人。」王曰：「何以名我為癡人也？」道人曰：「汝本作童子時，以一把土上佛，佛受咒愿言：『汝后當王閻浮提作鐵輪王名阿育，一日之中當起八萬四千佛圖。』此獄是佛圖耶？」王意即悟，便前悔過，以善覺為師。於是罷獄興福，起八萬四千圖廟。以是言之，念身得涅槃，此其義也。
云何念死得至涅槃？昔阿育王奉法精進，常供養五百眾僧于宮內四事無乏，兼外給五百乞食阿練若，復送五百人餉就供養之。復於四城門中給諸窮乏。供養遂久，財寶轉減。時弟名修伽妒路，不信三尊。大臣耶舍、夫人善容亦同不信。三人同心患王，數數諫曰：「供養道士空竭國財。何用是為？」王曰：「汝好護口。夫士處世，所以斬身，由其惡言也。」修伽妒路白王曰：「此諸道士並是年少，肴膳恣口情慾熾盛，而處深宮婦女之間，豈可信乎？」王答曰：「道士制刑以法自防
【現代漢語翻譯】 當時，一位比丘笑了。獄卒非常生氣，命令四個人抓住比丘的兩腋，倒著扔進鍋里。立刻，鍋里的湯就變冷了，比丘立刻化作千葉蓮花，在蓮花中結跏趺坐。獄卒驚恐奇怪，稟告阿育王（Ashoka）（印度孔雀王朝的國王）說：『現在監獄裡有奇怪的事情發生，希望大王您能暫時屈尊來看一下。』阿育王說：『我之前有約定，即使我進入其中，也不允許出來。我現在怎麼能進去呢？』獄吏稟告阿育王說：『進去沒有痛苦。』阿育王就跟著進去了，看見道人在蓮花上打坐，問道：『您是什麼人？』道人說：『我是道人。』道人對阿育王說：『你是個癡人。』阿育王說：『為什麼說我是癡人呢？』道人說：『你以前還是童子的時候，用一把土供養佛，佛接受了你的咒愿，說：『你以後應當統治閻浮提（Jambudvipa）（指我們所居住的這個世界），成為鐵輪王，名叫阿育（Ashoka），一天之中應當建造八萬四千座佛圖（Stupa）（佛塔）。』這監獄是佛圖嗎？』阿育王立刻醒悟，便上前懺悔過錯，拜善覺為師。於是停止了監獄的刑罰，開始興建佛寺，建造了八萬四千座佛圖廟。從這件事來說，念身可以得到涅槃（Nirvana）（佛教術語，指解脫生死輪迴的境界），就是這個意思。
如何念死可以達到涅槃（Nirvana）？過去阿育王（Ashoka）奉行佛法非常精進，經常在宮內供養五百位僧人，在衣食住行四個方面沒有缺乏，同時在外供給五百位乞食的阿練若（Aranyaka）（指居住在森林中的修行者），又送五百人去供養他們。還在四個城門中供給各種窮困的人。供養的時間長了，財寶逐漸減少。當時他的弟弟名叫修伽妒路（Sugatru），不相信三寶（Buddha, Dharma, Sangha）（佛、法、僧）。大臣耶舍（Yasha）、夫人善容也不相信。三個人同心厭惡阿育王，多次勸諫說：『供養道士，白白耗盡國家財富，有什麼用呢？』阿育王說：『你們最好管好自己的嘴巴。人活在世上，之所以會招致殺身之禍，就是因為惡語啊。』修伽妒路（Sugatru）稟告阿育王說：『這些道士都是年輕人，山珍海味隨意入口，情慾旺盛，卻身處深宮婦女之間，怎麼能相信他們呢？』阿育王回答說：『道士們用戒律和佛法來約束自己。』
【English Translation】 At that time, a Bhikkhu (Buddhist monk) laughed. The prison warden, enraged, ordered four men to seize the Bhikkhu by both armpits and throw him upside down into the cauldron. Instantly, the boiling water turned cold, and the Bhikkhu transformed into a thousand-petaled lotus flower, sitting in the lotus in the lotus position. The prison warden, astonished and bewildered, reported to King Ashoka (King of the Mauryan Empire in India): 'There is a strange occurrence in the prison. May Your Majesty deign to come and witness it.' The King said, 'I have a prior commitment, and even if I enter, I am not allowed to leave. How can I enter now?' The warden replied to the King, 'There is no harm in entering.' The King then followed him in and saw the Daoist (religious practitioner) sitting on the lotus flower. He asked, 'Who are you?' The Daoist replied, 'I am a Daoist.' The Daoist said to the King, 'You are a foolish man.' The King asked, 'Why do you call me a foolish man?' The Daoist said, 'When you were a child, you offered a handful of earth to the Buddha, and the Buddha accepted your vow, saying, 'In the future, you shall rule Jambudvipa (the world we inhabit) as a Chakravartin (wheel-turning king) named Ashoka, and in one day, you shall build eighty-four thousand Stupas (Buddhist monuments).' Is this prison a Stupa?' The King immediately realized the truth, stepped forward to repent his faults, and took Shanjue as his teacher. Thereupon, he abolished the prison and began to promote blessings, building eighty-four thousand Stupa temples. From this, it can be said that mindfulness of the body leads to Nirvana (liberation from the cycle of rebirth), and this is the meaning.
How does mindfulness of death lead to Nirvana (liberation from the cycle of rebirth)? In the past, King Ashoka (King of the Mauryan Empire in India) diligently practiced the Dharma (Buddhist teachings), constantly providing for five hundred monks in the palace, ensuring they lacked nothing in terms of clothing, food, shelter, and medicine. Additionally, he provided for five hundred Aranyakas (forest dwellers) who begged for food, and sent provisions to support them. He also provided for the poor and needy at the four city gates. After a long period of offering, his treasures gradually diminished. At that time, his younger brother, named Sugatru, did not believe in the Three Jewels (Buddha, Dharma, Sangha). The minister Yasha and the consort Shanyong also did not believe. The three of them shared a dislike for the King and repeatedly advised him, saying, 'Providing for Daoists empties the national treasury. What is the use of it?' The King said, 'You should guard your mouths well. The reason why people in this world meet with misfortune is because of their evil words.' Sugatru reported to the King, 'These Daoists are all young men, indulging in delicacies and strong desires, yet they reside among women in the deep palace. How can they be trusted?' The King replied, 'The Daoists restrain themselves with precepts and the Dharma.'
，節身守禁，不為色慾所屈也。」修伽妒路后出行獵，見有鹿群，中有一人，張圍捕之得人。問曰：「汝是何人？」曰：「我年八歲時失父母，迸在山中為鹿所乳，遂至於今。」復問曰：「鹿無乳時何所啖食？」曰：「我隨鹿啖草葉以自濟命。」又問曰：「頗有欲意不？」曰：「有。」遂便將歸，以狀白王曰：「此啖草人身形羸瘦尚有欲情。況諸道士飲食恣口身體肥盛，豈無慾情乎？」王心念曰：「當何方便化此弟乎？」即設權謀詐欲出遊，大集人兵嚴政出外。王盜還入，隱而不現。王先與諸臣議：「若我出后，便舉為王。」諸臣即勸試著王服，詐佯不肯。諸臣曰：「但作，我等當著。」即著天冠王服，咸稱萬歲，左右侍立如聖王法。阿育王見其已定，便從外來，曰：「何如大王？」弟見王，慚𧹞莫知所如。阿育王曰：「我暫出遊，卿等云何便作此事？我鐵輪不在那？何乃如此縱橫耶？我殺汝斯須間耳。」即命諸臣收撿桎梏，蜜遣信白道人：「善念此意，當來救請。」「正欲殺汝。念汝作王日淺未得恣意，今且假汝七日作王，如我王法，群臣侍從、宮人妓女、飲食進御。恣意七日，當就極法。」即如教施行，雖滿七日無心自歡。道人來請，持缽執錫詣王宮門。王問曰：「道人何所欲也？」曰：「欲乞死人。」王曰：「
{ "translations": [ "現代漢語譯本", '『節制自身，遵守禁戒，不被慾望所屈服。』修伽妒路（姓名）後來外出打獵，看見一群鹿，其中有一個人，張網捕捉，抓到了那個人。問道：『你是何人？』回答說：『我八歲時失去了父母，逃到山中被鹿餵養，就這樣到了今天。』又問：『鹿沒有乳汁的時候吃什麼？』回答說：『我跟隨鹿吃草葉來維持生命。』又問：『你有沒有慾望？』回答說：『有。』於是就把他帶回去，把情況告訴國王說：『這個吃草的人身形瘦弱尚且有慾望，何況那些道士飲食放縱，身體肥胖，難道沒有慾望嗎？』阿育王（人名，意為『無憂王』）心裡想：『應當用什麼方法來教化這個弟弟呢？』於是設下計謀，假裝要出遊，聚集大量人馬，嚴陣以待地出外。阿育王偷偷地返回，隱藏起來不露面。阿育王事先與各位大臣商議：『我出去之後，就擁立他為王。』各位大臣就勸他試穿王服，假裝不肯。大臣們說：『您只管穿上，我們來擁戴您。』於是穿上天冠王服，大臣們都稱萬歲，左右侍立，如同聖王的儀法。阿育王見他已經確定，便從外面進來，說：『怎麼樣，大王？』弟弟見到阿育王，慚愧恐懼，不知如何是好。阿育王說：『我暫時出遊，你們怎麼就做了這件事？我的鐵輪（象徵王權的輪寶）在哪裡？怎麼如此放肆？我殺了你只是片刻之間。』立即命令各位大臣收起刑具，秘密派人告訴道人：『好好想想這個意思，我將前來救你。』『正要殺你。考慮到你做王的時間尚短，還沒有得到盡情享受，現在暫且讓你做七天國王，按照我的王法，群臣侍從、宮人侍奉、飲食進獻。盡情享受七天，然後就處以極刑。』於是按照吩咐施行，即使滿了七天也沒有心思感到快樂。道人前來請求，手持缽盂，拄著錫杖，來到王宮門前。國王問道：『道人想要什麼？』回答說：『想要乞討一個死人。』國王說：『'", "English version", "'Restraining oneself, adhering to precepts, and not being subdued by desires.' Shujialudu (name) later went hunting and saw a herd of deer, among which was a person. He set up a net to capture him and caught the person. He asked, 'Who are you?' He replied, 'When I was eight years old, I lost my parents and fled into the mountains, where I was raised by deer, and so it has been until today.' He further asked, 'When the deer have no milk, what do they eat?' He replied, 'I follow the deer and eat grass and leaves to sustain my life.' He also asked, 'Do you have desires?' He replied, 'Yes.' So he took him back and reported the situation to the king, saying, 'This grass-eating person is thin and weak, yet he still has desires. How much more so those Daoists who indulge in food and drink and are fat and strong; how could they not have desires?' King Ashoka (name, meaning 'sorrowless king') thought to himself, 'What method should I use to transform this brother?' So he devised a plan, pretending to go on a tour, gathering a large number of troops, and solemnly setting out. King Ashoka secretly returned, hiding himself and not appearing. King Ashoka had previously discussed with the ministers, 'After I leave, you should enthrone him as king.' The ministers then urged him to try on the royal robes, but he pretended to refuse. The ministers said, 'Just put them on, and we will support you.' So he put on the heavenly crown and royal robes, and the ministers all shouted 'Long live the king!' with attendants standing on the left and right, according to the rites of a sage king. King Ashoka, seeing that he was already established, came in from outside and said, 'How is it, Great King?' The brother, seeing King Ashoka, was ashamed and frightened, not knowing what to do. King Ashoka said, 'I am only temporarily touring, how could you have done this? Where is my iron wheel (symbolizing the wheel of royal power)? How could you be so presumptuous? I could kill you in an instant.' He immediately ordered the ministers to collect the fetters and secretly sent a message to the Daoist, 'Think carefully about this meaning, and I will come to rescue you.' 'I am about to kill you. Considering that your reign as king is short and you have not yet had the chance to indulge yourself, I will now temporarily let you be king for seven days, according to my royal law, with ministers attending, palace women serving, and food being presented. Indulge yourself for seven days, and then you will be subjected to the ultimate punishment.' So he carried out the instructions, but even after seven days, he had no mind to rejoice. The Daoist came to request, holding a bowl and carrying a staff, and arrived at the gate of the royal palace. The king asked, 'What does the Daoist want?' He replied, 'I want to beg for a dead person.' The king said,'", "'" ], "english_translations": [ "English version", "'Restraining oneself, adhering to precepts, and not being subdued by desires.' Xiujialudu (name) later went hunting and saw a herd of deer, among which was a person. He set up a net to capture him and caught the person. He asked, 'Who are you?' He replied, 'When I was eight years old, I lost my parents and fled into the mountains, where I was raised by deer, and so it has been until today.' He further asked, 'When the deer have no milk, what do they eat?' He replied, 'I follow the deer and eat grass and leaves to sustain my life.' He also asked, 'Do you have desires?' He replied, 'Yes.' So he took him back and reported the situation to the king, saying, 'This grass-eating person is thin and weak, yet he still has desires. How much more so those Daoists who indulge in food and drink and are fat and strong; how could they not have desires?' King Ashoka (name, meaning 'sorrowless king') thought to himself, 'What method should I use to transform this brother?' So he devised a plan, pretending to go on a tour, gathering a large number of troops, and solemnly setting out. King Ashoka secretly returned, hiding himself and not appearing. King Ashoka had previously discussed with the ministers, 'After I leave, you should enthrone him as king.' The ministers then urged him to try on the royal robes, but he pretended to refuse. The ministers said, 'Just put them on, and we will support you.' So he put on the heavenly crown and royal robes, and the ministers all shouted 'Long live the king!' with attendants standing on the left and right, according to the rites of a sage king. King Ashoka, seeing that he was already established, came in from outside and said, 'How is it, Great King?' The brother, seeing King Ashoka, was ashamed and frightened, not knowing what to do. King Ashoka said, 'I am only temporarily touring, how could you have done this? Where is my iron wheel (symbolizing the wheel of royal power)? How could you be so presumptuous? I could kill you in an instant.' He immediately ordered the ministers to collect the fetters and secretly sent a message to the Daoist, 'Think carefully about this meaning, and I will come to rescue you.' 'I am about to kill you. Considering that your reign as king is short and you have not yet had the chance to indulge yourself, I will now temporarily let you be king for seven days, according to my royal law, with ministers attending, palace women serving, and food being presented. Indulge yourself for seven days, and then you will be subjected to the ultimate punishment.' So he carried out the instructions, but even after seven days, he had no mind to rejoice. The Daoist came to request, holding a bowl and carrying a staff, and arrived at the gate of the royal palace. The king asked, 'What does the Daoist want?' He replied, 'I want to beg for a dead person.' The king said,'", "'" ] }
此罪人應死，不得。乞道人。」道人重曰：「但乞道人，當使學道。」王曰：「問此人能學道不？」道人即問：「今乞汝作沙彌。能不？」答曰：「正使作奴猶當不卻，況復沙彌。」王曰：「作道人難，為審能不？道人法當粗衣惡食趣支形命行道而已。汝串優樂，何能堪此苦行耶？」答曰：「尚當死，豈不堪苦行耶？」王曰：「若堪者，聽使七日乞食。」王令宮內：「修伽妒路來乞時，與極惡食余殘穢臭者。」即使著弊衣造諸房，乞食處處皆得惡食。以免死之情重，甘心食惡食。滿七日已，王見其無悔恨，即聽為道：「汝常言：『道人閑樂，多情難信。』汝所乞食，故在我宮內，猶尚精細。道人乞食又甚於此。所食如是，豈可有情慾乎。」即付善念為沙門。王遣使至石室城，于彼城中行諸禪觀，或在冢間、或在樹下。時在冢間觀死屍，夜見有餓鬼打一死屍。問曰：「何以打此死屍耶？」曰：「坐此尸困我如是，是以打之耳。」道人曰：「何以不打汝心，打此死屍當復何益也？」須臾頃，復有一天以天文陀羅花散於死屍。道人復問曰：「何以散此臭尸為？」答曰：「我由此尸得生天上。此尸即是我之善友，故來散華報往昔恩耳。」道人曰：「何以不散華于汝心中，乃散此臭尸花為？夫善惡之本皆心所為，汝等乃復捨本取
其末耶？」時修伽妒路自念：「我從死得活，由是因緣當得解脫。」於是觀身念死，思惟分別，解了無常苦空非身，即得羅漢。以是言之，念死者亦至涅槃。◎
分別功德論卷第三 大正藏第 25 冊 No. 1507 分別功德論
分別功德論卷第四
失譯人名附後漢錄
◎如來所以廣為四部各各說第一者，乃為將來末世遺法之中，或有四姓外學梵志及四部弟子共相是非，自稱為尊、餘人為卑。如是之輩不可稱計，故豫防于未然，故開自足之路耳。今稱拘鄰為第一者，以其釋種豪族，王簡遣侍從勞苦，功報應敘是第一。又復初化受法，無能先者，亦是第一。善能勸導將養聖眾，先受善來之稱，復是第一。人中所歸仰，遮加越為最，光明之中日為最，星宿中月為最，萬川中海為最，四天王中提頭賴為最，三十三天中釋提桓為最，欲界六天中波旬以為最，色界十八天凈居以為最，九十六部僧釋僧以為最，九十六種道佛道為上最，拘鄰比丘等五人中為最。以是言之，拘鄰為第一。
優陀夷比丘勸導以為最。比丘皆勸導，所以稱最者，佛將還度本國，先遣現神變。與王相酬酢，一一解釋，人所度不可計，故稱勸導最也。
摩訶曇比丘，利根捷疾，余比丘皆漏盡成神通，此比丘漏
【現代漢語翻譯】 現代漢語譯本：『是這樣嗎？』當時修伽妒路（Sukhaturu）（人名）自己想：『我從死亡中復活，由此因緣應當能夠得到解脫。』於是觀察身體，思念死亡，思考分辨，理解了無常、苦、空、非身，立即證得阿羅漢果。因此說來，思念死亡也能達到涅槃的境界。
分別功德論卷第三 大正藏第 25 冊 No. 1507 分別功德論
分別功德論卷第四
失譯人名附後漢錄
如來之所以廣泛地為四部（比丘、比丘尼、優婆塞、優婆夷）各自宣說第一，是爲了將來末世遺法之中，或許有四姓（婆羅門、剎帝利、吠舍、首陀羅）外道梵志以及四部弟子互相爭論是非，自稱尊貴，貶低他人。像這樣的人數不勝數，所以預先防止未然，因此開闢了自足之路。現在稱拘鄰（Kaundinya）（五比丘之一）為第一，是因為他是釋迦種姓的豪族，國王簡派他侍從，慰勞辛苦，功勞報答應當敘述為第一。而且最初被教化接受佛法，沒有人能在他之前，也是第一。善於勸導供養聖眾，首先接受『善來』的稱呼，又是第一。人們之中所歸向仰慕的，遮加越（Chakravala）（鐵圍山）最為殊勝，光明之中太陽最為殊勝，星宿之中月亮最為殊勝，萬川之中大海最為殊勝，四大天王之中提頭賴吒（Dhritarashtra）（東方持國天王）最為殊勝，三十三天之中釋提桓因（Shakra Devanam Indra）（帝釋天）最為殊勝，欲界六天之中波旬（Mara）（魔王）最為殊勝，色界十八天凈居天（Shuddhavasa）（色界天）最為殊勝，九十六部僧眾中釋迦僧眾最為殊勝，九十六種道中佛道最為至上，拘鄰比丘等五人之中最為殊勝。因此說來，拘鄰是第一。
優陀夷（Udayin）（佛陀弟子）比丘在勸導方面最為殊勝。比丘都能勸導，之所以稱他為最殊勝，是因為佛陀將要返回度化本國時，先派遣他顯現神通。與國王相互酬答，一一解釋，被度化的人數不可計數，所以稱他勸導最為殊勝。
摩訶曇（Mahatman）（佛陀弟子）比丘，根性敏銳，反應迅速。其他比丘都漏盡成就神通，這位比丘漏
【English Translation】 English version: 『Is that so?』 At that time, Sukhaturu (a personal name) thought to himself: 『I have come back to life from death, and by this cause and condition, I should be able to attain liberation.』 Thereupon, he contemplated his body, mindful of death, thinking and discerning, understanding impermanence, suffering, emptiness, and non-self, and immediately attained the state of Arhat. Therefore, it is said that mindfulness of death can also lead to Nirvana.
Distinguishing Merits Discourse, Volume 3 Taisho Tripitaka Volume 25, No. 1507, Distinguishing Merits Discourse
Distinguishing Merits Discourse, Volume 4
Name of the translator lost, appended to the Later Han Record
The reason why the Tathagata extensively proclaimed the foremost qualities to each of the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas) is to prevent future disputes in the degenerate age of the Dharma. There might be non-Buddhist Brahmins from the four castes (Brahmins, Kshatriyas, Vaishyas, and Shudras) and disciples of the four assemblies who argue about right and wrong, claiming themselves to be superior and belittling others. There would be countless people like this, so to prevent such occurrences, the Tathagata opened the path of self-sufficiency. Now, Kaundinya (one of the five first disciples) is called the foremost because he is a noble from the Shakya clan. The king briefly sent him to serve and alleviate the hardships, and his meritorious service should be acknowledged as the foremost. Moreover, he was the first to be taught and accept the Dharma, and no one preceded him, which is also the foremost. He is skilled at guiding and nourishing the Sangha, and he was the first to receive the salutation 『Welcome,』 which is again the foremost. Among all things people revere and look up to, Chakravala (the iron ring mountains) is the most supreme; among lights, the sun is the most supreme; among stars, the moon is the most supreme; among all rivers, the ocean is the most supreme; among the Four Heavenly Kings, Dhritarashtra (the Eastern King) is the most supreme; among the Thirty-three Heavens, Shakra Devanam Indra (Lord Indra) is the most supreme; among the six heavens of the desire realm, Mara (the demon king) is the most supreme; among the eighteen heavens of the form realm, Shuddhavasa (the Pure Abodes) is the most supreme; among the ninety-six assemblies of monks, the Shakya Sangha is the most supreme; among the ninety-six paths, the Buddha's path is the most supreme; among the five monks including Kaundinya, he is the most supreme. Therefore, it is said that Kaundinya is the foremost.
The Bhikshu Udayin (a disciple of the Buddha) is the most excellent in persuasion. All bhikshus can persuade, but the reason he is called the most excellent is that when the Buddha was about to return to convert his native country, he first sent Udayin to display his supernatural powers. He interacted with the king, explaining everything one by one, and the number of people converted was countless, so he is called the most excellent in persuasion.
The Bhikshu Mahatman (a disciple of the Buddha) has sharp faculties and quick responses. Other bhikshus have exhausted their outflows and attained supernatural powers, but this bhikshu's outflows
未盡以成神通，故稱第一。
凡乘虛者皆以神足，此比丘能行空如履地，是善肘比丘之所能也，故稱第一也。
目連神足默往異剎，婆破比丘神足陵虛，聲振遐邇，能攝伏外道，故稱第一。
牛腳比丘者，以二事不得居世間。何者？此比丘腳似牛甲、食飽則呞，以是二事不得居世。若外道梵志見其呞者，謂沙門食無時節，生誹謗心。是以佛遣上天，在善法講堂坐禪定意。善覺比丘常為眾僧使至天上。佛涅槃后，迦葉鳴揵椎大集眾僧，命阿那律遍觀世界誰不來者。阿那律即觀世界盡來，唯有橋洹比丘今在天上。即遣善覺命召使來。善覺到三十三天，見在善法講堂入滅盡定，彈指覺之曰：「世尊涅槃已十四日。迦葉集眾，遣我相命，可下世間至眾集所。」橋洹答曰：「世間已空，我去何為？」不忍還世，欲取涅槃。即以衣缽付于善覺還歸眾僧，便取涅槃。以是因緣，善處天上，故稱第一。
善勝比丘者，本是貴族之子。初生之時，有自然金屣著足而生。父母珍之，為起三時殿，妓女娛樂不去左右。時婦睡眠，睹其白齒，身形雖妙但是骨耳，具觀惡露森然毛豎，顧視宮宅猶似冢墓，驚走出戶。二神迎接，問二神曰：「今者委厄，誰能為救？」二神答曰：「唯有世尊善能救厄。」曰：「今為所在？」
【現代漢語翻譯】 現代漢語譯本： 未能完全成就神通，因此被稱為第一。 凡是憑藉虛空行進的人都依靠神足通，這位比丘能像在地上行走一樣在空中行走，這是善肘比丘所能做到的，因此被稱為第一。 目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）以神足通默默地前往其他佛國，婆破比丘以神足通在空中飛行，聲名遠揚，能夠攝伏外道，因此被稱為第一。 牛腳比丘，因為兩件事不能住在世間。哪兩件事呢？這位比丘的腳像牛蹄甲，吃飽了就反芻，因為這兩件事不能住在世間。如果外道梵志看到他反芻，就會認為沙門吃飯沒有定時，產生誹謗之心。因此佛陀派遣他上天，在善法講堂坐禪入定。善覺比丘經常作為眾僧的使者到天上。佛陀涅槃后，迦葉（Mahakasyapa，佛陀十大弟子之一，頭陀第一）敲擊犍椎，召集所有僧眾，命令阿那律（Aniruddha，佛陀十大弟子之一，天眼第一）遍觀世界，看誰沒有來。阿那律立即觀察世界，發現都來了，只有橋洹比丘現在天上。於是派遣善覺去召他來。善覺到達三十三天，看見他在善法講堂進入滅盡定，彈指喚醒他說：『世尊涅槃已經十四天了。迦葉召集大眾，派我來傳話，可以下到世間，到大眾聚集的地方。』橋洹回答說：『世間已經空虛，我去幹什麼呢？』不忍心再回到世間，想要入涅槃。於是將衣缽交給善覺，讓他帶回給僧眾，自己便入涅槃。因為這個因緣，他善於安住在天上，因此被稱為第一。 善勝比丘，原本是貴族之子。出生的時候，有天然的金鞋穿在腳上出生。父母珍愛他，為他建造了三時殿，讓他享樂，不離開左右。當時他的妻子睡覺時，看到他的白牙，雖然身形美妙，但不過是骨頭罷了，仔細觀察污穢之物，令人毛骨悚然，回頭看宮殿，就像墳墓一樣，驚恐地跑出家門。兩位神迎接他，他問兩位神說：『我現在面臨危難，誰能救我？』兩位神回答說：『只有世尊才能善於救你脫離危難。』他說：『現在在哪裡？』
【English Translation】 English version: He has not fully accomplished supernatural powers, therefore he is called the first. All those who travel through the void rely on supernatural feet. This Bhikshu (monk) can walk in the air as if on land, which is what the Bhikshu Shanzhou (Good Elbow) is capable of, therefore he is called the first. Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers) silently went to other Buddha lands with his supernatural feet. Bhikshu Popo flew in the air with his supernatural feet, his reputation spread far and wide, and he was able to subdue heretics, therefore he is called the first. Bhikshu Niujiao (Cow Foot), because of two things, he could not live in the world. What two things? This Bhikshu's feet were like cow hooves, and when he was full, he would ruminate. Because of these two things, he could not live in the world. If heretics and Brahmins saw him ruminating, they would think that the Shramana (ascetic) ate at irregular times, and they would develop a slanderous mind. Therefore, the Buddha sent him to heaven to sit in meditation in the Good Dharma Lecture Hall. Bhikshu Shanjue (Good Awareness) often served as a messenger for the Sangha (monastic community) to heaven. After the Buddha's Nirvana (passing away), Mahakasyapa (one of the Buddha's ten great disciples, foremost in ascetic practices) struck the ghanta (gong) to gather all the Sangha, and ordered Aniruddha (one of the Buddha's ten great disciples, foremost in divine eye) to observe the world to see who had not come. Aniruddha immediately observed the world and found that everyone had come, except for Bhikshu Qiaohuan, who was now in heaven. So he sent Shanjue to summon him. Shanjue arrived at the Trayastrimsa Heaven (Thirty-three Heavens) and saw him entering Nirodha-samapatti (cessation of perception and sensation) in the Good Dharma Lecture Hall. He snapped his fingers to awaken him and said, 'The World Honored One has been in Nirvana for fourteen days. Mahakasyapa has gathered the assembly and sent me to convey the message that you can descend to the world and go to the place where the assembly is gathered.' Qiaohuan replied, 'The world is already empty, what am I going there for?' He could not bear to return to the world and wanted to enter Nirvana. So he gave his robes and bowl to Shanjue and asked him to take them back to the Sangha, and then he entered Nirvana. Because of this cause and condition, he was good at dwelling in heaven, therefore he is called the first. Bhikshu Shansheng (Good Victory), was originally the son of a noble family. When he was born, he had natural golden shoes on his feet. His parents cherished him and built him a three-season palace, where he enjoyed himself and did not leave their side. At that time, his wife was sleeping and saw his white teeth. Although his body was beautiful, it was just bones. She carefully observed the filth and her hair stood on end. Looking back at the palace, it was like a tomb. She ran out of the house in fright. Two gods greeted him, and he asked the two gods, 'I am now facing danger, who can save me?' The two gods replied, 'Only the World Honored One can save you from danger.' He said, 'Where is he now?'
答曰：「近在祇洹，可從啟請。」尋光至佛，頭面禮足。佛因本心為演妙法，即時心開漏盡結解。以是因緣，善勝比丘惡露觀第一。
優留毗迦葉所以稱第一者，乃宿世以來弟兄三人常有千弟子相隨，今遇釋迦文佛世，佛以十八變度迦葉千人，佛眾得成，四事供養猶此而興。以是言之，優留毗迦葉能將護聖眾供養第一也。
江迦葉所以稱第一者，佛為說法，一心聽受，精誼入神，諸結消盡、德實內充，乃徹骨髓，故脂髓外流，狀似汗出。以是言之，心意寂然能降諸結，故稱第一。
馬師比丘者，從佛受學方經七日，便備威儀。將入毗舍離乞食，于城門外遇優波坻舍。遙見馬師威儀庠序法服整齊，中心欣悅，問曰：「君是何等人？」曰：「吾是沙門。」曰：「君為自知、為有師宗耶？」曰：「有師。」「師名為誰？云何說法？」答曰：「吾師名釋迦文，天中之天、三界極尊。其所教誨以空無為主，息心達本，故號沙門。」優波坻舍聞此妙語，即達道跡。坻舍同學本有要誓，先得甘露者當相告示。即辭馬師至拘律陀所。拘律陀見來顏色異常，疑獲甘露，尋問：「得甘露那？」曰：「得也。」「甘露云何？」「甘露者，達諸法空無也。」拘律尋思，復得道跡。馬師所以威儀第一者，以宿五百世為獼猴，今
【現代漢語翻譯】 現代漢語譯本 回答說：『（佛陀）住在附近的祇洹精舍（Jetavana），可以去那裡請教。』 尋光（Xunguang）找到了佛陀，頂禮佛足。佛陀根據他的本心為他演說微妙的佛法，尋光立刻心開意解，煩惱漏盡，結縛解脫。因為這個因緣，善勝比丘（Shansheng Bhiksu）在修習不凈觀方面被稱為第一。
優留毗迦葉（Uruvilva-Kasyapa）之所以被稱為第一，是因為他過去世以來，和他的兩個兄弟經常有上千弟子跟隨。現在遇到了釋迦文佛（Sakyamuni Buddha）住世，佛陀用十八種神通變化度化了迦葉（Kasyapa）的一千弟子，佛陀的僧團得以成就，四事供養因此興盛。因此說，優留毗迦葉（Uruvilva-Kasyapa）在護持聖眾供養方面是第一。
江迦葉（Nadi-Kasyapa）之所以被稱為第一，是因為他聽佛陀說法時，一心聽受，精深理解佛法的要義，深入到精神層面，各種煩惱結縛都消除了，內在的功德充實圓滿，乃至徹入骨髓，所以油脂從骨髓外溢，看起來像出汗一樣。因此說，江迦葉（Nadi-Kasyapa）心意寂靜，能夠降伏各種煩惱結縛，所以被稱為第一。
馬師比丘（Asvajit Bhiksu），跟隨佛陀學習才七天，就具備了莊嚴的威儀。他將要進入毗舍離城（Vaisali）乞食，在城門外遇到了優波坻舍（Sariputra）。優波坻舍（Sariputra）遠遠地看見馬師（Asvajit）威儀莊重，舉止安詳，法衣整齊，心中非常欣悅，問道：『您是什麼人？』 馬師（Asvajit）回答說：『我是沙門。』 優波坻舍（Sariputra）問：『您是自己覺悟的，還是有老師的教導？』 馬師（Asvajit）說：『我有老師。』 『您的老師是誰？他如何說法？』 馬師（Asvajit）回答說：『我的老師名叫釋迦文（Sakyamuni），是天中之天，三界中最尊貴的。他所教誨的以空無為主要內容，使人息滅妄心，通達事物的根本，所以被稱為沙門。』 優波坻舍（Sariputra）聽到這些微妙的語言，立刻證得了須陀洹果。優波坻舍（Sariputra）和他的同學本來有約定，誰先得到甘露（Amrita）就應當互相告知。於是他告別馬師（Asvajit）去見拘律陀（Maudgalyayana）。拘律陀（Maudgalyayana）看到他來時臉色不同尋常，懷疑他獲得了甘露（Amrita），就問：『得到甘露（Amrita）了嗎？』 優波坻舍（Sariputra）回答說：『得到了。』 『甘露（Amrita）是什麼？』 『甘露（Amrita）就是通達諸法空無的道理。』 拘律陀（Maudgalyayana）思考後，也證得了須陀洹果。馬師（Asvajit）之所以威儀第一，是因為他過去五百世都是獼猴，現在
【English Translation】 English version He replied, 'He (the Buddha) dwells near Jetavana (祇洹精舍), you can go there to ask.' Xunguang (尋光) found the Buddha and prostrated himself at his feet. The Buddha expounded the wonderful Dharma according to his original mind, and Xunguang immediately opened his mind, exhausted his afflictions, and untied his bonds. Because of this cause and condition, Bhiksu Shansheng (善勝比丘) was the first in contemplating the impurity of the body.
Uruvilva-Kasyapa (優留毗迦葉) is called the first because he and his two brothers have always had thousands of disciples following them since past lives. Now, encountering Sakyamuni Buddha (釋迦文佛) living in the world, the Buddha used eighteen kinds of supernatural transformations to liberate Kasyapa's (迦葉) thousand disciples, and the Buddha's Sangha was able to be established, and the four kinds of offerings flourished because of this. Therefore, it is said that Uruvilva-Kasyapa (優留毗迦葉) is the first in protecting and supporting the holy Sangha.
Nadi-Kasyapa (江迦葉) is called the first because when he listened to the Buddha's Dharma, he listened with one mind, deeply understood the essence of the Dharma, penetrated into the spiritual realm, all kinds of afflictions and bonds were eliminated, and his inner merits were full and complete, even penetrating into the bone marrow, so the oil flowed out of the bone marrow, looking like sweat. Therefore, it is said that Nadi-Kasyapa (江迦葉) is the first because his mind is quiet and he can subdue all kinds of afflictions and bonds.
Bhiksu Asvajit (馬師比丘), after studying with the Buddha for only seven days, possessed dignified deportment. He was about to enter the city of Vaisali (毗舍離城) to beg for food, and he met Sariputra (優波坻舍) outside the city gate. Sariputra (優波坻舍) saw Asvajit (馬師) from afar, his deportment dignified, his demeanor serene, and his Dharma robes neat and tidy, and he was very happy in his heart, and asked, 'What kind of person are you?' Asvajit (馬師) replied, 'I am a Sramana.' Sariputra (優波坻舍) asked, 'Are you enlightened by yourself, or do you have a teacher's guidance?' Asvajit (馬師) said, 'I have a teacher.' 'Who is your teacher? How does he teach?' Asvajit (馬師) replied, 'My teacher is named Sakyamuni (釋迦文), the God of Gods, the most honorable in the three realms. What he teaches is mainly emptiness and non-being, so that people can extinguish their deluded minds and understand the root of things, so he is called a Sramana.' Sariputra (優波坻舍) heard these wonderful words and immediately attained the Sotapanna fruit. Sariputra (優波坻舍) and his classmate originally had an agreement that whoever obtained Amrita (甘露) first should inform each other. So he bid farewell to Asvajit (馬師) and went to see Maudgalyayana (拘律陀). Maudgalyayana (拘律陀) saw that his complexion was unusual when he came, and suspected that he had obtained Amrita (甘露), so he asked, 'Have you obtained Amrita (甘露)?' Sariputra (優波坻舍) replied, 'I have.' 'What is Amrita (甘露)?' 'Amrita (甘露) is the principle of understanding that all dharmas are empty and non-existent.' After thinking about it, Maudgalyayana (拘律陀) also attained the Sotapanna fruit. The reason why Asvajit (馬師) is the first in deportment is because he was a monkey for five hundred lifetimes in the past, and now
得為人性猶躁擾，出家七日即改本轍。學雖初淺，善宣尊教，使前睹者悅顏達教。以威儀感悟，故稱第一。
身子所以稱智慧第一者，世尊又云：「欲知身子智慧多少者，以須彌為硯子、四大海水為書水、以四天下竹木為筆、滿中人為書師，欲寫身子智慧者猶尚不能盡，況凡夫五通而能測量耶？」故稱智慧為第一。
目連所以稱神足第一者，世尊亦說有證。昔日三災流行，人民大饑。目連心念：「此地下故有曩日地肥在中。今人民大饑，意欲反此地，取下地肥以供民命。」念已白佛：「今欲以四神足，反地取下地肥以濟民命。不審可爾以不？」佛言：「止止。目連！汝神足雖能反此無難，那中眾生可以一手執蟲、一手反地？」佛言：「不可。所以然者，後世比丘多無神足。設後有饑時，國王臣民命沙門反地。若不能者，謂非沙門。」以是神足證，故稱目連為第一。
二十億耳比丘所以稱苦行第一者，昔占波國有大長者生一子，端正姝妙，足下生毛長四寸，未曾躡地。所以足下生毛者，昔迦葉佛時為大長者，財寶無極，為眾僧起精舍講堂訖，以白㲲布地令眾僧蹈上。由是因緣故，得足下生毛。所以字二十億耳者，生時自然耳中生寶珠，價直二十億，即以為稱。時瓶沙王聞其奇異，欲與相見，故命令來
【現代漢語翻譯】 現代漢語譯本： 得到人身之後，他的性情仍然很浮躁，但出家七天就徹底改變了。雖然學識還很淺薄，卻很善於宣揚佛陀的教誨，使先前見到他的人都喜悅地接受教導。他以威儀感化他人，所以被稱為第一。
世尊又說，舍利弗（Śāriputra）之所以被稱為智慧第一，是因為：『想要知道舍利弗（Śāriputra）的智慧有多少，就算用須彌山（Sumeru）作硯臺，四大海水作墨水，用四大部洲的竹木作筆，讓所有的人都來當書寫者，想要寫盡舍利弗（Śāriputra）的智慧也還是不能寫完，更何況是凡夫俗子用五神通來衡量呢？』所以稱他智慧第一。
世尊也說了目犍連（Maudgalyāyana）被稱為神足第一的證據。過去有一次發生水、火、風三大災害，人民大饑荒。目犍連（Maudgalyāyana）心想：『這地下面有過去的地肥。現在人民大饑荒，我想把這地翻過來，取出下面的地肥來供給人民的生命。』想完之後稟告佛陀：『我現在想用四種神足，翻轉大地，取出下面的地肥來救濟人民的生命。不知道可不可以？』佛陀說：『停止吧，目犍連（Maudgalyāyana）！你的神足雖然能翻轉這大地沒有困難，但大地中的眾生，怎麼能一手抓著蟲子，一手翻轉大地呢？』佛陀說：『不可以。因為後世的比丘大多沒有神足。假設以後有饑荒的時候，國王臣民命令沙門翻轉大地。如果不能做到，就會說他們不是沙門。』因為這個神足的證據，所以稱目犍連（Maudgalyāyana）為第一。
二十億耳（Sronakotikarna）比丘之所以被稱為苦行第一，是因為過去占波國（Campā）有一位大長者生了一個兒子，端正美好，腳下生有四寸長的毛，從未踩過地。腳下生毛的原因是，過去迦葉佛（Kāśyapa Buddha）時，他是一位大長者，財富無數，為眾僧建造精舍講堂完畢后，用白色的㲲布鋪在地上讓眾僧踩在上面。由於這個因緣，所以得到腳下生毛的果報。之所以名叫二十億耳（Sronakotikarna），是因為出生時自然在耳中生出寶珠，價值二十億，就用這個來稱呼他。當時瓶沙王（Bimbisara）聽到他的奇異之處，想要與他相見，所以命令他來。
【English Translation】 English version: Having attained human form, his nature was still restless, but after seven days of monastic life, he completely changed his ways. Although his learning was still shallow, he was good at proclaiming the Buddha's teachings, causing those who saw him to joyfully embrace the teachings. He inspired others with his dignified demeanor, hence he was called the foremost.
The World Honored One also said that Śāriputra (舍利弗) [Sariputta] (one of the two chief disciples of the Buddha) is called the foremost in wisdom because: 'If one wanted to know how much wisdom Śāriputra (舍利弗) [Sariputta] had, even if one used Mount Sumeru (須彌山) [Mount Meru] as an inkstone, the four great oceans as ink, used the bamboo and trees of the four continents as pens, and had all the people in the world as scribes, one still could not exhaustively write down Śāriputra's (舍利弗) [Sariputta]'s wisdom, let alone ordinary people measuring it with their five supernatural powers?' Therefore, he is called the foremost in wisdom.
The World Honored One also spoke of the evidence for Maudgalyāyana (目犍連) [Moggallana] (one of the two chief disciples of the Buddha, known for his supernatural powers) being called the foremost in supernatural powers. In the past, there was a time when the three calamities of water, fire, and wind were prevalent, and the people suffered from great famine. Maudgalyāyana (目犍連) [Moggallana] thought: 'Beneath this ground, there is ancient fertile soil. Now that the people are suffering from great famine, I intend to turn this ground over and take the fertile soil from below to provide for the people's lives.' After thinking this, he reported to the Buddha: 'I now wish to use my four supernatural powers to turn over the earth and take the fertile soil from below to relieve the people's lives. I don't know if this is permissible?' The Buddha said: 'Stop, stop, Maudgalyāyana (目犍連) [Moggallana]! Although your supernatural powers can turn over this earth without difficulty, how can the beings in the earth hold onto insects with one hand and turn over the earth with the other?' The Buddha said: 'It is not permissible. The reason is that many monks in later generations will not have supernatural powers. If there is a famine in the future, the king and his ministers will order the monks to turn over the earth. If they cannot do it, they will say that they are not monks.' Because of this evidence of supernatural power, Maudgalyāyana (目犍連) [Moggallana] is called the foremost.
The Bhikshu Sronakotikarna (二十億耳) [Sona Kotikanna] (a wealthy disciple of the Buddha) is called the foremost in ascetic practices because in the past, in the country of Campā (占波國), there was a great elder who had a son, who was upright and beautiful, and had hair growing four inches long on the soles of his feet, and had never stepped on the ground. The reason why he had hair growing on the soles of his feet was that in the time of the Buddha Kāśyapa (迦葉佛) [Kassapa Buddha], he was a great elder, with limitless wealth, and after building monasteries and lecture halls for the Sangha, he spread white wool cloth on the ground for the Sangha to step on. Because of this cause, he obtained the result of having hair growing on the soles of his feet. The reason why he was named Sronakotikarna (二十億耳) [Sona Kotikanna] was that at birth, natural jewels grew in his ears, worth twenty kotis (億), and that was used as his name. At that time, King Bimbisara (瓶沙王) [King Bimbisāra] heard of his strangeness and wanted to see him, so he ordered him to come.
。計道里十五日行乘車而來，將欲下車，輒布㲲在地，然後行上。既到王所，王命令坐。勞問訖，聞能彈琴，即命使彈之。相娛樂訖，共至佛所。時佛與大眾廣說妙法，見佛歡喜頭面禮足。佛命令坐，聞法欣悅即求出家。佛然其出家之志，即為沙門。勇猛精進經行不懈，肌肉細軟足下傷破，經行之處血流成泥。積行遂久漏猶未除，疲懈心生欲還白衣：「我家錢財自恣，廣為福德且免三惡。」佛知其念，忽然於前從地踴出，問比丘曰：「汝本彈琴時，急緩眾弦，得成妙曲不？」答曰：「不成。」「若眾弦盡緩，復得成不？」答曰：「不成。」「若不緩不急，弦柱相應，得成妙音不？」答曰：「得成。」佛言：「行亦如是，不急不緩處其中適，和調得所，乃可成道耳。」思惟佛語，心豁開解，便成羅漢。以是因緣，故稱苦行第一也。
阿那律所以稱天眼第一者，時佛為大會說法，阿那律在坐上睡眠。佛見其眠，謂曰：「今如來說法，汝何以眠耶？夫眠者心意閉塞與死何異？」那律慚愧克心自誓：「從今以後不敢復眠。」不眠遂久，眼便失明。所以然者，凡有六食，眼有二食：一視色、二睡眠。五情亦各有二食。得食者六根乃全。以眼失眠食，故喪眼根。佛命耆域治之，曰：「不眠不可治。」已失肉眼無所復睹，五百
【現代漢語翻譯】 現代漢語譯本：他計算路程需要十五天，乘坐馬車而來，將要下車時，總是先鋪好毛毯在地上，然後才走上去。到達國王那裡后，國王命令他坐下。慰問完畢，聽說他會彈琴，就命令他彈奏。互相娛樂完畢，一同來到佛陀處所。當時佛陀正在與大眾廣泛宣說妙法，他見到佛陀，歡喜地以頭面禮拜佛足。佛陀命令他坐下，他聽聞佛法，內心欣悅，隨即請求出家。佛陀認可了他出家的志向，立即讓他成為沙門（Śrāmaṇa）。他勇猛精進，經行（Caṅkramaṇa）不懈怠，以至於肌肉變得細嫩，腳下磨破，經行的地方血流成泥。積累修行很久，煩惱（漏，Āsava）仍然沒有斷除，他心生疲憊懈怠，想要還俗做在家居士：『我家錢財充足，可以隨意佈施，廣做善事，且能免除三惡道（Trividhā durgati）。』佛陀知道他的想法，忽然在他面前從地涌出，問比丘說：『你以前彈琴的時候，琴絃拉得過緊或過鬆，能彈出美妙的樂曲嗎？』回答說：『不能。』『如果琴絃完全鬆弛，又能彈出美妙的樂曲嗎？』回答說：『不能。』『如果不鬆不緊，琴絃和琴柱配合得當，能彈出美妙的樂音嗎？』回答說：『能。』佛陀說：『修行也是這樣，不急不緩，取其中道，和諧調適，才能成就道業。』他思惟佛陀的話語，內心豁然開朗，便證得了阿羅漢果（Arhat）。因為這個因緣，所以被稱為苦行第一。 阿那律（Aniruddha）之所以被稱為天眼第一，是因為當時佛陀為大眾說法，阿那律在座位上睡覺。佛陀看見他睡覺，就說：『現在我正在說法，你為什麼睡覺呢？睡覺的人心意閉塞，和死亡有什麼區別？』阿那律慚愧，下定決心發誓：『從今以後不敢再睡覺。』因為長期不睡覺，眼睛就失明了。原因是，凡人有六種食（Āhāra），眼睛有兩種食：一是看顏色，二是睡眠。五根（Pañcendriyāṇi）也各有兩種食。得到食，六根（Ṣaḍindriya）才能保全。因為眼睛失去了睡眠這種食，所以喪失了眼根。佛陀命令耆域（Jīvaka）醫治他，耆域說：『不睡覺是無法醫治的。』已經失去了肉眼，什麼也看不見了，五百
【English Translation】 English version: He calculated that the journey would take fifteen days, traveling by carriage. When about to alight, he would always spread a rug on the ground before stepping onto it. Upon arriving at the king's place, the king ordered him to sit. After exchanging greetings, the king, hearing that he could play the lute (Pīṇā), immediately ordered him to play it. After enjoying the music together, they went to the Buddha's place. At that time, the Buddha was extensively expounding the wonderful Dharma to the assembly. Seeing the Buddha, he rejoiced and prostrated at the Buddha's feet with his head and face. The Buddha ordered him to sit. Hearing the Dharma, he was delighted and immediately requested to become a monk (Śrāmaṇa). The Buddha approved of his aspiration to become a monk and immediately made him a Śrāmaṇa. He was courageous and diligent, practicing walking meditation (Caṅkramaṇa) without懈怠, to the point that his muscles became tender and his feet were worn and broken, with blood flowing and forming mud where he walked. After accumulating practice for a long time, his outflows (Āsava) were still not eliminated. He became weary and懈怠, wanting to return to lay life: 'My family has abundant wealth, which I can freely use to make offerings and accumulate merit, and thus avoid the three evil destinies (Trividhā durgati).』 The Buddha, knowing his thoughts, suddenly appeared before him, emerging from the ground, and asked the monk: 'When you used to play the lute, could you produce beautiful music if the strings were too tight or too loose?' He replied: 'No.' 'If the strings were completely slack, could you produce beautiful music?' He replied: 'No.' 'If they were neither too tight nor too loose, and the strings and pegs were properly aligned, could you produce beautiful music?' He replied: 'Yes.' The Buddha said: 'Practice is also like this. Neither too hurried nor too slow, take the middle path, harmonize and adjust appropriately, and then you can achieve the Way.' Reflecting on the Buddha's words, his mind opened up, and he attained Arhatship (Arhat). Because of this cause and condition, he is called foremost in ascetic practices. Aniruddha, why is he called foremost in divine vision? At that time, the Buddha was expounding the Dharma to a great assembly, and Aniruddha was sleeping in his seat. The Buddha saw him sleeping and said: 'Now I am expounding the Dharma, why are you sleeping? A sleeping person's mind is blocked, what is the difference between that and death?' Aniruddha was ashamed and resolved to vow: 'From now on, I dare not sleep again.' Not sleeping for a long time, his eyes became blind. The reason is that all beings have six kinds of nutriment (Āhāra), and the eyes have two kinds of nutriment: one is seeing colors, and the other is sleeping. The five senses (Pañcendriyāṇi) also each have two kinds of nutriment. When they receive nutriment, the six senses (Ṣaḍindriya) are preserved. Because his eyes lost the nutriment of sleep, he lost his eye faculty. The Buddha ordered Jīvaka to treat him, saying: 'Not sleeping cannot be cured.' Having lost his physical eyes, he could no longer see anything. Five hundred
弟子各棄馳散，倩人貫針，捫摸補衣。線盡重貫，無人可倩。左右唱曰：「誰欲求福者，與我貫針。」世尊忽然到前取來：「吾與汝貫。」問曰：「是誰？」曰：「我是佛也。」「佛已福足，復欲求福耶？」曰：「福德可厭耶？」那律思惟：「佛尚求福，況于凡人耶？」心中感結，馳向佛視，以至心故忽得天眼。以得天眼，復重思惟，便得羅漢。凡羅漢皆有三眼：肉眼、天眼、慧眼。那律正有二眼：慧眼、天眼也。三眼視者亂，肉、天爭功精粗雜觀，故曰亂也。那律專用天眼觀大千世界，精粗悉睹，別形質中有識無識皆悉別知。天人所見有凈不凈，極凈觀者，見世界中諸有形類，有識無識見皆動搖，疑謂是蟲而非蟲也。不凈觀者，見飯粒動皆謂是蟲。優劣之殊有自來矣。以是言之，天眼第一。
離越比丘坐禪入定所以稱第一者，昔波斯匿王請令坐禪在一樹下。時王請入宮食。經歷六年不他周旋，正欲移在他樹。樹神不聽。以何為驗？將欲移時，樹神便散華供養。以是為驗，知其不聽。何以知其意無他念？時拘絺羅來至離越所曰：「何不坐好樹下，坐此枯樹為？」答曰：「名仁四辯第一，能分別法義及以應辭。不審分別枯樹是何辯中耶？自我坐此已向六年，不別生枯。仁者方至而便分別耶？」王請入宮日日供養，
【現代漢語翻譯】 現代漢語譯本 弟子們各自離散，需要找人幫忙穿針，摸索著縫補衣服。線用完了重新穿針，卻找不到人幫忙。左右的人唱道：『誰想要祈求福報的，幫我穿針。』世尊（Bhagavan，指佛陀）忽然來到面前拿過針來說：『我來幫你穿。』（那人）問道：『您是誰？』（世尊）說：『我是佛。』『佛已經福報具足，還要祈求福報嗎？』（世尊）說：『福德難道會令人厭倦嗎？』 阿那律（Aniruddha，佛陀的十大弟子之一，以天眼第一著稱）心想：『佛尚且求福，更何況凡人呢？』心中有所感悟，轉頭看向佛，因為至誠心的緣故忽然獲得了天眼。因為獲得了天眼，又進一步思惟，便證得了羅漢果位。凡是羅漢都有三眼：肉眼、天眼、慧眼。阿那律只有兩眼：慧眼、天眼。用三眼觀看會產生混亂，肉眼和天眼爭相發揮作用，精細和粗略的景象混雜在一起觀看，所以說會產生混亂。阿那律專門用天眼觀看大千世界，精細和粗略的景象都看得清楚，能夠分辨出有形質的事物中哪些有意識，哪些沒有意識。天人所見到的景像有清凈和不清凈之分，極度清凈的觀看者，看到世界中各種有形體的類別，有意識和沒有意識的都看到在動搖，懷疑是蟲子但又不是蟲子。不清凈的觀看者，看到飯粒在動都認為是蟲子。優劣的差別由來已久。因此說來，天眼最為殊勝。 離越比丘（離越，一位比丘的名字）坐禪入定之所以被稱為第一，是因為過去波斯匿王（Prasenajit，古印度拘薩羅國國王，是佛陀的虔誠信徒）請他坐禪在一棵樹下。當時國王請他入宮吃飯。經歷了六年不與其他人交往，（離越比丘）正想要移到其他樹下。樹神不讓。用什麼來驗證呢？將要移動的時候，樹神便散花供養。用這個來驗證，知道樹神不讓。（人們）怎麼知道他心中沒有其他念頭呢？當時拘絺羅（Kusthila，舍利弗尊者的弟子）來到離越所在的地方說：『為什麼不坐在好的樹下，而要坐在這棵枯樹下呢？』（離越比丘）回答說：『聽說您四辯第一，能夠分辨法義以及應答。不知道分辨枯樹屬於哪種辯才呢？自我坐在這裡已經六年了，沒有分辨出是生的還是枯的。您剛來就分辨出來了？』國王請他入宮，每天都供養他。
【English Translation】 English version The disciples scattered, each needing to find someone to thread their needles and mend their clothes. When the thread ran out and they needed to re-thread, there was no one to ask for help. People around were chanting: 'Who wants to seek blessings, help me thread this needle.' The World-Honored One (Bhagavan, referring to the Buddha) suddenly appeared, took the needle, and said: 'I will thread it for you.' (The person) asked: 'Who are you?' (The World-Honored One) said: 'I am the Buddha.' 'The Buddha already has abundant blessings, why do you still seek blessings?' (The World-Honored One) said: 'Is merit and virtue something to be厭倦?' Aniruddha (Aniruddha, one of the Buddha's ten great disciples, known for being foremost in divine sight) thought: 'Even the Buddha seeks blessings, how much more so should ordinary people?' Feeling moved, he turned to look at the Buddha, and because of his sincere heart, he suddenly attained the divine eye. Having attained the divine eye, he further contemplated and attained the state of Arhat. All Arhats have three eyes: the physical eye, the divine eye, and the wisdom eye. Aniruddha only had two eyes: the wisdom eye and the divine eye. Using three eyes to see causes confusion, as the physical eye and the divine eye compete, mixing fine and coarse visions, hence it is said to cause confusion. Aniruddha exclusively used his divine eye to observe the great thousand worlds, seeing both fine and coarse details clearly, able to distinguish between sentient and non-sentient beings within forms. What heavenly beings see can be pure or impure. Those with extremely pure vision see all forms in the world, sentient and non-sentient, as shaking, suspecting they are worms but not quite worms. Those with impure vision see rice grains moving and think they are worms. The difference in quality has been there all along. Therefore, the divine eye is the most supreme. The reason why the Bhikkhu Li Yue (Li Yue, the name of a Bhikkhu) is considered foremost in entering Samadhi (Samadhi, a state of meditative consciousness) through seated meditation is that in the past, King Prasenajit (Prasenajit, the king of Kosala in ancient India, a devout follower of the Buddha) invited him to sit in meditation under a tree. At that time, the king invited him to the palace for meals. After six years of not interacting with others, (Bhikkhu Li Yue) was about to move to another tree. The tree spirit did not allow it. How was this verified? When he was about to move, the tree spirit scattered flowers as an offering. This verified that the tree spirit did not allow it. How did (people) know that he had no other thoughts in his mind? At that time, Kusthila (Kusthila, a disciple of Sariputra) came to where Li Yue was and said: 'Why don't you sit under a good tree, but sit under this withered tree?' (Bhikkhu Li Yue) replied: 'I heard that you are foremost in the four kinds of eloquence, able to distinguish the meaning of the Dharma and respond accordingly. I wonder, to which kind of eloquence does distinguishing a withered tree belong? I have been sitting here for six years and have not distinguished whether it is alive or withered. You just arrived and can already distinguish it?' The king invited him to the palace and made offerings to him every day.
使諸夫人各自當直。六年以滿佈施發遣，當達嚫時不識主人字。王曰：「六年受請不識人名，何定乃爾？」答曰：「我樹下坐，尚不知樹枯生，況識人字耶。」供養禪福其德至淳，隨王所愿可至涅槃，福田之良也。故稱樂禪第一也。
他羅婆摩比丘勸率施立齋講者，佛委僧事分部所宜，契經契經一處、毗尼毗尼一處、大法大法一處、坐禪坐禪一處、高座高座一處、乞食乞食一處、教化教化一處，隨事部分各使相從。若有檀越來請者，以次差遣不問高下。若有私請者，不聽在此例。時檀越請盡，六群比丘次值貧家懷恨而還，向佛怨言：「摩羅見欺。自受好處，見遣貧家，豈是平等耶？」佛命摩羅：「卿實爾耶？」答曰：「不也。」於時無食，日欲差中，便和牛屎飲以當齋。聞六群語，無以自明，即于佛前吐此糞漿。六群慚愧，二人感結漏盡、二人還為白衣、二人面孔出沸血命終墮阿鼻也。齋講者，齋集部眾、綜習所宜，善能勸成故，稱第一也。
小陀羅婆者，主立房室興招提僧，共成其功，不復別稱也。
賴吒婆羅比丘所以稱豪貴者，是王者種，為人聰明博達，少好追學。聞佛出世開化愚蒙，即詣祇洹精舍聽采法言。聞教入神，思欲出家。歸白父母，父母不聽。心自惟曰：「一切眾生儘是父母，豈獨
【現代漢語翻譯】 現代漢語譯本：讓各位夫人們各自輪流值班。六年期滿后，用佈施的財物遣送她們離開，到了接受供養的時候卻不認識主人的名字。國王說：『六年接受供養卻不認識人的名字，為何如此糊塗？』回答說：『我坐在樹下，尚且不知道樹是枯萎還是生長，更何況認識人的名字呢。』供養禪定的福報，其德行至為純正，可以隨順國王的願望到達涅槃，是上好的福田。所以被稱為樂於禪定第一。
他羅婆摩（Tarapama）（比丘名）勸人佈施設立齋講，佛陀將僧團事務委託給他，讓他分部門安排事務，經典研究的放在一處，戒律研究的放在一處，大法（Dharma）研究的放在一處，坐禪的放在一處，講經的高座放在一處，乞食的放在一處，教化的放在一處，根據事務進行分配，各自跟隨。如果有施主來邀請，按照順序派遣，不分高低貴賤。如果有私下邀請的，不在此列。當時施主的邀請都滿了，六群比丘輪到貧困人家，心懷怨恨而回，向佛陀抱怨說：『摩羅（Mara）欺騙我們。自己享受好處，卻派遣我們去貧困人家，這難道是平等嗎？』佛陀命令摩羅：『你真的這樣做了嗎？』回答說：『沒有。』當時沒有食物，太陽快到中午了，便和著牛糞喝下去充當齋飯。聽到六群比丘的話，無法自證清白，便在佛陀面前吐出這些糞漿。六群比丘感到慚愧，其中二人頓悟證得漏盡，二人還俗成為白衣，二人面孔流出沸騰的血而死，墮入阿鼻地獄。齋講，是齋戒聚集僧眾，綜合學習所宜，善於勸導成就，所以被稱為第一。
小陀羅婆（Sotarapava）（比丘名），主要負責建立房舍，興建僧伽藍（Sangharama），共同完成這些功德，不再另行稱讚。
賴吒婆羅（Rastrapala）（比丘名）比丘之所以被稱為豪貴，是因為他是王族出身，為人聰明博學，從小就喜歡學習。聽說佛陀出世，開化愚昧，便前往祇洹精舍（Jetavana Vihara）聽取佛法。聽聞教法后深受感動，想要出家。回家稟告父母，父母不同意。心中暗自思忖：『一切眾生都是我的父母，難道只有
【English Translation】 English version: Let the ladies each take their turn on duty. After six years, they were sent away with alms, but when it came time to receive offerings, they did not recognize the name of the host. The king said, 'Having received offerings for six years, yet not knowing the name of the person, why are you so confused?' They replied, 'Sitting under the tree, I do not even know if the tree is withering or growing, how much more would I know the names of people?' The merit of offering to meditation is supremely pure, and can fulfill the king's wishes to reach Nirvana, it is a field of great merit. Therefore, it is called the foremost in enjoying meditation.
The Bhikkhu Tarapama encouraged people to donate and establish alms-giving lectures. The Buddha entrusted him with the affairs of the Sangha, allowing him to divide the departments and arrange matters accordingly: Sutras in one place, Vinaya in one place, Great Dharma in one place, meditation in one place, high seats for lecturing in one place, begging for food in one place, and teaching in one place, assigning tasks according to the matter, and having each follow accordingly. If there are donors who come to invite, they are dispatched in order, regardless of high or low status. If there are private invitations, they are not included in this example. At that time, all the donors' invitations were filled, and the Six Group Bhikkhus, when it was their turn to go to poor families, returned with resentment and complained to the Buddha, 'Mara is deceiving us. He enjoys the benefits himself, but sends us to poor families, is this equality?' The Buddha ordered Mara, 'Did you really do this?' He replied, 'No.' At that time, there was no food, and the sun was about to reach midday, so he mixed cow dung with water and drank it as a meal. Hearing the words of the Six Group Bhikkhus, unable to prove his innocence, he vomited this dung water in front of the Buddha. The Six Group Bhikkhus felt ashamed, two of them attained the exhaustion of outflows, two returned to lay life as white-clad individuals, and two had boiling blood flow from their faces and died, falling into Avici Hell. Alms-giving lectures are for gathering the Sangha, comprehensively studying what is appropriate, and being good at encouraging accomplishment, therefore they are called the foremost.
The Bhikkhu Sotarapava was mainly responsible for building houses and constructing Sangharamas, jointly accomplishing these merits, and is no longer praised separately.
The reason why the Bhikkhu Rastrapala is called noble is because he was born into a royal family, was intelligent and knowledgeable, and liked to study from a young age. Hearing that the Buddha had appeared in the world to enlighten the ignorant, he went to Jetavana Vihara to listen to the Dharma. After hearing the teachings, he was deeply moved and wanted to renounce the world. He returned home to inform his parents, but his parents did not agree. He thought to himself, 'All sentient beings are my parents, is it only
二人是耶？」念已便至佛所求為沙門。佛問：「父母聽不？」曰：「不聽也。」兄為國王，復白王求為道，王亦不聽。心中思惟：「要作方便出家為道。」父母正有一子，不欲離目前斯須之間。索一獨榻坐父母前，不飲不食經六日。父母惶怖，懼殺其子：「若殺此兒者，用此死兒為？聽，當放之為道。」與兒要曰：「今放汝為道，當數還歸。」父母已許，便至佛所。問曰：「聽汝耶？」曰：「已聽。」佛便命曰：「善來比丘。」手摩其頭，鬚髮自落，如剃鬚發七日者，袈裟著身便成沙門。為說四諦，便成羅漢。以本要故，尋還歸家，著衣持缽在門而立。時婢淘米，將欲棄泔，舒缽索飲。婢舉頭視知是大家，便入白曰：「郎君在外。」父母欣悅：「審是兒者，放汝為良人。」即出迎入為設肴膳。曰：「日時已過，法不應食。」父母曰：「今日已爾，明日早來。」即還所止。還去之後，父母約敕諸婦：「兒明當來。汝等好自莊嚴汝容服飾，各盡妙技，能使我兒還為白衣者，于汝大佳。」復敕藏吏出諸珍寶，金銀七寶各各別聚，冀兒意動還染于俗。明日食時執缽而還，就座而坐訖。諸婦婇女各設姿態，或散華香、或拂衣捻草。婆羅曰：「諸妹何足煩勞耶？」諸婦唸曰：「持我等作妹者，將無還理。」語父母曰：「用此寶物為
【現代漢語翻譯】 現代漢語譯本 『是那兩個人嗎？』他這樣想著，就到佛陀那裡請求出家做沙門（佛教出家修行者）。佛陀問他：『你父母同意嗎？』他回答說：『不同意。』他的哥哥是國王，他又去請求國王允許他出家，國王也不同意。他心中思忖：『一定要想辦法出家修行。』他的父母只有他一個兒子，不想讓他片刻離開自己的視線。於是他索要了一張單人床，坐在父母面前，不喝不吃，持續了六天。他的父母非常害怕，擔心會餓死兒子：『如果餓死了這個兒子，要這個死兒子有什麼用呢？同意，就放他去修行吧。』於是與兒子約定：『現在放你出家修行，要經常回家看看。』父母答應后，他就到佛陀那裡。佛陀問：『你父母同意了嗎？』他回答說：『已經同意了。』佛陀就說：『善來比丘（歡迎你，比丘）。』用手摩他的頭，他的頭髮自然脫落，就像剃了七天的頭髮一樣，袈裟（佛教僧侶的服裝）穿在身上，立刻就成了沙門。佛陀為他宣講四諦（佛教的基本教義），他就成了羅漢（佛教修行的高級階段）。因為之前與父母有約定，他很快就回到家中，穿著僧衣，拿著缽（佛教僧侶的食器）站在門口。當時，一個婢女正在淘米，準備倒掉淘米水，他伸出缽去乞討。婢女抬頭一看，認出是家裡的少爺，就進去稟告說：『少爺在外面。』他的父母非常高興：『如果真的是我們的兒子，就放你做自由人。』立刻出來迎接他進去，為他準備了豐盛的飯菜。他說：『時間已經過了中午，按照戒律不應該吃飯。』他的父母說：『今天就這樣吧，明天早點來。』他就回到自己住的地方。他離開后，他的父母就告誡所有的妻妾：『兒子明天會來。你們要好好打扮，盡情展示你們的才藝，誰能讓我兒子還俗，我就重重賞賜她。』又命令掌管倉庫的官員拿出各種珍寶，金銀七寶分別堆放在一起，希望兒子動心，重新迷戀世俗。第二天吃飯的時候，他拿著缽回到家中，坐在座位上。那些妻妾們各自擺出各種姿態，有的散花香，有的拂衣捻草。婆羅（人名）說：『各位妹妹何必如此費心呢？』那些妻妾們心想：『稱呼我們為妹妹，難道是要還俗了嗎？』他問父母：『要這些寶物有什麼用呢？』 English version 'Are those two people?' Thinking this, he went to the Buddha and asked to become a Shramana (Buddhist renunciate). The Buddha asked him, 'Do your parents agree?' He replied, 'They do not agree.' His brother was the king, and he asked the king to allow him to renounce, but the king also did not agree. He thought in his heart, 'I must find a way to renounce and practice the Dharma.' His parents had only one son and did not want him to leave their sight for even a moment. So he asked for a single bed, sat in front of his parents, and did not eat or drink for six days. His parents were very frightened, fearing that he would starve to death: 'If this son dies of starvation, what good is a dead son? We agree, we will let him renounce.' So they made an agreement with their son: 'Now we let you renounce and practice the Dharma, you must come home often.' After his parents agreed, he went to the Buddha. The Buddha asked, 'Have your parents agreed?' He replied, 'They have agreed.' The Buddha then said, 'Welcome, Bhikshu (Buddhist monk).' He touched his head with his hand, and his hair naturally fell off, as if he had shaved his head for seven days, and the Kasaya (Buddhist monk's robe) on his body immediately made him a Shramana. The Buddha explained the Four Noble Truths (the basic teachings of Buddhism) to him, and he became an Arhat (an advanced stage of Buddhist practice). Because of the previous agreement with his parents, he quickly returned home, wearing his monastic robes and holding his alms bowl (a Buddhist monk's food vessel) at the door. At that time, a maid was washing rice and was about to throw away the rice water, so he held out his bowl to beg for it. The maid looked up and recognized him as the young master of the house, so she went in and reported, 'The young master is outside.' His parents were very happy: 'If it is really our son, we will set you free.' They immediately came out to greet him and invited him in, preparing a sumptuous meal for him. He said, 'The time has passed noon, and according to the precepts, I should not eat.' His parents said, 'Let it be for today, come early tomorrow.' So he returned to his dwelling. After he left, his parents warned all the concubines: 'Our son will come tomorrow. You must dress up well and show off your talents to the fullest. Whoever can make my son return to lay life, I will reward her handsomely.' They also ordered the officials in charge of the treasury to take out all kinds of treasures, gold, silver, and the seven treasures, and pile them up separately, hoping that their son would be moved and become infatuated with the secular world again. The next day, at mealtime, he returned home with his alms bowl and sat down. The concubines each struck various poses, some scattering flowers and incense, others dusting their clothes and twirling grass. Bharata (a name) said, 'Why do you sisters bother so much?' The concubines thought, 'Calling us sisters, does he intend to return to lay life?' He asked his parents, 'What is the use of these treasures?'
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？此但誤人耳，由是致災禍。何不棄之於山澤耶？」父母諫曰：「道德在心，何必出家？質多長者亦在家得道。」曰：「未聞在家得漏盡者。質多所得，由有一生分在，何足為貴耶？」雖復豪珍美玉棄之若遣，故稱出家第一也。
迦旃延所以稱善分別義者，將欲撰法，心中惟曰：「人間憒鬧精思不專。」故隱地中七日，撰集大法已訖呈佛。稱曰：「善哉。」聖所印可，以為一藏。此義微妙，降伏外道，故稱第一。又複稱第一者，世尊至釋翅國，坐一樹下執一杖。釋種咸來觀佛：「往棄我女，相好勝前。今意復云何？」答曰：「意者不著世間、不染于俗。」梵志曰：「善哉。」受解還去。后諸比丘不解此語，問迦旃延：「佛稱仁者辯才折理解義第一。世尊所答梵志不染不著者，其義云何？」時迦旃延即為解說：「比丘當知，眼緣色起痛、緣痛起想、緣想來往生識分別起染著心。於此染著永已舍離。」諸比丘聞說此語意猶快然，迦旃延觀諸比丘意不了，即引喻曰：「有人於此欲求牢固之物，反舍根本而取枝葉。為得牢固不？」曰：「不得也。」「君等亦如是。佛近住此而反見問，豈非捨本取其末耶？」諸比丘即往問佛，稱迦旃延所解如是：「不審理應爾不？」佛答曰：「如迦旃延所說等無有異。」以是因緣複稱第一
【現代漢語翻譯】 現代漢語譯本： 「這隻會誤導他人，由此招致災禍。為何不將它丟棄在山野之中呢？」父母勸諫說：「道德在於內心，何必一定要出家？質多長者（Citta，一位在家修行的富人）也是在家中得道的。」他回答說：「我沒聽說過在家中能夠證得漏盡（Asava-khaya，煩惱止息）的。質多長者所證得的，是因為他還有一生受生的因緣，這有什麼值得稱道的呢？」即使是珍貴的寶物，他也像丟棄廢物一樣毫不留戀，所以被稱為出家第一。
迦旃延（Katyayana，佛陀的弟子，以善於分別義理著稱）之所以被稱為善於分別義理，是因為他想要撰寫法藏時，心中想：「人間喧鬧，難以專心思考。」所以他隱居在地中七天，撰集大法完畢后呈給佛陀。佛陀稱讚說：「善哉！」得到聖者的認可，成為一個藏（Pitaka，佛教經典的三藏之一）。這個義理微妙，能夠降伏外道，所以被稱為第一。又一次被稱為第一，是因為世尊（Bhagavan，佛陀的尊稱）來到釋翅國（Sakya，佛陀的故鄉），坐在一棵樹下，手持一根杖。釋迦族人（Sakya，佛陀的種族）都來觀看佛陀：「過去拋棄了我們的女兒，現在相貌更加莊嚴。現在您的心意如何呢？」佛陀回答說：「我的心意是不執著世間，不染著於世俗。」一位梵志（Brahmin，古印度婆羅門教的修行者）說：「善哉！」接受了解釋后離去。後來，眾比丘（Bhikkhu，佛教的出家修行者）不理解這句話，問迦旃延：「佛陀稱讚您辯才無礙，理解義理第一。世尊回答梵志不染不著，其中的含義是什麼呢？」當時，迦旃延就為他們解釋說：「比丘們應當知道，眼根緣於色塵而生起感受（Vedana），緣于感受而生起想（Sanna），緣于想而產生來往的識（Vinnana），分別產生染著之心。對於這種染著，已經永遠舍離。」眾比丘聽了這番話，心中仍然不明白，迦旃延觀察到眾比丘不理解，就打了個比喻說：「有人想要在這裡尋求牢固的東西，反而捨棄根本而取枝葉。能夠得到牢固嗎？」回答說：「不能。」「你們也是這樣。佛陀近在咫尺，反而捨近求遠來問我，這不是捨本逐末嗎？」眾比丘就去問佛陀，說迦旃延的解釋是這樣的：「不知道是否正確？」佛陀回答說：「如迦旃延所說，完全沒有差異。」因為這個因緣，再次被稱為第一。
English version: 『This will only mislead people, and bring disaster as a result. Why not discard it in the mountains and marshes?』 His parents advised, 『Morality is in the heart, why must you renounce the household life? Citta (Citta, a wealthy householder who attained enlightenment) also attained the Way at home.』 He replied, 『I have not heard of anyone attaining the extinction of outflows (Asava-khaya, the cessation of defilements) at home. What Citta attained was because he still had one more life to live, what is there to value in that?』 Even precious jewels he discarded as if they were trash, therefore he is called the foremost in renunciation.
Katyayana (Katyayana, a disciple of the Buddha, known for his skill in distinguishing meanings) is called the best at distinguishing meanings because when he wanted to compile the Dharma, he thought, 『The human world is noisy, it is difficult to concentrate.』 Therefore, he hid underground for seven days, and after compiling the Great Dharma, he presented it to the Buddha. The Buddha praised him, saying, 『Excellent!』 Approved by the Holy One, it became one Pitaka (Pitaka, one of the three divisions of the Buddhist canon). This meaning is subtle and can subdue external paths, therefore he is called the foremost. He is also called the foremost because the Blessed One (Bhagavan, an epithet for the Buddha) came to Sakya (Sakya, the Buddha's homeland), sat under a tree, and held a staff. The Sakyas (Sakya, the Buddha's clan) all came to see the Buddha, saying, 『You abandoned our daughter in the past, now your appearance is even more magnificent. What is your intention now?』 The Buddha replied, 『My intention is not to be attached to the world, not to be defiled by the mundane.』 A Brahmin (Brahmin, a practitioner of ancient Indian Brahmanism) said, 『Excellent!』 He accepted the explanation and left. Later, the Bhikkhus (Bhikkhu, Buddhist monks) did not understand this statement and asked Katyayana, 『The Buddha praised you as the foremost in eloquence and understanding of meaning. What is the meaning of the Blessed One's answer to the Brahmin, not being defiled or attached?』 At that time, Katyayana explained to them, 『Bhikkhus, you should know that the eye faculty arises from contact with form, feeling (Vedana) arises from feeling, perception (Sanna) arises from perception, and from perception arises the coming and going of consciousness (Vinnana), which gives rise to discrimination and attachment. This attachment has been forever abandoned.』 The Bhikkhus, hearing this, still did not understand. Katyayana, observing that the Bhikkhus did not understand, gave an analogy, saying, 『If someone wants to seek something solid here, but instead abandons the root and takes the branches, will they obtain solidity?』 They replied, 『No.』 『You are also like that. The Buddha is nearby, but you abandon what is near and seek what is far away to ask me, is this not abandoning the root and pursuing the branch?』 The Bhikkhus then went to ask the Buddha, saying that Katyayana's explanation was like this, 『We do not know if it is correct?』 The Buddha replied, 『As Katyayana said, there is no difference.』 Because of this reason, he is again called the foremost.
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君頭波嘆所以稱行籌第一者，凡籌者記錄人數知為誠實以不？答誠實，受籌則得其福，虛妄受者罪積彌大。漢言曰籌，天竺為舍羅。舍羅者亦名壞盡，福則罪盡、罪則福盡也。何以知其然耶？昔阿難邠坻女外適尼揵國，問佛：「可爾不？」佛言：「宜知是時。往必有益。」女既到，遙請世尊。佛知其意，即默然受請。敕阿難曰：「明當受釋摩男請。鳴揵集眾行神通。」舍羅時上座君頭未得神通，聞行籌請，自鄙未得神通，顧惟形影在眾座首，由老野狐在紫金山。進退惟慮，正欲受籌，不在通例；正欲不受，居為上座，八歲沙彌尚得神通，積年之功而無所獲。計惟如此，何用存為？感結受籌，還授之間霍然漏盡。若以虛妄受籌者，人身有九十萬毛孔，以此為數不得受如此之數人身也。若以精誠受者，即可得漏盡之證，以此上座可為明證。所以復為上座者，以善能說法適可眾人，眾所推舉故為上座。以是因緣故，稱上座受籌第一。
所以稱賓頭盧能降伏外道者，毗舍離城中有質多長者，每患六師貢高自大言：「瞿曇沙門自稱為尊，當與其捔技，若彼現一、我當現二，如是轉倍至三十二。」時長者普請內外僧供養訖，立大幢高四丈九尺，置栴檀缽于上，唱言：「其能引手取此缽者，便得第一。」時賓頭盧心
【現代漢語翻譯】 現代漢語譯本
君頭波（Kuntalava）之所以被稱為行籌第一，是因為凡是行籌者，都是爲了記錄人數，以知曉是否誠實，是這樣嗎？回答是誠實的。接受籌的人會得到福報，虛妄接受的人罪過會累積得更大。漢地話叫做『籌』，天竺話叫做『舍羅』（śalāka）。舍羅也叫做『壞盡』，福報來了罪過就盡了，罪過來了福報就盡了。為什麼知道是這樣呢？過去阿難（Ānanda）的親戚邠坻（Bindu）的女兒要嫁到尼揵（Nirgrantha）國，問佛陀：『可以嗎？』佛陀說：『應該知道時機。前往必定有益。』女兒到了之後，遙請世尊。佛陀知道她的意思，就默然接受了邀請。敕令阿難說：『明天接受釋摩男（Śākyamānavaka）的邀請。鳴揵集合大眾，展示神通。』行籌的時候，上座君頭（Kuntalava）還沒有得到神通，聽到行籌的邀請，自卑自己沒有得到神通，顧影自憐，覺得自己像一隻老野狐貍待在紫金山。進退兩難，想要接受籌，又不在神通之列；想要不接受，自己又是上座。八歲的沙彌尚且能得到神通，自己積累多年的功德卻一無所獲。思來想去，覺得這樣活著還有什麼用呢？心懷慚愧地接受了籌，還在遞交之間，霍然漏盡煩惱。如果以虛妄之心接受籌，人身有九十萬個毛孔，以此為數，也不得受如此之多的人身。如果以精誠之心接受，就可以得到漏盡的證悟，這位上座可以作為明證。之所以仍然作為上座，是因為他善於說法，能夠適應眾人，被大眾推舉所以作為上座。因為這個因緣，所以稱他為上座受籌第一。 之所以稱賓頭盧（Piṇḍola）能夠降伏外道，是因為毗舍離（Vaiśālī）城中有質多（Citta）長者，經常苦惱於六師外道貢高自大，說：『瞿曇（Gautama）沙門自稱為尊，應當與他較量技藝，如果他現出一個，我就現出兩個，這樣翻倍到三十二個。』當時長者普遍邀請內外僧眾供養完畢，立起高四丈九尺的大幢，把栴檀缽放在上面，宣告說：『誰能伸手取到這個缽，就得到第一。』當時賓頭盧（Piṇḍola）心中
【English Translation】 English version
The reason why Kuntalava is called the first in receiving lots is that all those who receive lots do so to record the number of people and to know whether it is done honestly, is it not? The answer is yes, it is honest. Those who receive lots will receive blessings, and those who receive them falsely will accumulate even greater sins. In the Han language, it is called 'chou' (籌, lot), and in the Indian language, it is called 'śalāka' (舍羅). Śalāka is also called 'exhaustion', meaning that when blessings come, sins are exhausted, and when sins come, blessings are exhausted. How do we know this is true? In the past, the daughter of Ānanda's (阿難) relative Bindu (邠坻) was to marry into the Nirgrantha (尼揵) country, and she asked the Buddha, 'Is it permissible?' The Buddha said, 'You should know the timing. Going there will surely be beneficial.' After the daughter arrived, she remotely invited the World Honored One. The Buddha knew her intention and silently accepted the invitation. He ordered Ānanda, 'Tomorrow, accept the invitation of Śākyamānavaka (釋摩男). Sound the ghaṇṭā (鳴揵) to gather the assembly and display supernatural powers.' At the time of receiving lots, the elder Kuntalava (君頭) had not yet attained supernatural powers. Hearing the invitation to receive lots, he felt inferior because he had not attained supernatural powers. He looked at his own form and shadow and felt like an old wild fox in the Purple Gold Mountain. He was in a dilemma, wanting to receive the lot but not being among those with supernatural powers; wanting not to receive it, but he was the elder. Even an eight-year-old śrāmaṇera (沙彌) could attain supernatural powers, but he had accumulated years of merit and gained nothing. Thinking it over, he wondered what was the use of living like this? With a sense of shame, he accepted the lot, and in the process of handing it over, he suddenly exhausted his defilements. If one receives the lot with a false heart, the human body has nine hundred thousand pores, and even with that number, one cannot receive so many human bodies. If one receives it with a sincere heart, one can attain the realization of the exhaustion of defilements, and this elder can serve as clear proof. The reason why he is still the elder is that he is good at expounding the Dharma, can adapt to the people, and is elected by the assembly to be the elder. Because of this cause and condition, he is called the first in receiving lots as an elder. The reason why Piṇḍola (賓頭盧) is said to be able to subdue the heretics is that in the city of Vaiśālī (毗舍離), there was a householder named Citta (質多), who was often troubled by the arrogant Six Heretical Teachers, who said, 'The śrāmaṇa (沙門) Gautama (瞿曇) calls himself the honored one, we should compete with him in skills. If he manifests one, I will manifest two, and so on, doubling to thirty-two.' At that time, the householder universally invited the inner and outer saṃgha (僧) to make offerings, erected a large banner forty-nine feet high, placed a sandalwood bowl on top, and proclaimed, 'Whoever can reach out and take this bowl will be the first.' At that time, Piṇḍola (賓頭盧) in his heart
自唸曰：「今當現神足令六師等默然降伏。」又唸曰：「世尊常誡諸弟子，不得現神足。若今不現者，懼彼永以得罪；若現者，懼違尊教。」俯仰不已，便現神足伸手取此旃檀缽。升在虛空，繞城七匝，還在座上，謂諸梵志曰：「卿等復現其二也。」六師默然。時大鬼將軍名曰半師，謂六師曰，促現其二。時六師徒眾莫知所湊。以是言之，知賓頭盧降伏外道最為第一也。
所以稱讖比丘瞻病為第一者，時祇陀精舍有一比丘病疾困篤，久寢床褥，脊下蟲出，呻號終日。佛與諸比丘按行房舍，見此比丘困篤如是，問曰：「有人瞻視汝不？」曰：「無也。」又問曰：「汝先時頗瞻視他病不？」答曰：「不也。」佛言：「汝不視他病，云何慾望人看也？」於是如來襞僧伽梨，自手摩捫，為其湔浣。時天帝釋亦來佐助世尊瞻視病人。於是病比丘蒙世尊恩，即得除愈。佛告諸比丘：「自今已后，若有病者當相瞻視。」時世尊顧謂諸比丘：「誰能常瞻視病者？」唯有讖比丘耳。讖比丘常以五事瞻視病者。云何為五？分別良藥，亦不懈怠先起后臥，恒喜言談少於睡眠，以法供養不貪飲食，堪任與病人說法。是謂讖比丘以此五法瞻視病人，未曾有不差者。所以者何？此比丘乃前世時，曾五百世為醫，善解方藥、聽聲察色知病根源，
【現代漢語翻譯】 現代漢語譯本 我心想：『現在應當顯現神足通，讓六師（外道六位老師）等人默然降伏。』又想：『世尊（釋迦牟尼佛）常常告誡弟子們，不得顯現神足通。如果現在不顯現，恐怕他們永遠以此為借口誹謗佛法；如果顯現，又怕違背世尊的教誨。』我猶豫不決，最終還是顯現了神足通，伸手取來這隻旃檀缽（用旃檀木製作的缽）。升到虛空中，繞城七圈，又回到座位上，對那些梵志（修習婆羅門教的人）說：『你們也顯現你們的神通吧。』六師默然無語。當時有一位大鬼將軍，名叫半師，對六師說，趕快顯現你們的神通。當時六師的徒眾不知如何是好。由此可知，賓頭盧（尊者名）降伏外道最為第一。
之所以稱讖（比丘名）比丘瞻視病人為第一，是因為當時祇陀精舍（寺廟名）有一位比丘生病，病情嚴重，長期臥床不起，脊背下生出蟲子，整天呻吟。佛陀（釋迦牟尼佛）與眾比丘巡視僧房，看到這位比丘病得如此嚴重，問道：『有人照顧你嗎？』回答說：『沒有。』又問：『你以前曾經照顧過其他病人嗎？』回答說：『沒有。』佛陀說：『你不照顧其他病人，怎麼希望別人照顧你呢？』於是如來（釋迦牟尼佛）疊好僧伽梨（袈裟），親自用手按摩，為他清洗。當時天帝釋（帝釋天神）也來幫助世尊（釋迦牟尼佛）照顧病人。於是這位生病的比丘蒙受世尊的恩德，病很快就好了。佛陀告訴眾比丘：『從今以後，如果有生病的人，應當互相照顧。』當時世尊回頭對眾比丘說：『誰能經常照顧病人呢？』只有讖比丘可以。讖比丘經常用五件事來照顧病人。哪五件事呢？分辨好的藥物，也不懈怠，總是先起床后睡覺，經常喜歡與病人交談，減少睡眠，用佛法供養病人，不貪圖飲食，能夠為病人說法。這就是讖比丘用這五種方法照顧病人，沒有不能痊癒的。這是什麼原因呢？因為這位比丘前世曾經五百世做醫生，擅長辨別藥方，聽聲音觀察臉色就能知道病根所在。
【English Translation】 English version I thought to myself: 'Now I should manifest supernatural powers to silence and subdue the Six Teachers (six non-Buddhist teachers).' Then I thought: 'The World Honored One (Shakyamuni Buddha) always warns his disciples not to manifest supernatural powers. If I don't manifest them now, I fear they will forever use this as an excuse to slander the Dharma; if I do manifest them, I fear I will violate the World Honored One's teachings.' Hesitating, I finally manifested supernatural powers, reaching out and taking this sandalwood bowl (a bowl made of sandalwood). I ascended into the sky, circled the city seven times, and returned to my seat, saying to those Brahmins (practitioners of Brahmanism): 'You also manifest your supernatural powers.' The Six Teachers were silent. At that time, a great ghost general named Banshi said to the Six Teachers, 'Quickly manifest your supernatural powers.' The followers of the Six Teachers did not know what to do. From this, it is known that Pindola (name of an arhat) is the foremost in subduing non-Buddhists.
The reason why Candra (name of a Bhikkhu) Bhikkhu is called the foremost in caring for the sick is because at that time, there was a Bhikkhu in Jeta Grove (name of a monastery) who was ill, seriously ill, bedridden for a long time, with worms coming out from under his spine, groaning all day long. The Buddha (Shakyamuni Buddha) and the Bhikkhus were inspecting the monastic quarters when they saw this Bhikkhu so seriously ill and asked, 'Is anyone taking care of you?' He replied, 'No.' He was asked again, 'Have you ever taken care of other sick people before?' He replied, 'No.' The Buddha said, 'You do not take care of other sick people, how can you expect others to take care of you?' Thereupon, the Tathagata (Shakyamuni Buddha) folded his Sanghati (robe), personally massaged him with his hands, and washed him. At that time, Sakra, Lord of the Devas (the god Indra), also came to assist the World Honored One (Shakyamuni Buddha) in caring for the sick person. Thereupon, this sick Bhikkhu received the grace of the World Honored One and quickly recovered. The Buddha told the Bhikkhus, 'From now on, if there are sick people, you should take care of each other.' At that time, the World Honored One turned to the Bhikkhus and said, 'Who can constantly take care of the sick?' Only Candra Bhikkhu can. Candra Bhikkhu often uses five things to care for the sick. What are the five? Distinguishing good medicine, not being lazy, always getting up early and going to bed late, often liking to talk to the sick, reducing sleep, making offerings to the sick with the Dharma, not being greedy for food, and being able to preach the Dharma to the sick. This is how Candra Bhikkhu uses these five methods to care for the sick, and there has never been one who has not recovered. What is the reason for this? Because this Bhikkhu was a doctor for five hundred lifetimes in his previous lives, skilled in distinguishing prescriptions, and knowing the root cause of the disease by listening to the voice and observing the complexion.
兼以四事瞻養病者。以是因緣，稱讖比丘瞻病第一也。
所以稱朋耆奢比丘能造偈頌者，此比丘前為長者子時，為人天才聰朗觸物讚頌。時出行游，遇一技家女，形容端正世之希有，睹之情欣便欲納之。歸白父母，啟以前見：「愿父母為我娉索不？」父母不悅：「卿族姓子，如何改趣毀先人風。」其子意猛，復重啟曰：「若不為我納者，不能存世。」父母見子言重，不忍呵制，便言：「隨汝。非我所知。」即自遣人與女家相聞。女家是技種，唯技為先，便答來使曰：「不貪君財。唯能眾技兼備者，便持相與。」朋耆聞之，即詣技工學于諸技，不經數旬眾技兼備。復重遣信：「所學已備，便可相惠。」主人答曰：「若伎備者，當詣王試。」時在正節，王集眾技普試藝術，若最勝者賜金千兩。王亦聞此女妙，欲納之宮裡。試之技法，緣幢為最。豎幢高四丈九尺，下置刀劍，刃皆上向，間趣容足。時朋耆緣幢于上空旋七匝便下投之空地。王懼失女，詐佯不視。人皆言妙。王言：「不見。若審妙者，更復為之。」朋耆唸曰：「若不順王教者，必失此女，規一果情。」朋耆冒死復緣，既至幢頭，顧視女面，心自惟曰：「何坐此人乃至斯困？」心懼形栗恐不自全：「女人虛妄何用此為？」佛知此人必可濟度，若不救者當墮三
【現代漢語翻譯】 現代漢語譯本 同時，還要用四件事來照顧病人。因為這個因緣，稱讖（Cēng chèn）比丘被稱為照顧病人第一。
之所以稱朋耆奢（Péng qí shē）比丘善於創作偈頌，是因為這位比丘前世做長者之子時，天資聰穎，對事物都能讚頌。當時他外出遊玩，遇到一位技藝人家的女子，容貌端正，世間罕見，見到後心生愛慕，便想娶她為妻。回家告訴父母，稟告之前所見：『希望父母能為我聘娶她嗎？』父母不高興地說：『你是有族姓的子弟，怎麼能改變志趣，毀壞先人的風尚呢？』兒子心意堅定，再次稟告說：『如果不能為我聘娶她，我就活不下去了。』父母見兒子言辭懇切，不忍心呵斥阻止，便說：『隨你吧，這不是我所能知道的。』隨即派人去女方家提親。女方家是技藝之家，以技藝為先，便回答來使說：『不貪圖你們的錢財，只要能精通各種技藝，就願意把女兒嫁給他。』朋耆（Péng qí）聽到后，就去向技工學習各種技藝，沒過幾個月就精通了各種技藝。再次派人送信：『所學已經完備，可以把女兒嫁給我了。』女方主人回答說：『如果技藝完備，應當去國王那裡參加考試。』當時正值節日，國王召集各種技藝人普試才藝，如果最優秀的人，賞賜黃金千兩。國王也聽說了這位女子的美貌，想把她納入宮中。考試的技藝中，緣幢（yuán chuáng）最為重要。豎立的幢高四丈九尺，下面放置刀劍，刀刃都向上，間隙只能容納腳。當時朋耆（Péng qí）緣幢到上面，在空中旋轉七圈，然後投向空地。國王害怕失去這位女子，假裝不看。人們都說太妙了。國王說：『沒看見。如果確實很妙，再做一次。』朋耆（Péng qí）心想：『如果不順從國王的旨意，必定會失去這位女子，只是爲了滿足一時的情慾。』朋耆（Péng qí）冒著生命危險再次緣幢，已經到了幢頂，回頭看著女子的面容，心裡想：『為何爲了這個人，以至於如此困頓？』心中害怕，身體顫抖，恐怕不能保全自己：『女人虛妄，為何要這樣做呢？』佛知道這個人一定可以得救，如果不救他，就會墮入三
【English Translation】 English version At the same time, he should care for the sick with four things. Because of this cause and condition, Bhikshu Cenga (Cēng chèn) is called the first in caring for the sick.
The reason why Bhikshu Pengqi She (Péng qí shē) is said to be good at creating gathas is because this bhikshu, in his previous life as the son of an elder, was intelligent and praised everything he encountered. At that time, he went out for a walk and met a woman from a performing arts family, whose appearance was upright and rare in the world. Seeing her, he fell in love and wanted to marry her. He went home and told his parents, reporting what he had seen before: 'I hope my parents can marry her for me?' The parents said unhappily: 'You are a son of a clan, how can you change your interests and destroy the customs of your ancestors?' The son was determined and reported again: 'If you can't marry her for me, I won't be able to live.' Seeing that their son's words were earnest, the parents couldn't bear to scold and stop him, so they said: 'It's up to you, this is not something I can know.' Then he sent someone to the woman's family to propose marriage. The woman's family was a performing arts family, and they took performing arts as the first priority, so they replied to the envoy: 'We don't covet your wealth, but only those who are proficient in various skills will be willing to marry our daughter.' Pengqi (Péng qí) heard this and went to learn various skills from the craftsmen. In just a few months, he became proficient in various skills. He sent a letter again: 'What I have learned is complete, you can marry your daughter to me.' The woman's master replied: 'If the skills are complete, you should go to the king to take the exam.' At that time, it was a festival, and the king gathered various artists to test their talents. If the best person was rewarded with a thousand taels of gold. The king also heard about the beauty of this woman and wanted to take her into the palace. Among the skills tested, climbing the flagpole (yuán chuáng) was the most important. The erected flagpole was forty-nine feet high, and swords were placed below, with the blades facing upwards, and the gaps could only accommodate feet. At that time, Pengqi (Péng qí) climbed the flagpole to the top, spun seven times in the air, and then threw himself into the open space. The king was afraid of losing this woman and pretended not to look. People all said it was wonderful. The king said: 'I didn't see it. If it's really wonderful, do it again.' Pengqi (Péng qí) thought: 'If I don't obey the king's will, I will definitely lose this woman, just to satisfy a momentary desire.' Pengqi (Péng qí) risked his life and climbed the flagpole again. When he reached the top of the flagpole, he looked back at the woman's face and thought: 'Why am I so tired for this person?' He was afraid in his heart, his body trembled, and he was afraid that he would not be able to save himself: 'Women are vain, why do this?' The Buddha knew that this person could be saved, and if he didn't save him, he would fall into the three
涂。告目連曰：「汝以神足救彼危厄。」目連奉教即往現變，于虛空中結加趺坐，復于幢下現七寶階，餘人不見朋耆獨睹。徐于梯間七匝而下，神力所接內安外危。王與眾人甚為奇異，王手自牽女以付朋耆。朋耆曰：「不用此虛詐之物，誑惑世人迷誤清直，亡國破家莫不由之。」即尋目連往詣世尊。世尊告曰：「善來比丘。」便成沙門。為說四諦，即得應真，喜情發中而形於言，便作頌偈贊於世尊：
「清凈十五日， 五百比丘集， 已斷諸結使， 仙人不受習。 猶如轉輪王， 群臣普圍繞， 四海及與地， 所典無有表。 降伏人如是， 導師無有上， 將護諸聲聞， 三明壞結性。 一切世尊子， 無有塵垢穢， 已破愛慾網， 今禮星中月。」
以是因緣，稱朋耆奢能造偈頌讚如來德為最第一。
所以稱拘絺羅為四辯第一者，凡聲聞四辯不必具足，或有法辯而無義辯、或有義辯而無法辯、或有應辯而無辭辯、或有辭辯而無應辯，拘絺羅盡具此四辯。舍利弗、迦旃延亦有四辯，所以不稱為最者，身子自以智慧為主，迦旃延自以撰集為主，故各不稱四辯耳，雖復四辯亦不及拘絺羅。拘絺羅但辯一句之義，七日不盡，況復四辯豈可計量乎？以此事故為四辯第一。
【現代漢語翻譯】 現代漢語譯本 涂（姓名）。告訴目連（Maudgalyayana，佛陀的弟子，以神通著稱）說：『你用你的神通去解救他們的危難。』目連線受教誨，立刻前往顯現神通，在虛空中結跏趺坐，又在幢下顯現七寶階梯，其他人看不見，只有朋耆（Purna，姓名）看見。他緩緩地從梯間一級一級地下來，神力所及之處，內部安定而外部危險解除。國王和眾人都覺得非常奇異，國王親自牽著女兒的手交給朋耆。朋耆說：『我不需要這種虛假的、欺騙的東西，它迷惑世人，使人迷失清凈正直，亡國破家沒有不是因為它。』隨即尋找目連前往拜見世尊（Lokottara，對佛陀的尊稱）。世尊告訴他說：『善來比丘（bhikkhu，佛教出家男眾）。』朋耆立刻成為沙門（śrāmaṇa，佛教出家修行者）。佛陀為他說四諦（catvāri-ārya-satyāni，佛教的基本教義），朋耆立刻證得阿羅漢果（arhat，佛教修行所能達到的最高果位），喜悅之情發自內心而形於言語，於是作頌偈讚美世尊： 『清凈的十五日，五百比丘聚集， 已經斷除各種煩惱，仙人不再受其影響。 猶如轉輪聖王，群臣普遍圍繞， 四海以及大地，所統治的沒有邊際。 降伏人就像這樣，導師沒有比他更高的， 保護著各位聲聞（śrāvaka，聽聞佛陀教誨而修行的人），以三明（tevijja，宿命明、天眼明、漏盡明）摧毀煩惱的本性。 一切世尊的弟子，沒有塵垢污穢， 已經破除愛慾之網，現在禮敬星辰中的月亮。』 因為這個因緣，稱朋耆奢（Purna）能創作偈頌讚美如來的功德為最第一。 之所以稱拘絺羅（Kauṣṭhila，姓名）為四辯第一，是因為一般的聲聞不一定具備全部四辯，或者有法辯而沒有義辯，或者有義辯而無法辯，或者有應辯而沒有辭辯，或者有辭辯而沒有應辯，而拘絺羅完全具備這四辯。舍利弗（Śāriputra，佛陀的十大弟子之一）、迦旃延（Kātyāyana，佛陀的十大弟子之一）也有四辯，之所以不被稱為最，是因為舍利弗自己以智慧為主，迦旃延自己以著述為主，所以各自不被稱為四辯第一，即使有四辯也不及拘絺羅。拘絺羅僅僅辯論一句的含義，七天也辯論不完，更何況是四辯，怎麼可以衡量呢？因為這個緣故，他被稱為四辯第一。
【English Translation】 English version Then said Tuta to Maudgalyayana (Maudgalyayana, a disciple of the Buddha known for his supernatural powers): 'Use your divine powers to save them from this perilous situation.' Maudgalyayana, receiving the instruction, immediately went and manifested his powers, sitting in the lotus position in the void, and then manifested a seven-jeweled staircase beneath the banner. Others could not see it, only Purna (Purna, name) beheld it. He slowly descended step by step from the staircase, and wherever his divine power reached, the interior was stabilized and the external danger was averted. The king and the people all found it very strange, and the king personally took his daughter's hand and gave it to Purna. Purna said: 'I do not need this false and deceptive thing, which deludes the world, causing people to lose their purity and uprightness. The downfall of countries and the ruin of families are all due to it.' Immediately, he sought out Maudgalyayana and went to see the World Honored One (Lokottara, a respectful title for the Buddha). The World Honored One told him: 'Welcome, bhikkhu (bhikkhu, a Buddhist monk).' Purna immediately became a śrāmaṇa (śrāmaṇa, a Buddhist renunciate). The Buddha spoke to him about the Four Noble Truths (catvāri-ārya-satyāni, the fundamental teachings of Buddhism), and Purna immediately attained the state of Arhat (arhat, the highest state attainable in Buddhist practice). The joy arose from within and manifested in his words, and he composed a verse in praise of the World Honored One: 'On the pure fifteenth day, five hundred bhikkhus gather, Having severed all fetters, the immortals are no longer subject to them. Like a Chakravartin King, surrounded by ministers, The four seas and the earth, his dominion has no bounds. Subduing people in this way, the guide is unsurpassed, Protecting all the śrāvakas (śrāvaka, one who listens to the Buddha's teachings and practices), destroying the nature of afflictions with the three knowledges (tevijja, knowledge of past lives, divine eye, and extinction of outflows). All the sons of the World Honored One, without dust or defilement, Having broken the net of desire, now I bow to the moon among the stars.' Because of this cause and condition, Purna (Purna) is praised as the foremost in composing verses to praise the virtues of the Tathagata. The reason why Kauṣṭhila (Kauṣṭhila, name) is called the foremost in the four kinds of eloquence is that ordinary śrāvakas do not necessarily possess all four kinds of eloquence. Some may have eloquence in Dharma but not in meaning, some may have eloquence in meaning but not in Dharma, some may have appropriate eloquence but not skillful eloquence, and some may have skillful eloquence but not appropriate eloquence. Kauṣṭhila possesses all four kinds of eloquence completely. Śāriputra (Śāriputra, one of the Buddha's ten great disciples) and Kātyāyana (Kātyāyana, one of the Buddha's ten great disciples) also have four kinds of eloquence, but the reason why they are not called the foremost is that Śāriputra himself focuses on wisdom, and Kātyāyana himself focuses on compilation. Therefore, they are not each called the foremost in the four kinds of eloquence. Even if they have four kinds of eloquence, they are not as good as Kauṣṭhila. Kauṣṭhila can debate the meaning of just one sentence for seven days without finishing. How much more so the four kinds of eloquence? How can it be measured? For this reason, he is called the foremost in the four kinds of eloquence.
所以稱難提比丘乞食第一者，余比丘雖復乞食，或不具戒、或有貪心、或左右顧視心不專一、或避寒暑。然此比丘當乞食時，都無此事，乞食既精，施者福多。今故引喻，以況大小。有人問射法：「一人射百步玄毛、一人射地塵出。何者為難？」答曰：「玄毛為難，雖射而不著地。」此不足言也。若施乞食、若施眾僧，何者為大？施真阿練。喻中玄毛施不得真，喻其射空。其事雖難，有得有失。箭著地者，喻施眾僧，射毛雖精有失者多，射地雖易未曾失地；福田地厚故無增減，阿練精粗故有得失。難提得精，故稱第一也。
所以稱施羅一坐一食者，此謂頭陀一行也。夫阿練法，或乞食、或坐樹下、或閑居獨處。今此一坐一食者，從早起至日中，若檀越施食，不問多少，其於一處坐食而已。若食未飽坐未移者可得更食，若已起者不得復食。常一處食而不捨離，故稱施羅為第一。
所以言金毗羅比丘者，常行七家乞食，不得過七。所以然者，立誓限七故也。乞食時欲福度眾生，專心念道無有貪想，若得好惡不以增減，隨次乞食不擇貧富。若一家二家得食時，更有佈施者，足則止、不足便受。若至七家不得食者，便還所止思惟行道，不念明日當至某家、不至某家，都無分別之想，故名七家沙門也。還則靜坐
【現代漢語翻譯】 現代漢語譯本 之所以稱難提（Nanti）比丘乞食第一，是因為其他比丘雖然也乞食，但或者不持戒，或者有貪心，或者左顧右盼心不專注，或者躲避寒暑。然而這位比丘在乞食時，完全沒有這些問題。他乞食精進，施捨者獲得的福報也多。現在用一個比喻來說明大小的差別。有人問射箭的技法：『一人射百步之外的細毛，一人射地上的塵土，哪個更難？』回答說：『射細毛更難，即使射中也不會落地。』但這並不值得稱道。如果佈施給乞食者，和佈施給僧眾，哪個功德更大？佈施給真正的阿練若（Aranya，指遠離人煙的修行場所）修行者。比喻中射細毛，佈施的對象不真，就像射向空中一樣。這件事雖然難，但有得有失。箭射中地面，比喻佈施給僧眾，射細毛雖然精妙，但失去的更多，射地面雖然容易，但不會失去地面；福田（指僧眾）的功德深厚，所以沒有增減，阿練若修行者的修行有精進有粗疏，所以有得有失。難提（Nanti）比丘的乞食精進，所以被稱為第一。 之所以稱施羅（Sila）一坐一食第一，這是指頭陀（Dhuta，指苦行）的一種修行方式。阿練若（Aranya）的修行方法，或者乞食，或者坐在樹下，或者在空閑的地方獨自修行。現在說的一坐一食，是指從早晨起床到中午，如果檀越（Danapati，指施主）佈施食物，不論多少，就在一個地方坐著吃。如果沒吃飽，而且還沒起身，可以繼續吃，如果已經起身，就不能再吃。常常在一個地方吃飯而不離開，所以稱施羅（Sila）為第一。 之所以說金毗羅（Kimpila）比丘，常常只去七家乞食，不能超過七家。之所以這樣，是因為他立誓限定了七家。乞食時，爲了給眾生帶來福報，專心念道，沒有貪念，得到好的或壞的食物，都不會因此增減心意，按照順序乞食，不選擇貧富。如果在一兩家得到食物，又有其他人佈施，足夠了就停止，不夠就接受。如果到七家都沒有得到食物，就回到住處思惟修行，不考慮明天應該去哪家，不應該去哪家，沒有任何分別之想，所以被稱為七家沙門（Samana，指修行者）。回到住處就...
【English Translation】 English version The reason Nanti (Nanti, a proper noun) Bhikkhu (Bhikkhu, a Buddhist monk) is called the foremost in alms-begging is that other Bhikkhus, although they also beg for alms, either do not uphold the precepts, or have greed, or look around distractedly, or avoid the cold and heat. However, this Bhikkhu has none of these issues when begging for alms. His alms-begging is diligent, and the donors receive much merit. Now, an analogy is used to illustrate the difference in magnitude. Someone asked about archery: 'One person shoots at a fine hair a hundred paces away, and another shoots at dust on the ground. Which is more difficult?' The answer is: 'Shooting the fine hair is more difficult, even if it hits, it will not fall to the ground.' But this is not worth praising. If one gives alms to a beggar, and another gives alms to the Sangha (Sangha, the Buddhist monastic community), which is greater? Giving to a true Aranya (Aranya, a secluded place for practice) practitioner. In the analogy, shooting the fine hair, the object of giving is not genuine, like shooting into the air. Although this is difficult, there are gains and losses. The arrow hitting the ground is like giving to the Sangha. Shooting the hair, although skillful, has more losses. Shooting the ground, although easy, never loses the ground; the field of merit (referring to the Sangha) is deep, so there is no increase or decrease. The Aranya practitioner's practice has diligence and coarseness, so there are gains and losses. Nanti (Nanti) Bhikkhu's alms-begging is diligent, so he is called the foremost. The reason Sila (Sila, a proper noun) is called the foremost in eating one meal while seated is that this refers to a Dhuta (Dhuta, ascetic practice) practice. The Aranya (Aranya) practice involves either begging for alms, or sitting under a tree, or practicing alone in a secluded place. Now, eating one meal while seated means that from morning until noon, if a Danapati (Danapati, a donor) offers food, regardless of the amount, one sits in one place and eats it. If one is not full and has not gotten up, one can eat more. If one has already gotten up, one cannot eat again. One always eats in one place without leaving, so Sila (Sila) is called the foremost. The reason Kimpila (Kimpila, a proper noun) Bhikkhu is mentioned is that he always begs for alms from seven houses, no more than seven. The reason for this is that he vowed to limit it to seven. When begging for alms, in order to bring blessings to sentient beings, he focuses on the path, without greed. Whether he receives good or bad food, he does not increase or decrease his mind. He begs for alms in order, without choosing the poor or rich. If he receives food from one or two houses, and others offer alms, he stops if it is enough, and accepts if it is not enough. If he does not receive food from seven houses, he returns to his dwelling and contemplates the path, without thinking about which house he should go to tomorrow, or which house he should not go to. He has no discriminating thoughts, so he is called the seven-house Samana (Samana, practitioner). Returning to his dwelling, he then...
斂心在道，故稱金毗羅於七家乞食為第一也。
堅牢比丘者以常居山澤閑靜之處為行、難提比丘常以乞食耐辱為行、金毗羅比丘以七家乞食為行、施羅以一處食為行，十二頭陀各居一行。浮彌比丘者，守持三衣，不離食息。或曰造三衣者，以三轉法輪故；或云爲三世；或云爲三時故，故設三衣，冬則著重者、夏則著輕者、春秋著中者。為是三時故，便具三衣，重者五條、中者為七條、薄者十五條。若大寒時，重著三衣可以障之。或曰亦為蚊虻蟆子故設三衣。以是緣故常持不忘，故云第一。
所以稱婆差比丘者，本在家時常以家為患，出家求道常在露坐。若入房室常苦氣閉，如似掩口，是以常求露坐思惟行道，然後身體調和氣息通暢行道無閡。以是因緣，稱婆差露坐第一。
所以稱狐疑離越常處樹下者，在凡夫地欲求禪定，處在樹下依倚計意以除縛結。余比丘亦在樹下坐禪，所以不稱者，以其不能一聞而自專思。此比丘一聞佛教，即能履行專意不捨，六年盡結。前離越者，樂游禪定，行止不異，樂習事殊，故各稱第一。
所以稱陀多索比丘樂空者，此比丘入屋解內空、出屋解外空，內空喻識、外空喻身，入屋達識空、出屋解身空。已了內外空，諸法亦如是。此比丘聞說空教戢在心懷，入屋見空
【現代漢語翻譯】 現代漢語譯本：收攝心念專注于正道，所以稱金毗羅（Kimbila）比丘在七家乞食為第一。
堅牢比丘以常住在山林水澤等僻靜之處為修行方式，難提比丘常常以乞食忍受屈辱為修行方式，金毗羅比丘以在七家乞食為修行方式，施羅比丘以在一個地方進食為修行方式，十二頭陀各自堅守一種修行方式。浮彌比丘，守護持有三衣，不離身。有人說製作三衣，是因為三轉法輪的緣故；或者說是爲了代表過去、現在、未來三世；或者說是爲了代表三個時節，所以設定三衣，冬天穿厚重的，夏天穿輕薄的，春秋穿適中的。爲了這三個時節的緣故，便具備三衣，厚重的為五條袈裟，適中的為七條袈裟，輕薄的為十五條袈裟。如果非常寒冷的時候，穿上厚重的三衣可以抵禦寒冷。也有人說是爲了防止蚊子、飛蛾、小蟲叮咬而設定三衣。因為這個緣故常常持有不忘，所以說是第一。
之所以稱婆差（Vaccha）比丘為第一，是因為他原本在家時常常以家為憂患，出家求道后常常在露天打坐。如果進入房屋，常常感到氣悶，好像被摀住口鼻一樣，因此常常尋求在露天打坐思惟修行，然後身體調和氣息通暢，修行沒有阻礙。因為這個因緣，稱婆差露坐第一。
之所以稱狐疑離越（Revata）比丘常常在樹下為第一，是因為他在凡夫地想要尋求禪定，處在樹下依靠自己的想法來去除煩惱。其他比丘也在樹下坐禪，但沒有被稱為第一，是因為他們不能一聽聞佛法就專心思考。這位比丘一聽聞佛教，就能立刻履行，專心不捨，六年就斷盡了煩惱。之前的離越比丘，喜歡遊樂禪定，行為舉止沒有不同，只是喜歡修習的事情不同，所以各自被稱為第一。
之所以稱陀多索（Tissa）比丘樂於空性為第一，是因為這位比丘進入房屋理解內空，走出房屋理解外空，內空比喻為識，外空比喻為身，進入房屋通達識空，走出房屋理解身空。已經瞭解了內外空，一切諸法也是如此。這位比丘聽聞解說空性的教義，就牢記在心，進入房屋見到空性。
【English Translation】 English version: Focusing the mind on the path is why Kimbila (Kimbila, name of a bhikkhu) is called the foremost in begging for food at seven houses.
The bhikkhu Sela practices by constantly residing in secluded places such as mountains and marshes. The bhikkhu Nandi often practices by enduring humiliation while begging for food. The bhikkhu Kimbila practices by begging for food at seven houses. Sela practices by eating in one place. The twelve dhuta practices each adhere to one practice. The bhikkhu Phussa, guards and maintains the three robes, never leaving them. Some say that the three robes are made because of the three turnings of the Dharma wheel; or they are said to represent the three times (past, present, future); or they are said to be for the three seasons, so three robes are provided: heavy ones for winter, light ones for summer, and medium ones for spring and autumn. For the sake of these three seasons, one possesses three robes: the heavy one is a five-strip robe, the medium one is a seven-strip robe, and the light one is a fifteen-strip robe. If it is very cold, wearing the heavy three robes can ward off the cold. Some also say that the three robes are provided to prevent mosquitoes, moths, and small insects from biting. For this reason, he always holds them and does not forget them, so he is called the foremost.
The reason why Vaccha (Vaccha, name of a bhikkhu) is called the foremost is that when he was at home, he often considered his home a source of trouble. After leaving home to seek the path, he often sat in the open air. If he entered a room, he often felt suffocated, as if his mouth and nose were covered. Therefore, he often sought to sit in the open air to contemplate and practice, and then his body would be harmonious, his breath would be smooth, and his practice would be unhindered. Because of this reason, Vaccha is called the foremost in sitting in the open air.
The reason why Revata (Revata, name of a bhikkhu) is called the foremost in often staying under a tree is that when he was an ordinary person, he wanted to seek meditation. He stayed under a tree and relied on his own ideas to remove afflictions. Other bhikkhus also sat in meditation under trees, but they were not called the foremost because they could not concentrate on their own thoughts after hearing the Buddha's teachings. This bhikkhu, as soon as he heard the Buddha's teachings, could immediately practice them, concentrating without abandoning them, and he exhausted his afflictions in six years. The previous Revata bhikkhu enjoyed playing in meditation, and his behavior was no different, but he liked to practice different things, so they were each called the foremost.
The reason why Tissa (Tissa, name of a bhikkhu) is called the foremost in delighting in emptiness is that this bhikkhu understands inner emptiness when entering a house and understands outer emptiness when leaving a house. Inner emptiness is likened to consciousness, and outer emptiness is likened to the body. He understands the emptiness of consciousness when entering a house and understands the emptiness of the body when leaving a house. Having understood inner and outer emptiness, all dharmas are also like this. This bhikkhu heard the teachings explaining emptiness and kept them in his heart, seeing emptiness when entering a house.
即達身識。余比丘者，結盡然后達空，空心難獲。貴其先得，故稱第一。
所以稱尼婆比丘五納為上者，此比丘觀身穢漏三十六物無可貪貴，厭賤此身故，以賤物自障。或說曰：夫衣有可親近者、不可親近者。何者可親近？著惡衣令人羞慚自愧，是可親近；著好衣令人自大奇雅，是不可親近。弊衣助行，是以著五納。此比丘善能內外相況，故稱第一。
所以稱優多羅比丘常樂冢間者，此比丘阿難弟子也。先師得道心自唸曰：「此身流轉無處不更，在天上時服御自然，今以捨棄；若在人中為轉輪王，七寶導從，亦復過去；或在畜生恒食草棘，此亦過去；若在餓鬼融銅為食、或在地獄刀劍為對，諸此罪形皆以過去。今得人身，齊此分畢，古今所貴皆是棄物幻危之形，無一可貪，俱當棄捐。」便止冢間，復唸曰：「正欲在樹下山澤，皆生民所貪，唯有冢間人所不樂。」是以居之。「冢間所樂唯有鬼耳，兼有狐狼烏鴟之屬，今當入慈三昧以濟彼類。」以是故復居冢間。以是因緣，常樂冢間不處人中，故稱第一。
所以稱盧醯寗比丘恒坐草蓐第一者，此比丘常坐草蓐除去愛心。云何除愛？雖復金床玉機，都無愛著。或復說曰：若有人施妙座者，亦如施草座無異。愛心既盡，諸結亦盡，便手執草向草作禮。有人
【現代漢語翻譯】 現代漢語譯本： 即是通達身識。其他的比丘，要等到結使斷盡之後才能通達空性，空性的心境難以獲得。因為他最先獲得，所以被稱為第一。
之所以稱尼婆（Niba，人名）比丘穿著五納衣為第一，是因為這位比丘觀察身體的污穢和漏洞，認為身體的三十六種不凈之物沒有什麼值得貪戀的，厭惡輕賤這個身體，所以用低賤的衣物遮蔽身體。或者有人說：衣服有可以親近的和不可以親近的。什麼才是可以親近的呢？穿著破舊的衣服使人感到羞愧和慚愧，這就是可以親近的；穿著華麗的衣服使人自大和奇異，這就是不可以親近的。破舊的衣服有助於修行，因此穿著五納衣。這位比丘善於內外相互觀照，所以被稱為第一。
之所以稱優多羅（Uttara，人名）比丘常樂於居住在墳墓間為第一，這位比丘是阿難（Ananda，佛陀十大弟子之一）的弟子。先師得道后，他自己思念道：『這個身體流轉輪迴，沒有哪個地方沒有經歷過，在天上時，衣食自然具備，現在已經捨棄了；如果在人間做轉輪王，有七寶引導跟隨，這些也已經過去了；或者在畜生道，總是吃草和荊棘，這些也已經過去了；如果在餓鬼道，吃融化的銅汁，或者在地獄，面對刀劍，這些罪惡的形體都已經過去了。現在得到了人身，就到此為止吧，古今所珍貴的都是被拋棄的、虛幻危險的形體，沒有一樣值得貪戀，都應當捨棄。』於是就住在墳墓間，又想到：『即使想住在樹下或山澤，都是人們所貪戀的地方，只有墳墓間是人們不喜歡的。』因此居住在那裡。『墳墓間所喜歡的只有鬼而已，還有狐貍、狼、烏鴉、鴟等，現在應當進入慈悲三昧來救濟它們。』因此又居住在墳墓間。因為這個因緣，他常常喜歡居住在墳墓間而不處在人群中，所以被稱為第一。
之所以稱盧醯寗（Rohinin，人名）比丘總是坐在草墊上為第一，這位比丘總是坐在草墊上，除去愛慾之心。如何除去愛慾？即使是金床玉幾，都毫無愛戀執著。或者又有人說：如果有人施捨美妙的座位，也和施捨草座沒有什麼不同。愛慾之心既然斷盡，各種結使也斷盡，於是就手執草向草作禮。有人
【English Translation】 English version: That is, attaining body consciousness. Other Bhikkhus (monks), only after the fetters are exhausted can they attain emptiness, and the state of emptiness is difficult to achieve. Because he attains it first, he is called the foremost.
The reason why Niba (Niba, a name) Bhikkhu is called the foremost for wearing five discarded robes is that this Bhikkhu observes the filth and leaks of the body, considering that the thirty-six impure things of the body are not worth craving, and despises this body, so he covers his body with lowly clothes. Or some say: Clothes have those that can be approached and those that cannot be approached. Which are approachable? Wearing worn-out clothes makes one feel ashamed and remorseful, which is approachable; wearing beautiful clothes makes one arrogant and eccentric, which is not approachable. Worn-out clothes help in practice, so he wears five discarded robes. This Bhikkhu is good at observing both internally and externally, so he is called the foremost.
The reason why Uttara (Uttara, a name) Bhikkhu is called the foremost for always delighting in dwelling among the tombs is that this Bhikkhu is a disciple of Ananda (Ananda, one of the Buddha's ten great disciples). After his former teacher attained enlightenment, he thought to himself: 'This body transmigrates without any place not experienced. When in the heavens, clothing and food are naturally provided, but now it has been abandoned; if in the human realm as a Chakravartin (wheel-turning king), with seven treasures guiding and following, these have also passed; or in the animal realm, always eating grass and thorns, these have also passed; if in the hungry ghost realm, eating molten copper, or in hell, facing swords, these sinful forms have all passed. Now that I have obtained a human body, let it end here. What is valued in ancient and modern times are all abandoned, illusory, and dangerous forms, none of which are worth craving, and all should be discarded.' So he dwelt among the tombs, and thought again: 'Even if I want to dwell under a tree or in the mountains and marshes, these are all places craved by people, only the tombs are disliked by people.' Therefore, he dwells there. 'What is liked in the tombs are only ghosts, as well as foxes, wolves, crows, kites, etc. Now I should enter the Samadhi (state of meditative consciousness) of loving-kindness to help them.' Therefore, he dwells among the tombs again. Because of this cause, he always delights in dwelling among the tombs and does not dwell among people, so he is called the foremost.
The reason why Rohinin (Rohinin, a name) Bhikkhu is called the foremost for always sitting on a grass mat is that this Bhikkhu always sits on a grass mat, removing the mind of desire. How to remove desire? Even if it is a golden bed or jade table, he has no attachment. Or some say: If someone offers a wonderful seat, it is no different from offering a grass seat. Since the mind of desire is exhausted, all fetters are also exhausted, so he holds the grass in his hand and bows to the grass. Someone
問曰：「何以向草作禮？」答曰：「我因此草榮飾心盡。得道由之，即是我師，故向作禮耳。」五百獼猴得生天上，亦以天文陀羅花散於故尸。由尸生天，故來散華。夫貴者必以賤為本，以是因緣，稱坐草蓐為第一。
所以稱優鉗摩比丘不與人語視地而行第一者，此比丘常患口過，將欲改之，自思惟曰：「正坐此口，生天人中、三塗地獄啾吟喚呼，因備五道更苦無量。我今當如慕魄太子結誓不言，四過三殃何由而生？」既便不言，端視而行。佛奇其能爾，每向諸比丘稱美其德。語阿難曰：「如此比丘，宜存識錄，以率來薄。」以是因緣稱之第一。
所以稱一心比丘三昧第一者，此比丘昔曾習定，研粗至精，今定功既立，行若游塵，坐而忘想、忘想理足。其喻如何？猶如有人食百味食，意以飽滿更無食想。雖復行步進止，蓋感而後應，白而後動耳。依定立字，故曰坐起行步入三昧第一也。
所以稱曇摩留支好遠遊第一者，其事有由。佛在世時，有一長者字曇摩留支，來至佛所禮訖問訊。佛言：「曇摩留支別來大久，乃能相見。」有人問佛：「不審何以言別來大久？」世尊答曰：「汝欲知之耶？」答曰：「欲知。」佛言：「我昔阿僧祇劫時，世有一佛名曰定光。我時為梵志，字曰超述。時定光佛方欲入
【現代漢語翻譯】 現代漢語譯本 問：『為什麼要向草作禮？』答：『我因為這草而使內心得到榮飾和凈化。我得道也是由於它，它就是我的老師，所以向它作禮。』五百隻獼猴能夠轉生到天上，也是因為用天文陀羅花（Atimuttaka flower）散在死屍上。由於死屍而得生天，所以前來散花。高貴者必定以卑賤為根本，因為這個因緣，所以稱坐在草墊上為第一。 之所以稱優鉗摩比丘（Uksepaka Bhiksu）不與人說話、視地而行為第一，是因為這位比丘常常犯口業，想要改正這個毛病，他自己思惟說：『正是因為這張嘴，才會在天人中、三塗地獄中啾吟喚呼，經歷五道輪迴，更加痛苦無量。我現在應當像慕魄太子一樣，立下誓言，不說話，這樣四種過失、三種災殃又怎麼會產生呢？』於是便不說話，端正地看著地面行走。佛陀讚歎他能夠做到這樣，常常向各位比丘稱讚他的德行。告訴阿難（Ananda）說：『這樣的比丘，應該記錄下來，用來勸勉後來的人。』因為這個因緣，稱他為第一。 之所以稱一心比丘（Ekacitta Bhiksu）三昧（Samadhi）第一，是因為這位比丘過去曾經修習禪定，從粗到精地研究，現在禪定功夫已經建立，行為就像遊動的灰塵一樣，坐著就忘記了思慮，忘記了思慮，道理也就足夠了。這比喻是什麼呢？就像有人吃過各種美味佳餚，心裡已經飽足，不再有想吃東西的念頭。即使行走、站立、前進、停止，都是因為感應而後迴應，明白之後才行動。依據禪定而立名，所以說坐起行步入三昧第一。 之所以稱曇摩留支（Dharmaruci）喜歡遠遊第一，這件事是有原因的。佛陀在世的時候，有一位長者名叫曇摩留支，來到佛陀的住所，行禮完畢后問候。佛陀說：『曇摩留支，分別以來很久了，竟然還能相見。』有人問佛陀：『不知道您為什麼說分別以來很久了？』世尊（The Blessed One）回答說：『你想知道嗎？』回答說：『想知道。』佛陀說：『我過去阿僧祇劫（asamkhyeya kalpa）時，世上有一位佛名叫定光佛（Dipankara）。我當時是梵志（brahmin），名叫超述。當時定光佛正要進入'
【English Translation】 English version Question: 'Why do you bow to the grass?' Answer: 'Because this grass adorns and purifies my heart. I attained enlightenment because of it; it is my teacher, so I bow to it.' Five hundred monkeys were able to be reborn in heaven because they scattered Atimuttaka flowers on a corpse. Because of the corpse, they were born in heaven, so they came to scatter flowers. The noble must take the humble as their foundation. Because of this cause, sitting on a grass mat is called the first. The reason why Uksepaka Bhiksu is called the first in not speaking to people and walking while looking at the ground is that this Bhiksu often committed offenses of speech. Wanting to correct this fault, he thought to himself: 'It is precisely because of this mouth that I will cry out in the heavens, among humans, and in the three evil realms, experiencing endless suffering in the five paths of reincarnation. Now I should make a vow like Prince Mūkapakkha, not to speak. How then could the four transgressions and three calamities arise?' So he did not speak, but walked upright, looking at the ground. The Buddha praised his ability to do this, and often praised his virtue to the Bhiksus. He told Ananda: 'Such a Bhiksu should be recorded to encourage those who come later.' Because of this cause, he is called the first. The reason why Ekacitta Bhiksu is called the first in Samadhi is that this Bhiksu had practiced meditation in the past, studying from the coarse to the refined. Now that his meditation skills are established, his actions are like floating dust. When sitting, he forgets thoughts; when thoughts are forgotten, the principle is sufficient. What is the analogy? It is like someone who has eaten all kinds of delicacies and is full in his heart, no longer having the desire to eat. Even if he walks, stands, advances, or stops, it is because of feeling and then responding, understanding and then acting. Based on meditation, the name is established, so it is said that sitting, rising, walking, and entering Samadhi are the first. The reason why Dharmaruci is called the first in liking to travel far has a cause. When the Buddha was in the world, there was an elder named Dharmaruci who came to the Buddha's residence, bowed, and greeted him. The Buddha said: 'Dharmaruci, it has been a long time since we parted, yet we can still meet.' Someone asked the Buddha: 'I don't know why you say it has been a long time since we parted?' The Blessed One replied: 'Do you want to know?' He replied: 'I want to know.' The Buddha said: 'In the past, asamkhyeya kalpas ago, there was a Buddha in the world named Dipankara Buddha. At that time, I was a brahmin named Chao Shu. At that time, Dipankara Buddha was about to enter'
城，我即中路相逢。見佛光相暉布，即嘆曰：『世尊光相明逾日月；世尊德者乃隆二儀；世尊心者仁過慈母。』顧惟形影，無以供之。今正是時，福田良美可以殖根。見地少泥恐污佛足，即解發布泥上，令佛蹈而過。佛即記曰：『汝勇猛乃爾。卻後阿僧祇劫，汝當作佛字釋迦文。』時邊亦有一梵志，卻起恚心曰：『此人與畜生無異，乃蹈他頭髮上過去也。』從是以來阿僧祇劫常墮畜生中。覆在大海中為魔竭魚，身長七千由延。時有五百賈客，乘船入海采寶，值此大魚𠹥船，垂欲入口。五百人惶怖各稱所事。時賈客主語眾人言：『今世有佛名釋迦文，濟人危厄無復是過。我等稱名冀蒙得脫。』即便齊聲稱喚。魚聞佛名，本識由存，即自惟曰：『釋迦文佛已出世間。我身云何故在魚中？』即還沒水。五百賈客安隱而歸。時魚即半身出沙壇上，不飲不食經二七日，命終生長者家作子，字曇摩留支。今方來得與吾相見。是以稱之久遠耳。」留支聞此本末，即向海邊求故尸，見海邊有大魚，骨皮肉已盡。便行脅骨上，思惟言：「此是我故尸。」即以華散故尸上。尋惟既往，忽然道成。以是因緣，稱遠遊第一也。
所以稱迦渠比丘集眾說法第一者，此比丘音辭朗達、聲震遐邇。其聞音聲，集眾無數，即為演說法奧美之業：「
【現代漢語翻譯】 現代漢語譯本：在城中，我于道路中央與佛相遇。見到佛的光芒照耀四方，便讚歎道：『世尊的光明勝過日月；世尊的德行堪比天地；世尊的心地仁慈勝過慈母。』環顧自身，沒有什麼可以供養佛。現在正是好時機，這片福田良田可以用來種植善根。看到地上有少許泥土恐怕會弄髒佛的腳，便解開頭髮鋪在泥土上，讓佛踩著頭髮走過去。佛便預言道：『你如此勇猛。經過阿僧祇劫后，你將成佛，名號為釋迦文（Sakyamuni）。』當時旁邊有一位婆羅門（Brahmin），卻生起嗔恨心說：『這個人與畜生沒有區別，竟然踩著別人的頭髮過去。』從此以後，經過阿僧祇劫常常墮入畜生道中。又在大海中變成一條魔竭魚（Makara fish），身長七千由延（Yojana，長度單位）。當時有五百位商人，乘船入海采寶，遇到這條大魚襲擊船隻，眼看就要被吞入口中。五百人驚慌恐懼，各自稱念自己所信仰的神祇。當時商隊的首領對眾人說：『現在世上有佛名為釋迦文，救人于危難沒有比他更強的了。我們稱念他的名號，希望能夠脫離險境。』於是大家一起大聲稱念佛名。魚聽到佛的名號，過去的記憶猶存，便自己想到：『釋迦文佛已經出世。我的身體為什麼還在魚中？』隨即潛入水中。五百位商人平安地回去了。當時這條魚半身露出沙灘上，不飲不食經過十四天，命終后投生到長者家中作兒子，名字叫曇摩留支（Dharmaruchi）。現在才來得與我相見。因此稱讚他久遠以來就與佛有緣。」留支聽到這些前因後果，便到海邊尋找過去的屍體，見到海邊有一條大魚，骨頭、皮肉都已經腐爛。便行走在魚的肋骨上，思惟道：「這是我過去的屍體。」便用鮮花散在過去的屍體上。隨即思惟過往，忽然證悟成道。因為這個因緣，被稱為遠遊第一。
之所以稱迦渠比丘（Kakudha Bhikkhu）集眾說法第一，是因為這位比丘音辭洪亮清晰，聲音傳得很遠。聽到他聲音的人，聚集了無數，他就為他們演說佛法的奧妙之處：
【English Translation】 English version: In the city, I met the Buddha in the middle of the road. Seeing the Buddha's light shining everywhere, I exclaimed: 'The World Honored One's light surpasses the sun and moon; the World Honored One's virtue is comparable to heaven and earth; the World Honored One's heart is more benevolent than a loving mother.' Looking around, I had nothing to offer the Buddha. Now is the right time, this blessed field can be used to plant good roots. Seeing a little mud on the ground that might dirty the Buddha's feet, I untied my hair and spread it on the mud, so that the Buddha could step on it and pass. The Buddha then prophesied: 'You are so brave. After asamkhya (asamkhya, an extremely large number) kalpas (kalpa, an aeon), you will become a Buddha named Sakyamuni (Sakyamuni).' At that time, there was a Brahmin (Brahmin) beside him, who became angry and said: 'This person is no different from an animal, stepping on other people's hair to pass.' From then on, after asamkhya kalpas, he often fell into the animal realm. He also turned into a Makara fish (Makara fish) in the sea, seven thousand yojanas (Yojana, a unit of length) long. At that time, five hundred merchants sailed into the sea to collect treasures, and encountered this large fish attacking the ship, about to be swallowed into its mouth. The five hundred people were frightened and terrified, each chanting the names of the deities they believed in. At that time, the leader of the merchants said to the crowd: 'Now there is a Buddha in the world named Sakyamuni, who is unsurpassed in saving people from danger. Let us chant his name, hoping to escape from danger.' So everyone chanted the Buddha's name loudly together. The fish heard the Buddha's name, and its past memories remained, so it thought to itself: 'Sakyamuni Buddha has already appeared in the world. Why is my body still in the fish?' Then it dived into the water. The five hundred merchants returned safely. At that time, the fish exposed half of its body on the sandy beach, and after fourteen days without drinking or eating, it died and was reborn as the son of a wealthy man, named Dharmaruchi (Dharmaruchi). Now he has come to see me. Therefore, he is praised for having a connection with the Buddha since a long time ago.' Dharmaruchi heard these causes and effects, and went to the seaside to look for his past corpse, and saw a large fish on the seaside, whose bones, skin, and flesh had rotted away. He walked on the fish's ribs, thinking: 'This is my past corpse.' Then he scattered flowers on the past corpse. Immediately thinking about the past, he suddenly attained enlightenment. Because of this cause, he is called the first in far travels.
The reason why Kakudha Bhikkhu (Kakudha Bhikkhu) is called the first in gathering the assembly to preach the Dharma is because this Bhikkhu's voice is loud and clear, and his voice travels far. Those who heard his voice gathered in countless numbers, and he preached to them the mysteries of the Buddha's Dharma:
諸人當知。如來出世難可值遇，四諦甘露亦難得聞。諸人曼時當思惟真諦，除去十二牽連之縛，可得涅槃。」此比丘恒助佛揚化，常以此教未墜于地，以是因緣稱集眾說法音聲第一也。◎
◎所以稱婆拘羅壽命極長者，以曩昔曾供養六萬佛，于諸佛所常行慈心，蜎飛蠕動有形命類恒加慈愍，無有毫釐殺害之想。由是慈福，今獲其報。佛告阿難：「如我今日皮身清凈無過於我，猶如蓮華不著泥水，正壽八十。不如婆拘羅壽百六十者，如來隨世欲適眾生，不現其異，故壽八十。婆拘羅者受前宿世慈心之福，故得年壽加倍之報。」或問：但以慈心便獲如此之壽耶？復更有餘乎？曰：有。昔毗婆尸如來出世，時有十六萬八千比丘遊行教化。時有長者居明貞修，稟性良謙不好飲酒。時歲節會，少相勸勉薄飲少多，輒以酒勢行詣世尊，禮拜問訊訖，便請佛及諸弟子：「愿受我九十日請。比丘疾病者皆詣我家而取醫藥，所須之物皆來取之。」語訖還家約敕家內曰：「我已請佛及諸弟子四事供養，皆當辦具。」約敕竟，便睡眠。眠久還覺，其婦白曰：「君先約敕嚴辦供具，而今默然所以得爾。」長者驚曰：「我向何所言說耶？」婦曰：「君未眠時無所說耶？」曰：「我不省有所說。」婦曰：「君先言：『我已請佛及諸弟子供九十
【現代漢語翻譯】 諸位應當知道，如來（Tathagata，佛的稱號）出世是非常難得遇到的，四諦（Four Noble Truths，佛教的基本教義）的甘露法味也難以聽聞。諸位應當時常思惟真諦，除去十二因緣（Twelve Links of Dependent Origination，佛教關於生命輪迴的理論）的束縛，就可以得到涅槃（Nirvana，解脫）。』這位比丘（Bhikkhu，佛教僧侶）經常幫助佛陀弘揚教化，常常用這些教義教導眾生，使之不至於失傳，因此因緣，被稱為在僧眾中說法音聲第一。 所以說婆拘羅（Bakula）壽命極長的原因，是因為過去曾經供養六萬尊佛，在諸佛之處常常行慈心，對於所有蜎飛蠕動、有形體的生命都加以慈悲憐憫，沒有絲毫殺害的想法。由於這樣的慈悲福報，今生獲得這樣的果報。佛告訴阿難（Ananda）:『像我今日的清凈之身，沒有人能超過我，猶如蓮花不沾染泥水，壽命是八十歲。不如婆拘羅壽命一百六十歲，如來是隨順世間的願望來適應眾生，不顯現他的奇異之處，所以壽命八十歲。婆拘羅是接受前世慈心的福報，所以得到年壽加倍的果報。』有人問：『僅僅憑藉慈心就能獲得如此長壽嗎？』還有其他的因素嗎？回答說：『有。』過去毗婆尸如來（Vipassi Buddha）出世時，有十六萬八千比丘接受教化。當時有位長者居住在明貞修的地方，天性善良謙和，不喜歡飲酒。當時歲末年初的聚會，稍微互相勸勉薄飲少許，總是因為酒勁前往世尊處，禮拜問訊完畢，便請求佛陀和諸位弟子：『希望接受我九十天的供養。比丘中有疾病的都可以到我家來取醫藥，所需要的物品都可以來取用。』說完后回到家中告誡家裡人說：『我已經邀請佛陀和諸位弟子接受四事供養，都要準備齊全。』告誡完畢，便睡覺了。睡了很久醒來，他的妻子告訴他說：『您先前告誡要嚴辦供具，而現在默默不語，是什麼原因呢？』長者驚訝地說：『我剛才說了什麼話嗎？』妻子說：『您沒睡覺的時候沒有說什麼嗎？』他說：『我不記得說了什麼。』妻子說：『您先前說：『我已經邀請佛陀和諸位弟子供養九十天…』
【English Translation】 You should all know that it is difficult to encounter a Tathagata (如來, Buddha's title) appearing in the world, and it is also difficult to hear the nectar of the Four Noble Truths (四諦, the fundamental teachings of Buddhism). You should all constantly contemplate the true meaning, remove the bonds of the Twelve Links of Dependent Origination (十二因緣, the Buddhist theory of the cycle of life and death), and then you can attain Nirvana (涅槃, liberation).』 This Bhikkhu (比丘, Buddhist monk) constantly helped the Buddha propagate the teachings, and often used these teachings to instruct sentient beings, so that they would not be lost. Because of this cause and condition, he was called the foremost in speaking Dharma among the Sangha. The reason why Bakula (婆拘羅) is said to have a very long life is because in the past he offered to six thousand Buddhas, and in the presence of all the Buddhas he constantly practiced loving-kindness, and he always showed compassion and pity to all creatures that crawl, fly, and wriggle, and to all living beings with form, without the slightest thought of killing. Because of such blessings of loving-kindness, he has obtained such a reward in this life. The Buddha told Ananda (阿難): 『Like my pure body today, no one can surpass me, like a lotus flower that does not stain mud and water, my life is eighty years. It is not as long as Bakula's life of one hundred and sixty years. The Tathagata follows the wishes of the world to adapt to sentient beings, and does not show his strangeness, so his life is eighty years. Bakula receives the blessings of loving-kindness from his previous lives, so he receives the reward of doubled lifespan.』 Someone asked: 『Can one obtain such a long life by relying solely on loving-kindness?』 Are there other factors? The answer is: 『Yes.』 In the past, when Vipassi Buddha (毗婆尸如來) appeared in the world, there were one hundred and sixty-eight thousand Bhikkhus receiving teachings. At that time, there was an elder who lived in Mingzhenxiu, who was kind and humble by nature and did not like to drink alcohol. At the time of the year-end and New Year gatherings, they slightly encouraged each other to drink a little, and always went to the World Honored One because of the alcohol, and after bowing and greeting, he requested the Buddha and all the disciples: 『I hope to receive my offerings for ninety days. Those Bhikkhus who are sick can come to my house to get medicine, and they can come to get whatever they need.』 After speaking, he returned home and told his family: 『I have invited the Buddha and all the disciples to receive the four kinds of offerings, and everything must be prepared.』 After telling them, he went to sleep. After sleeping for a long time, he woke up, and his wife told him: 『You previously told us to prepare the offerings carefully, but now you are silent, what is the reason?』 The elder was surprised and said: 『Did I say anything just now?』 His wife said: 『Didn't you say anything when you weren't sleeping?』 He said: 『I don't remember saying anything.』 His wife said: 『You said earlier: 『I have invited the Buddha and all the disciples to offer for ninety days…』
日所須短乏。』不作是語耶？」長者思惟曰：「酒之誤人乃至於斯。」已爾慚愧便當即請。明日清旦于舍燒香遙請世尊。有一比丘來索藥，長者問曰：「何所患苦？」答曰：「患頭痛。」長者曰：「此必膈上有水仰攻其頭，是以頭痛耳。」即施一呵梨勒果。「但服此藥足消此患。」比丘服藥病即除愈。緣是福報，九十一劫未曾病患。生長者家至年八十，出家學道經八十年，道俗之紀合百六十。在家時曾捔牛，斯須頭痛，尋即除愈。自爾常無疾患。以是之故，婆拘羅長壽第一。于百年壽中而加六十者，此人五濁壽命最為奇特，其喻于臭穢之中而生蓮花也。阿難問婆拘羅：「何以不為人說法耶？為無四辯、為乏智慧而不說法乎？」答曰：「我於四辯捷疾之智非為不足，直自樂靜不喜憒鬧，故不說法耳。」難曰：婆拘羅長壽者，何以不生三方耶？答曰：諸佛所以不生者，以其土人難化故。此土眾生利根捷疾，極惡勇猛取道不難，是故往古諸佛皆生此中。婆拘羅應在此成道，故不生三方耳。
所以稱滿愿子說法第一者，有三事得稱第一：余比丘亦說法，無有三事可記，故不言第一。滿愿子說法時，先以辯才唱發妙音，使眾座歡喜僉然傾仰，次以苦楚之言責切其心，使令內腐肅悚興難遭之想，終以明慧空無之教，聞者結解
【現代漢語翻譯】 現代漢語譯本： 『每日所需尚且短缺。』難道你沒有說過這樣的話嗎？」長者思考後說：「酒的迷惑人竟然到了這種地步。」於是感到慚愧，便立即邀請佛陀。第二天清晨，在家裡燒香，遙請世尊（Buddha）。有一位比丘（bhiksu，佛教出家人）來求藥，長者問：「你有什麼病痛？」回答說：「患頭痛。」長者說：「這必定是膈上有水向上侵襲頭部，所以才頭痛。」就施捨一個訶梨勒果（haritaki，一種藥用植物的果實）。「只要服用此藥，就足以消除這個病患。」比丘服藥后病就痊癒了。因為這個福報，九十一劫（kalpa，極長的時間單位）以來未曾生病。生長在長者家，到八十歲時，出家學道，經過八十年，道俗的年齡合計一百六十歲。在家時曾經與牛角力，稍微頭痛，隨即痊癒。自此以後常常沒有疾病。因為這個緣故，婆拘羅（Bakula）是長壽第一。在一百年壽命中又加上六十年，這個人五濁（kasaya，佛教指末法時期的五種污濁現象）時期的壽命最為奇特，就像在臭穢之中生長出蓮花一樣。阿難（Ananda，佛陀的十大弟子之一）問婆拘羅：「為什麼不為人說法呢？是因為沒有四辯（catura-pratisamvit，四種無礙辯才）、缺乏智慧而不說法嗎？」回答說：「我對於四辯的敏捷智慧並非不足，只是自己喜歡安靜，不喜歡喧鬧，所以不說法罷了。」阿難問：「婆拘羅長壽，為什麼不生在其他三方世界呢？」回答說：「諸佛（Buddhas）之所以不生在其他地方，是因為那些地方的人難以教化。這個地方的眾生根器敏利，行動迅速，即使是極惡之人，也能勇猛精進，求取正道並不困難，所以往昔的諸佛都出生在這裡。婆拘羅應該在這裡成道，所以不生在其他三方世界。」
之所以稱滿愿子（Purna，佛陀的弟子）說法第一，是因為有三件事可以稱得上第一：其他的比丘也說法，但沒有這三件事可以記述，所以不能說是第一。滿愿子說法時，先用辯才唱出美妙的聲音，使大眾歡喜，全都傾心仰慕，其次用懇切的言辭責備他們的內心，使他們內心感到恐懼，產生難得一遇的想法，最後用明智空無的教義，使聽聞的人解脫煩惱。
【English Translation】 English version: 'Daily necessities are still in short supply.' Didn't you say that?' The elder pondered and said, 'The delusion of wine has reached this point.' Then he felt ashamed and immediately invited the Buddha (Buddha). The next morning, he burned incense at home and remotely invited the World Honored One. A bhiksu (bhiksu, a Buddhist monk) came to ask for medicine, and the elder asked, 'What is your ailment?' He replied, 'I suffer from a headache.' The elder said, 'This must be water in the diaphragm attacking the head, causing the headache.' He then gave a haritaki fruit (haritaki, a medicinal plant fruit). 'Just taking this medicine is enough to eliminate this ailment.' The bhiksu took the medicine and was cured. Because of this blessing, he had not been ill for ninety-one kalpas (kalpa, an extremely long unit of time). He grew up in the elder's house, and at the age of eighty, he left home to study the Way, and after eighty years, the total age of the monastic and lay life was one hundred and sixty years. When he was at home, he once wrestled with a bull, and had a slight headache, which was immediately cured. Since then, he has often been free from illness. For this reason, Bakula (Bakula) is the first in longevity. Adding sixty years to the hundred-year lifespan, this person's lifespan in the five turbidities (kasaya, the five defilements of the degenerate age in Buddhism) is the most unique, like a lotus flower growing in filth. Ananda (Ananda, one of the Buddha's ten great disciples) asked Bakula, 'Why don't you preach the Dharma to others? Is it because you lack the fourfold eloquence (catura-pratisamvit, four kinds of unimpeded eloquence) or wisdom?' He replied, 'It is not that I lack the quick wisdom of the fourfold eloquence, but that I prefer tranquility and dislike noise, so I do not preach the Dharma.' Ananda asked, 'Bakula is long-lived, why was he not born in the other three directions?' He replied, 'The reason why the Buddhas (Buddhas) are not born in other places is because the people in those places are difficult to convert. The beings in this land have sharp roots and quick actions, and even the extremely evil can be courageous and diligent, and it is not difficult to seek the right path, so the Buddhas of the past were all born here. Bakula should attain enlightenment here, so he was not born in the other three directions.'
The reason why Purna (Purna, a disciple of the Buddha) is called the first in preaching the Dharma is because there are three things that can be called the first: other bhiksus also preach the Dharma, but there are no three things that can be recorded, so they cannot be said to be the first. When Purna preaches the Dharma, he first uses eloquence to sing beautiful sounds, making the audience happy and all admiring him, then he uses earnest words to rebuke their hearts, making them feel fear in their hearts and generate the thought of encountering something rare, and finally he uses the teachings of wisdom and emptiness, liberating those who hear it from their afflictions.
使恬智交養。世尊演法初中竟善，滿愿子亦然，三事俱善，自舍如來莫能先者。身子自誓：「從旦至中，要度一人令至道跡。」目連比丘亦誓度人，於四向之中課進一階然後乃食。其餘比丘皆亦度人，比滿愿子百不當一。滿愿子從成道至涅槃，度九萬九千人，于聲聞之中度人最多，故稱說法第一也。
所以稱優波離持律第一者，昔佛還本國受父王請，所從比丘雖復心精，無表容貌。時王欲勸釋種豪族子弟出家為比丘侍從世尊，即宣令諸釋：「其有兄弟二人者，皆當一人出家為道。若不從令者當重罰之。」時有一釋種子名曰面王，釋中最長，次應先下發。時佛命優波離為其剃頭，重告曰：「此諸釋種憍樂體軟，汝好徐徐輕手與剃。」優波離即輕手。復太輕不著，時優波離復反刀刃以脊用之。佛言：「不可。」複用刀腹，亦曰：「不可。」即以刀從頂上剃，泯然除盡。五百釋子皆悉如是。佛命優波離曰：「善來比丘。」即成沙門。佛即授戒，得阿羅漢。次授五百釋子戒。優波離為上座。以手摩五百人頭，為弟子受戒訖，次當禮優波離。諸釋先素憍豪，不能下屈，加復是己之子弟，各言：「此是我家僕，何緣禮之？」佛言：「不爾。法無貴賤，先達為兄、後者為弟。」俯仰不已，制意為禮。即時天地大動，諸天于上贊
【現代漢語翻譯】 現代漢語譯本 使恬靜的智慧相互滋養。世尊講法，從開始、中間到結束都很好，滿愿子（Purna，佛陀弟子，以善於說法著稱）也是這樣，三方面都很好，除了如來佛之外沒有人能超過他。舍利弗（Sariputta，佛陀十大弟子之一，以智慧著稱）自己發誓：『從早到中午，一定要度一個人達到聖道。』 目犍連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）比丘也發誓度人，在四個方向中完成一個階段的修行然後才吃飯。其餘的比丘也都度人，但即使一百個比丘加起來也比不上滿愿子。滿愿子從成道到涅槃，度了九萬九千人，在聲聞弟子中度人最多，所以被稱為說法第一。
之所以稱優波離（Upali，佛陀十大弟子之一，以持戒著稱）持律第一，是因為過去佛陀回到自己的國家接受父王的邀請，跟隨的比丘雖然內心精進，但沒有外在的威儀。當時國王想勸說釋迦族的豪族子弟出家做比丘侍奉世尊，就宣佈命令給各位釋迦族人：『凡是有兄弟二人的，都應當有一人出家修行。如果不聽從命令，就要重罰。』 當時有一位釋迦族人名叫面王，是釋迦族中最年長的，按順序應該先剃髮。當時佛陀命令優波離為他剃頭，再三告誡說：『這些釋迦族人嬌生慣養，身體柔弱，你要慢慢地、輕輕地給他們剃頭。』 優波離就輕輕地剃。但是太輕了，剃不掉頭髮，這時優波離又反過來用刀背來剃。佛陀說：『不可以。』 又用刀的腹部，也說：『不可以。』 於是用刀從頭頂上剃，一下子就剃乾淨了。五百個釋迦族子弟都像這樣。佛陀命令優波離說：『善來比丘（Welcome Bhikkhu）。』 就成了沙門（Sramana，出家人的通稱）。佛陀就授予他戒律，得到了阿羅漢（Arhat，佛教修行證果的最高境界）。接著授予五百個釋迦族子弟戒律。優波離是上座。用手撫摸五百個人的頭，為弟子們授戒完畢后，接下來應該禮拜優波離。各位釋迦族人向來驕橫，不能屈服，加上這些人又是自己的子弟，各自說：『這是我家的僕人，憑什麼禮拜他？』 佛陀說：『不是這樣的。佛法沒有貴賤之分，先證道的為兄長，后證道的為弟弟。』 勸說不止，才勉強同意行禮。當時天地大震動，諸天在天上讚歎。
【English Translation】 English version May tranquil wisdom nourish each other. The World-Honored One's (世尊) Dharma (法) teaching is good from beginning to middle to end, and so is Purna's (滿愿子) (a prominent disciple of the Buddha known for his eloquence), all three aspects are good, and no one but the Tathagata (如來) can surpass him. Sariputta (舍利弗) (one of the Buddha's ten great disciples, known for his wisdom) vowed to himself: 'From dawn to noon, I must lead one person to the path of enlightenment.' Maudgalyayana (目犍連) (one of the Buddha's ten great disciples, known for his supernatural powers) Bhikkhu (比丘) also vowed to lead people, completing one stage of practice in the four directions before eating. The other Bhikkhus also lead people, but even a hundred of them cannot compare to Purna. From enlightenment to Nirvana (涅槃), Purna led ninety-nine thousand people, the most among the Sravaka (聲聞) disciples, so he is called the foremost in preaching.
The reason why Upali (優波離) (one of the Buddha's ten great disciples, known for his adherence to the precepts) is called the foremost in upholding the precepts is because in the past, when the Buddha returned to his home country to accept his father's invitation, the Bhikkhus who followed, although diligent in their hearts, lacked outward decorum. At that time, the king wanted to persuade the sons of the Shakya (釋迦) clan's noble families to become Bhikkhus to serve the World-Honored One, so he announced an order to the Shakya clan: 'If there are two brothers, one of them must leave home to practice. Those who do not obey will be severely punished.' At that time, there was a Shakya clan member named Mian Wang (面王), the eldest in the Shakya clan, who should have his head shaved first. At that time, the Buddha ordered Upali to shave his head, repeatedly warning: 'These Shakya clan members are pampered and have soft bodies, you must shave them slowly and gently.' Upali shaved gently. But it was too gentle and did not remove the hair, so Upali turned the blade over and used the back of the knife. The Buddha said: 'No.' He also used the belly of the knife, and also said: 'No.' Then he used the knife to shave from the top of the head, removing it all at once. All five hundred Shakya clan sons were like this. The Buddha ordered Upali: 'Welcome Bhikkhu (善來比丘).' He became a Sramana (沙門) (a general term for renunciates). The Buddha then bestowed the precepts on him and he attained Arhatship (阿羅漢) (the highest state of enlightenment in Buddhism). Then he bestowed the precepts on the five hundred Shakya clan sons. Upali was the senior seat. He stroked the heads of the five hundred people, and after completing the ordination for the disciples, they should then pay respects to Upali. The Shakya clan members had always been arrogant and could not submit, and these people were their own children, so they each said: 'This is my family's servant, why should we pay respects to him?' The Buddha said: 'It is not like that. The Dharma (佛法) has no distinction between noble and lowly, the one who attains enlightenment first is the elder brother, and the one who attains enlightenment later is the younger brother.' He persuaded them repeatedly, and they reluctantly agreed to pay respects. At that time, the heavens and the earth shook greatly, and the Devas (諸天) praised from above.
曰：「善哉善哉！今日諸釋降伏貢高，此意難勝故地為動耳。」當五百釋為道時，亦有九萬九千人出家為道。優波離自從佛受戒已來，未曾犯如毫釐，以是因緣故稱第一。但以是更有餘事耶？祇園精舍北有一比丘，得病經六年不差。時優波離往問比丘：「何所患苦？若所須者便道。」曰：「我所須者不可說。」又問曰：「汝欲須何物？若此無者，當從四方求之。若世間無者，上天求之。」曰：「我所須者舍衛城中有，以違佛教故不可說耳。」曰：「但說無苦。」曰：「我唯思酒耳。得五升酒者病便愈。」優波離曰：「且住。我為汝問佛。」還即問佛：「比丘病，須酒為藥。不審可得飲不？」世尊曰：「我所製法，除病者。」優波離即還索酒與，病即愈。重與說法，得羅漢道。佛贊優波離：「汝乃問如來此事，使病比丘得蒙除差，又使得道。此比丘若不得度者，后當墮三塗作識無有出期。汝乃為將來比丘說禁法，使知輕重得濟危厄。汝真能持律，以律藏付汝，勿令漏失。此藏諸藏之中最在其內，不可示沙彌及以白衣。」以是緣故複稱為第一也。
所以稱婆迦利比丘得信解脫者，此比丘久病著床乃經六年，諸瞻視者皆悉捨去。比丘自念：「疾病經久，瞻視疲倦，甚可患厭，又復如來不見垂愍，且當自害以除患苦。」
【現代漢語翻譯】 現代漢語譯本：他說：『太好了，太好了！今天各位釋迦族人降伏了貢高我慢之心，這殊勝的意義難以戰勝，所以大地為之震動。』當時五百位釋迦族人證得道果的時候，也有九萬九千人出家修行。優波離自從跟隨佛陀受戒以來，從未曾違犯過哪怕像毫毛那樣細小的戒律，因此被稱為持戒第一。但這僅僅是其中一個原因，還有其他的事情。祇園精舍的北邊有一位比丘，生病已經六年沒有好轉。當時優波離前去問候這位比丘：『你有什麼病痛？如果有什麼需要的就說出來。』比丘說：『我所需要的，難以啟齒。』優波離又問：『你想要什麼東西？如果這裡沒有，我當從四方去尋找。如果世間沒有，就到天上尋找。』比丘說：『我所需要的，在舍衛城中有，但因為違背佛陀的教誨，所以不能說出來。』優波離說：『但說無妨。』比丘說：『我只想喝點酒。如果能得到五升酒，我的病就能痊癒。』優波離說：『你先在這裡等一下。我為你去問佛陀。』隨即去問佛陀：『有一位比丘生病了，需要用酒來做藥。不知道是否可以飲用？』世尊說：『我所制定的戒律，不包括治病的情況。』優波離立刻回去找來酒給那位比丘喝，他的病立刻就好了。優波離又為他宣講佛法，使他證得了阿羅漢果位。佛陀讚歎優波離說：『你竟然能問如來這件事，使得生病的比丘能夠痊癒，又能夠證得道果。如果這位比丘不能得度，以後將會墮入三惡道，受苦無期。你為將來的比丘們說了這條禁戒，使他們知道事情的輕重，從而能夠脫離危難。你真能持守戒律，我將律藏交付給你，不要讓它有所遺漏。這律藏在所有的藏經之中是最重要的，不可以給沙彌以及在家居士看。』因為這個緣故，優波離又被稱為持戒第一。 之所以稱婆迦利（Vakkali）比丘得到信解脫，是因為這位比丘長期臥病在床，已經六年了，所有照顧他的人都離他而去。比丘自己心想：『我生病這麼久，照顧我的人都疲憊厭倦了，實在令人難過。而且如來佛也不來憐憫我，不如自我了斷，以解除病痛。』
【English Translation】 English version: He said, 'Excellent, excellent! Today, all the Shakyas (釋迦, Shakya clan) have subdued their arrogance. This meaning is difficult to overcome, hence the earth trembles.' When five hundred Shakyas attained the path, there were also ninety-nine thousand people who left home to cultivate the path. Since Upali (優波離, a prominent disciple known for his strict adherence to monastic rules) received the precepts from the Buddha, he has never violated even the slightest precept, therefore he is called the foremost in discipline. But this is only one reason, there are other matters. North of Jetavana Monastery (祇園精舍, Jetavana Anathapindika Monastery) there is a Bhikkhu (比丘, Buddhist monk) who has been ill for six years without recovery. At that time, Upali went to ask the Bhikkhu: 'What is your suffering? If there is anything you need, please tell me.' The Bhikkhu said: 'What I need is difficult to say.' Upali asked again: 'What do you want? If it is not here, I will seek it from all directions. If it is not in the world, I will seek it in the heavens.' The Bhikkhu said: 'What I need is in Shravasti (舍衛城, ancient city in India), but because it violates the Buddha's teachings, I cannot say it.' Upali said: 'Just say it, there is no harm.' The Bhikkhu said: 'I only desire some wine. If I can get five sheng (升, a unit of volume) of wine, my illness will be cured.' Upali said: 'Wait here. I will ask the Buddha for you.' Immediately he asked the Buddha: 'A Bhikkhu is ill and needs wine as medicine. I do not know if it is permissible to drink it?' The World Honored One (世尊, a title for the Buddha) said: 'My precepts do not include those who are ill.' Upali immediately returned and obtained wine for the Bhikkhu, and his illness was immediately cured. He then preached the Dharma (佛法, Buddhist teachings) to him, and he attained the state of Arhat (羅漢, enlightened being). The Buddha praised Upali: 'You were able to ask the Tathagata (如來, another title for the Buddha) about this matter, enabling the sick Bhikkhu to be cured and also to attain the path. If this Bhikkhu could not be liberated, he would later fall into the three evil realms (三塗, realms of suffering), with no hope of escape. You have spoken of this forbidden precept for future Bhikkhus, enabling them to know the importance of things and to escape danger. You are truly able to uphold the precepts. I entrust the Vinaya Pitaka (律藏, collection of monastic rules) to you, do not let it be lost. This collection is the most important among all the collections, and it cannot be shown to Shramaneras (沙彌, novice monks) or laypeople (白衣, lay practitioners).' For this reason, Upali is again called the foremost in discipline. The reason why Bhikkhu Vakkali (婆迦利, a monk) is said to have attained liberation through faith is because this Bhikkhu had been bedridden for a long time, for six years, and all those who cared for him had left him. The Bhikkhu thought to himself: 'I have been ill for so long, and those who care for me are tired and weary, which is very distressing. Moreover, the Tathagata does not show compassion to me, so I should end my life to relieve my suffering.'
即便索刀，向刀說曰：「但當殺我，亦當斷結耶？」說訖以刀自刎，正至咽半已得漏盡，比至頭斷以取涅槃。於時大地震動乃感波旬。波旬唸曰：「此何瑞應乃爾震動？」即以天眼觀見比丘自殘。「其形神為所趣？」遍觀諸天不見其神，復觀人中亦不見之，復觀三惡道中亦復不見。時佛將諸比丘欲耶旬之，見尸火起。此波旬放火覓比丘神，都不知所在。所以覓者，欲知進趣，壞令不成。諸比丘便耶旬之。佛嘆此比丘得信解脫。或曰：夫至信者委命自然，尚不執杖，何以自防況復自害耶？答曰：信所以執刀者，以刀為慧劍，欲擬斷諸結。身即結本，根辟則支從、身斷則結除，是以執刀者不為妨閡也，執信刀斷疑樹故。下句云，意無猶豫。從信解脫至無疑解脫者，即轉鈍為利也。以是義故，稱信解脫為第一也。◎
分別功德論卷第四 大正藏第 25 冊 No. 1507 分別功德論
分別功德論卷第五
失譯人名附後漢錄
◎所以稱難陀比丘端政第一者，諸比丘各各有相：身子有七、目連有五、阿難有二十，獨難陀有三十相。難陀金色、阿難銀色。衣服光曜金鏤履屣，執琉璃缽入城乞食，其有見者無不欣悅。自舍如來，余諸弟子無能及者，故稱端政第一。亦云諸根寂靜者，佛將諸弟子至
【現代漢語翻譯】 現代漢語譯本：即便索刀，對著刀說：『你只管殺我，也應當斬斷我的煩惱結縛嗎？』說完就用刀自刎，剛到咽喉一半時就已經證得漏盡（煩惱斷盡），等到頭斷時就入涅槃（解脫）。當時大地劇烈震動，驚動了波旬（欲界魔王）。波旬心想：『這是什麼祥瑞的感應，竟然如此震動？』立即用天眼觀察，看見比丘自殺。『他的神識往哪裡去了？』遍觀諸天，不見其神識，再觀人間也看不見，再觀三惡道中也同樣不見。當時佛陀帶領眾比丘前往耶旬，看見屍體燃起火焰。這是波旬放火尋找比丘的神識，卻完全不知道在哪裡。他尋找的原因，是想知道比丘的進趣，破壞他的修行使之不能成就。眾比丘便耶旬了他。佛陀讚歎這位比丘得到信解脫。有人說：『真正有至信的人，委身於自然，尚且不執著手杖，怎麼會用刀自殺呢？』回答說：『信之所以執刀，是以刀為慧劍，想要斬斷各種煩惱結縛。身體就是結縛的根本，根源被破除，枝條自然隨之斷絕；身體斷絕，煩惱結縛也就消除了。所以執刀並不妨礙修行，執著信心的刀，斬斷疑惑的樹木。』下句說，心中沒有猶豫。從信解脫到無疑解脫，就是轉鈍為利。因為這個緣故，稱信解脫為第一。 現代漢語譯本：所以稱難陀（佛陀的堂弟）比丘端正第一，是因為眾比丘各有各的相好：舍利弗（佛陀的十大弟子之一）有七種，目犍連（佛陀的十大弟子之一）有五種，阿難（佛陀的十大弟子之一）有二十種，唯獨難陀有三十種相好。難陀的膚色是金色，阿難的膚色是銀色。他穿著光彩奪目的衣服，穿著金線刺繡的鞋子，拿著琉璃缽進入城中乞食，凡是見到他的人沒有不感到欣悅的。除了如來（佛陀），其餘的弟子沒有能比得上他的，所以稱他為端正第一。也有人說他諸根寂靜，佛陀帶領眾弟子前往……
【English Translation】 English version: Then, even seizing a knife, he said to the knife: 'Just kill me, and should you also sever my bonds of affliction?' After saying this, he used the knife to kill himself. Just as he reached halfway through his throat, he attained the exhaustion of outflows (arahantship). By the time his head was severed, he entered Nirvana (liberation). At that time, the earth shook greatly, alarming Mara Papiyas (the king of the desire realm). Mara Papiyas thought: 'What auspicious response is this that causes such a great earthquake?' Immediately, he used his divine eye to see the monk committing suicide. 'Where has his spirit gone?' He looked throughout the heavens but could not find his spirit. He looked again in the human realm but could not find it. He looked again in the three evil realms but still could not find it. At that time, the Buddha was leading the monks to Yaxun, and saw the corpse burning with flames. This was Mara Papiyas setting fire to search for the monk's spirit, but he could not find it anywhere. The reason he was searching was to find out the monk's progress and destroy his practice so that he could not succeed. The monks then performed the Yaxun ceremony for him. The Buddha praised this monk for attaining liberation through faith. Someone asked: 'A person with true faith entrusts himself to nature and does not even hold a staff for self-defense, how could he commit suicide?' The answer is: 'The reason he held the knife with faith is that he regarded the knife as a sword of wisdom, wanting to sever all the bonds of affliction. The body is the root of these bonds. When the root is destroyed, the branches will naturally follow. When the body is severed, the bonds of affliction will be eliminated. Therefore, holding the knife does not hinder practice; holding the knife of faith cuts down the tree of doubt.' The following sentence says, 'Without hesitation in mind.' To go from liberation through faith to liberation without doubt is to turn the dull into the sharp. For this reason, liberation through faith is called the foremost. English version: The reason why the Bhikshu Nanda (Buddha's cousin) is called the foremost in beauty is that each of the Bhikshus has his own distinguishing marks: Sariputra (one of the Buddha's ten great disciples) has seven, Maudgalyayana (one of the Buddha's ten great disciples) has five, Ananda (one of the Buddha's ten great disciples) has twenty, but Nanda alone has thirty distinguishing marks. Nanda's skin is golden, Ananda's skin is silver. He wears dazzling clothes, embroidered shoes with gold thread, and carries a crystal bowl to enter the city to beg for food. Everyone who sees him is delighted. Apart from the Tathagata (Buddha), none of the other disciples can compare to him, so he is called the foremost in beauty. It is also said that his senses are tranquil. The Buddha led the disciples to...
毗舍離柰女精舍。時難陀在外經行，柰女聞佛來心中欣悅，欲設微供即行請佛。于外見難陀經行，愛樂情深，接足為禮以手摩足。雖睹美姿寂無情想，形形相感便失不凈。甘味潤體，體滿則盈，不凈之溢豈由心哉。柰女不達，疑有欲想。佛知其意，告柰女曰：「勿生疑心。難陀卻後七日當得羅漢。」以是言之，知心不變易也。
所以稱婆陀比丘解人疑滯者，三世諸佛皆共八萬四千以為行法，眾生得道不必遍行眾行，隨其所寤處以為宗。何者？眾生結使不同，病有多少、垢有厚薄，是故如來設教若干，或有一藥治眾病，或有眾藥治一病。猶六度相統，一行為主、眾行悉從。一行者，不專常名，隨病所起，對藥應之。若計常起，以無常對之；若計有心起，以空心對之。當其無常領行，萬行皆無常也。猶施造八萬，八萬皆為施，所謂略說者也。猶如來八音中，一音統八響，一響統百教，一教統百義，一一相領至千萬億，一音報萬億，其變如是。略說統行，其喻亦爾。此比丘專以略說為主，故稱第一也。
所以稱斯尼比丘能廣說法者，此比丘三十年在凡夫地中，廣為人說法分別義理。云何廣說？或因一行而長眾行，支流繁衍乃至無數。猶病有相因而生，是以設藥相從而成。此比丘專以剖判為主，不以斷漏為先，是
【現代漢語翻譯】 現代漢語譯本 在毗舍離的柰女精舍。當時，難陀（Nanda，佛陀的堂弟）在外面經行，柰女（一個女子的名字）聽說佛陀來了，心中非常欣喜，想要略備供養，於是前去迎請佛陀。她在外面看見難陀在經行，心中愛慕之情油然而生，便上前接足作禮，並用手摩挲他的腳。難陀雖然看到她的美貌，內心卻寂然沒有情慾之想，形體上的接觸反而讓他失去了不凈之念。如同甘美的食物滋潤身體，身體充盈則會滿溢，不凈之物的溢出難道是由心所引起的嗎？柰女不明白這個道理，懷疑難陀心中有慾念。佛陀知道她的心思，便告訴柰女說：『不要心生疑慮。難陀過七日之後將會證得阿羅漢果。』從這件事可以看出，（證悟者的）心是不容易改變的。
婆陀（Bhadra，人名）比丘之所以被稱為善於解除人們疑惑的人，是因為過去、現在、未來三世諸佛都以八萬四千法門作為修行的途徑，眾生得道不一定需要遍行所有的法門，而是根據自己所領悟的地方作為根本。為什麼呢？因為眾生的煩惱習氣不同，病癥有多有少，污垢有厚有薄，所以如來設立了各種不同的教法，或者有一種藥能治癒多種疾病，或者有多種藥才能治癒一種疾病。就像六度（六種波羅蜜）互相統攝一樣，以一種行為為主，其他的行為都跟隨它。所謂『一行』，不是專指某一種固定的行為，而是根據病癥的產生，用相應的藥物來對治。如果執著于常，就用無常來對治；如果執著于有心，就用空心來對治。當以無常作為主導時，所有的行為都體現出無常的特性。就像佈施造了八萬四千塔，所有的八萬四千塔都體現了佈施的功德，這就是所謂的略說。又如如來的八種音聲中，一種音聲統攝了八種音響，一種音響統攝了百種教法，一種教法統攝了百種義理，一一互相統攝，乃至千萬億，一種音聲能報答萬億的功德，其變化就是這樣。略說統攝所有的修行，其比喻也是如此。這位比丘專門以略說作為主要方法，所以被稱為第一。
斯尼（Sri，人名）比丘之所以被稱為善於廣為說法的人，是因為這位比丘在還是凡夫的時候，就廣為人說法，分別義理。什麼是廣說呢？就是或者因為一種行為而增長出眾多的行為，支流繁衍乃至無數。就像疾病有互相引發的特性一樣，所以設立的藥物也互相配合而起作用。這位比丘專門以剖析判別作為主要方法，而不是以斷除煩惱為先，這是
【English Translation】 English version At the Naimatrika nunnery in Vaishali. At that time, Nanda (Nanda, Buddha's cousin) was walking outside. Naimatrika (name of a woman), hearing that the Buddha had arrived, was delighted and wanted to offer a small offering, so she went to invite the Buddha. Outside, she saw Nanda walking, and her love for him arose deeply. She approached and paid homage at his feet, and caressed his feet with her hands. Although Nanda saw her beauty, his heart was still and without desire. The physical contact caused him to lose impure thoughts. Like sweet food nourishing the body, when the body is full, it overflows. Does the overflow of impurity arise from the mind? Naimatrika did not understand this, and suspected that Nanda had desire in his heart. The Buddha, knowing her thoughts, told Naimatrika, 'Do not be suspicious. Nanda will attain Arhatship in seven days.' From this, it can be seen that the mind (of an enlightened one) is not easily changed.
The reason why Bhadra (Bhadra, a name) Bhikkhu is called one who resolves people's doubts is that the Buddhas of the three times, past, present, and future, all use eighty-four thousand Dharma doors as paths of practice. Sentient beings do not necessarily need to practice all the Dharma doors to attain enlightenment, but rather take what they understand as the foundation. Why? Because sentient beings' afflictions and habits are different, illnesses have more or less, and defilements have thick and thin layers. Therefore, the Tathagata established various different teachings, or one medicine can cure many diseases, or many medicines can cure one disease. Just like the six perfections (six paramitas) interpenetrate each other, with one action as the main one, and all other actions follow it. The so-called 'one action' does not refer to a specific fixed action, but rather, according to the arising of the disease, the corresponding medicine is used to treat it. If one is attached to permanence, then impermanence is used to counter it; if one is attached to having a mind, then emptiness of mind is used to counter it. When impermanence leads the way, all actions manifest the characteristics of impermanence. Just like giving alms to build eighty-four thousand stupas, all eighty-four thousand stupas manifest the merit of giving alms. This is the so-called brief explanation. Just like in the Tathagata's eight kinds of sounds, one sound encompasses eight resonances, one resonance encompasses hundreds of teachings, one teaching encompasses hundreds of meanings, each interpenetrating each other, even to tens of millions. One sound can repay tens of millions of merits, and its transformation is like this. The brief explanation encompasses all practices, and its analogy is also like this. This Bhikkhu specializes in using the brief explanation as the main method, so he is called the first.
The reason why Sri (Sri, a name) Bhikkhu is called one who is good at extensively expounding the Dharma is that this Bhikkhu, when he was still a common person, extensively expounded the Dharma and distinguished the meanings and principles for people. What is extensive explanation? It is that either because of one action, many actions grow, and branches and streams proliferate to countless numbers. Just like diseases have the characteristic of causing each other, so the established medicines also cooperate with each other and take effect. This Bhikkhu specializes in analysis and discernment as the main method, rather than taking cutting off afflictions as the priority, this is
以乃經三十年方取道證，寂默忘言乃遺前蹤。錄其本績，故稱廣說第一也。
所以稱天須菩提著好衣第一者，五百弟子中有兩須菩提：一王者種、一長者種，天須菩提出王者種。所以言天者，五百世中常上生化應聲天、下生王者家，食福自然未曾匱乏。佛還本國時，真凈王勸五百釋種子出家學道侍從世尊，此比丘在其例出家。時佛約敕諸比丘：「夫為道者皆當約身守節，粗衣惡食草蓐為床，以大小便為藥。」此比丘聞佛切教，心自思惟：「吾生豪貴，衣食自然，宮殿屋舍雕文刻鏤，金銀床榻七寶食器，身著金縷織成服飾，足履金薄妙屣，然則猶不盡吾意，況當著五納服耶？且當還家適我本意。」念已欲還。時佛在舍衛精舍受波斯匿王請，即往詣佛所辭退而還。時阿難語曰：「君且住一宿。」須菩提曰：「道人屋舍床榻座席如何可止？且至白衣家寄止一宿，明當還歸。」阿難曰：「但住。今當嚴辦供具。」即往至王所，種種坐具幡蓋華香，及四燈油事事嚴飾皆備具足，此比丘便於中止宿。以適本心，意便得定，思惟四諦至於后夜即得羅漢，便飛騰虛空。阿難心念：「此比丘儻舍屋去，所借王物恐人持去。」便往看之，屋內不見，仰視空中見飛在上。阿難白佛：「天須菩提已得羅漢，今飛在虛空。」佛語阿難：「夫
衣有二種：有可親近、有不可親近。何者可親近？著好衣時益道心，此可親近；著好衣時損道心者，此不可親近也。是故阿難！或從好衣得道、或從五納弊惡而得道者，所寤在心，不拘形服也。」以是言之，天須菩提著好衣第一也。
所以稱難陀迦比丘教授第一者，舍利弗亦教授，普教授四部弟子，從旦至中要使一人至於道跡。此比丘者專教授比丘使得羅漢。譬如善射之人，以一發箭射于彼賊，即中要處便使不起。喻此比丘善誨要慧，聞者結除徑至無為。不善射者，雖用多箭正可一發。喻于身子，雖廣演慧終成一階。優劣之殊格然易見，故言教授後學最為第一也。
須摩那比丘所以善誨比丘尼僧者，此比丘常以苦切之言誡敕諸尼僧：「夫女人者多諸情態，姿媚綺飾幻惑世人，身形穢漏九孔不凈，三十六物無一可貪也。」所以名須摩那者，即華名也，以其生時耳上自然有此華，即以華為稱。時頻婆娑羅王來至佛所，見此比丘耳上有華，怪而問佛：「比丘法得著華耶？」佛告王曰：「王自𢱍卻。」時王即以手捻去，續生如故，如是不止遂成華聚。王怪益甚，問其所由。佛告王曰：「乃昔毗婆尸如來出世時，此比丘為長者子。時歲節會，共彈琴作倡戲訖，便至佛所。此長者見佛喜悅，即以耳上華舉著佛耳上。佛
【現代漢語翻譯】 現代漢語譯本 衣服有兩種：一種是可以親近的，一種是不可以親近的。什麼樣的是可以親近的呢？穿著好的衣服時能增進道心的，這種是可以親近的；穿著好的衣服時會損害道心的，這種是不可以親近的。所以，阿難（Ananda，佛陀的十大弟子之一）！有的人因為好的衣服而得道，有的人因為穿著破舊的衣服而得道，關鍵在於內心覺悟，不在於外在的穿著打扮。因此說，天須菩提（Subhuti，佛陀的十大弟子之一，解空第一）穿著好的衣服是第一的。
之所以稱難陀迦（Nandaka）比丘是教授第一，是因為舍利弗（Sariputta，佛陀的十大弟子之一，智慧第一）也教授，普遍地教授四部弟子（比丘、比丘尼、優婆塞、優婆夷），從早到中午一定要使一個人達到須陀洹道（Sotapanna，入流果）。而這位難陀迦比丘專門教授比丘，使他們證得阿羅漢果（Arhat）。譬如善於射箭的人，一箭射中敵人的要害，使他立刻倒地不起。比喻這位比丘善於教導精要的智慧，聽聞者煩惱消除，直接達到無為的境界。不善於射箭的人，即使射出很多箭，也只能射中一箭。比喻舍利弗，雖然廣泛地演說智慧，最終也只成就一個階位。優劣的差別顯而易見，所以說教授後學最為第一。
須摩那（Sumana）比丘之所以善於教導比丘尼僧團，是因為這位比丘經常用嚴厲的言辭告誡那些尼僧：『女人大多有各種情態，用姿容和華麗的裝飾來迷惑世人，身體污穢，九孔不凈，三十六種不凈之物沒有一樣值得貪戀。』之所以名叫須摩那，就是花的名字，因為他出生時耳朵上自然有這種花，就用花來稱呼他。當時頻婆娑羅王（Bimbisara，古印度摩揭陀國國王，佛教的護法）來到佛陀處所，看見這位比丘耳朵上有花，感到奇怪，就問佛陀：『比丘的戒律允許戴花嗎？』佛陀告訴國王說：『你自己試試摘掉它。』當時國王就用手去摘，摘掉后又立刻長出來，像這樣不停地摘，結果花越聚越多。國王更加奇怪，問這是什麼原因。佛陀告訴國王說：『在過去毗婆尸如來（Vipassi Buddha，過去七佛之一）出世時，這位比丘是一位長者的兒子。當時逢年過節，大家一起彈琴唱歌跳舞完畢，就來到佛陀處所。這位長者看見佛陀非常喜悅，就把耳朵上的花摘下來獻給佛陀。』
【English Translation】 English version There are two kinds of clothing: some that are conducive to spiritual practice and some that are not. Which are conducive? Those that enhance one's aspiration for the Dharma when worn are conducive; those that diminish one's aspiration for the Dharma when worn are not conducive. Therefore, Ananda (one of the ten principal disciples of the Buddha)! Some attain enlightenment through fine clothing, while others attain enlightenment through wearing patched and tattered robes. What matters is the awakening in the heart, not the form of the clothing. Hence, it is said that Tian Subhuti (one of the ten principal disciples of the Buddha, foremost in understanding emptiness) is foremost in wearing fine clothing.
The reason Nandaka (a bhikkhu) is praised as the foremost in teaching is that Sariputta (one of the ten principal disciples of the Buddha, foremost in wisdom) also teaches, universally teaching the fourfold assembly (bhikkhus, bhikkhunis, upasakas, and upasikas), ensuring that at least one person attains the path of a Stream-enterer (Sotapanna) from dawn until noon. This bhikkhu, Nandaka, specializes in teaching bhikkhus, enabling them to attain the state of an Arhat. It is like a skilled archer who, with a single arrow, shoots the enemy in a vital spot, causing them to fall and not rise again. This is analogous to this bhikkhu's skill in teaching essential wisdom, whereby those who hear him eliminate their defilements and directly reach the unconditioned (Nirvana). An unskilled archer, even with many arrows, may only hit the target once. This is analogous to Sariputta, who, despite his extensive wisdom, only achieves one stage. The difference in skill is clearly evident, hence it is said that he is the foremost in teaching later learners.
The reason Sumana (a bhikkhu) is skilled in teaching the bhikkhuni sangha is that this bhikkhu often uses harsh words to admonish the nuns: 'Women are prone to various emotional states, using their beauty and ornate decorations to delude the world. The body is impure, with nine unclean orifices, and the thirty-six constituents are not worth craving.' The name Sumana means 'flower,' because when he was born, a flower naturally appeared on his ear, and he was named after it. At that time, King Bimbisara (King of Magadha, a patron of Buddhism) came to the Buddha's place and saw the flower on the bhikkhu's ear. He was surprised and asked the Buddha, 'Is it permissible for a bhikkhu to wear a flower?' The Buddha told the king, 'Try to remove it yourself.' The king then tried to pluck it off, but it immediately grew back. He tried repeatedly, and the flowers continued to grow. The king was even more astonished and asked the reason. The Buddha told the king, 'In the past, when Vipassi Buddha (one of the past seven Buddhas) appeared in the world, this bhikkhu was the son of a wealthy man. During a festival, after playing music and dancing, they went to the Buddha's place. The wealthy man saw the Buddha and was delighted, so he took the flower from his ear and offered it to the Buddha.'
即以神足化此花，于虛空中變為四柱臺，耳上如故。長者見變，即發誓愿：『愿使將來世世值佛，所生端政、耳上生花。』以昔福愿，今獲其報。」王聞所說心即開解，前禮佛足辭退還宮。所以善誨比丘尼者，比丘尼等本是多情。人見比丘端政兼耳上有花，心猶愛樂。緣此愛情誨約切教，由是苦言愛著即解，是故言善誨禁誡比丘尼僧最為第一也。
所以稱尸婆羅比丘福德第一者，尸婆羅初生時，手把無價摩尼珠出，墮地便言：「世間頗有金銀七寶可持佈施不？我今欲大布施。」作是言已，父母諸家皆大驚懼，棄捨而走，或呼是羅剎鬼、或謂天神：「夫小兒生，要須日月滿足乃當言。今墮地便言，是大可怪。」母情不然，復還看之，語母曰：「莫懼。我非鬼。我正是母兒耳。」其父月光曰：「今當抱兒至尼揵子所問其吉兇。」即與婦抱兒至尼揵所，以狀白師。師曰：「此兒無福，后當致禍。」長者曰：「兒手中有摩尼珠，何以言無福耶？」尼揵曰：「至年八歲時，汝家財寶盡當在此兒手中消滅𣩠，由是皆當餓死。」長者懼怖深惟疑惑，聞世有大沙門，「儻能知吉兇，當往至其所問此可否。」即往世尊所。中路復念：「大沙門是王者種，生長深宮又不學問；婆羅門等少小博學，尚不能知吉兇，沙門豈得能知耶？」即
【現代漢語翻譯】 現代漢語譯本：於是（佛）用神足通將這朵花變化成四根柱子的檯子，（花）仍然在（長者）耳朵上。長者見到這種變化，就發誓愿：『愿我將來世世代代都能遇到佛，所出生的相貌端正，耳朵上生出花。』因為過去所種的福德和誓願，現在獲得了這樣的果報。」國王聽了所說的話，心中豁然開朗，向前禮拜佛的腳，告辭退回宮中。所以說善於教誨比丘尼的原因是，比丘尼們本來就很多情。人們見到比丘相貌端正，而且耳朵上有花，心中仍然會愛慕喜歡。因為這種愛慕之情，所以教誨約束要懇切教導，因此用苦口良言，（她們的）愛戀執著就會解除，所以說善於教誨和禁誡比丘尼僧團是最為重要的。
之所以稱讚尸婆羅（Śīvalā，人名）比丘福德第一的原因是，尸婆羅剛出生的時候，手裡拿著無價的摩尼珠（maṇi，寶珠）出來，掉在地上就說：「世間有沒有金銀七寶可以用來佈施的？我現在想要大做佈施。」說了這些話后，父母和家裡人都非常驚恐害怕，拋棄他逃走了，有的說是羅剎鬼（Rākṣasa，惡鬼），有的說是天神：「小孩子出生，要等到日月滿足才能說話。現在剛落地就說話，真是太奇怪了。」母親心有不忍，又回去看他，（尸婆羅）對母親說：「不要害怕。我不是鬼。我正是母親的兒子啊。」他的父親月光（Candragomin，人名）說：「現在應當抱著兒子去尼揵子（Nirgrantha，耆那教苦行僧）那裡，問問他的吉兇。」就和妻子抱著兒子去尼揵子那裡，把情況告訴了尼揵。尼揵說：「這孩子沒有福，以後會帶來災禍。」長者說：「兒子手中有摩尼珠，為什麼說沒有福呢？」尼揵說：「等到八歲的時候，你家的財寶都會被這孩子花光，因此你們都會餓死。」長者感到恐懼害怕，心中深感疑惑，聽說世上有大沙門（Śrāmaṇa，出家修行者），「或許能夠知道吉兇，應當去他那裡問問這件事是否可行。」就前往世尊（Bhagavan，佛陀）那裡。在路上又想：「大沙門是國王的後代，生長在深宮之中，又不學習知識；婆羅門（Brāhmaṇa，古印度僧侶）等從小博學，尚且不能知道吉兇，沙門怎麼可能知道呢？」
【English Translation】 English version: Then, he used his divine power to transform the flower into a four-pillared platform, with the flower remaining on his ear as before. Seeing this transformation, the elder made a vow: 'May I encounter the Buddha in every lifetime to come, and may I be born with a handsome appearance and a flower on my ear.' Due to the merits and vows of the past, he now receives this reward.' Upon hearing these words, the king's mind was enlightened, and he bowed at the Buddha's feet before returning to the palace. The reason for skillfully instructing the Bhikṣuṇīs (female monastic) is that they are inherently sentimental. People who see a Bhikṣu (male monastic) with a handsome appearance and a flower on his ear may still feel affection and love. Because of this affection, instruction and discipline must be earnest and thorough. Therefore, through harsh but well-intentioned words, their attachments will be resolved. Thus, it is said that skillfully instructing and admonishing the Bhikṣuṇī Saṅgha (community) is of utmost importance.
The reason Śīvalā (name of a person) Bhikṣu is praised as foremost in merit is that when Śīvalā was first born, he came out holding a priceless maṇi (jewel) in his hand. Upon falling to the ground, he said, 'Is there any gold, silver, or seven treasures in the world that can be used for giving? I now wish to make a great offering.' After saying these words, his parents and family were greatly frightened and ran away, some calling him a Rākṣasa (demon), others calling him a Deva (god). 'A child is born, and he should only speak after the sun and moon have completed their cycles. Now he speaks as soon as he falls to the ground, which is very strange.' His mother, feeling compassion, returned to look at him. He said to his mother, 'Do not be afraid. I am not a ghost. I am truly your son.' His father, Candragomin (name of a person), said, 'Now we should take the child to the Nirgrantha (Jain ascetic) to ask about his fortune.' So he and his wife took the child to the Nirgrantha and told him the situation. The teacher said, 'This child has no merit and will bring misfortune later.' The elder said, 'The child has a maṇi in his hand, why do you say he has no merit?' The Nirgrantha said, 'When he is eight years old, all the wealth of your family will be spent by this child, and you will all starve to death.' The elder was frightened and deeply doubtful. He heard that there was a great Śrāmaṇa (wandering ascetic), 'Perhaps he can know good and bad fortune, and we should go to him and ask if this is possible.' So he went to the Bhagavan (Buddha). On the way, he thought, 'The great Śrāmaṇa is of royal descent, grew up in a deep palace, and does not study; even the Brāhmaṇas (priests) who are learned from a young age cannot know good and bad fortune, how could the Śrāmaṇa know?'
欲還家。天于虛空告長者曰：「但目前進。何以復還耶？如來大聖無所不達，往必決疑。是非速往。」即前至佛所，禮拜問訊訖，便啟白：「如向所說，不審吉兇？」佛告長者：「吉無不利。乃生此福德之子。此兒年二十當出為道，常有五百童子共俱，當得羅漢還度父母。」長者聞佛所說，歡喜踴躍不能自勝，即還歸家。辦具肴膳，請佛至舍：「愿世尊賜小兒字。」佛告長者：「正欲為字為天，人所不解。正欲字為賢聖，凡夫所不解。迦葉佛時名鬼為尸婆羅，今正當字為尸婆羅。尸婆羅者，開通鬼神言語音聲。是故字尸婆羅。」阿難臨般涅槃時，度二弟子：一名摩禪提、二名摩呻提利。摩呻提利者地王也，若不作道人者，當王此閻浮提及三天下，故名摩呻提利。阿難教此弟子：「汝至師子渚國興顯佛法。」彼國人與羅剎通，要須文字然後交接。市易六十種書，書中有鬼書名阿浮、人書音名阿羅。摩呻承教至彼顯揚佛法，自是教跡今日現存。尸婆羅開通鬼神，其亦如是，故名尸婆羅。所以稱尸婆羅福德者，生時兩手中自然把摩尼珠出。乃昔毗婆尸如來時，此比丘為賈客入海采寶，經過五難乃至寶所，得一寶珠還持上佛，愿所生處獲報自然。以是因緣生即奇異，價二十億。初生之時自然寶珠著耳而生。父集賈人訪其價直，
【現代漢語翻譯】 現代漢語譯本 想要回家。這時，天神在空中告訴長者說：『只管向前走。為什麼要回去呢？如來大聖無所不知，前往必能解決你的疑惑。趕快去吧。』長者於是前往佛陀所在之處，禮拜問候完畢，便稟告說：『像我剛才所說的，不知道是吉是兇？』佛陀告訴長者：『吉祥順利，沒有什麼不利的。你將生下這個有福德的兒子。這個孩子二十歲時應當出家修道，常有五百個童子一起跟隨他，他將證得阿羅漢果位，還會回來度化父母。』長者聽了佛陀所說，歡喜雀躍，無法抑制自己的激動，立即返回家中。準備好飯菜，邀請佛陀到家中：『希望世尊賜給小兒一個名字。』佛陀告訴長者：『如果想取名為「天」，人們無法理解。如果想取名為「賢聖」，凡夫俗子也無法理解。在迦葉佛時代，稱鬼為尸婆羅（Śīvalā，意為鬼），現在就給他取名為尸婆羅吧。尸婆羅的意思是，能夠開通鬼神的語言和聲音。所以給他取名為尸婆羅。』阿難（Ānanda，佛陀的十大弟子之一）在臨近般涅槃（Parinirvana，入滅）時，度化了兩個弟子：一個叫摩禪提（Mā-chan-ti），一個叫摩呻提利（Mā-shen-ti-li）。摩呻提利是地王，如果他不成為道人，就應當統治閻浮提（Jambudvipa，我們所居住的這個世界）和三天下，所以名叫摩呻提利。阿難教導這個弟子：『你到師子渚國（Śrī Lanka，斯里蘭卡）去弘揚佛法。』那個國家的人與羅剎（Rakshasa，惡鬼）交往，必須要有文字才能交流。市場交易有六十種文字，其中有鬼書名叫阿浮（A-fu），人書音名叫阿羅（A-luo）。摩呻提利遵從教誨到達那裡，弘揚佛法，從那時起的教化遺蹟，今天仍然存在。尸婆羅能夠開通鬼神，情況也是如此，所以名叫尸婆羅。之所以稱尸婆羅有福德，是因為他出生時兩手中自然握著摩尼寶珠（Mani-jewel）出生。過去在毗婆尸如來（Vipaśyin，過去七佛之一）時代，這位比丘作為商人入海采寶，經歷了五種災難才到達寶藏所在地，得到一顆寶珠，回來獻給佛陀，發願所生之處能夠自然獲得回報。因為這個因緣，他出生時就非常奇異，價值二十億。初生之時，自然有寶珠戴在耳朵上出生。父親召集商人來詢問寶珠的價值，
【English Translation】 English version He desired to return home. Then, a deity in the sky told the elder: 'Just keep moving forward. Why do you want to return? The Tathagata (如來，Tathāgata), the Great Sage, knows everything; going there will surely resolve your doubts. Go quickly.' So, he went to where the Buddha was, paid his respects, and inquired: 'As I said earlier, I don't know if it's auspicious or inauspicious?' The Buddha told the elder: 'It is auspicious and without any disadvantage. You will have this son of merit. This child, at the age of twenty, should leave home to practice the Way, and he will always have five hundred children with him. He will attain the Arhat (羅漢，Arhat) state and will return to liberate his parents.' Hearing what the Buddha said, the elder rejoiced and could not contain his excitement, and immediately returned home. He prepared food and invited the Buddha to his house: 'May the World Honored One (世尊，Lokanātha) give my child a name.' The Buddha told the elder: 'If I want to name him 'Heaven,' people will not understand. If I want to name him 'Sage,' ordinary people will not understand. In the time of Kashyapa Buddha (迦葉佛，Kāśyapa Buddha), ghosts were called Shivala (尸婆羅，Śīvalā), so now let's name him Shivala. Shivala means being able to understand the language and sounds of ghosts and deities. That's why he is named Shivala.' When Ananda (阿難，Ānanda) was about to enter Parinirvana (般涅槃，Parinirvana), he converted two disciples: one named Machanti (摩禪提，Mā-chan-ti) and the other named Mashentili (摩呻提利，Mā-shen-ti-li). Mashentili is a king of the earth; if he does not become a monk, he should rule Jambudvipa (閻浮提，Jambudvipa) and three thousand worlds, hence the name Mashentili. Ananda taught this disciple: 'Go to the country of Lion Island (師子渚國，Śrī Lanka) to promote the Buddha's Dharma.' The people of that country communicate with Rakshasas (羅剎，Rakshasa), and they must have writing to communicate. There are sixty kinds of scripts in the market, including a ghost script called Afu (阿浮，A-fu) and a human script called Aluo (阿羅，A-luo). Mashentili followed the teachings and arrived there, promoting the Dharma, and the traces of his teachings still exist today. Shivala can understand ghosts and deities, and the situation is the same, so he is named Shivala. The reason why Shivala is called meritorious is that he was born with Mani jewels (摩尼寶珠，Mani-jewel) in both hands. In the past, during the time of Vipashyin Buddha (毗婆尸如來，Vipaśyin Buddha), this Bhikshu (比丘，Bhikshu) entered the sea as a merchant to collect treasures, and after experiencing five difficulties, he arrived at the treasure location, obtained a jewel, and returned to offer it to the Buddha, vowing that he would naturally receive rewards in his future lives. Because of this cause, he was born very strangely, worth twenty billion. At the time of his birth, he was naturally born with jewels on his ears. The father gathered merchants to inquire about the value of the jewel,
眾賈銓曰：「直二十億。」尸婆羅手珠無有限量，故曰無價計。其寶所潤乃及七世，七世之中無所渴乏，故稱福德第一也。至年二十出家學道，至世尊所，佛命善來，即成沙門。思惟四諦，便得羅漢。時有五百童子亦出家為道，常侍從尸婆羅。尸婆羅供給此五百人衣食，所在適處供養無乏，所周旋處輒悉供養。至羅悅祇城南有大深山，山中饒諸毒蟲虎狼羅剎，即自心念：「欲于山中避隱一時。」時天帝釋以知所念，即于山中作五百房及僧伽藍，種種供養復經一時。夏坐已訖，心念：「違遠以久，當還禮覲。」天時大熱，念欲得涼。天帝知之即降雲雨；少思漿飲，即降甘露。所慾念者應意即至，故曰福德第一也。尸婆羅有叔父，事外道梵志，為人素慳不好佈施。時有親友勸令作後世資，即請梵志數千，施百千兩金。尸婆羅念：「叔慳貪生不造福，設復施慧不值良田，我不度者永為棄捐。」便往其家持缽乞食。叔曰：「卿來何晚？我昨日大施。昨日來者可得僧竭支。」曰：「我自有竭支，亦不須之。」「卿來何為？」曰：「我欲乞食。」時叔不與，便現身於虛空中作十八變，身出水火。長者心念：「此必瞋恚。儻燒我家？」即呼使下來與座。坐曰：「我欲得食。」即與臭穢惡食。即便受之，咒愿而食。食入缽中，福德所感
【現代漢語翻譯】 現代漢語譯本 眾賈銓說：『價值二十億。』尸婆羅（Śivarā）的手珠是無價之寶，所以說是無法估價的。這寶珠的光輝能潤澤七世，在這七世之中，不會有任何匱乏，所以被稱為福德第一。到了二十歲時，他出家學道，來到世尊（佛陀）那裡，佛陀說『善來』，他就成了沙門（Śrāmaṇa，出家修道者）。他思惟四諦（四個真理），便證得了羅漢（Arhat，已斷絕輪迴的聖者）。當時有五百個童子也出家修道，常常侍奉尸婆羅。尸婆羅供給這五百人的衣食，無論在哪裡都能適時適地地供養他們，沒有缺乏，所到之處都能得到充分的供養。到了羅悅祇城（Rāyagṛha）南邊的一座大深山，山中有很多毒蟲、虎狼和羅剎（Rākṣasa，惡鬼），他心裡想：『我想在這山中隱居一段時間。』當時天帝釋（帝釋天，Indra）知道他的想法，就在山中建造了五百間房舍和僧伽藍（Saṃghārāma，僧院），種種供養又經過了一段時間。夏季安居結束后，他心裡想：『離開很久了，應該回去禮拜佛陀。』當時天氣炎熱，他想得到涼爽。天帝釋知道后就降下雲雨；他稍微想喝漿飲，就降下甘露。他所想的都能如意而至，所以被稱為福德第一。尸婆羅有個叔父，信奉外道梵志（Brahmin，婆羅門），為人一向吝嗇，不喜歡佈施。當時有親友勸他為後世積攢資糧，他就請了數千個梵志，佈施了百千兩黃金。尸婆羅想：『叔父慳貪，一生不造福，即使佈施，慧也不值良田，我不度化他，他將永遠被拋棄。』於是他前往叔父家持缽乞食。叔父說：『你來得太晚了！我昨天已經大施過了。昨天來的人可以得到僧竭支（Saṃkakṣikā，僧裙）。』尸婆羅說：『我自己有僧竭支，也不需要你的。』叔父問：『你來做什麼？』尸婆羅說：『我想要乞食。』當時叔父不給他食物，尸婆羅便在虛空中顯現十八種變化，身上出水出火。長者（叔父）心裡想：『這一定是瞋恚了。難道要燒我的家嗎？』就叫他下來給他座位。尸婆羅坐下後說：『我想要得到食物。』叔父就給他臭穢的惡食。尸婆羅就接受了，咒愿后食用。食物進入缽中，因福德的感應 感應，臭穢之物變成上妙天味。
【English Translation】 English version The assembled merchants said, 'It's worth twenty billion.' Śivarā's (Śivarā) hand beads are priceless, hence the saying 'invaluable'. The radiance of this treasure can benefit seven lifetimes, and in these seven lifetimes, there will be no lack of anything, hence it is called 'First in Merit'. At the age of twenty, he renounced the world to study the Way, arriving at the place of the World-Honored One (Buddha). The Buddha said, 'Welcome,' and he immediately became a Śrāmaṇa (Śrāmaṇa, a renunciate practitioner). Contemplating the Four Noble Truths, he attained the state of Arhat (Arhat, a saint who has ended the cycle of rebirth). At that time, five hundred boys also renounced the world to practice the Way, constantly attending to Śivarā. Śivarā provided these five hundred people with clothing and food, supplying them appropriately wherever they were, without any lack. Wherever he went, he received ample offerings. Arriving at a large, deep mountain south of Rāyagṛha (Rāyagṛha), a city, a mountain filled with poisonous insects, tigers, wolves, and Rākṣasas (Rākṣasa, evil spirits), he thought to himself, 'I wish to retreat into this mountain for a time.' At that time, Indra (Indra), the Lord of the Devas, knowing his thoughts, built five hundred dwellings and a Saṃghārāma (Saṃghārāma, monastery) in the mountain, providing various offerings for a period of time. After the summer retreat, he thought, 'I have been away for a long time; I should return to pay homage to the Buddha.' At that time, the weather was hot, and he desired coolness. Indra, knowing this, sent down clouds and rain; he slightly desired a refreshing drink, and nectar descended. Whatever he desired came to him as he wished, hence he is called 'First in Merit'. Śivarā had an uncle who was a follower of the non-Buddhist Brahmins (Brahmin, a member of the priestly class), a person who was always stingy and disliked giving. At that time, relatives and friends advised him to accumulate merit for the afterlife, so he invited thousands of Brahmins and gave away hundreds of thousands of gold pieces. Śivarā thought, 'My uncle is greedy and stingy, and he does not create merit in this life. Even if he gives, his wisdom does not value a good field. If I do not liberate him, he will be forever abandoned.' Therefore, he went to his uncle's house carrying a bowl to beg for food. The uncle said, 'You are late! I already gave generously yesterday. Those who came yesterday could receive a Saṃkakṣikā (Saṃkakṣikā, a monastic robe).' Śivarā said, 'I have my own Saṃkakṣikā; I do not need yours.' The uncle asked, 'What are you here for?' Śivarā said, 'I wish to beg for food.' At that time, the uncle did not give him food, so Śivarā manifested eighteen transformations in the sky, emitting water and fire from his body. The elder (uncle) thought, 'This must be anger. Is he going to burn down my house?' He then called him down and offered him a seat. Śivarā sat down and said, 'I wish to receive food.' The uncle then gave him foul and disgusting food. Śivarā accepted it, recited a blessing, and ate it. As the food entered the bowl, due to the power of his merit the foul and disgusting food transformed into the most wonderful heavenly flavors.
變成甘露。有天于上嘆曰：「善哉長者！乃作是大施也、福德之施也，無能過者。」長者心念：「我先施梵志百千兩金而無嘆我者，今施此少惡食乃嘆爲善。將無妄語耶？」天覆告曰：「所施雖少，福田良美，故曰大施也。」長者復念：「天必真實，重來告我。」即以百千兩金與尸婆羅。尸婆羅曰：「我比丘法不應取金。」尋往詣佛問其所以。答曰：「可取，隨意轉施。」即受此金施諸同學，為叔父說法即得道跡。能變臭惡成為甘露，故稱福德第一也。從生至涅槃未曾有乏，般涅槃時身上雨種種甘膳飲食。所以得爾，己身足，復欲潤及眾生故也。以是故複稱為第一也。
所以稱優波先比丘具足眾行第一者，此比丘德行充足於內、形容端嚴於外，表裡相應，所適皆悅。難陀三十相、阿難二十相，表相雖多，于沙門威儀不能悉備。此比丘相雖十一，禮儀備舉，以備造適無往不應，長中幼年睹莫不歡。所謂內充者，謂四諦如有八正真妙，充實靈府未曾虛耗，故稱具足眾行道品之法為最第一也。
所以稱婆陀先比丘所說和悅不傷人意者，此比丘常慎口，不犯四過。夫士處世，斧在口中，所以斬身由其惡言。此比丘於是粗獷之言永已除盡，常擇言徐語思而後露，發言投意必令歡喜。若在長老、中年、幼稚，隨其所好
皆能可悅。所以稱此比丘能善言者，有比丘已得羅漢，雖復漏盡，由有口過。因行渡江，水漸欲深，便發惡言曰：「弊婢淫種物。」時江神女聞此惡言，心念曰：「此比丘乃發惡聲如是。」正欲推著水中，「以是比丘故，且當問佛。」即行問佛：「有比丘渡，江水小深，便罵詈言弊婢淫種。比丘法應罵耶？」佛即遣一比丘呼此罵比丘來。比丘即來，佛告比丘：「汝為沙門，何以罵耶？」比丘對曰：「弟子不罵，直言婢淫種耳。」江神女曰：「看此比丘已復罵歟。愿世尊說此本末。羅漢故有瞋恚在耶？何以罵耶？」佛言：「羅漢無復瞋恚，直以口串故耳。此比丘曾為婆羅門，婆羅門法喜罵詈，曰胎中奴，不必瞋罵，直自口慣習耳。又復前五百世為汝夫時，常罵汝為婢。是以宿識不除，故復罵耳。」江女曰：「雖復羅漢故有口過。我不用羅漢，愿我后求無上正真道，度脫一切如佛無異。」佛語比丘：「汝向此女人懺悔。」比丘即悔，女亦向比丘懺悔，作禮已各別去。雖復漏盡猶有粗言，況于凡夫而不慎言也。以是因緣，知是比丘護口第一也。
所以稱摩訶迦延那比丘安般第一者，千二百弟子中唯有此比丘及羅云能行安般第一。何以知之？昔羅云從佛行，佛以善權故現腳𨄔使羅云見。羅云見已，心念曰：「此老公持如
【現代漢語翻譯】 現代漢語譯本 皆能令人喜悅。因此稱這位比丘為善於言辭的人，因為有的比丘即使已經證得阿羅漢果位，雖然已經斷盡煩惱，仍然會有口舌過失。例如，有位比丘在渡江時，江水逐漸變深，便口出惡言說：『卑賤婢女所生的東西！』當時江神女聽到這句惡言，心中想：『這位比丘竟然發出如此惡劣的聲音。』正想要把他推入水中，但心想：『因為這位比丘的緣故，還是先去問佛陀吧。』於是就去問佛陀：『有位比丘在渡江時，江水稍微變深，就謾罵說卑賤婢女所生的東西。比丘的戒律允許謾罵嗎？』佛陀立即派遣一位比丘去把這位謾罵的比丘叫來。比丘來了之後，佛陀告誡他說：『你身為沙門，為何要謾罵呢？』比丘回答說：『弟子沒有謾罵，只是說了婢女所生的東西罷了。』江神女說：『你看這位比丘又在謾罵了。希望世尊能說明這件事情的來龍去脈。阿羅漢難道還有嗔恚存在嗎？為何會謾罵呢？』佛陀說：『阿羅漢已經沒有嗔恚了，這只是因為口頭習慣罷了。這位比丘過去曾經是婆羅門，婆羅門的習俗喜歡謾罵，說胎中奴隸，不一定是嗔罵，只是口頭習慣而已。而且，他在前五百世做你的丈夫時，常常罵你為婢女。因此，過去的習氣沒有消除，所以又謾罵了。』江女說：『即使是阿羅漢，仍然會有口舌過失。我不需要阿羅漢的果位，希望我將來能求得無上正真之道，度脫一切眾生，像佛陀一樣沒有差別。』佛陀對比丘說：『你應該向這位女人懺悔。』比丘立即懺悔，江女也向比丘懺悔，行禮之後各自離去。即使是斷盡煩惱的人，仍然會有粗俗的言語，更何況是凡夫而不謹慎言語呢。因為這個因緣，知道這位比丘在守護口業方面是第一的。
因此稱摩訶迦延那（Mahākātyāyana）比丘為修習安般（ānāpāna）第一的人，在一千二百位弟子中，只有這位比丘和羅云（Rāhula）能夠修習安般第一。為什麼知道這一點呢？過去羅云跟隨佛陀行走，佛陀以善巧方便示現腳趾的圖案讓羅云看見。羅云看見后，心中想：『這位老頭子持有如此… 』
【English Translation】 English version All are able to be pleasing. The reason why this Bhikkhu is called a good speaker is that some Bhikkhus, even after attaining Arhatship (arahant, one who has attained enlightenment), although they have exhausted all defilements, still have verbal faults. For example, a Bhikkhu was crossing a river, and as the water gradually became deeper, he uttered abusive words, saying, 'Base slave, offspring of adultery!' At that time, the river goddess heard these evil words and thought, 'This Bhikkhu is uttering such evil sounds.' She was about to push him into the water, but thought, 'For the sake of this Bhikkhu, I should first ask the Buddha.' So she went to ask the Buddha, 'A Bhikkhu was crossing a river, and the water became a little deep, so he cursed, saying, 'Base slave, offspring of adultery!' Is it proper for a Bhikkhu to curse?' The Buddha immediately sent a Bhikkhu to call this cursing Bhikkhu. When the Bhikkhu arrived, the Buddha admonished him, 'You are a Śrāmaṇa (one who has renounced the world), why do you curse?' The Bhikkhu replied, 'I did not curse, I only said 'offspring of a slave'.' The river goddess said, 'Look, this Bhikkhu is cursing again. I hope the World Honored One can explain the whole story. Does an Arhat still have anger? Why did he curse?' The Buddha said, 'An Arhat no longer has anger, it is only a verbal habit. This Bhikkhu was once a Brahmin (brāhmaṇa, a member of the priestly class), and Brahmins have a habit of cursing, saying 'slave in the womb,' it is not necessarily cursing out of anger, it is just a verbal habit. Moreover, in the past five hundred lives, when he was your husband, he often cursed you as a slave. Therefore, the past habit has not been eliminated, so he cursed again.' The river goddess said, 'Even an Arhat still has verbal faults. I do not need Arhatship, I hope that in the future I can seek the Unsurpassed Perfect Enlightenment (anuttarā-samyak-saṃbodhi), to liberate all beings, just like the Buddha without any difference.' The Buddha said to the Bhikkhu, 'You should repent to this woman.' The Bhikkhu immediately repented, and the woman also repented to the Bhikkhu. After bowing, they each departed. Even those who have exhausted all defilements still have coarse language, how much more so should ordinary people be careful with their words. Because of this cause and condition, it is known that this Bhikkhu is the foremost in guarding his speech.
Therefore, Mahākātyāyana (摩訶迦延那) Bhikkhu is called the foremost in practicing ānāpāna (安般, mindfulness of breathing), among the one thousand two hundred disciples, only this Bhikkhu and Rāhula (羅云) are able to practice ānāpāna foremost. How is this known? In the past, Rāhula was walking with the Buddha, and the Buddha skillfully manifested a toe mark for Rāhula to see. After seeing it, Rāhula thought, 'This old man holds such...'
此形貌，舍轉輪王位，著道行乞耶，何以不羞？我不能復行乞，且歸去。我祖父真凈王故在，何能作是勤苦為？」佛即知羅云心中所念，告羅云曰：「汝知不？天地尚無常，況汝轉輪聖王豈可得久？當解非常，有形皆苦、身非我有，皆當磨滅不得久停。」羅云思四非常，意猶未寤，佛教行安般守意。安般者，入出息也。息長亦知、息短亦知。短息者從心還，長息者謂從足跟中來。復知冷暖，入息為冷、出息為暖。所以知長短冷暖者，欲分別五陰所趣深淺，所從出入尋息本末知病源由。若息入時不知所從來，若息出時不知去至何所，解無來往，病亦復然。如是思惟遂得羅漢。摩訶迦延那行安般者不同羅云也，于息自在。若欲從眼從耳，隨意出入。復閉眼耳鼻口，便從九十萬毛孔出。何以知其從毛孔出？此比丘本是王種，弟兄二人，其弟端政姝妙。時王崩亡，兄應紹繼，弟自以為勝，密望人舉。然國俗法不得越次，即舉兄為王。弟心不伏，不肯稱臣，自求出國，王即聽之。求索兵眾，王恣與之，即選八萬牙象被鉀鼻劍。嚴辦已訖，唸曰：「何國最善？吾欲攻取。毗舍離國諸國最勝，當往攻取，以為己用。」即引兵而趣。正至半道，時有五百賈客采寶而還，欲詣摩竭中路相逢。問賈人曰：「天下人中形容姿貌頗有勝我者不？
【現代漢語翻譯】 現代漢語譯本 這個形貌，捨棄了轉輪王位，卻穿著僧衣沿路乞討，難道不感到羞愧嗎？我不能再繼續乞討了，還是回去吧。我的祖父真凈王還健在，我怎麼能做這種辛苦的事情呢？』佛陀立刻知道了羅云（Rahula，佛陀之子）心中所想，告訴羅云說：『你知道嗎？天地尚且無常，更何況你的轉輪聖王之位，怎麼可能長久？應當理解世事無常，一切有形之物皆是苦，身體並非我所有，終將磨滅，不能長久停留。』羅云思考四種無常的道理，內心仍然沒有覺悟，佛陀便教他修行安般守意（ān bān shǒu yì，通過觀察呼吸來集中注意力）。安般，就是指入息和出息。知道氣息長也知道氣息短。短息是指氣息從心返回，長息是指氣息從足跟而來。還要知道氣息的冷暖，入息為冷，出息為暖。之所以要知道氣息的長短冷暖，是爲了分辨五陰（wǔ yīn，色、受、想、行、識）所趨向的深淺，所從出的入的尋息的本末，從而知道疾病的根源。如果氣息進入時不知道從哪裡來，氣息出去時不知道到哪裡去，理解了無來無往，疾病也就自然消失。這樣思惟，於是證得了阿羅漢果（Arhat，小乘佛教的最高果位）。摩訶迦延那（Mahākātyāyana，佛陀十大弟子之一）修行安般的方法與羅云不同，他能于氣息自在。如果想要氣息從眼睛出入，或者從耳朵出入，都能隨意控制。甚至可以閉上眼睛、耳朵、鼻子、嘴巴，讓氣息從九十萬個毛孔中出入。怎麼知道氣息是從毛孔中出來的呢？這位比丘（bhikkhu，出家修行的男子）原本是王族，有兄弟二人，他的弟弟相貌端正俊美。當時國王駕崩，哥哥應該繼承王位，弟弟自認為比哥哥優秀，暗中希望有人推舉自己。然而按照國家的習俗，不能越過長幼次序，於是推舉哥哥為王。弟弟心中不服，不肯稱臣，自己請求出國，國王就答應了他。他索要兵眾，國王也任由他挑選，於是他挑選了八萬頭披著鎧甲、鼻子上裝有劍的戰象。準備完畢后，他心想：『哪個國家最好呢？我想攻取它。毗舍離國（Vaishali，古印度城市）在各國中最強大，就去攻取它，把它變成自己的領地。』於是率領軍隊前往。正好走到半路，遇到五百個商人采寶歸來，想要前往摩竭陀國（Magadha，古印度王國），雙方在中途相遇。他問商人說：『天下人中，有沒有人的容貌姿態比我更出眾的？』
【English Translation】 English version With this appearance, abandoning the throne of a Chakravartin (轉輪王, Wheel-Turning King), wearing monastic robes and begging for alms, shouldn't I be ashamed? I cannot continue begging; I should return. My grandfather, King Zhenjing (真凈王), is still alive; how can I endure such hardship?' The Buddha immediately knew what Rahula (羅云, Buddha's son) was thinking and said to Rahula, 'Do you know? Even heaven and earth are impermanent; how much more so your position as a Chakravartin? You should understand impermanence; all that has form is suffering, the body is not truly mine, and all will decay and not remain for long.' Rahula contemplated the four kinds of impermanence, but his mind was still not enlightened, so the Buddha taught him to practice Ānāpānasmṛti (安般守意, mindfulness of breathing). Ānāpāna refers to inhalation and exhalation. Knowing when the breath is long and knowing when the breath is short. Short breath means the breath returns from the heart; long breath means the breath comes from the heel. Also, know the coldness and warmth of the breath; inhalation is cold, exhalation is warm. The reason for knowing the length, shortness, coldness, and warmth of the breath is to distinguish the depth and shallowness to which the Five Skandhas (五陰, form, feeling, perception, mental formations, and consciousness) tend, to find the origin of where they come from and where they go, and to know the source of illness. If, when the breath enters, one does not know where it comes from, and when the breath exits, one does not know where it goes, understanding no coming and going, the illness will naturally disappear. Contemplating in this way, he then attained Arhatship (阿羅漢, the highest state in Theravada Buddhism). Mahākātyāyana's (摩訶迦延那, one of the Buddha's ten great disciples) practice of Ānāpāna is different from Rahula's; he is free with his breath. If he wants the breath to enter and exit from the eyes or from the ears, he can control it at will. He can even close his eyes, ears, nose, and mouth, and the breath will exit from the ninety million pores. How do we know that the breath exits from the pores? This Bhikkhu (比丘, a Buddhist monk) was originally of royal lineage, with two brothers. His younger brother was of upright and beautiful appearance. At that time, the king passed away, and the elder brother should have succeeded to the throne, but the younger brother thought himself superior and secretly hoped that people would recommend him. However, according to the customs of the country, one could not bypass the order of seniority, so the elder brother was chosen as king. The younger brother was not convinced and refused to be a subject, requesting to leave the country, which the king allowed. He requested troops, and the king allowed him to choose as he pleased, so he chose eighty thousand war elephants adorned with armor and swords on their trunks. Having prepared everything, he thought, 'Which country is the best? I want to conquer it. The country of Vaishali (毗舍離, an ancient Indian city) is the strongest among all countries, so I will go and conquer it and make it my territory.' Thus, he led his troops there. Just as he was halfway there, he encountered five hundred merchants returning from collecting treasures, intending to go to Magadha (摩竭陀國, an ancient Indian kingdom), and they met on the road. He asked the merchants, 'Among the people in the world, is there anyone whose appearance and demeanor surpass mine?'
」賈人便笑。王問：「何以笑耶？」答曰：「我為自笑耳。」復重問曰：「笑要當有意。何以不說？」答曰：「王若不瞋者，便當說之。」王曰：「但說，終不瞋汝。」賈人曰：「我聞有白凈王子名曰悉達，巨身丈六紫磨金色，有三十二相八十種好。」時迦延那聞賈人語，心懷恐懼：「悉達若知我來者，必當興軍逆來見伐。」頓止中路不敢復前。時毗舍離人聞其興軍欲來攻伐，不能自寧，即往問佛：「如何禳之？」佛言：「無苦。吾自化之。」其夜世尊即往現變，于虛空中結加趺坐，晃若金山曜于大眾。舉頭視曰：「是何等人？」答曰：「我是賈客所道者。」即曰：「賈客誑我也。曏者不道能飛，而今現飛。」心中惶怖懼其為害，叉手問曰：「不審至此何所約敕？」世尊答曰：「勿懷恐懼，吾不害汝。我名為佛，濟渡一切。甘露妙法，汝欲聞不？」答曰：「愿欲聞。」佛觀其根應從安般而得度，即為說守出入息，知息長短及知冷暖。聞佛所說，心即開解，得須陀洹道，便舍軍眾求為道人。佛即受之：「善來比丘。」便成沙門。重思安般，分別四大三十六物惡露不凈，尋達至妙逮無漏果，故稱諸比丘中安般第一也。
所以稱優頭槃比丘計我無常為第一者，此比丘宿行恭恪，若見長老師父事之，若見中年敬之如兄，
【現代漢語翻譯】 現代漢語譯本 那商人便笑了。國王問：『你笑什麼？』回答說：『我是在笑我自己罷了。』國王又再次問道：『笑一定有原因。為什麼不說出來？』回答說：『大王如果不生氣，我就說了。』國王說：『但說無妨，我終究不會生你的氣。』商人說：『我聽說有個白凈的王子名叫悉達（Siddhartha，釋迦牟尼佛未成道前的名字），身軀高大，有一丈六尺，身色如紫磨金，具有三十二相和八十種好。』當時迦延那（Kātyāyana，佛陀弟子，以論議著稱）聽到商人說的話，心中非常恐懼：『悉達如果知道我來了，必定會興兵前來攻打我。』便立刻停在中途，不敢再往前走。當時毗舍離（Vaishali，古印度城市）的人民聽說他要興兵前來攻打，感到非常不安，就去問佛陀：『要如何禳解這件事？』佛陀說：『不用擔心。我自會化解。』當天晚上，世尊（Bhagavan，佛陀的尊稱）就前往顯現神變，在虛空中結跏趺坐，光芒四射，如同金山一般照耀著大眾。迦延那抬頭看著說：『這是什麼人？』回答說：『我是商人所說的那個人。』迦延那立刻說：『商人欺騙了我。先前沒說他能飛，現在卻顯現飛行。』心中惶恐害怕他會加害自己，合掌問道：『不知到這裡來有什麼吩咐？』世尊回答說：『不要害怕，我不會傷害你。我的名字是佛，救度一切眾生。甘露妙法，你想聽嗎？』回答說：『願意聽。』佛陀觀察到他的根器適合從安般（ānāpāna，入出息念）而得度，就為他說守出入息，知道氣息的長短以及知道氣息的冷暖。聽了佛陀所說，心中立刻開悟，證得須陀洹（Srotāpanna，預流果）道，便捨棄軍隊，請求出家為道。佛陀就接受了他：『善來比丘（bhikkhu，出家男子）。』便成了沙門（śrāmaṇa，出家修道者）。他再次思惟安般，分別四大（四大元素）和三十六物（人體組成部分）的惡露不凈，很快就達到了精妙的境界，證得了無漏果（不再有煩惱的境界），所以被稱為諸比丘中安般第一。 所以稱優頭槃（Uttarapāla）比丘計我無常為第一的原因是，這位比丘過去世修行恭敬，如果見到年長的老師或父親，就侍奉他們，如果見到中年人，就敬重他們如同兄長。
【English Translation】 English version The merchant then laughed. The king asked, 'Why are you laughing?' He replied, 'I am laughing at myself.' The king asked again, 'There must be a reason for laughing. Why don't you tell me?' He replied, 'If the king is not angry, then I will tell you.' The king said, 'Just tell me, I will not be angry with you.' The merchant said, 'I heard that there is a fair-skinned prince named Siddhartha (Siddhartha, the name of Shakyamuni Buddha before enlightenment), with a large body of sixteen feet, the color of purple-gold, with thirty-two major marks and eighty minor marks.' At that time, Kātyāyana (Kātyāyana, a disciple of the Buddha, known for his arguments) heard the merchant's words and was very afraid: 'If Siddhartha knows that I have come, he will surely raise an army to attack me.' He immediately stopped in the middle of the road and dared not go forward. At that time, the people of Vaishali (Vaishali, an ancient Indian city) heard that he was raising an army to attack, and felt very uneasy, so they went to ask the Buddha: 'How can we avert this?' The Buddha said, 'Don't worry. I will resolve it myself.' That night, the Bhagavan (Bhagavan, the Buddha's honorific title) went and manifested a transformation, sitting in full lotus posture in the void, shining like a golden mountain illuminating the masses. Kātyāyana looked up and said, 'Who is this person?' He replied, 'I am the one the merchant spoke of.' Kātyāyana immediately said, 'The merchant deceived me. He didn't say he could fly before, but now he is showing flight.' He was terrified that he would harm him, and asked with folded hands, 'I don't know what instructions you have for coming here?' The Bhagavan replied, 'Do not be afraid, I will not harm you. My name is Buddha, and I save all beings. The nectar of the wonderful Dharma, do you want to hear it?' He replied, 'I want to hear it.' The Buddha observed that his faculties were suitable for being saved through ānāpāna (ānāpāna, mindfulness of breathing), so he spoke to him about guarding the incoming and outgoing breaths, knowing the length of the breath and knowing the warmth and coldness of the breath. After hearing what the Buddha said, his mind immediately opened up, and he attained the Srotāpanna (Srotāpanna, stream-enterer) path, and he abandoned the army and asked to leave home to practice the Way. The Buddha accepted him: 'Welcome, bhikkhu (bhikkhu, ordained male).' He then became a śrāmaṇa (śrāmaṇa, ascetic). He again contemplated ānāpāna, distinguishing the impurity of the four great elements and the thirty-six substances (parts of the human body), and soon reached the subtle state, attaining the fruit of no outflow (the state of no more afflictions), so he is called the first in ānāpāna among the bhikkhus. The reason why Uttarapāla (Uttarapāla) bhikkhu is called the first in contemplating the impermanence of self is that this bhikkhu practiced reverence in past lives. If he saw an elder teacher or father, he would serve them. If he saw a middle-aged person, he would respect them as an elder brother.
於己小者愛之如弟。謙恪之至，故受姝大之報。得為比丘侍佛左右，雖有高大之形常不自恃，恒計非我身無常主，解達明慧、心亡是非，故能遺形喪憍謙遜為首。何以知形體姝大也？佛始成道，度迦葉兄弟三人，有千比丘。游摩竭國，度洴沙王將還本國，先遣優陀夷告真凈王：「卻後七日當來入化。」時王聞之喜踴無量，即敕嚴駕，平治道路、掃灑燒香以待如來。如來將千二百五十比丘來過釋翅，如來心念：「今父王必當來迎。不可使尊重屈體，當現神足升虛而行。」與人頭齊，欲使王手接如來足而已。所以爾者，佛雖德尊，不欲使父母屈體故也。時優頭槃比丘在如來右、密跡力士在如來左，如來身正至此比丘肩。王問曰：「佛左右者是何等人，乃爾高大耶？」答曰：「右者是優頭槃比丘，左者是閱叉鬼金剛力士也。」又曰：「是何等國人，乃爾殊異？」答曰：「是摩竭國人。」又問曰：「為是神足身、為是遺體耶？」答曰：「是父母遺體身，非神足也。」諸釋唸曰：「如來神德不可思議，乃令羅剎惡鬼高大之人在其左右也。」以是因緣。知是比丘身為延短也。此比丘侍佛左右，恒慾障曀如來，諸天世人以是為患。如來有二種身：一法身、二肉身。此比丘但愛金色肉身，不愛無漏法身。親近弟子法當囑累，懼遺法身闕
【現代漢語翻譯】 現代漢語譯本：對於比自己弱小的人，要像對待弟弟一樣愛護。謙虛謹慎到了極點，所以能得到美好盛大的回報。能夠作為比丘侍奉在佛陀左右，即使有高大的身形也從不自恃，總是想著這身體並非我所有，是無常的，能夠理解通達，明智聰慧，心中沒有是非之念，所以能夠忘卻形體，捨棄驕傲，以謙遜為首要。如何知道他的形體高大呢？佛陀剛證得佛果，度化了迦葉三兄弟，以及一千名比丘。遊歷摩揭陀國，度化了頻婆娑羅王，將要返回本國時，先派遣優陀夷去告訴凈飯王：『七日之後將會前來教化。』當時國王聽聞后歡喜踴躍，無法計量，立刻下令準備車駕，平整道路，灑掃焚香，以等待如來。如來帶領一千二百五十名比丘來到釋迦族居住的地方，如來心想：『現在父王必定會來迎接。不可讓他老人家屈尊俯就，應當顯現神足，升到空中行走。』（佛陀的身高）與人的頭齊平，只想讓父王的手能夠接觸到如來的腳而已。之所以這樣做，是因為佛陀雖然德行尊貴，也不想讓父母屈尊俯就。當時優頭槃比丘在如來右邊，密跡金剛力士在如來左邊，如來的身體正好到這位比丘的肩膀。國王問道：『在佛陀左右的都是什麼人，竟然如此高大？』回答說：『右邊的是優頭槃比丘，左邊的是閱叉鬼金剛力士。』又問：『他們是什麼國家的人，竟然如此特殊？』回答說：『他們是摩揭陀國人。』又問：『這是神足變化的身，還是原本的身體？』回答說：『這是父母所生的身體，不是神足變化的。』各位釋迦族人心中想：『如來的神通德行真是不可思議，竟然讓羅剎惡鬼這樣高大的人在祂左右。』因為這個緣故，知道這位比丘的身材高大。這位比丘侍奉在佛陀左右，總是想要阻礙遮蔽如來，諸天世人都以此為憂患。如來有兩種身：一是法身，二是肉身。這位比丘只喜愛金色的肉身，不喜愛無漏的法身。親近的弟子，按照佛法應當被囑託重任，（佛陀）擔心遺漏法身（的傳承）。
【English Translation】 English version: He loves those younger than himself as if they were his own brothers. His humility and respect are extreme, therefore he receives a beautiful and great reward. He is able to serve the Buddha as a Bhikkhu on his left and right, and although he has a tall and large form, he never relies on it. He constantly considers that this body is not his own and is impermanent. He understands and comprehends, is wise and intelligent, and his mind is free from right and wrong. Therefore, he is able to forget his form, abandon arrogance, and prioritize humility. How do we know that his physical form is beautiful and large? When the Buddha first attained enlightenment, he converted the three Kashyapa brothers, along with a thousand Bhikkhus. While traveling in Magadha, he converted King Bimbisara. When he was about to return to his own country, he first sent Udayin to inform King Suddhodana: 'After seven days, I will come to transform (the people).' At that time, the king heard this and rejoiced immeasurably. He immediately ordered preparations for the royal carriage, leveling the roads, sweeping and sprinkling, and burning incense to await the Tathagata. The Tathagata, accompanied by twelve hundred and fifty Bhikkhus, came to the land of the Shakyas. The Tathagata thought: 'Now my father will surely come to greet me. I must not allow him to humble himself. I should manifest my supernatural powers and rise into the air.' (The Buddha's height) was level with people's heads, only wanting the king's hand to be able to touch the Tathagata's feet. The reason for this was that although the Buddha's virtue was supreme, he did not want his parents to humble themselves. At that time, Bhikkhu Utthapan was on the right side of the Tathagata, and the Vajra Warrior was on the left side of the Tathagata. The Tathagata's body reached just to this Bhikkhu's shoulder. The king asked: 'Who are these people on the Buddha's left and right, who are so tall and large?' He replied: 'The one on the right is Bhikkhu Utthapan, and the one on the left is the Yaksha Vajra Warrior.' He further asked: 'What country are they from, that they are so extraordinary?' He replied: 'They are from the country of Magadha.' He also asked: 'Is this a body of supernatural transformation, or is it their original body?' He replied: 'This is the body inherited from their parents, not a supernatural transformation.' All the Shakyas thought: 'The Tathagata's divine virtue is inconceivable, that he has such tall and large Rakshasa demons on his left and right.' Because of this reason, it is known that this Bhikkhu's body is tall and large. This Bhikkhu, serving on the Buddha's left and right, always wanted to obstruct and conceal the Tathagata, which caused concern for all the gods and people in the world. The Tathagata has two kinds of bodies: one is the Dharma body (Dharmakaya), and the other is the physical body (Rupakaya). This Bhikkhu only loves the golden physical body and does not love the unconditioned Dharma body. Close disciples, according to the Dharma, should be entrusted with important responsibilities, (the Buddha) is afraid of omitting the Dharma body (transmission).
于將來。以是二事故，如來發之以及阿難耳。
所以稱拘摩羅迦葉能雜種論者，此比丘常為人敷演四諦，時兼有讚頌引譬況喻，一諦一偈贊引一喻，乃至四諦亦皆如是，故稱雜論第一也。拘摩羅者，童也；迦葉者，姓也。拘摩羅迦葉即是童女子。何以知其然？昔有長者名曰善施，居富無量。家有未出門女，在家向火，暖氣入身遂便有軀。父母驚怪，詰其由狀。其女實對：「不知所以爾。」父母重問，加諸杖楚，其辭不改，遂上聞王。王復詰責，辭亦不異，許之以死。女即稱怨曰：「天下乃當有無道之王抂殺無辜？我若不良，自可保試。見抂如是！」王即撿程如女所言，無他增減。王即語其父母：「我欲取之。」父母對曰：「隨意取之。用此死女為？」王即內之宮裡，隨時瞻養。日月遂滿產得一男，端正姝妙。年遂長大，出家學道。聰明博達，精進不久，得羅漢道，還度父母。時有國王名曰波紲，信邪倒見，不知今世後世作善得福為惡受殃，謂死神滅不復受生，不信有佛、不識涅槃，以鐵鍱腹畏智溢出，夸王獨步自謂無比。時童迦葉往至其門，王見迦葉被服異常，行步庠序威儀整齊，王即與論議。王問道人：「道人言：『作善有福、為惡受殃。』」王言：「今我宗家有一人，為善至純。臨欲死時，我與諸人共至其
【現代漢語翻譯】 現代漢語譯本 爲了將來。因為這兩個原因，如來才向阿難宣說。
之所以稱拘摩羅迦葉（Kumārajīva，意為童壽）為『能雜種論』，是因為這位比丘經常為人敷演四諦（catvāri-arya-satyāni，佛教基本教義，包括苦、集、滅、道），並且在講解時會穿插讚頌、引用譬喻。每講解一諦，就用一首偈頌讚美，引用一個譬喻，乃至四諦都如此，所以被稱為『雜論第一』。拘摩羅，是『童』的意思；迦葉，是姓氏。拘摩羅迦葉實際上是童女所生之子。為什麼知道是這樣呢？
過去有一位長者名叫善施（善施），家財無數。他家有個未出閣的女兒，在家烤火，暖氣進入身體就懷孕了。父母驚恐奇怪，追問她原因。女兒如實回答：『不知道為什麼會這樣。』父母再三追問，甚至用棍杖責打，她的回答也沒有改變，於是上報給國王。國王也責問她，她的回答也沒有不同，國王就判她死刑。女兒就抱怨說：『天下竟然有如此無道的國王，冤枉殺死無辜的人嗎？如果我真的做了壞事，可以進行保試，卻這樣被冤枉！』國王就按照女子所說進行檢驗，沒有其他增減。國王就對她的父母說：『我想要娶她。』父母回答說：『隨便你娶吧，要這個將死的女兒有什麼用？』國王就把她安置在宮裡，隨時照顧她。日子滿了，生下一個男孩，端正美麗。年齡漸漸長大，出家學道。聰明博學，精進不久，證得阿羅漢果（arhat，斷絕一切煩惱，達到涅槃境界的聖人），還度化了他的父母。當時有個國王名叫波紲（波斯匿王），信奉邪見，不知道今生來世行善得福、作惡受苦的道理，認為人死後神識就滅亡，不再受生，不相信有佛，不認識涅槃（nirvana，佛教最高境界，指脫離輪迴后的寂滅狀態），用鐵片包裹腹部，害怕智慧流失，誇耀自己天下無雙。當時童迦葉來到他的門前，國王看到迦葉的衣著不同尋常，行走安詳，威儀整齊，就與他辯論。國王問道人：『道人說：『行善有福報，作惡受苦難。』』國王說：『現在我的宗族裡有一個人，行善非常純粹。臨死的時候，我與眾人一起到他的
【English Translation】 English version for the future. It is for these two reasons that the Tathagata spoke of it to Ananda.
The reason why Kumārajīva (meaning 'Youthful Life') is called 'skilled in mixed discourses' is that this bhikshu (monk) often expounded the Four Noble Truths (catvāri-arya-satyāni, the fundamental teachings of Buddhism, including suffering, its origin, its cessation, and the path to its cessation) to people, and interspersed his explanations with praises, quotations, and metaphors. For each Truth, he would use a verse to praise it and a metaphor to illustrate it, and so on for all four Truths. Therefore, he was called 'first in mixed discourses'. Kumāra means 'youth'; Kāśyapa is a surname. Kumārajīva was actually the son of a virgin.
How do we know this? In the past, there was a wealthy elder named Sudatta (善施). He had an unmarried daughter who was warming herself by the fire at home. The warmth entered her body, and she became pregnant. Her parents were shocked and questioned her about the reason. The daughter truthfully replied, 'I don't know why this happened.' Her parents questioned her repeatedly, even beating her with sticks, but her answer did not change. So, they reported it to the king. The king also questioned her, but her answer was no different. The king then sentenced her to death. The daughter then complained, 'Is there such an unrighteous king in the world who would wrongly kill an innocent person? If I have really done something wrong, I can be tested, but I am being wronged like this!' The king then examined the matter as the woman had said, without any additions or subtractions. The king then said to her parents, 'I want to marry her.' The parents replied, 'Marry her as you please. What use is this dying daughter to us?' The king then placed her in the palace and took care of her at all times. When the months were full, she gave birth to a boy, who was handsome and beautiful. As he grew older, he left home to study the Way. He was intelligent and learned, and after diligent practice, he attained the state of Arhat (arhat, a saint who has cut off all afflictions and reached the state of Nirvana), and he also converted his parents. At that time, there was a king named Pasenadi (波斯匿王), who believed in heretical views and did not understand the principle that doing good in this life and the next brings blessings, while doing evil brings suffering. He believed that when a person dies, their consciousness ceases and they are no longer reborn. He did not believe in the Buddha and did not recognize Nirvana (nirvana, the highest state in Buddhism, referring to the state of extinction after liberation from reincarnation). He wrapped his abdomen with iron plates, fearing that his wisdom would leak out, and boasted that he was unparalleled in the world. At that time, Kumārajīva came to his door. The king saw that Kumārajīva's clothing was unusual, his gait was peaceful, and his demeanor was dignified. So, he debated with him. The king asked the ascetic, 'The ascetic says, 'Doing good brings blessings, and doing evil brings suffering.'' The king said, 'Now, there is a person in my clan who is very pure in doing good. When he was about to die, I and others went to his
邊，語其人言：『如君所行死應生天，若上天者來還語我。』死來於久不來告我，我是以知作善無福耳。」道人答王曰：「夫智者以譬喻自解。譬如有一人，墮百斛圊廁中。有人挽出，洗浴訖著好衣服，以香薰身坐于高床。有人語此人曰：『還入廁中去爾。』此人肯入以不？」王曰：「不肯。」道人曰：「生天者其喻如是，天上快樂五欲自恣，以甘露為食，食自消化無便利患，身體香潔、口氣苾芬。下觀世間猶豬處溷，正使欲來，聞臭即還。以是言之，何由得相告耶？」如是比譬喻數十條事，王意開解，信向三尊。以是因緣故，童迦葉能雜種論為第一也。
所以稱面王比丘著弊惡衣無所羞恥者，可名作十一頭陀耶？或曰：非也。何以謂為第一也？比丘著一種衣，終身不改。何以知其然？此比丘本是釋種子，初生之時有異神德。母始懷妊時，請梵志占相。梵志策曰：「此兒頭上有天冠相。」其母聞之歡喜，佯不樂，唸曰：「夫天冠者王者相，一國之中不可有兩王。」恐王害之，是以不樂。所以內喜者，若實是王者，自然當有護，何憂不濟也。日月遂滿，產一男兒，頭上有天冠影。復請梵志為作字，梵志曰：「頭上有王相，復不可離此相，當名為面王。」即字為面王。真凈王聞之，心懷愁憂：「此兒有王者相，后必
【現代漢語翻譯】 現代漢語譯本 有個人對另一個人說：『如果像你這樣修行死了就能昇天，那麼昇天之後回來告訴我一聲。』這個人死了很久也沒有回來告訴我，因此我知道行善是沒有福報的。」道人回答國王說：「有智慧的人會用比喻來解釋。比如有一個人，掉進了一百斛的糞坑裡。有人把他拉出來，洗乾淨身子，穿上好衣服，用香薰身，讓他坐在高高的床上。有人對這個人說：『你還願意回到糞坑裡去嗎？』這個人願意回去嗎？」國王說：「不願意。」道人說：「昇天的人就像這樣，天上快樂，享受各種慾望，以甘露為食物，食物自己消化，沒有大小便的麻煩，身體香潔，口氣芬芳。從天上往下看世間，就像豬在糞坑裡一樣，即使想回來，聞到臭味就回去了。因此，怎麼可能回來告訴你呢？」道人用幾十個這樣的比喻，國王的心意才開解，相信並歸向佛、法、僧三寶（San Bao）。因為這個因緣，童迦葉（Tong Jiaye）才能在各種論辯中成為第一。
為什麼說面王（Mian Wang）比丘穿著破爛的衣服也不感到羞恥，可以稱作是修十二頭陀（Tou Tuo）行中的第一呢？有人說：不是的。為什麼說他是第一呢？因為這位比丘只穿一種衣服，終身不改變。怎麼知道是這樣的呢？這位比丘本來是釋迦（Shijia）族的後裔，出生時就有奇異的神德。他的母親剛懷孕的時候，請梵志（Fan Zhi）來占卜。梵志占卜后說：『這個孩子頭上有天冠（Tian Guan）的相。』他的母親聽了很高興，但表面上卻不高興，心裡想：『所謂天冠，是王者的象徵，一個國家裡不能有兩個國王。』擔心國王會加害他，所以不高興。之所以內心高興，是因為如果真的是王者，自然會有護衛，不用擔心不能成功。日子一天天過去，生了一個男孩，頭上果然有天冠的影子。又請梵志為他取名字，梵志說：『頭上有王者的相，又不能離開這個相，就叫他面王吧。』於是就取名為面王。真凈王（Zhen Jing Wang）聽說了這件事，心裡感到憂愁：『這個孩子有王者的相，以後一定……』
【English Translation】 English version A person said to another: 'If, as you practice, you are reborn in heaven after death, then come back and tell me.' The person died a long time ago but has not come back to tell me, so I know that doing good deeds brings no blessings.' The Taoist replied to the king: 'Wise people use metaphors to explain. For example, there is a person who falls into a hundred-斛 (Hu) latrine. Someone pulls him out, washes him clean, puts on good clothes, perfumes his body, and has him sit on a high bed. Someone says to this person: 'Would you like to go back into the latrine?' Would this person be willing to go back?' The king said: 'No, he wouldn't.' The Taoist said: 'Those reborn in heaven are like this. There is happiness in heaven, enjoying all kinds of desires, with nectar as food. The food digests itself, without the trouble of excretion, the body is fragrant and clean, and the breath is sweet. Looking down at the world from heaven is like pigs in a latrine. Even if they wanted to come back, they would return upon smelling the stench. Therefore, how could they come back to tell you?' The Taoist used dozens of such metaphors, and the king's mind was opened, and he believed in and turned to the Three Jewels (San Bao): Buddha, Dharma, and Sangha. Because of this cause, Tong Jiaye was able to be the best in all debates.
Why is it said that Bhikshu Mian Wang (Face King), wearing tattered clothes, is not ashamed and can be called the first in practicing the twelve Dhuta (Tou Tuo) practices? Some say: No. Why is he said to be the first? Because this Bhikshu only wears one kind of clothing and never changes it throughout his life. How do we know this is so? This Bhikshu was originally a descendant of the Shakya (Shijia) clan and had extraordinary divine virtues at birth. When his mother was first pregnant, she asked a Brahmin (Fan Zhi) to divine his future. The Brahmin divined and said: 'This child has the appearance of a heavenly crown (Tian Guan) on his head.' His mother was happy to hear this, but pretended to be unhappy, thinking: 'The so-called heavenly crown is a symbol of a king, and there cannot be two kings in one country.' She was afraid that the king would harm him, so she was unhappy. The reason she was happy inside was that if he was really a king, he would naturally have protectors, so there was no need to worry about not succeeding. As the days passed, she gave birth to a boy, and indeed there was a shadow of a heavenly crown on his head. She again asked a Brahmin to name him, and the Brahmin said: 'He has the appearance of a king on his head, and this appearance cannot be separated from him, so let him be called Mian Wang (Face King).' So he was named Mian Wang. When King Zhen Jing (True Pure King) heard about this, he felt worried: 'This child has the appearance of a king, and in the future he will definitely...'
奪我位。當如之何？」正欲輒殺，罪不應死；正欲置之，懼必奪己。俯仰憂悒，不能自寧。佛來還國，時王宣令諸釋曰：「若有兄弟二人者，遣一人出家為道侍從世尊。」此兒復一己，不得使出家在五百人例，是以益懷愁悴。時面王年十歲，心自唸曰：「正使轉輪聖王亦復無常，又復不及諸釋出家。人身難得、佛世難值，曼值佛世，宜當出家。」即白其母：「我欲出家學道。」母曰：「我正有汝一人，舍我者我便當死。」面王即啟真凈曰：「我欲出家。王當聽不？」真凈歡喜曰：「大可爾。」面王曰：「自惟一己，母無所付囑，以此為恨耳。」王曰：「卿若能出家者，我便當以卿母為姊，分半國相給。」面王歡喜，即還家以狀白母，母即聽之。當出家時，被一張白㲲至世尊所欲求為道。世尊曰：「善來比丘。」即成沙門。佛制比丘有三衣，此面王比丘直更染此白㲲以為袈裟，都不用余衣。白佛：「弟子正欲終身被此一衣。愿世尊聽之。」佛即默然可之。自是已往常被此一衣。故世尊曰：「我弟子中著弊惡衣者，無過面王比丘也。」此於八大人念中，少欲知足最為第一也。
所以稱羅云持戒不毀者，或曰：羅云喜妄語，云何言持戒也？或曰：羅云不妄語，直自瞋佛耳。何以瞋佛也？以佛不作轉輪聖王故。若作聖王
【現代漢語翻譯】 現代漢語譯本： 『他奪取我的王位，我該怎麼辦？』想立刻殺了他，但罪不至死；想放了他，又怕他一定會奪回王位。國王為此憂愁不安，無法平靜。這時，佛陀回到他的國家，國王向所有釋迦族人宣告：『如果家中有兩個兄弟，派一個出家侍奉世尊。』這個孩子又是獨子，不能讓他像其他五百人一樣出家，因此更加憂愁。當時的面王（Mian Wang，人名）年僅十歲，心中暗想：『即使是轉輪聖王（Zhuanlun Shengwang，擁有統治世界的理想君主）也有無常的時候，更比不上釋迦族人出家修行。人身難得，佛世難遇，既然有幸遇到佛世，就應該出家。』於是告訴他的母親：『我想要出家學道。』母親說：『我只有你一個兒子，你離開我，我就活不下去了。』面王於是稟告真凈（Zhen Jing，人名）國王：『我想要出家，國王您會允許嗎？』真凈高興地說：『太好了。』面王說：『只是我只有一個兒子，母親無人託付，為此感到遺憾。』國王說：『如果你能出家，我就把你母親當作我的姐姐，分一半國土供養她。』面王聽了很高興，立刻回家把情況告訴母親，母親就答應了。出家的時候，他披著一張白㲲（bai die，一種粗糙的白色布料）來到世尊那裡，請求出家。世尊說：『善來比丘（Shanlai Biqiu，歡迎你，比丘）。』立刻就成了沙門（Shamen，出家修道者）。佛陀規定比丘有三衣（san yi，比丘所擁有的三件袈裟），這位面王比丘只是把這張白㲲染成袈裟，沒有用其他的衣服。他告訴佛陀：『弟子只想終身穿著這一件衣服，希望世尊允許。』佛陀默許了。從此以後，他一直穿著這件衣服。所以世尊說：『我的弟子中穿著最破舊衣服的，沒有超過面王比丘的了。』他在八大人念（ba da ren nian，佛教中的八種重要思維方式）中，少欲知足（shaoyu zhizu，減少慾望，知足常樂）是做得最好的。
之所以稱羅云（Luoyun，佛陀的兒子）持戒不毀，有人說：羅云喜歡說謊，怎麼能說他持戒呢？有人說：羅云不說謊，只是對佛陀生氣罷了。他為什麼要對佛陀生氣呢？因為佛陀沒有成為轉輪聖王。如果成為轉輪聖王
【English Translation】 English version: 『He is taking my throne. What should I do?』 I want to kill him immediately, but the crime does not warrant death; I want to leave him alone, but I fear he will surely take it back. The king was worried and uneasy, unable to calm himself. At this time, the Buddha returned to his country, and the king announced to all the Shakyas: 『If there are two brothers in a family, send one to become a monk and serve the World Honored One.』 This child is also an only child, and he cannot be allowed to become a monk like the other five hundred, so he is even more worried. At that time, Prince Mian (Mian Wang, personal name) was only ten years old, and he thought to himself: 『Even a Chakravartin King (Zhuanlun Shengwang, an ideal monarch who rules the world) is impermanent, and he is not as good as the Shakyas who become monks. It is difficult to obtain a human body, and it is difficult to encounter the Buddha's era. Since I am fortunate enough to encounter the Buddha's era, I should become a monk.』 So he told his mother: 『I want to become a monk and learn the Way.』 His mother said: 『I only have you as a son. If you leave me, I will die.』 Prince Mian then reported to King Zhen Jing (Zhen Jing, personal name): 『I want to become a monk. Will the king allow it?』 Zhen Jing said happily: 『That's great.』 Prince Mian said: 『But I am an only child, and my mother has no one to entrust to, which I regret.』 The king said: 『If you can become a monk, I will treat your mother as my sister and give her half of the country to support her.』 Prince Mian was very happy and immediately went home to tell his mother the situation, and his mother agreed. When he became a monk, he wore a white coarse cloth (bai die, a kind of rough white cloth) to the World Honored One and asked to become a monk. The World Honored One said: 『Welcome, Bhikkhu (Shanlai Biqiu, Welcome, Bhikkhu).』 He immediately became a Shramana (Shamen, a monk). The Buddha stipulated that a Bhikkhu should have three robes (san yi, the three robes owned by a Bhikkhu). This Bhikkhu Mian only dyed this white coarse cloth into a Kasaya (Kasaya, a monk's robe) and did not use other clothes. He told the Buddha: 『The disciple only wants to wear this one robe for the rest of his life. I hope the World Honored One will allow it.』 The Buddha silently approved. From then on, he always wore this one robe. Therefore, the World Honored One said: 『Among my disciples, no one wears more worn-out clothes than Bhikkhu Mian.』 Among the eight great thoughts (ba da ren nian, eight important ways of thinking in Buddhism), he is the best at having few desires and being content (shaoyu zhizu, reducing desires and being content).
The reason why Rahula (Luoyun, Buddha's son) is said to have kept the precepts without breaking them is that some say: Rahula likes to lie, how can he be said to have kept the precepts? Some say: Rahula does not lie, he is just angry with the Buddha. Why is he angry with the Buddha? Because the Buddha did not become a Chakravartin King. If he became a Chakravartin King
者，當有八萬四千大臣、八萬四千玉女，像馬車乘事事有八萬四千。舍如此之位而作沙門，東西行乞，不可羞耶。計聖王之利，嫌如來故，作妄語耳。人問羅云如來所在，如來實在祇樹精舍，而答云在晝闇園；實在晝暗園，而詐言在祇園。反覆妄語誑于來人。阿難白佛：「羅云妄語。」佛喚羅云來：「卿實妄語耶？」對曰：「實爾。」「羅云！汝何以作妄語耶？我所以舍聖王位者，以聖王位不可恃怙，皆歸無常無長存者。正使帝釋梵王皆不可保，況復聖王而可恃賴耶？羅云！我前後舍此不可稱計，而汝方恨也。」佛語羅云：「汝取水來。」羅云即盛滿缽水授如來。如來執缽水，謂羅云曰：「汝見此水不？」對曰：「已見。」佛言：「此水滿缽無所缺減者，喻持戒完具無所損落。」複寫半棄，謂羅云曰：「汝見此水不？」對曰：「見之。」佛言：「此水以失半，喻戒不具足。」複寫水使盡，示羅云曰：「見此空缽不？」答曰：「已見。」佛言：「犯戒都盡，喻如空缽。」復以缽覆地，示曰：「汝見不？」答曰：「見。」佛言：「已犯戒盡當墮地獄。喻缽口向地也。」羅云自被約敕以後，未曾復犯如毫釐，故稱第一持戒也。或曰：復更有事。身子將羅云入舍衛城乞食。時有婆羅門見羅云在後行，即興惡意打羅雲頭，血流污
【現代漢語翻譯】 現代漢語譯本 他們將擁有八萬四千位大臣、八萬四千位玉女，以及在象、馬、車乘等各方面都有八萬四千的數量。放棄如此尊貴的地位而出家為沙門（Śrāmaṇa，指修行者），四處乞討，難道不感到羞愧嗎？他們衡量聖王的利益，卻憎恨如來（Tathāgata，指佛陀），所以才說妄語。有人問羅云（Rāhula，佛陀之子）如來在哪裡，如來明明在祇樹精舍（Jetavana-vihāra），卻回答說在晝闇園；明明在晝闇園，卻謊稱在祇園（Jetavana）。反覆說謊欺騙來訪的人。阿難（Ānanda，佛陀十大弟子之一）稟告佛陀：『羅云說妄語。』佛陀叫羅云前來：『你真的說妄語了嗎？』羅云回答：『確實如此。』『羅云！你為什麼要說妄語呢？我之所以捨棄聖王的地位，是因為聖王的地位不可依靠，終將歸於無常，不會長存。即使是帝釋（Indra，佛教護法神）和梵王（Brahmā，色界天之主）都不可保，更何況是聖王可以依賴呢？羅云！我前後捨棄的這種地位不可計數，而你現在才感到惋惜。』佛陀對羅云說：『你取水來。』羅云立刻盛滿一缽水交給如來。如來拿著缽水，對羅云說：『你看到這水了嗎？』回答說：『看到了。』佛陀說：『這滿缽的水沒有絲毫缺減，比喻持戒完具，沒有絲毫損落。』又倒掉一半，對羅云說：『你看到這水了嗎？』回答說：『看到了。』佛陀說：『這水已經失去一半，比喻戒律不具足。』又把水全部倒掉，給羅云看：『看到這空缽了嗎？』回答說：『看到了。』佛陀說：『犯戒都盡，就像這空缽一樣。』又把缽倒扣在地上，給他看：『你看到了嗎？』回答說：『看到了。』佛陀說：『已經犯戒的人，最終會墮入地獄，就像這缽口朝向地面一樣。』羅云自從被佛陀告誡以後，未曾再犯哪怕像毫毛一樣細小的過錯，所以被稱為第一持戒。』或者說：還有其他的事情。舍利弗（Śāriputra，佛陀十大弟子之一）帶著羅云進入舍衛城（Śrāvastī）乞食。當時有個婆羅門（Brahmin）看到羅云在後面行走，就心生惡意，打了羅云的頭，血流滿地。
【English Translation】 English version They would have eighty-four thousand ministers, eighty-four thousand jade maidens, and eighty-four thousand of everything related to elephants, horses, carriages, and so on. To abandon such a position and become a Śrāmaṇa (ascetic), begging for alms everywhere, isn't that shameful? They measure the benefits of a Holy King but resent the Tathāgata (Buddha), so they speak falsely. Someone asked Rāhula (Buddha's son) where the Tathāgata was, and although the Tathāgata was actually in the Jetavana-vihāra (Jetavana Monastery), he replied that he was in the Day-Dark Garden; although he was actually in the Day-Dark Garden, he falsely said he was in Jetavana. He repeatedly lied, deceiving those who came to visit. Ānanda (one of the ten principal disciples of the Buddha) reported to the Buddha: 'Rāhula is lying.' The Buddha called Rāhula to come: 'Are you really lying?' He replied: 'Indeed, I am.' 'Rāhula! Why do you lie? The reason I abandoned the position of Holy King is that the position of Holy King is unreliable, and all will return to impermanence, nothing lasts forever. Even Indra (King of the Gods) and Brahmā (Creator God) are not guaranteed, let alone a Holy King who can be relied upon? Rāhula! I have abandoned such positions countless times before, and you are only now regretting it.' The Buddha said to Rāhula: 'Bring me water.' Rāhula immediately filled a bowl with water and gave it to the Tathāgata. The Tathāgata held the bowl of water and said to Rāhula: 'Do you see this water?' He replied: 'I see it.' The Buddha said: 'This bowl of water is full without any deficiency, which is a metaphor for perfectly upholding the precepts without any loss.' Then he poured out half of it and said to Rāhula: 'Do you see this water?' He replied: 'I see it.' The Buddha said: 'This water has lost half, which is a metaphor for incomplete precepts.' Then he poured out all the water and showed Rāhula: 'Do you see this empty bowl?' He replied: 'I see it.' The Buddha said: 'Breaking all the precepts is like this empty bowl.' Then he turned the bowl upside down on the ground and showed him: 'Do you see it?' He replied: 'I see it.' The Buddha said: 'Those who have broken all the precepts will eventually fall into hell, just like this bowl facing the ground.' Since Rāhula was admonished by the Buddha, he never again committed even the slightest offense, so he is called the foremost in upholding the precepts.' Or it is said: There is another matter. Śāriputra (one of the ten principal disciples of the Buddha) took Rāhula into Śrāvastī (a major city in ancient India) to beg for alms. At that time, a Brahmin (a member of the highest Hindu caste) saw Rāhula walking behind and, with malicious intent, struck Rāhula's head, causing blood to flow all over the ground.
面。羅云即生惡念：「要當方便報此怨家耳。但言婆羅門者，皆當破滅終不置也。」身子已知羅云心中所念，為其拭血，謂羅云曰：「當憶汝父昔為須念王時，人來索眼，即挑眼與，亦不悔恨。在園中坐禪時，王截手足，亦不悔惋。若為象時，以牙與人，亦不厭惓。汝今云何起此惡念？」羅云聞師所說，即自克責：「我今云何噁心向彼？」即忍如地，不起害心如毛髮許。時打羅云首者，墮無擇地獄中。以是因緣，知羅云持戒第一也。
所以稱般咃比丘能隱形不現者，般咃者，道也。有雙生兒棄之於路，有人收取養長令大。各出家為道，無人與作字，即字為道生，胡言般咃也。時摩竭國數天雷暴雨，五穀不登。王名頻頭𠻬羅，是阿阇世王祖，募四遠曰：「有能卻暴雨者，大與財寶。」時有婆羅門名曰梵志，善知咒術，來應募曰：「我能卻雨。」王即聽，使現術止雨。時陰陽和調五穀大熟，梵志白王索止雨功報。王雖口許，竟不報惠。諸臣人民見王不與，各復許之。梵志家儉，每從索之，其于不與遍索不得。梵志大恚，誓作毒龍，滅人苗稼：「若有種五穀者，苗稼成好，大震雹殺，使根莖不立，何況有葉耶。」誓已命終，即生龍中，號名無葉。時摩竭國人民種作苗稼適生，龍即雹殺。如是經數年，人民飢困死亡者眾
【現代漢語翻譯】 現代漢語譯本：羅睺羅（Rahula），當時生起了惡念：『我應當想辦法報復這個仇人。只要說是婆羅門（Brahmana）的人，都要徹底消滅，一個也不留下。』舍利弗（Sariputra）已經知道羅睺羅心中所想，為他擦拭血跡，對羅睺羅說：『應當記得你父親過去做須念王（Sumanas）時，有人來索要眼睛，就挖出眼睛給他，也不後悔。在園中坐禪時，國王砍斷他的手腳，也不悲傷惋惜。做象的時候，把象牙給人，也不厭倦。你現在為什麼生起這樣的惡念？』羅睺羅聽了老師所說，就自我責備：『我現在為什麼對他們生起噁心？』於是像大地一樣忍耐，不起一絲一毫的害人之心。當時打羅睺羅頭的人，墮入了無擇地獄（Avici hell）中。因為這個因緣，知道羅睺羅持戒第一。
之所以稱般咃（Pantha）比丘能隱形不現，般咃，是『道』的意思。有一對雙生兒被遺棄在路邊，有人收養長大。他們各自出家修道，沒有人給他們取名字，就叫他們『道生』，胡語就是般咃。當時摩揭陀國（Magadha）連年雷雨不斷，五穀歉收。國王名叫頻毗娑羅（Bimbisara），是阿阇世王（Ajatasatru）的祖父，招募四方說：『有能停止暴雨的人，重重賞賜。』當時有個婆羅門名叫梵志（Brahmin），精通咒術，前來應募說：『我能停止下雨。』國王就聽從了他，讓他施法止雨。當時陰陽調和，五穀豐收，梵志向國王請求停止下雨的報酬。國王雖然口頭答應，最終卻沒有兌現。各位大臣百姓見國王不給，各自又答應給他。梵志家境貧寒，多次向他們索要，但到處索要都得不到。梵志非常惱怒，發誓變成毒龍，毀滅人們的莊稼：『如果有人種植五穀，莊稼長得好，就用大冰雹殺死，使根莖都無法立住，更何況有葉子呢。』發誓完畢就死了，隨即轉生為龍，號名無葉（Anapatra）。當時摩揭陀國人民種植的莊稼剛長出來，龍就用冰雹殺死。這樣經過了好幾年，人民飢困，死亡的人很多。
【English Translation】 English version: Then Rahula generated an evil thought: 'I should find a way to avenge this enemy. Anyone who is said to be a Brahmana (Brahmin), I will completely destroy, leaving none behind.' Sariputra, knowing what Rahula was thinking, wiped the blood for him and said to Rahula: 'You should remember when your father was King Sumanas, someone came to ask for his eyes, and he gouged them out and gave them away without regret. When he was meditating in the garden, the king cut off his hands and feet, and he was not sad or regretful. When he was an elephant, he gave his tusks to people without tiring. Why are you now generating such evil thoughts?' Rahula, hearing what his teacher said, rebuked himself: 'Why am I now harboring evil thoughts towards them?' So he endured like the earth, not generating even a hair's breadth of harmful intent. The one who struck Rahula's head at that time fell into the Avici hell. Because of this cause, it is known that Rahula is foremost in upholding the precepts.
The reason why the Bhikkhu Pantha is said to be able to become invisible is that Pantha means 'the Way'. There was a pair of twins abandoned on the road, and someone took them in and raised them to adulthood. They each left home to cultivate the Way, and no one gave them names, so they were named 'Dao Sheng', which in the barbarian language is Pantha. At that time, the country of Magadha suffered from continuous thunder, lightning, and torrential rain, and the five grains did not ripen. The king, named Bimbisara, was the grandfather of King Ajatasatru, and he recruited from all directions, saying: 'Anyone who can stop the torrential rain will be greatly rewarded.' At that time, there was a Brahmana named Brahmin who was skilled in incantations, and he came to respond, saying: 'I can stop the rain.' The king listened to him and had him perform the magic to stop the rain. At that time, the yin and yang were harmonious, and the five grains were abundant. The Brahmin asked the king for the reward for stopping the rain. Although the king verbally agreed, he ultimately did not fulfill it. The ministers and people, seeing that the king did not give it, each promised to give it to him. The Brahmin's family was poor, and he repeatedly asked them for it, but he could not get it anywhere. The Brahmin was very angry and vowed to become a poisonous dragon to destroy the people's crops: 'If anyone plants the five grains and the crops grow well, I will kill them with large hailstones, so that the roots cannot stand, let alone have leaves.' After vowing, he died and was immediately reborn as a dragon, named Anapatra. At that time, the crops planted by the people of Magadha had just sprouted, and the dragon killed them with hailstones. After several years like this, the people were hungry and many died.
。佛愍傷之，欲化此龍，即將密跡、阿難、般咃至俱持國，詣龍所止。時龍見佛來噁心生，曰：「今當放雹殺此沙門。」即雨山石，佛右回視密跡，密跡知佛意，即以金剛杵擬之墮大石山，塞其龍淵。龍大瞋怒，眼中火出。佛右回視般咃比丘，般咃比丘即知佛意欲使降龍。般咃即以神足隱形，以水滅龍眼火。龍復于耳鼻口出火，亦以水滅此。比丘復以神力，于龍眼耳鼻口中反覆出入而龍不見，隱形在內現手于外。龍睹此變，即便心伏。佛復與三人等於前往反經行，石上有四人跡，而三人現。龍即問佛：「一人所在？」答曰：「是汝師跡。」又曰：「師名為誰？今何不現？」答曰：「名曰般咃。」佛欲使遠現，即知佛意，百步現形。龍遙見之，歡喜為禮，佛即授之八關齋法。自是以往風雨和調，五穀豐熟人民安寧。以是因緣，知般咃隱形第一也。
所以稱祝利般咃能化形體作若干變者，祝利者，極闇也。此比丘精神疏鈍，佛教使誦掃帚，得帚忘掃、得掃忘帚。六年之中專心誦此，意遂解悟，而自惟曰：「帚者彗、帚者除。彗者即喻八正道，糞者三毒垢也。以八正彗掃三毒垢，所謂掃帚義者正謂此耶。」深思此理，心即開解，得阿羅漢道。所謂化形體者，以四諦妙慧化五陰形也。正有此化，更復有餘。曰有婆羅門名
【現代漢語翻譯】 現代漢語譯本：佛陀憐憫並想要度化這條龍，於是帶著密跡金剛（Vajrapani，護法神）、阿難（Ananda，佛陀的十大弟子之一）和般咃（Pantha，佛陀的弟子）來到俱持國，去往龍所居住的地方。當時，龍見到佛陀前來，心生惡念，說：『現在我要降下冰雹殺死這個沙門（Shramana，修行者）。』隨即降下山石。佛陀向右邊看著密跡金剛，密跡金剛明白佛陀的意思，立即用金剛杵抵擋，墜落的大石山被擋住，堵塞了龍的深淵。龍非常憤怒，眼中冒出火焰。佛陀向右邊看著般咃比丘，般咃比丘立刻明白佛陀的意思是想讓他降伏龍。般咃立刻用神通隱去身形，用水撲滅了龍眼中的火焰。龍又從耳朵、鼻子、口中噴出火焰，也被般咃用水撲滅。比丘又用神通，在龍的眼睛、耳朵、鼻子、口中反覆出入，而龍卻看不見他，隱身在龍的體內，卻在外面顯出手。龍看到這種變化，立刻心悅誠服。佛陀又與這三個人一起在前面來回經行，石頭上有四個人的腳印，但只有三個人顯現。龍就問佛陀：『一個人的腳印在哪裡？』佛陀回答說：『那是你老師的腳印。』龍又問：『老師的名字叫什麼？現在為什麼不顯現？』佛陀回答說：『名字叫般咃。』佛陀想要讓他從遠處顯現，般咃立刻知道佛陀的意思，在百步之外顯現出身形。龍遠遠地看見他，歡喜地向他行禮，佛陀就傳授給他八關齋戒。從此以後，風調雨順，五穀豐登，人民安寧。因為這個因緣，才知道般咃隱形是第一的。
之所以稱祝利般咃（Chulapanthaka，愚路尊者）能夠變化形體，作出若干變化，是因為『祝利』的意思是『極闇』。這位比丘精神遲鈍，佛陀教他背誦『掃帚』，他卻背了『帚』忘了『掃』，背了『掃』忘了『帚』。六年之中專心誦唸這個，心意終於理解領悟，於是自己思惟說：『帚』的意思是『彗』，『帚』的意思是『除』。『彗』就是比喻八正道，『糞』就是三毒的污垢。用八正道的智慧掃除三毒的污垢，所謂的『掃帚』的意義，正是指這個嗎？』深入思考這個道理，心就開悟，證得阿羅漢道。所謂變化形體，是用四諦的妙慧來轉化五陰的形體。確實有這種變化，難道還有其他的嗎？』又說有婆羅門（Brahmin，印度教祭司）名叫……
【English Translation】 English version: The Buddha, feeling compassion and wanting to convert this dragon, took Vajrapani (a Dharma protector), Ananda (one of the Buddha's ten principal disciples), and Pantha (a disciple of the Buddha) to the country of Kucchi, to the place where the dragon lived. At that time, the dragon, seeing the Buddha coming, had evil thoughts and said, 'Now I will release hail to kill this Shramana (ascetic).' Immediately, it rained down mountain stones. The Buddha looked to his right at Vajrapani, and Vajrapani, knowing the Buddha's intention, immediately used his vajra (thunderbolt) to resist, and the falling great stone mountain was blocked, blocking the dragon's abyss. The dragon was very angry, and fire came out of its eyes. The Buddha looked to his right at the Bhikshu (monk) Pantha, and Bhikshu Pantha immediately understood the Buddha's intention to have him subdue the dragon. Pantha immediately used his supernatural powers to conceal his form and used water to extinguish the fire in the dragon's eyes. The dragon then emitted fire from its ears, nose, and mouth, which was also extinguished by Pantha with water. The Bhikshu then used his supernatural powers to repeatedly enter and exit the dragon's eyes, ears, nose, and mouth, but the dragon could not see him, concealing himself inside the dragon's body, but showing his hand outside. The dragon, seeing this change, immediately submitted wholeheartedly. The Buddha then walked back and forth with these three people, and there were four people's footprints on the stone, but only three people appeared. The dragon then asked the Buddha, 'Where is the footprint of the one person?' The Buddha replied, 'That is the footprint of your teacher.' The dragon then asked, 'What is the teacher's name? Why does he not appear now?' The Buddha replied, 'His name is Pantha.' The Buddha wanted him to appear from afar, and Pantha immediately knew the Buddha's intention and appeared from a hundred paces away. The dragon saw him from afar, joyfully saluted him, and the Buddha then taught him the Eight Precepts. From then on, the wind and rain were harmonious, the five grains were abundant, and the people were peaceful. Because of this cause and condition, it is known that Pantha is the foremost in invisibility.
The reason why Chulapanthaka (a disciple of the Buddha) is said to be able to transform his body and make various changes is because 'Chula' means 'extreme darkness'. This Bhikshu was mentally dull, and the Buddha taught him to recite 'broom', but he recited 'broom' and forgot 'sweeping', and recited 'sweeping' and forgot 'broom'. For six years, he concentrated on reciting this, and his mind finally understood and realized, so he thought to himself, 'The meaning of 'broom' is 'comet', and the meaning of 'broom' is 'removal'. 'Comet' is a metaphor for the Eightfold Path, and 'dung' is the defilement of the three poisons. Using the wisdom of the Eightfold Path to sweep away the defilement of the three poisons, is the meaning of 'broom' precisely referring to this?' Deeply contemplating this principle, his mind was enlightened, and he attained the state of Arhat (one who is worthy). The so-called transformation of the body is to transform the form of the five skandhas (aggregates) with the wonderful wisdom of the Four Noble Truths. There is indeed this kind of transformation, is there anything else?' It is also said that there was a Brahmin (a member of the highest Hindu caste) named...
曰梵天，亦名世典。所以名世典者，博覽群籍，圖書秘讖天文地理無不關練，故名世典也。自以德高，命敵而行：「誰能與我論者？」聞釋種比丘中最下者有祝利般咃，憂婆塞中最下者有瞿蜜多羅。「吾當與此二人共論。」即來與般咃共論。謂般咃曰：「能與我共論耶？」般咃曰：「我尚能與汝祖父梵天共論，何況汝盲無目人乎？」梵志尋言即詰曰：「盲與無目有何等異耶？」般咃默然不對，心念曰：「無以相酬，當以神足相答耳。」即以神足飛騰虛空去地四丈九尺，結跏趺坐。梵志仰瞻見其神變，敬情內發冀其清酬。時舍利弗在祇桓經行，以天耳聞梵志與般咃論，知其辭匱現變相答。「我若不往，比丘受屈、梵志不度。」即以神足作般咃形，使般咃本形不現。化形問梵志曰：「汝為是天、是人乎？」答曰：「是人。」又問：「人為是男子不？」曰：「是男子。」又問：「男子與人有何等異？」答曰：「不異。」又問：「人者統名；男子者據形言之。何得不異耶？向言盲者，謂不見今世後世善惡之報；無目者，謂無智慧之眼以斷結使也。」梵志心解，即得法眼凈。以是因緣知祝利般咃變形第一也。
所以稱釋王比丘豪族富貴天姓柔和者，凡姓有四：剎帝利、婆羅門、長者、居士也。所以言貴者，以作沙門同一釋
【現代漢語翻譯】 現代漢語譯本：梵天，又名世典（Sidian）。之所以稱他為世典，是因為他博覽群書，精通各種書籍、秘讖、天文地理，因此得名世典。他自認為德行高尚，便挑戰四方：『誰能與我辯論？』他聽說釋迦族比丘中最差的是祝利般咃（Zhulibanba），優婆塞中最差的是瞿蜜多羅（Qumituoluo）。『我應當與這二人辯論。』於是他前來與般咃辯論。他對般咃說：『你能與我辯論嗎？』般咃說：『我尚且能與你的祖父梵天辯論，何況你這個盲人？』梵志（Banzhi）立刻反駁說：『盲和無目有什麼區別？』般咃沉默不語，心想：『無法用言語回答，就用神足通來回答吧。』於是他用神足通飛昇到離地四丈九尺的空中，結跏趺坐。梵志仰頭看見他的神變，敬佩之情油然而生，希望他能清晰地回答。當時，舍利弗（Shelifu）在祇桓（Qihuan）精舍經行，用天耳通聽到梵志與般咃的辯論，知道般咃理屈詞窮，只能用神變來回答。『我若不去，比丘會受委屈，梵志也無法得度。』於是他用神足通變成般咃的模樣，使般咃的本相隱沒。化身問梵志說：『你是天人，還是凡人？』梵志回答說：『是凡人。』又問：『凡人是男子嗎？』梵志說：『是男子。』又問：『男子和凡人有什麼區別？』梵志回答說：『沒有區別。』化身說：『凡人是總稱；男子是就形體而言。怎麼能說沒有區別呢？剛才說盲，是指看不見今生來世的善惡報應；無目，是指沒有智慧之眼來斷除煩惱。』梵志心領神會，立刻獲得了清凈的法眼。因此，人們知道祝利般咃是變形第一。 之所以稱釋迦族的國王、比丘是豪族富貴、天姓柔和，是因為姓氏有四種：剎帝利（Chadili）、婆羅門（Poluomen）、長者、居士。之所以說他們尊貴，是因為出家為沙門都歸於釋迦族。
【English Translation】 English version: Brahma, also known as Sidian (世典). He is called Sidian because he has extensively read various books, secret prophecies, astronomy, and geography, hence the name Sidian. Considering himself virtuous, he challenged everyone: 'Who can debate with me?' He heard that the worst among the Shakya (釋迦) monks was Zhulibanba (祝利般咃), and the worst among the Upasakas was Qumituoluo (瞿蜜多羅). 'I should debate with these two.' So he came to debate with Banba. He said to Banba: 'Can you debate with me?' Banba said: 'I can even debate with your grandfather Brahma, let alone you, a blind man?' The Brahmin (梵志) immediately retorted: 'What is the difference between blind and without eyes?' Banba remained silent, thinking: 'I cannot answer with words, so I will answer with supernatural powers.' Then he used his supernatural powers to fly into the air forty-nine feet above the ground, sitting in the lotus position. The Brahmin looked up and saw his divine transformation, and respect arose within him, hoping for a clear answer. At that time, Shariputra (舍利弗) was walking in the Jetavana (祇桓) monastery, and with his divine ear, he heard the Brahmin's debate with Banba, knowing that Banba was at a loss for words and could only answer with transformation. 'If I don't go, the monk will be wronged, and the Brahmin will not be saved.' So he used his supernatural powers to transform into Banba's appearance, making Banba's original form disappear. The transformed body asked the Brahmin: 'Are you a deva or a human?' The Brahmin replied: 'A human.' He asked again: 'Is a human a man?' The Brahmin said: 'A man.' He asked again: 'What is the difference between a man and a human?' The Brahmin replied: 'No difference.' The transformed body said: 'Human is a general term; man refers to the form. How can you say there is no difference? Just now, blind refers to not seeing the karmic retribution of good and evil in this life and the next; without eyes refers to not having the eye of wisdom to cut off afflictions.' The Brahmin understood and immediately obtained the pure Dharma eye. Therefore, people know that Zhulibanba is the foremost in transformation. The reason why the Shakya king and monks are called noble, wealthy, and of gentle heavenly lineage is that there are four castes: Kshatriya (剎帝利), Brahmin (婆羅門), elders, and householders. The reason they are said to be noble is that becoming a Shramana (沙門) makes them all belong to the Shakya lineage.
姓，是以稱貴耳。喻如四恒水，牛口、師子口、馬口、象口，各有五百支，合入大海共為一水，無若干味。故海得稱大，致貴于百川也。釋姓亦如是，故稱為豪貴第一也。
真凈王有三弟，最小弟名誤凈，有小兒年四歲。時真凈王在正殿上坐，會諸群臣。王自惟曰：「我兒不出家者，我應當作聖王。我兒。既生，應當為聖王，然復出家去，我何用是天冠為？」即脫天冠著地，有應作者便作。諸臣愁悒各無歡心。時釋王小兒在前遊行，見地天冠，即舉著頭上坐地，以左手拄肩，右手摩捋髭鬚。王與諸臣驚怪所以。王曰：「此小兒天使其然，或能作聖王。我兒聖王相盡在此兒許，故使其然耳。」眾臣僉然曰：「或能如王所言。」王唸曰：「悉達既出家。」又見小兒之相，即自廢王位。乃經八年，聞悉達以成佛，度三迦葉師徒得千比丘，並優波提舍、拘律陀師徒二百五十人，合千二百五十比丘，從摩竭國欲還至釋翅舍，先遣優陀夷白還訊息。真凈聞之歡喜踴躍，即還著天冠，平治道路、掃灑燒香以待如來。如來既至，王見諸比丘，雖復心精無表容貌。「當選諸釋五百人姿容可者出為沙門侍從世尊。」釋王比丘最在其先。時佛在精舍大眾之中，告諸比丘，普論種姓所以豪貴意。時真凈王來至眾中，向釋王比丘禮。諸眾皆
【現代漢語翻譯】 現代漢語譯本：姓氏，是用來稱呼尊貴之人的。比喻如同四大恒河之水，從牛口、獅子口、馬口、象口流出，各有五百條支流，匯入大海成為同一水體，沒有不同的味道。因此，大海才被稱為大，尊貴于百川。釋迦族的姓氏也是如此，所以被稱為豪門貴族第一。
真凈王有三個弟弟，最小的弟弟名叫誤凈，他有一個四歲的兒子。當時真凈王坐在正殿上，召集了各位大臣。真凈王心想：『如果我的兒子不出家，我就應當成為聖王。我的兒子既然已經出生，本應當成為聖王，然而又要出家離去，我還要這天冠做什麼呢？』於是摘下天冠放在地上，如果有應當繼承王位的人就讓他來繼承。各位大臣憂愁沮喪，沒有歡喜的心情。當時釋迦族的小孩在前面玩耍，看見地上的天冠，就拿起來戴在頭上，坐在地上，用左手支撐著肩膀，右手撫摸著鬍鬚。真凈王和各位大臣對此感到驚奇。真凈王說：『這個小孩是天神讓他這樣做的，或許他能成為聖王。我兒子的聖王之相都體現在這個孩子身上，所以才讓他這樣做的。』眾大臣都贊同地說：『或許真像大王所說的那樣。』真凈王心想：『悉達多（Siddhartha）已經出家了。』又看到這個小孩的相貌，就自己廢除了王位。過了八年，聽說悉達多已經成佛，度化了三迦葉（Kasyapa）師徒一千名比丘，以及優波提舍（Upatissa）、拘律陀（Kolita）師徒二百五十人，總共一千二百五十名比丘，從摩竭國（Magadha）準備返回釋迦國（Sakya），先派遣優陀夷（Udayi）回來報告訊息。真凈王聽聞后歡喜踴躍，立刻戴上天冠，平整道路、灑掃焚香，以等待如來。如來到達后，真凈王看見各位比丘，雖然內心精進，但外表容貌並不出衆。『應當挑選五百名容貌出衆的釋迦族人出家為沙門，侍奉世尊。』釋迦族的王子比丘走在最前面。當時佛陀在精舍的大眾之中，告訴各位比丘，普遍談論種姓之所以尊貴的原因。這時真凈王來到大眾之中，向釋迦族的王子比丘行禮，各位大眾都感到疑惑。
【English Translation】 English version: Lineage is used to address the noble. It is like the four great rivers, flowing from the mouths of oxen, lions, horses, and elephants, each with five hundred branches, merging into the ocean as one water, without different tastes. Therefore, the ocean is called great, surpassing all rivers in nobility. The lineage of the Sakyas is also like this, so it is called the first of the noble and wealthy.
King True Purity (真凈王, Zhenjing Wang) had three younger brothers, the youngest named Mistaken Purity (誤凈, Wujing), who had a four-year-old son. At that time, King True Purity was sitting in the main hall, meeting with his ministers. The king thought to himself, 'If my son does not renounce the world, I should become a holy king. Since my son is born, he should become a holy king, but if he renounces the world, what use do I have for this heavenly crown?' He then took off his heavenly crown and placed it on the ground, for whoever should inherit it to take. The ministers were worried and depressed, without any joy. At that time, the Sakya child was playing in front, saw the heavenly crown on the ground, picked it up, put it on his head, sat on the ground, supported his shoulder with his left hand, and stroked his beard with his right hand. The king and his ministers were surprised by this. The king said, 'This child is caused to do this by the gods, perhaps he can become a holy king. The signs of my son as a holy king are all embodied in this child, so he is caused to do this.' The ministers all agreed, saying, 'Perhaps it is as the king says.' The king thought, 'Siddhartha (悉達, Siddhartha) has already renounced the world.' Seeing the child's appearance, he abdicated the throne himself. After eight years, he heard that Siddhartha had become a Buddha, and had converted the three Kasyapas (迦葉, Kasyapa) and their one thousand disciples, as well as Upatissa (優波提舍, Upatissa) and Kolita (拘律陀, Kolita) and their two hundred and fifty disciples, totaling one thousand two hundred and fifty monks, and was preparing to return from Magadha (摩竭國, Magadha) to Sakya (釋翅舍, Sakya), first sending Udayi (優陀夷, Udayi) back to report the news. King True Purity heard this and rejoiced, immediately put on his heavenly crown, leveled the roads, swept and sprinkled incense, to await the Tathagata. When the Tathagata arrived, King True Purity saw the monks, although their minds were diligent, their appearances were not outstanding. 'We should select five hundred Sakyas with handsome appearances to become sramanas to serve the World Honored One.' The Sakya prince monk was at the forefront. At that time, the Buddha was in the assembly in the monastery, telling the monks, generally discussing the reason why lineage is noble. At this time, King True Purity came into the assembly and bowed to the Sakya prince monk, and all the assembly were puzzled.
怪所以。佛知此意，欲解眾疑，故問王曰：「何以禮此比丘？」答曰：「所以禮者，以此比丘有二事勝我。夫天有三：一日舉天、二日生天、三日清凈天。我正有舉天，此比丘有生天、有清凈天。所以言生天，以年四歲時，舉吾天冠著己頭上。自然生意，無有與者，故曰生天。清凈天者，今已漏盡結解，無復塵垢，故曰清凈天也。以是二事勝我，故為作禮耳。」以是因緣，知釋王比丘豪族第一也。
分別功德論卷第五
按此論，丹藏為三卷，《開元錄》云四卷，而注云或三卷或五卷者，但分卷有異耳，文無增減焉。錄有注敘云：「右此一論，釋《增一阿含經》義。從初〈序品〉至〈弟子品〉過半，釋王比丘即止。」《法上錄》云：「竺法護譯者，不然。此中牒經、解釋文句，並同本經。似與《增一阿含》同一人譯。」而余錄並云失譯，且依此定。《僧祐錄》云：「迦葉、阿難撰者，此亦不然。如論第一卷中引外國師及薩婆多說，故知非是二尊所撰。」
【現代漢語翻譯】 現代漢語譯本：佛陀知道他的想法，想要解除大眾的疑惑，所以問國王說：『你為何禮敬這位比丘？』國王回答說：『我之所以禮敬他，是因為這位比丘有兩件事勝過我。天有三種：一是舉天（指世俗的國王），二是生天（指自然而生的尊貴），三是清凈天（指斷盡煩惱的聖者）。我只有舉天，而這位比丘有生天，也有清凈天。所謂生天，是因為他四歲時，拿起我的天冠戴在自己頭上。這是自然而生的尊貴，沒有人給予他，所以說是生天。清凈天，是因為他現在已經漏盡煩惱，解脫束縛，沒有塵垢，所以說是清凈天。因為這兩件事勝過我，所以我才向他作禮。』因為這個因緣，知道釋迦族的國王比丘是豪族第一。
《分別功德論》卷第五
按此論，丹藏為三卷，《開元錄》記載為四卷，而註釋說有三卷或五卷，只是分卷不同而已，內容沒有增減。《開元錄》的註釋序說：『這部論，解釋《增一阿含經》的義理。從最初的〈序品〉到〈弟子品〉過半，解釋釋王比丘就停止了。』《法上錄》說：『是竺法護翻譯的，不是這樣。這部論引用經典、解釋文句，都與本經相同。似乎與《增一阿含經》是同一個人翻譯的。』而其他的目錄都說是失譯，暫且依此確定。《僧祐錄》說：『是迦葉、阿難撰寫的，這也不對。如論第一卷中引用外國師及薩婆多（Sarvastivada）的說法，所以知道不是這兩位尊者所撰寫。』
【English Translation】 English version: Knowing his thought, the Buddha, wishing to resolve the doubts of the assembly, asked the king, 'Why do you pay homage to this Bhikkhu (monk)?' The king replied, 'The reason I pay homage is that this Bhikkhu (monk) surpasses me in two things. There are three kinds of heavens: first, the 'raised heaven' (earthly king), second, the 'born heaven' (naturally arising nobility), and third, the 'pure heaven' (saints who have exhausted afflictions). I only have the 'raised heaven,' while this Bhikkhu (monk) has the 'born heaven' and also the 'pure heaven.' The so-called 'born heaven' is because when he was four years old, he picked up my heavenly crown and put it on his head. This is a naturally arising nobility, no one gave it to him, so it is called 'born heaven.' The 'pure heaven' is because he has now exhausted his outflows, untied his bonds, and is without defilement, so it is called 'pure heaven.' Because these two things surpass me, I pay homage to him.' Because of this cause and condition, it is known that the Shakya (Sakya) king Bhikkhu (monk) is the foremost of noble families.
《Distinguishing Merits》, Volume 5
According to this treatise, the Dan version is in three volumes, the 《Kaiyuan Record》 says it is in four volumes, and the commentary says it is either three or five volumes, but the division of volumes is different, and the content is not increased or decreased. The preface to the commentary in the 《Kaiyuan Record》 says: 'This treatise explains the meaning of the 《Ekottara Agama Sutra》. From the initial 《Preface Chapter》 to halfway through the 《Disciples Chapter》, the explanation of the Shakya (Sakya) king Bhikkhu (monk) stops.' The 《Fa Shang Record》 says: 'It was translated by Zhu Fahu (Dharmaraksa), but this is not the case. This treatise quotes scriptures and explains sentences, which are the same as the original scripture. It seems that it was translated by the same person as the 《Ekottara Agama Sutra》.' And other records say that it was a lost translation, so we will tentatively determine it as such. The 《Sengyou Record》 says: 'It was written by Kashyapa (Kasyapa) and Ananda, but this is also not correct. As the first volume of the treatise quotes foreign teachers and the Sarvastivada (Sarvastivada) school, it is known that it was not written by these two venerable ones.'