雜阿含經 白話全本 · 冊5Saṃyukta Āgama · Complete Vernacular · Vol. 5
卷第二十九Fascicle 29
全文五層 →Full five layers →宋求那跋陀羅譯《雜阿含經》卷第二十九，屬道品，為道品之第五卷，承道品前四卷而下；前四卷說念處、根力覺支、覺支與聖道八支，本卷三十二經說沙門法與沙門果、安那般那念與三學。本卷收經三十二部，自經七百九十七至經八百二十九，其中經八百一十一、八百一十二以一句總標。卷首四經承前卷說沙門法與沙門果、沙門與沙門義，經八百以一句總標婆羅門與梵行之法、者、義、果；其後十四經（題號十五，經八百一十一、八百一十二合為一節）說安那般那念：或說五法對修安那般那念多所饒益；或說修習安那般那念、多修習，得身心止息，有覺有觀，寂滅、純一，明分想修習滿足，並逐句廣說入息、出息之諸事；或說斷諸覺想；或阿梨瑟吒比丘自陳所修，世尊說更有勝妙過其上者；或尊者罽賓那身心不動，住勝妙住；或世尊二月坐禪，說安那般那念即是聖住、天住、梵住、學住、無學住、如來住；或釋氏摩訶男問學住與如來住，迦磨比丘答之；或諸比丘修不淨觀，極厭患身而自殺，世尊說微細住即是安那般那念住；或尊者阿難問一法能令四法、七法、二法滿足；或世尊說精勤修四念處，以乘車輿從四方而來踐蹈土堆壠為譬；或說身不疲倦、眼亦不患；或夏安居中上座攝受年少比丘與人間比丘，世尊歡喜其所行正事。其後十四經說學：或說增上戒學、增上意學、增上慧學三學；或說增上慧方便隨順成就；或說過二百五十戒，三學能攝諸戒；或依重於戒、定、慧與否分說三學及其所得之果；或說二學；或說學戒福利、智慧為上、解脫堅固、念為增上；或以田夫三種作田、伏鷄生卵為譬；或以驢隨群牛為譬；終以尊者跋耆子問。說者：多為世尊告諸比丘；經八百零五阿梨瑟吒比丘答佛之問；經八百零六諸比丘白佛；經八百零七世尊述三天子之語；經八百零八釋氏摩訶男問、迦磨比丘答，全經無佛語，以摩訶男聞迦磨比丘所說、從座起去作結；經八百零九、八百一十佛告尊者阿難，以尊者阿難聞佛所說作結；經八百一十三世尊告尊者金毘羅，金毘羅默然，尊者阿難請說，佛告阿難；經八百一十五一經之中二記聽法歡喜；經八百二十九尊者跋耆子問，結語在經中，其後附略說之句。本卷有偈五首：經八百一十六、八百二十四、八百二十五、八百二十六、八百二十八，皆世尊所說；經八百一十七言世尊說偈而指同前經，不出偈文；白話以偈體逐句譯之；無攝頌。往返問答、譬喻與長經，經內依問答回合、譬文與合法、列舉分段。底本略說之處——『……如上說。差別者』之型，以及『乃至』『如上廣說』『如前廣說』『廣說如前』『如上說』諸處——白話依底本之語照省，不代為補出；經八百、經八百一十一至八百一十二之總標，與經八百零四、八百二十六經末之附句，為結集者之語，白話照譯。段首（…）＝大正藏頁·欄·行錨。
〔0·題署〕（0205b24）經名是「雜阿含經」〔T02 0205b24〕，這是「卷第二十九」〔T02 0205b24〕。譯者署名「宋天竺三藏求那跋陀羅譯」〔T02 0205b26〕——宋代從天竺來的三藏法師求那跋陀羅所翻譯。本卷不另題誦品，承道品前四卷而下。本卷收經三十二部，自經七百九十七至經八百二十九，其中經八百一十一、八百一十二以一句總標；有偈五首，在經八百一十六、八百二十四、八百二十五、八百二十六、八百二十八；經八百二十九之後，以「雜阿含經卷第二十九」〔T02 0212c25〕作結。
〔797·沙門法及沙門果〕（0205b27）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有沙門法與沙門果。仔細聽，好好思惟，我當為你們說。什麼是沙門法？就是八聖道——正見乃至正定。什麼是沙門果？就是須陀洹果、斯陀含果、阿那含果、阿羅漢果。什麼是須陀洹果？就是三結斷除。什麼是斯陀含果？就是三結斷除，貪、恚、癡淡薄。什麼是阿那含果？就是五下分結盡除。什麼是阿羅漢果？就是貪、恚、癡永遠盡除，一切煩惱永遠盡除。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔798·沙門法、沙門、沙門義〕（0205c08）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有沙門法、沙門、沙門義。仔細聽，好好思惟，我當為你們說。什麼是沙門法？就是八聖道——正見乃至正定。什麼是沙門？就是成就這法的人。什麼是沙門義？就是貪欲永遠斷除，瞋恚、愚癡永遠斷除，一切煩惱永遠斷除。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔799·有沙門果〕（0205c15）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘，如前經所說；差別處是：『有沙門果。什麼是沙門果？就是須陀洹果、斯陀含果、阿那含果、阿羅漢果。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔800·如是婆羅門法〕（0205c20）像這樣，婆羅門法、婆羅門、婆羅門義、婆羅門果；梵行法、梵行者、梵行義、梵行果，也如上面所說。
〔801·五法多所饒益〕（0205c23）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有五種法，對修習安那般那念多所饒益。是哪五種？安住於清淨的戒、波羅提木叉律儀，威儀與行處具足，對於微細的罪能生起怖畏，受持學戒，這名為第一種對修習安那般那念多所饒益之法。
『再者，比丘！少欲、少事、少務，這名為第二種對修習安那般那念多所饒益之法。
『再者，比丘！飲食知量，多少得中，不為了飲食而生起求欲之想，精勤思惟，這名為第三種對修習安那般那念多所饒益之法。
『再者，比丘！初夜、後夜不貪著睡眠，精勤思惟，這名為第四種對修習安那般那念多所饒益之法。
『再者，比丘！住在空閑的林中，遠離種種喧閙，這名為第五種對修習安那般那念多種饒益之法。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔802·當修安那般那念〕（0206a08）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『應當修習安那般那念。如果比丘修習安那般那念、多修習，就得到身的止息與心的止息，有覺有觀，寂滅、純一，明分之想修習滿足。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔803·修習安那般那念〕（0206a14）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『要修習安那般那念。如果比丘修習安那般那念，多修習，就得到身心止息，有覺有觀，寂滅、純一，明分之想修習滿足。怎樣是修習安那般那念、多修習之後，身心止息，有覺有觀，寂滅、純一，明分之想修習滿足？
『這位比丘如果依止聚落、城邑而住，清晨穿衣持鉢，進入村中乞食，善於守護自身，守護諸根門，善於繫心而住。乞食之後，回到住處，收起衣鉢，洗足之後，或進入林中、閑靜的房舍、樹下，或在空曠的露地，端身正坐，繫念在面前，斷除對世間的貪愛，離欲而清淨；瞋恚、睡眠、掉悔、疑都斷除，度脫種種疑惑，對於諸善法，心得決定。遠離五蓋——這些煩惱在心中，使慧力羸弱，是障礙之分，不趣向涅槃。
『念於內息，繫念而善學；念於外息，繫念而善學。息長、息短，覺知一切身的入息，對一切身的入息善學；覺知一切身的出息，對一切身的出息善學。覺知一切身行息的入息，對一切身行息的入息善學；覺知一切身行息的出息，對一切身行息的出息善學。
『覺知喜，覺知樂，覺知心行，覺知心行息的入息，對覺知心行息的入息善學；覺知心行息的出息，對覺知心行息的出息善學。
『覺知心，覺知心悅，覺知心定，覺知心解脫的入息，對覺知心解脫的入息善學；覺知心解脫的出息，對覺知心解脫的出息善學。
『觀察無常，觀察斷，觀察無欲，觀察滅的入息，對觀察滅的入息善學；觀察滅的出息，對觀察滅的出息善學。這名為修習安那般那念，身止息、心止息，有覺有觀，寂滅、純一，明分之想修習滿足。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔804·斷諸覺想〕（0206b15）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『應當修習安那般那念。安那般那念修習、多修習，就能斷除種種覺想。怎樣是安那般那念修習、多修習而斷除種種覺想？如果比丘依止聚落、城邑而住……』如上面所廣說的，乃至：『對於出息之滅善學，這名為安那般那念修習、多修習而斷除種種覺想。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
如同斷除覺想，像這樣，不動搖，得大果大福利；像這樣，得甘露、究竟甘露，得二果、四果、七果，每一經也都如上面所說。
〔805·如我所說安那般那念〕（0206b25）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『如我所說的安那般那念，你們修習了嗎？』那時，有一位比丘名叫阿梨瑟吒，坐在眾中，就從座位起身，整理衣服，向佛作禮，右膝著地，合掌對佛說：『世尊！世尊所說的安那般那念，我已經修習了。』
佛告訴阿梨瑟吒比丘：『你是怎樣修習我所說的安那般那念的？』比丘對佛說：『世尊！我對過去的諸行不顧念，對未來的諸行不生欣樂，對現在的諸行不生染著，對於內外的對礙之想，善加正確地除滅。我已經這樣修習世尊所說的安那般那念。』
佛告訴阿梨瑟吒比丘：『你確實修習了我所說的安那般那念，不是沒有修習；然而，比丘，在你所修習的安那般那念那裡，還有更勝妙而超過它的。什麼是勝妙而超過阿梨瑟吒所修習的安那般那念的？這位比丘依止城邑、聚落……』如前面所廣說的，乃至：『對於滅的出息觀察善學，這名為——阿梨瑟吒比丘！——勝妙而超過你所修習的安那般那念的。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔806·尊者罽賓那〕（0206c14）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊在清晨穿衣持鉢，進入舍衛城乞食。食畢，回到精舍，收起衣鉢，洗足之後，拿著尼師檀進入安陀林，坐在一棵樹下，白日禪思。那時，尊者罽賓那也在清晨穿衣持鉢，進入舍衛城乞食。回來之後，收起衣鉢，洗足之後，拿著尼師檀進入安陀林，在樹下坐禪，離佛不遠，正身不動，身心正直，勝妙地思惟。
那時，眾多比丘在晡時從禪坐中起來，前往佛所在之處，稽首禮佛雙足，退坐一旁。佛對諸比丘說：『你們看見尊者罽賓那了嗎？他離我不遠，正身端坐，身心不動，住於勝妙之住。』諸比丘對佛說：『世尊！我們屢次看見那位尊者正身端坐，善於收攝其身，不傾不動，專心勝妙。』
佛告訴諸比丘：『如果比丘修習三昧，身心安住，不傾不動，住於勝妙之住，這位比丘得到這三昧，不必勤加方便，隨所欲即能得到。』諸比丘對佛說：『是什麼樣的三昧，比丘得到這三昧，身心不動，住於勝妙之住？』
佛告訴諸比丘：『如果比丘依止聚落，清晨穿衣持鉢，進入村中乞食之後，回到精舍，收起衣鉢，洗足之後，進入林中，或在閑靜的房舍、露地而坐，思惟繫念，乃至對息滅的觀察善學，這名為三昧——如果比丘端坐思惟，身心不動，住於勝妙之住。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔807·我欲二月坐禪〕（0207a08）我是這樣聽說的：有一個時候，佛住在一奢能伽羅林中。那時，世尊告訴諸比丘：『我想要坐禪兩個月，諸比丘不要再往來，只除了送食的比丘以及布薩之時。』那時，世尊說了這話之後，就坐禪兩個月，沒有一位比丘敢往來，只除了送食與布薩之時。
那時，世尊坐禪兩個月過後，從禪坐中起來，在比丘僧前坐下，告訴諸比丘：『如果諸外道出家人來問你們：『沙門瞿曇在這兩個月中，是怎樣坐禪的？』你們應當回答說：『如來兩個月以安那般那念坐禪，思惟而住。』為什麼呢？我在這兩個月中念安那般那，多住於思惟：入息時念入息，如實知；出息時念出息，如實知。或長或短，一切身覺的入息念，如實知；一切身覺的出息念，如實知。身行休息的入息念，如實知；乃至滅的出息念，如實知。我全都知道之後，那時我這樣想：『這是麁的思惟之住；我現在對此思惟止息之後，應當再修其餘微細的修住而住。』
『那時，我止息了麁的思惟之後，就再入於微細的思惟，多住而住。那時，有三位天子，形色極為上妙，過了夜晚來到我所在之處。一位天子這樣說：『沙門瞿曇的時候到了。』又有一位天子說：『這不是時候到了，而是時候正將到來。』第三位天子說：『不是時候到了，也不是時候正將到來，這是修住，是阿羅訶的寂滅罷了！』』
佛告訴諸比丘：『如果有人正確地說：聖住、天住、梵住、學住、無學住、如來住——學人所未得的當得，未到的當到，未證的當證，無學人的現法樂住——就是安那般那念，這就是正確的說法。為什麼呢？安那般那念，就是聖住、天住、梵住，乃至無學的現法樂住。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔808·學住、如來住〕（0207b06）我是這樣聽說的：有一個時候，佛住在迦毘羅越尼拘律樹園中。那時，釋氏摩訶男前往尊者迦磨比丘所在之處，禮迦磨比丘雙足之後，退坐一旁，對迦磨比丘說：『怎麼樣呢？尊者迦磨！學住就是如來住呢？還是學住不同、如來住不同？』
迦磨比丘回答說：『摩訶男！學住不同，如來住不同。摩訶男！學住，是斷五蓋而多住。如來住，是對五蓋已經斷除、已經了知，斷除其根本，如同截斷多羅樹的頂端，不再生長，在未來世成為不生之法。
『有一個時候，世尊住在一奢能伽羅林中。那時，世尊告訴諸比丘：『我想要在這一奢能伽羅林中坐禪兩個月，你們諸比丘不要往來，只除了送食的比丘以及布薩之時……』』如前面所廣說的，乃至：『……無學的現法樂住。由於這個緣故而知道，摩訶男！學住不同，如來住不同。』
釋氏摩訶男聽了迦磨比丘所說的，歡喜，從座位起身離去。
〔809·說不淨觀〕（0207b21）我是這樣聽說的：有一個時候，佛住在金剛聚落跋求摩河邊的薩羅梨林中。那時，世尊為諸比丘說不淨觀，讚歎不淨觀說：『諸比丘修習不淨觀，多修習的，得大果大福利。』
那時，諸比丘修習不淨觀之後，極度厭患自身，有的以刀自殺，有的服毒藥，有的以繩自絞、投崖自殺，有的令其餘比丘殺自己。有一位比丘，對那惡露不淨極生厭患，到鹿林梵志子那裡，對鹿林梵志子說：『賢首！你若能殺我，衣鉢就歸你。』那時，鹿林梵志子就殺了那位比丘，拿著刀到跋求摩河邊。洗刀的時候，有魔天住在空中，讚歎鹿林梵志子說：『善哉！善哉！賢首！你得到無量的功德，能令諸沙門釋子持戒有德的人，未度的得度，未脫的得脫，未得穌息的令得穌息，未涅槃的令得涅槃；種種長利、衣鉢、雜物，全都歸你。』
那時，鹿林梵志子聽了讚歎之後，增長惡邪見，這樣想：『我現在真實地大作福德，令沙門釋子持戒有功德的人，未度的得度，未脫的得脫，未得穌息的令得穌息，未涅槃的令得涅槃，衣鉢雜物全都歸我。』於是手執利刀，巡行諸房舍、諸經行處、別房、禪房，見到諸比丘，就這樣說：『哪位沙門持戒有德，未度的，我能令他得度；未脫的，令他得脫；未得穌息的，令他得穌息；未涅槃的，令他得涅槃？』那時，有諸比丘厭患自身的，都走出房舍，對鹿林梵志子說：『我未得度，你當度我；我未得脫，你當脫我；我未得穌息，你當令我得穌息；我未得涅槃，你當令我得涅槃。』那時，鹿林梵志子就以利刀殺了那些比丘，依著次第，乃至殺了六十人。
那時，世尊到了十五日說戒之時，在眾僧前坐下，告訴尊者阿難：『是什麼因、什麼緣，諸比丘漸漸變少、漸漸減損、漸漸滅盡？』阿難對佛說：『世尊為諸比丘說修習不淨觀，讚歎不淨觀。諸比丘修習不淨觀之後，極度厭患自身……』詳細地說，乃至：『……殺了六十位比丘。世尊！由於這個因緣，令諸比丘漸漸變少、漸漸減損、漸漸滅盡。唯願世尊再說其餘的法，令諸比丘聽了之後，勤修智慧，樂於受持正法，樂於安住正法。』
佛告訴阿難：『所以，我現在依著次第而說，住於微細之住，隨順開覺，已生起、未生起的惡不善法，迅速令其休息，如同天降大雨，已起、未起的塵土能令其休息。像這樣，比丘！修習微細之住，種種已起、未起的惡不善法能令其休息。阿難！什麼是微細之住多修習，隨順開覺，已起、未起的惡不善法能令其休息？就是安那般那念住。』
阿難對佛說：『怎樣修習安那般那念住，隨順開覺，已起、未起的惡不善法能令其休息？』佛告訴阿難：『如果比丘依止聚落……』如前面所廣說的，乃至：『如滅的出息念而學。』佛說了這部經之後，尊者阿難聽了佛所說的，歡喜奉行。
〔810·頗有一法〕（0208a09）我是這樣聽說的：有一個時候，佛住在金剛跋求摩河邊的薩羅梨林中。那時，尊者阿難獨自在一處靜處，思惟禪思，這樣想：『可有一法，修習、多修習，能令四法滿足；四法滿足之後，七法滿足；七法滿足之後，二法滿足？』那時，尊者阿難從禪坐中起來之後，前往佛所在之處，稽首禮足，退坐一旁，對佛說：『世尊！我獨自在一處靜處，思惟禪思，這樣想：『可有一法，多修習之後，能令四法滿足，乃至二法滿足？我現在請問世尊，是否有一法，多修習之後，能令——乃至二法滿足呢？』』
佛告訴阿難：『有一法，多修習之後，乃至能令二法滿足。什麼是一法？就是安那般那念。多修習之後，能令四念處滿足；四念處滿足之後，七覺分滿足；七覺分滿足之後，明、解脫滿足。
『怎樣修習安那般那念，四念處滿足？這位比丘依止聚落，乃至如滅的出息念而學。阿難！像這樣，聖弟子入息念時，如入息念而學；出息念時，如出息念而學；或長或短，一切身行覺知，入息念時如入息念而學，出息念時如出息念而學；身行休息的入息念時，如身行休息的入息念而學；身行休息的出息念時，如身行休息的出息念而學。聖弟子這時身身觀念住；異於身的，他也這樣隨身比類而思惟。
『如果有時聖弟子喜覺知，樂覺知，心行覺知，心行息覺知，入息念時如心行息的入息念而學，心行息的出息念時如心行息的出息念而學。這位聖弟子這時受受觀念住；如果又有異於受的，他也對受隨身比類而思惟。
『有時聖弟子心覺知，心悅、心定、心解脫覺知，入息念時如入息念而學，心解脫的出息念時如心解脫的出息念而學，這位聖弟子這時心心觀念住；如果有異於心的，他也隨心比類而思惟。
『如果聖弟子有時觀無常、斷、無欲、滅，如無常、斷、無欲、滅而觀、而住、而學，這位聖弟子這時法法觀念住；異於法的，也隨法比類而思惟。這名為修習安那般那念，滿足四念處。』
阿難對佛說：『像這樣修習安那般那念，令四念處滿足。怎樣修習四念處，令七覺分滿足？』佛告訴阿難：『如果比丘身身觀念住，念住之後，繫念而住，不忘。這時方便修習念覺分。修習念覺分之後，念覺分滿足；念覺滿足之後，對法選擇思量。這時方便修習擇法覺分。修習擇法覺分之後，擇法覺分滿足；對法選擇、分別、思量之後，得到精勤方便。這時方便修習精進覺分。修習精進覺分之後，精進覺分滿足；方便精進之後，心就歡喜。這時方便修習喜覺分。修習喜覺分之後，喜覺分滿足；歡喜之後，身心猗息。這時方便修習猗覺分。修習猗覺分之後，猗覺分滿足；身心安樂之後，得三昧。這時修習定覺分。修習定覺分之後，定覺分滿足；定覺分滿足之後，貪憂就滅，得平等捨。這時方便修習捨覺分。修習捨覺分之後，捨覺分滿足。受、心、法法念處，也這樣說。這名為修習四念處，滿足七覺分。』
阿難對佛說：『這名為修習四念處，滿足七覺分。怎樣修習七覺分，滿足明、解脫？』佛告訴阿難：『如果比丘修習念覺分，依遠離、依無欲、依滅、向於捨；修習念覺分之後，滿足明、解脫。乃至修習捨覺分，依遠離、依無欲、依滅、向於捨，像這樣修習捨覺分之後，明、解脫滿足。阿難！這名為法法相類、法法相潤。像這樣十三法，一法為增上，一法為門，次第增進，修習滿足。』佛說了這部經之後，尊者阿難聽了佛所說的，歡喜奉行。
〔811–812·如是異比丘所問〕（0208c10）像這樣，異比丘所問的，以及佛問諸比丘的，也如前經所說。
〔813·精勤修習四念處〕（0208c12）我是這樣聽說的：有一個時候，佛住在金毘羅聚落的金毘林中。那時，世尊告訴尊者金毘羅：『我現在要說精勤修習四念處。仔細聽，好好思惟，我當為你說。』那時，尊者金毘羅默然而住，像這樣再三。那時，尊者阿難對尊者金毘羅說：『現在大師在告訴你！』像這樣說了三次。尊者金毘羅對尊者阿難說：『我已經知道了。尊者阿難！我已經知道了。尊者瞿曇！』那時，尊者阿難對佛說：『世尊！是時候了。世尊！是時候了。善逝！唯願為諸比丘說精勤修習四念處，諸比丘聽了之後，當受持奉行。』
佛告訴阿難：『仔細聽，好好思惟，我當為你說。如果比丘入息念時，如入息而學，乃至滅的出息時，如滅的出息而學；這時聖弟子念入息時，如念入息而學，乃至身行止息的出息時，如身行止息的出息而學，這時聖弟子身身觀念住。這時聖弟子身身觀念住之後，像這樣了知，善於內在思惟。』
佛告訴阿難：『譬如有人乘坐車輿，從東方顛簸急行而來，在那時會踐踏種種土堆田壠嗎？』阿難對佛說：『是的，世尊！』佛告訴阿難：『像這樣，聖弟子念入息時，如入息念而學，像這樣乃至善於內在思惟。如果這時聖弟子覺知喜，乃至覺知意行息而學，聖弟子受受觀念住。聖弟子受受觀念之後，像這樣了知，善於內在思惟。
『譬如有人乘坐車輿，從南方顛簸急行而來，怎麼樣呢？阿難！會踐踏土堆田壠嗎？』阿難對佛說：『是的，世尊！』佛告訴阿難：『像這樣，聖弟子受受觀念住，了知，善於內在思惟。如果聖弟子覺知心、欣悅心、定心，解脫心的入息時如解脫心的入息而學，解脫心的出息時如解脫心的出息而學，這時聖弟子心心觀念住。像這樣，聖弟子心心觀念住之後，了知，善於內在思惟。
『譬如有人乘坐車輿從西方而來，他會踐踏土堆田壠嗎？』阿難對佛說：『是的，世尊！』佛告訴阿難：『像這樣，聖弟子覺知心，乃至心解脫的出息時，如心解脫的出息而學；像這樣，聖弟子這時心心觀念住，了知，善於內在思惟。善於身、受、心，貪憂滅而捨，這時聖弟子法法觀念住。像這樣，聖弟子法法觀念住之後，了知，善於內在思惟。
『阿難！譬如四衢道上有土堆田壠，有人乘坐車輿從北方顛簸急行而來，會踐踏土堆田壠嗎？』阿難對佛說：『是的，世尊！』佛告訴阿難：『像這樣，聖弟子法法觀念住，了知，善於內在思惟。阿難！這名為比丘精勤方便修習四念處。』佛說了這部經之後，尊者阿難聽了佛所說的，歡喜奉行。
〔814·身不疲倦，眼亦不患〕（0209a23）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『應當修習安那般那念。修習安那般那念、多修習之後，身不疲倦，眼也不患，樂於隨順觀察而住，樂於覺知，不染著於樂。怎樣修習安那般那念，身不疲倦，眼也不患，樂於隨觀而住，樂於覺知，不染著於樂？這位比丘依止聚落，乃至觀滅的出息時，如滅的出息而學，這名為修習安那般那念，身不疲倦，眼也不患，樂於隨觀而住，樂於覺知，不染著於樂。
『像這樣修習安那般那念的人，得大果大福利。這位比丘想要求離欲、惡不善法，有覺有觀，離生喜樂，初禪具足而住，這位比丘應當修習安那般那念。像這樣修習安那般那念，得大果大福利。
『這位比丘想要求第二、第三、第四禪，慈、悲、喜、捨，空入處、識入處、無所有入處、非想非非想入處，具足三結盡，得須陀洹果；三結盡，貪、恚、癡淡薄，得斯陀含果；五下分結盡，得阿那含果，得無量種神通力，天耳、他心智、宿命智、生死智、漏盡智的——像這樣，比丘應當修習安那般那念。像這樣，安那般那念得大果大福利。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔815·所行正事〕（0209b15）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園，夏安居。那時，眾多上座聲聞在世尊左右的樹下、窟中安居。那時，有眾多年少比丘來到佛所在之處，稽首佛足，退坐一旁。佛為諸年少比丘以種種方式說法，示、教、照、喜；示、教、照、喜之後，默然而住。諸年少比丘聽了佛所說的，歡喜隨喜，從座位起身，作禮而去。
諸年少比丘前往上座比丘那裡，禮諸上座足之後，在一旁坐下。那時，諸上座比丘這樣想：『我們應當攝受這些年少比丘，或一人受一人，或一人受二人、三人、多人。』這樣想了之後，就加以攝受，或一人受一人，或受二人、三人、多人，或有上座乃至受六十人。那時，世尊在十五日布薩之時，於大眾前敷座而坐。那時，世尊觀察諸比丘之後，告訴比丘們：『善哉！善哉！我現在歡喜諸比丘所行的種種正事。所以，比丘！應當勤加精進。』
在這舍衛國，滿迦低月；各處在人間遊行的比丘，聽說世尊在舍衛國安居，迦低月滿了之後，作衣完畢，持衣鉢，向舍衛國在人間遊行。漸漸到了舍衛國，收起衣鉢，洗足之後，前往世尊所在之處，稽首禮足之後，退坐一旁。那時，世尊為人間比丘以種種方式說法，示、教、照、喜之後，默然而住。那時，人間比丘聽了佛說法，歡喜隨喜，從座位起身，作禮而去。他們前往上座比丘那裡，稽首禮足，退坐一旁。那時，諸上座這樣想：『我們應當接受這些人間比丘，或一人受一人，或二人、三人，乃至多人。』就接受了他們，或一人受一人，或二人、三人，乃至有受六十人的。那些上座比丘接受了諸人間比丘，教誡、教授，善知先後次第。
那時，世尊在月十五日布薩之時，於大眾前敷座而坐，觀察諸比丘眾，告訴諸比丘：『善哉！善哉！諸比丘！我欣喜你們所行的正事，樂見你們所行的正事。諸比丘！過去諸佛也有比丘眾所行的正事，如同現今此眾；未來諸佛所有的諸眾，也將這樣所行的正事，如同現今此眾。為什麼呢？現今此眾之中的諸長老比丘，有得初禪、第二禪、第三禪、第四禪，慈、悲、喜、捨，空入處、識入處、無所有入處、非想非非想處具足而住的。有比丘三結盡，得須陀洹，不墮惡趣之法，決定正向三菩提，七有天人往生，究竟苦的邊際。有比丘三結盡，貪、恚、癡淡薄，得斯陀含。有比丘五下分結盡，得阿那含，生般涅槃，不再還生此世。有比丘得無量神通境界，天耳、他心智、宿命智、生死智、漏盡智。有比丘修不淨觀，斷除貪欲；修慈心，斷除瞋恚；修無常想，斷除我慢；修安那般那念，斷除覺想。
『怎麼樣呢？比丘！修習安那般那念而斷除覺想？這位比丘依止聚落，乃至觀滅的出息如觀滅的出息而學，這名為修習安那般那念而斷除覺想。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔816·有三學〕（0210a06）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有三學。是哪三種？就是增上戒學、增上意學，就是增上慧學。』那時，世尊就說偈道：
『三學具足的人，這是比丘的正行，
增上戒、心、慧，於這三法勤加精進，
勇猛如堅固之城，常常守護諸根。
如晝如其夜，如夜也如晝，
如前如其後，如後也如前，
如上如其下，如下也如上。
無量的種種三昧，映照一切諸方，
這說為覺悟之跡，第一清涼之集，
捨離無明之諍，其心善得解脫，
我是世間的覺者，明與行全都具足，
正念不忘而住，其心得到解脫，
身壞而命終，如燈盡而火滅。』
佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔817·亦復有三學〕（0210a23）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『也還有三學。是哪三種？就是增上戒學、增上意學、增上慧學。什麼是增上戒學？如果比丘安住於戒、波羅提木叉律儀，威儀與行處具足，見到微細的罪就生起怖畏，受持學戒。什麼是增上意學？如果比丘離欲、惡不善法，乃至第四禪具足而住。什麼是增上慧學？這位比丘對這苦聖諦如實知，對集、滅、道聖諦如實知，這名為增上慧學。』那時，世尊就說偈，如前經所說。佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔818·增上慧方便〕（0210b05）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有比丘是增上戒學，不是增上意、增上慧學；有的是增上戒、增上意學，不是增上慧學。聖弟子以增上慧方便隨順成就而住的，增上戒、增上意修習滿足。像這樣，聖弟子以增上慧方便隨順成就而住的，以無上的慧為壽命而活。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔819·過二百五十戒〕（0210b13）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『超過二百五十戒，依次每半月來說波羅提木叉修多羅，令那些自己求學的人而學。說三學，能攝種種戒。是哪三種？就是增上戒學、增上意學、增上慧學。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔820·何等為增上戒學〕（0210b19）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘，如前經所說；差別處是：『什麼是增上戒學？就是比丘重於戒，戒增上；不重於定，定不增上；不重於慧，慧不增上；對於那一一分的細微戒，犯了就隨即悔過。為什麼呢？我不說他不堪能。如果他的戒隨順梵行、饒益梵行、久住梵行，像這樣，比丘戒堅固、戒師常住、戒常隨順而生，受持而學。像這樣知、像這樣見，斷三結，就是身見、戒取、疑。斷了這三結，得須陀洹，不墮惡趣之法，決定正趣三菩提，七有天人往生，究竟苦的邊際，這名為學增上戒。
『什麼是增上意學？這位比丘重於戒，戒增上；重於定，定增上；不重於慧，慧不增上；對於那一一分的細微戒，乃至受持學戒。像這樣知、像這樣見，斷五下分結，就是身見、戒取、疑、貪欲、瞋恚。斷了這五下分結，受生般涅槃，阿那含，不還此世，這名為增上意學。
『什麼是增上慧學？這位比丘重於戒，戒增上；重於定，定增上；重於慧，慧增上。他像這樣知、像這樣見，欲有漏心解脫、有有漏心解脫、無明有漏心解脫，解脫知見：『我的生已經盡了，梵行已經建立，所應作的已經作完，自知不再受後有。』這名為增上慧學。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔821·一種子道〕（0210c13）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『超過二百五十戒，依次每半月來說波羅提木叉修多羅；如果那位善男子自己隨意之所欲而學的，我為他說三學。如果學這三學，就攝受一切學戒。是哪三種？就是增上戒學、增上意學、增上慧學。
『什麼是增上戒學？這位比丘重於戒，戒增上；不重於定，定不增上；不重於慧，慧不增上；對於那一一分的細微戒，乃至受持學戒。像這樣知、像這樣見，斷三結，就是身見、戒取、疑，貪、恚、癡淡薄，成就一種子道。在那一地尚未等覺的，名為斯陀含；在那一地尚未等覺的，名為家家；在那一地尚未等覺的，名為七有；在那一地尚未等覺的，名為隨法行；在那一地尚未等覺的，名為隨信行，這名為增上戒學。
『什麼是增上意學？這名為比丘重於戒，戒增上；重於定，定增上；不重於慧，慧不增上；對於那一一分的細微戒學，乃至受持學戒。像這樣知、像這樣見，斷五下分結，就是身見、戒取、疑、貪欲、瞋恚。斷了這五下分，能得中般涅槃。在那一地尚未等覺的，得生般涅槃；在那一地尚未等覺的，得無行般涅槃；在那一地尚未等覺的，得有行般涅槃；在那一地尚未等覺的，得上流般涅槃，這名為增上意學。
『什麼是增上慧學？這位比丘重於戒，戒增上；重於定，定增上；重於慧，慧增上。像這樣知、像這樣見，欲有漏心解脫、有有漏心解脫、無明有漏心解脫，解脫知見：『我的生已經盡了，梵行已經建立，所應作的已經作完，自知不再受後有。』這名為增上慧學。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔822·具足戒住〕（0211a12）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『如果比丘具足戒而住，善於攝持波羅提木叉，具足威儀與行處，見到細微的罪，能生起怖畏。比丘具足戒而住，善於攝持波羅提木叉，具足威儀與行處，見到細微的罪，能生起怖畏，平等受持學戒，令三學修習滿足。是哪三種？增上戒學、增上意學、增上慧學。
『什麼是增上戒學？這位比丘戒為滿足，少定、少慧；對於那一一分的細微戒，乃至受持戒學；他像這樣知、像這樣見，斷三結，就是身見、戒取、疑。斷了這三結，得須陀洹，不墮惡趣，決定正趣三菩提，七有天人往生，究竟苦的邊際。
『什麼是增上意學？這位比丘定滿足，三昧滿足，少於慧；對於那一一分的細微戒，犯了就隨即悔過，乃至受持學戒。像這樣知、像這樣見，斷五下分結，就是身見、戒取、疑、貪欲、瞋恚；斷了這五下分結，得生般涅槃，阿那含不再還生此世，這名為增上意學。
『什麼是增上慧學？這位比丘學戒滿足、定滿足、慧滿足。像這樣知、像這樣見，欲有漏心解脫、有有漏心解脫、無明有漏心解脫，解脫知見：『我的生已經盡了，梵行已經建立，所應作的已經作完，自知不再受後有。』這名為增上慧學。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔823·滿足三學〕（0211b06）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『如果比丘具足戒而住，善於攝持波羅提木叉，具足威儀與行處，見到微細的罪，能生起怖畏，受持學戒而住，滿足三學。是哪三種？就是增上戒、增上意、增上慧。
『什麼是增上戒？這位比丘戒滿足，少定、少慧；對於那一一分的細微戒，乃至受持學戒。像這樣知、像這樣見，斷三結，貪、恚、癡淡薄，得一種子道。如果在那一地尚未等覺的，得斯陀含；在那一地尚未等覺的，名為家家；在那一地尚未等覺的，得須陀洹；在那一地尚未等覺的，得隨法行；在那一地尚未等覺的，得隨信行，這名為增上戒學。
『什麼是增上意學？這位比丘戒滿足、定滿足、少於慧；對於那一一分的細微戒，乃至受持學戒。像這樣知、像這樣見，斷五下分結，就是身見、戒取、疑、貪欲、瞋恚；斷了這五下分結，得中般涅槃；在那尚未等覺的，得生般涅槃；在那尚未等覺的，得無行般涅槃；在那尚未等覺的，得有行般涅槃；在那尚未等覺的，得上流般涅槃，這名為增上意學。
『什麼是增上慧學？這位比丘學戒滿足、定滿足、慧滿足。像這樣知、像這樣見，欲有漏心解脫、有有漏心解脫、無明漏心解脫，解脫知見：『我的生已經盡了，梵行就此建立，所應作的已經作完，自知不再受後有。』這名為增上慧學。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔824·有二學〕（0211c01）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有二學。是哪二種？就是上威儀學、上波羅提木叉學。』那時，世尊就說偈道：
『學者學戒的時候，隨順正直之道而行，
專心審慎，勤加方便，善於自護其身，
得到最初的漏盡智，其次究竟無知，
得到無知解脫，知見全都已度。
成就不動的解脫，諸有之結滅盡，
他的諸根具足，諸根寂靜而安樂，
持這最後邊之身，摧伏眾魔怨敵。』
佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔825·學戒多福利住〕（0211c13）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『學戒多福利而住，智慧為上，解脫堅固，念為增上。如果比丘學戒福利，智慧為上，解脫堅固，念增上之後，令三學滿足。是哪三種？就是增上戒學、增上意學、增上慧學。』那時，世尊就說偈道：
『學戒隨福利，專心思惟三昧之禪，
智慧為最上，這是現生之中的最後，
牟尼持此最後邊之身，降伏魔而度到彼岸。』
佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔826·學戒隨福利〕（0211c23）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘，如前經所說；差別處是：『諸比丘！什麼是學戒隨福利？就是大師為諸聲聞制戒，所謂攝僧，極攝僧，不信的令信，信的增長其信，調伏惡人，有慙愧的得以安樂而住，現法之中防護有漏，未來得正確的對治，令梵行久住。如同大師已為聲聞制戒，就是攝僧，乃至梵行久住；像這樣、像這樣學戒的人，行堅固戒、恒戒、常行戒，受持學戒，這名為比丘戒福利。
『什麼是智慧為上？就是大師為聲聞說法，大悲哀愍，以義饒益，或安慰、或安樂、或安慰安樂。像這樣、像這樣，大師為諸聲聞說法，大悲哀愍，以義饒益，安慰安樂；像這樣、像這樣，對於那一一法、那一一處，以智慧觀察，這名為比丘智慧為上。
『什麼是解脫堅固？就是大師為諸聲聞說法，大悲哀愍，以義饒益，安慰安樂。像這樣、像這樣說那一一法；像這樣在那一處、像這樣在那一處，得解脫之樂，這名為比丘堅固解脫。
『什麼是比丘念增上？戒身尚未滿足的，專心繫念而安住；尚未觀察的，於那一一處以智慧繫念而安住；已經觀察的，於那一一處重新繫念而安住；尚未觸法的，於那一一處以解脫之念而安住；已經觸法的，於那一一處以解脫之念而安住，這名為比丘正念增上。』那時，世尊就說偈道：
『學戒隨福利，專心思惟三昧之禪，
智慧為最上，現生是最後之邊，
牟尼持此最後邊之身，降伏魔而度到彼岸。』
佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
尸婆迦修多羅，如後面，佛當會說。
像這樣，阿難陀比丘以及異比丘所問、佛問諸比丘的三經，也如上面所說。
〔827·田夫三種作田〕（0212a24）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『譬如農夫有三種耕作田地之事，隨時善加作業。是哪三種？就是那農夫隨時耕耙，隨時灌溉，隨時下種。那農夫隨時耕耙、灌溉、下種之後，不這樣想：『想要令今天生長，今天結果，今天成熟，或明天、後天。』諸比丘！然而那位長者耕田、灌溉、下種之後，不這樣想：『今天生長、結果、成熟，或明天、或又後天。』而那種子已入地中，就自然隨時生長，結果成熟。
『像這樣，比丘對於這三學隨時善學：就是善戒學、善意學、善慧學之後，不這樣想：『想要令我今天得不起諸漏，心善解脫，或明天、或後天。』也不這樣想：『以自然的神力，能令今天，或明天、後天，不起諸漏，心善解脫。』他已隨時增上戒學、增上意學、增上慧學之後，隨著那時節，自然得不起諸漏，心善解脫。
『譬如，比丘！孵卵的母雞生了卵，或十個乃至十二個，隨時照料，冷暖愛護。那孵卵的母雞不這樣想：『我今天，或明天、後天，當以嘴啄，或以瓜刮，令我的雛兒安穩得生。』然而那孵卵的母雞善於孵育其子，隨時愛護，其子自然安穩得生。像這樣，比丘善學三學，隨著那時節，自然得不起諸漏，心善解脫。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔828·驢隨群牛〕（0212b18）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『譬如驢跟隨牛群而行，而這樣想：『我發出牛的聲音。』然而牠的形體也不像牛，顏色也不像牛，發出的聲音也不像，跟隨大牛群，自以為是牛，而作牛鳴，然而離牛實在很遠。
『像這樣，有一個愚癡的男子違律犯戒，跟隨大眾，說：『我是比丘。我是比丘。』而不學習勝欲增上戒學、增上意學、增上慧學，跟隨大眾，自稱：『我是比丘。我是比丘。』其實離比丘很遠。』那時，世尊就說偈道：
『蹄同、無角的獸，四足俱全，有聲有口，
跟隨大牛群，常以為是同等之侶。
形體卻不是牛類，不能作牛的聲音，
像這樣愚癡的人，不隨順繫心之念。
對於善逝的教誡，沒有意欲勤加方便，
懈怠而心生輕慢，不能獲得無上之道。
如同驢在牛群中，離牛常常自遠，
他雖然跟隨大眾，內在之行常自乖離。』
佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔829·尊者跋耆子〕（0212c08）我是這樣聽說的：有一個時候，佛住在跋耆聚落，尊者跋耆子侍立在佛左右。那時，尊者跋耆子來到佛所在之處，稽首禮足，退住一旁，對佛說：『世尊！佛說超過二百五十戒，令族姓子依次每半月來說波羅提木叉修多羅，令諸族姓子隨所欲而學。然而現在，世尊！我不堪能隨學而學。』
佛告訴跋耆子：『你堪能隨時學習三學嗎？』跋耆子對佛說：『堪能，世尊！』佛告訴跋耆子：『你應當隨時增上戒學、增上意學、增上慧學。隨時精勤增上戒學、增上意學、增上慧學之後，不久當得盡諸有漏，無漏心解脫、慧解脫，現法之中自知作證：『我的生已經盡了，梵行已經建立，所應作的已經作完，自知不再受後有。』』那時，尊者跋耆子聽了佛所說的，歡喜隨喜，作禮而去。
那時，尊者跋耆子受了佛的教誡、教授之後，獨自在一處靜處，專精思惟……如上面所說，乃至：『心善解脫，得阿羅漢。』
Fascicle 29 of the Saṃyukta Āgama, translated in the Song by Guṇabhadra, belongs to the Connected Discourses on the Path and is their fifth fascicle, continuing on from the four preceding fascicles of the Path; the four preceding fascicles teach the foundations of mindfulness, the faculties, powers, and factors of awakening, the factors of awakening, and the eight factors of the noble path, and the thirty-two discourses of this fascicle teach the dharma of an ascetic and the fruits of an ascetic, mindfulness of breathing, and the three trainings. The fascicle holds thirty-two discourses, from the seven hundred and ninety-seventh discourse to the eight hundred and twenty-ninth, of which the eight hundred and eleventh and the eight hundred and twelfth are headed together in a single sentence. The first four discourses of the fascicle continue on from the preceding fascicle in teaching the dharma of an ascetic and the fruits of an ascetic, the ascetic and the goal of an ascetic, and the eight hundredth heads together in a single sentence the dharma, the one, the goal, and the fruits of the brāhmaṇa and of pure conduct. The fourteen discourses that follow (fifteen numbers, the eight hundred and eleventh and the eight hundred and twelfth forming a single segment) teach mindfulness of breathing: in some, five things are taught as of much help in cultivating mindfulness of breathing; in some, it is taught that by cultivating mindfulness of breathing and cultivating it much one attains the stilling of body and mind, with thought and examination, stillness, singleness, and the perception of the portion of knowledge cultivated to fulfilment, and all the matters of the in-breath and the out-breath are taught at length line by line; in some, the cutting off of all thoughts and perceptions is taught; in some, the bhikṣu Alishizha states what he has cultivated, and the World-Honored One teaches that there is yet something superior and more excellent, beyond it; in some, the venerable Jibinna is unmoving in body and mind and dwells in a superior dwelling; in some, the World-Honored One sits in meditation for two months and teaches that mindfulness of breathing is itself the noble dwelling, the heavenly dwelling, the Brahmā dwelling, the dwelling of one in training, the dwelling of one beyond training, and the Tathāgata’s dwelling; in some, Mahānāma of the Śākyas asks about the dwelling of one in training and the Tathāgata’s dwelling, and the bhikṣu Jiamo answers him; in some, the bhikṣus cultivate the contemplation of the impure, grow utterly weary and sick of the body, and kill themselves, and the World-Honored One teaches that the subtle dwelling is dwelling in mindfulness of breathing; in some, the venerable Ānanda asks about one dharma that can bring four dharmas, seven dharmas, and two dharmas to fulfilment; in some, the World-Honored One teaches the diligent cultivation of the four foundations of mindfulness, with a carriage coming from the four directions and trampling the mounds of earth as the simile; in some, it is taught that the body does not tire and the eyes do not ail; in some, during the summer retreat the elders take in the young bhikṣus and the bhikṣus wandering among the people, and the World-Honored One rejoices in the right conduct they practise. The fourteen discourses after that teach training: in some, the three trainings—the training in the higher precepts, the training in the higher mind, and the training in the higher wisdom—are taught; in some, the skilful means of higher wisdom accomplished in accordance is taught; in some, more than two hundred and fifty precepts are taught, and the three trainings are able to gather all the precepts; in some, the three trainings and the fruits they attain are taught separately according to whether or not one values the precepts, concentration, and wisdom; in some, two trainings are taught; in some, the blessing of training in the precepts, wisdom as the highest, liberation firm, and mindfulness as higher are taught; in some, the farmer’s three kinds of field-work and the brooding hen with her eggs are the simile; in some, the donkey following the herd of cattle is the simile; and the fascicle ends with the question of the venerable Baqizi. The speakers: for the most part, the World-Honored One speaking to the bhikṣus; in the eight hundred and fifth discourse the bhikṣu Alishizha answers the Buddha’s question; in the eight hundred and sixth the bhikṣus speak to the Buddha; in the eight hundred and seventh the World-Honored One relates the words of three gods; in the eight hundred and eighth Mahānāma of the Śākyas asks and the bhikṣu Jiamo answers, the whole discourse has no word of the Buddha, and it closes with Mahānāma, having heard what the bhikṣu Jiamo said, rising from his seat and departing; in the eight hundred and ninth and the eight hundred and tenth the Buddha tells the venerable Ānanda, and they close with the venerable Ānanda having heard what the Buddha said; in the eight hundred and thirteenth the World-Honored One addresses the venerable Jinpiluo, Jinpiluo stays silent, the venerable Ānanda asks for the teaching, and the Buddha tells Ānanda; in the eight hundred and fifteenth the hearing of the Dharma and rejoicing is recorded twice within the one discourse; in the eight hundred and twenty-ninth the venerable Baqizi asks, the closing words fall within the discourse, and after them an abbreviated sentence is appended. The fascicle has five verses: in the eight hundred and sixteenth, eight hundred and twenty-fourth, eight hundred and twenty-fifth, eight hundred and twenty-sixth, and eight hundred and twenty-eighth discourses, all spoken by the World-Honored One; the eight hundred and seventeenth says that the World-Honored One spoke a verse and points to the preceding discourse, without giving the text of the verse; the plain rendering translates the verses line by line in verse form; there is no summary verse. For the dialogues of question and answer, the similes, and the long discourses, the segments within a discourse follow the rounds of question and answer, the simile and its application, and the enumerations. Where the base text abbreviates—in the form “… as said above. The difference is,” and at the places with “up to,” “as taught at length above,” “as taught at length before,” “the rest at length as before,” and “as said above”—the plain rendering abbreviates as the base text words it, and does not fill in on its behalf; the headings of the eight hundredth and of the eight hundred and eleventh to eight hundred and twelfth discourses, and the appended sentences at the ends of the eight hundred and fourth and the eight hundred and twenty-sixth discourses, are the words of the compilers, and the plain rendering translates them as they stand. The parenthesis at the head of each segment (…) is the anchor of page, register, and line in the Taishō canon.
〔0 · Title〕（0205b24）The title of the sūtra is “Saṃyukta Āgama,” and this is “Fascicle 29.” The translator’s attribution reads “translated by Guṇabhadra, Tripiṭaka master from India, in the Song”—translated by Guṇabhadra, the Tripiṭaka master who came from India in the time of the Song. This fascicle does not bear a separate recitation title, continuing on from the four preceding fascicles of the Path. The fascicle holds thirty-two discourses, from the seven hundred and ninety-seventh to the eight hundred and twenty-ninth, of which the eight hundred and eleventh and the eight hundred and twelfth are headed together in a single sentence; it has five verses, in the eight hundred and sixteenth, twenty-fourth, twenty-fifth, twenty-sixth, and twenty-eighth discourses; after the eight hundred and twenty-ninth discourse it closes with “Saṃyukta Āgama, Fascicle 29.”
〔797 · The Dharma of an Ascetic and the Fruits of an Ascetic〕（0205b27）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There is the dharma of an ascetic and the fruits of an ascetic. Listen closely and reflect well, and I shall teach it for you. What is the dharma of an ascetic? The eightfold noble path—right view up to right concentration. What are the fruits of an ascetic? The fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and the fruit of arhatship. What is the fruit of stream-entry? It is the cutting off of the three bonds. What is the fruit of once-returning? It is the cutting off of the three bonds, with greed, hatred, and delusion thinned. What is the fruit of non-returning? It is the complete ending of the five lower bonds. What is the fruit of arhatship? It is the complete ending, forever, of greed, hatred, and delusion, and the complete ending, forever, of all defilements.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔798 · The Dharma of an Ascetic, an Ascetic, the Goal of an Ascetic〕（0205c08）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There is the dharma of an ascetic, the ascetic, and the goal of an ascetic. Listen closely and reflect well, and I shall teach it for you. What is the dharma of an ascetic? The eightfold noble path—right view up to right concentration. What is an ascetic? One who is accomplished in this dharma. What is the goal of an ascetic? It is the complete cutting off, forever, of greed, the complete cutting off, forever, of hatred and delusion, the complete cutting off, forever, of all defilements.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔799 · There Are the Fruits of an Ascetic〕（0205c15）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus, as said in the preceding discourse. The difference is: “There are the fruits of an ascetic. What are the fruits of an ascetic? The fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and the fruit of arhatship.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔800 · Likewise the Dharma of a Brāhmaṇa〕（0205c20）Likewise, the dharma of a brāhmaṇa, the brāhmaṇa, the goal of a brāhmaṇa, and the fruits of a brāhmaṇa; the dharma of pure conduct, the one of pure conduct, the goal of pure conduct, and the fruits of pure conduct, are also as said above.
〔801 · Five Things of Great Benefit〕（0205c23）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are five things of much help in cultivating mindfulness of breathing. What are the five? Dwelling in the pure precepts and the restraint of the prātimokṣa, complete in deportment and resort, able to give rise to fear at the smallest fault, taking up and keeping the training precepts—this is called the first thing of much help in cultivating mindfulness of breathing.
“Further, bhikṣus! Few wishes, few affairs, few duties—this is called the second thing of much help in cultivating mindfulness of breathing.
“Further, bhikṣus! Knowing measure in food, taking neither too much nor too little, not giving rise to thoughts of craving for the sake of food, and reflecting with diligence—this is called the third thing of much help in cultivating mindfulness of breathing.
“Further, bhikṣus! In the first and last watches of the night not clinging to sleep, and reflecting with diligence—this is called the fourth thing of much help in cultivating mindfulness of breathing.
“Further, bhikṣus! Dwelling in an empty and quiet grove, away from all clamor—this is called the fifth thing of manifold help in cultivating mindfulness of breathing.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔802 · One Should Cultivate Mindfulness of Breathing〕（0206a08）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “One should cultivate mindfulness of breathing. If a bhikṣu cultivates mindfulness of breathing and cultivates it much, he attains the stilling of body and the stilling of mind, with thought and examination, stillness, singleness, and the perception of the portion of knowledge cultivated to fulfilment.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔803 · Cultivating Mindfulness of Breathing〕（0206a14）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Cultivate mindfulness of breathing. If a bhikṣu cultivates mindfulness of breathing and cultivates it much, he attains the stilling of body and mind, with thought and examination, stillness, singleness, and the perception of the portion of knowledge cultivated to fulfilment. What is it that, having cultivated mindfulness of breathing and cultivated it much, body and mind are stilled, with thought and examination, stillness, singleness, and the perception of the portion of knowledge cultivated to fulfilment?
“If this bhikṣu dwells relying on a village or town, in the early morning he puts on his robe, takes his bowl, and enters the village for alms, guarding his body well, guarding the gates of the faculties, binding his mind well in dwelling. Having gone for alms, he returns to his dwelling, puts away robe and bowl, and, having washed his feet, either enters a grove, a quiet hut, or the foot of a tree, or the open air of an empty place; he sits upright with body straight, binds mindfulness before him, cuts off craving for the world, and is free of desire and pure; ill will, sleepiness, restlessness and remorse, and doubt are all cut off, he crosses beyond all doubts, and in wholesome dharmas his mind attains certainty. He leaves the five hindrances—afflictions in the mind, which weaken the power of wisdom, are a part of obstruction, and do not lead to nirvāṇa.
“Mindful of the breath within, one binds mindfulness and trains well; mindful of the breath without, one binds mindfulness and trains well. Whether the breath is long or short, knowing the whole body on the in-breath, in the whole body on the in-breath one trains well; knowing the whole body on the out-breath, in the whole body on the out-breath one trains well. Knowing the stilling of all bodily activity on the in-breath, in the stilling of all bodily activity on the in-breath one trains well; knowing the stilling of all bodily activity on the out-breath, in the stilling of all bodily activity on the out-breath one trains well.
“Knowing joy, knowing happiness, knowing mental activity, knowing the stilling of mental activity on the in-breath, in knowing the stilling of mental activity on the in-breath one trains well; knowing the stilling of mental activity on the out-breath, in knowing the stilling of mental activity on the out-breath one trains well.
“Knowing the mind, knowing the gladdening of the mind, knowing the concentrating of the mind, knowing the liberating of the mind on the in-breath, in knowing the liberating of the mind on the in-breath one trains well; knowing the liberating of the mind on the out-breath, in knowing the liberating of the mind on the out-breath one trains well.
“Contemplating impermanence, contemplating cutting off, contemplating dispassion, contemplating cessation on the in-breath, in contemplating cessation on the in-breath one trains well; contemplating cessation on the out-breath, in contemplating cessation on the out-breath one trains well. This is called the cultivation of mindfulness of breathing, with body stilled and mind stilled, with thought and examination, stillness, singleness, and the perception of the portion of knowledge cultivated to fulfilment.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔804 · Cutting Off Thoughts and Perceptions〕（0206b15）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “One should cultivate mindfulness of breathing. When mindfulness of breathing is cultivated and cultivated much, one is able to cut off all thoughts and perceptions. What is it that, mindfulness of breathing being cultivated and cultivated much, cuts off all thoughts and perceptions? If a bhikṣu dwells relying on a village or town …”—as taught at length above, up to: “in the cessation of the out-breath one trains well: this is called mindfulness of breathing cultivated and cultivated much cutting off all thoughts and perceptions.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
As with cutting off thoughts and perceptions, so likewise not being shaken, attaining great fruit and great blessing; so likewise attaining the deathless and the final deathless, attaining the two fruits, the four fruits, and the seven fruits—each discourse is also as said above.
〔805 · Mindfulness of Breathing as I Have Taught It〕（0206b25）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “The mindfulness of breathing that I have taught—have you cultivated it?” At that time there was a bhikṣu named Alishizha seated in the assembly, who rose from his seat, arranged his robe, made obeisance to the Buddha, knelt with his right knee on the ground, joined his palms, and said to the Buddha: “World-Honored One! The mindfulness of breathing taught by the World-Honored One I have already cultivated.”
The Buddha said to the bhikṣu Alishizha: “How have you cultivated the mindfulness of breathing that I have taught?” The bhikṣu said to the Buddha: “World-Honored One! I do not look back on past formations, I do not delight in future formations, I am not attached to present formations, and I rightly remove well the perception of resistance within and without. Thus have I cultivated the mindfulness of breathing taught by the World-Honored One.”
The Buddha said to the bhikṣu Alishizha: “You have indeed cultivated the mindfulness of breathing that I have taught; it is not that you have not cultivated it. Yet, bhikṣu, beyond the mindfulness of breathing that you have cultivated there is something superior and more excellent, beyond it. What is it that is superior and more excellent, beyond the mindfulness of breathing cultivated by Alishizha? This bhikṣu dwells relying on a town or village …”—as taught at length before, up to: “in contemplating cessation on the out-breath one trains well: this is called—bhikṣu Alishizha!—what is superior and more excellent, beyond the mindfulness of breathing that you have cultivated.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔806 · The Venerable Jibinna〕（0206c14）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One, in the early morning, put on his robe, took his bowl, and entered the city of Śrāvastī for alms. When he had eaten, he returned to the monastery, put away robe and bowl, washed his feet, and, taking his sitting-cloth, entered the Andha Grove, sat at the foot of a tree, and spent the day in meditative reflection. At that time the venerable Jibinna also, in the early morning, put on his robe, took his bowl, and entered the city of Śrāvastī for alms. Having returned, he put away robe and bowl, washed his feet, and, taking his sitting-cloth, entered the Andha Grove and sat in meditation at the foot of a tree, not far from the Buddha, his body upright and unmoving, body and mind upright, in superior reflection.
At that time many bhikṣus rose from sitting in meditation in the late afternoon, came to where the Buddha was, bowed their heads at the Buddha’s feet, withdrew, and sat to one side. The Buddha said to the bhikṣus: “Do you see the venerable Jibinna? Not far from me he sits upright with body straight, unmoving in body and mind, dwelling in a superior dwelling.” The bhikṣus said to the Buddha: “World-Honored One! Again and again we have seen that venerable sitting upright with body straight, well gathering his body, neither leaning nor moving, intent in superior reflection.”
The Buddha said to the bhikṣus: “If a bhikṣu cultivates samādhi and is settled in body and mind, neither leaning nor moving, dwelling in a superior dwelling, that bhikṣu attains this samādhi without exerting skilful means; he obtains it at will.” The bhikṣus said to the Buddha: “What samādhi is it, by attaining which a bhikṣu is unmoving in body and mind and dwells in a superior dwelling?”
The Buddha said to the bhikṣus: “If a bhikṣu dwells relying on a village, in the early morning puts on his robe, takes his bowl, and enters the village, and, having gone for alms, returns to the monastery, puts away robe and bowl, washes his feet, and enters a grove, or sits in a quiet hut or in the open air, reflecting and binding mindfulness, up to contemplating cessation and training well: this is called samādhi—if a bhikṣu sits upright in reflection, unmoving in body and mind, dwelling in a superior dwelling.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔807 · I Wish to Sit in Meditation for Two Months〕（0207a08）Thus have I heard. At one time the Buddha was staying in the Icchānaṅgala Grove. At that time the World-Honored One said to the bhikṣus: “I wish to sit in meditation for two months. Let the bhikṣus no longer come and go, except for the bhikṣu who brings food, and at the time of the poṣadha.” At that time, having said this, the World-Honored One sat in meditation for two months, and not one bhikṣu dared to come and go, except for the bringing of food and the poṣadha.
At that time, when the two months of sitting in meditation had passed, the World-Honored One rose from sitting in meditation, sat before the saṅgha of bhikṣus, and said to the bhikṣus: “If wanderers of other sects come and ask you, ‘How did the ascetic Gautama sit in meditation during these two months?’ you should answer them, ‘The Tathāgata for two months sat in meditation and dwelt in reflection by mindfulness of breathing.’ Why is that? During these two months I was mindful of in-breath and out-breath and dwelt much in reflection: when breathing in, mindful of the in-breath, I knew it as it really is; when breathing out, mindful of the out-breath, I knew it as it really is. Whether long or short, mindful of the in-breath with the whole body felt, I knew it as it really is; mindful of the out-breath with the whole body felt, I knew it as it really is. Mindful of the in-breath with bodily activity at rest, I knew it as it really is; up to mindful of the out-breath in cessation, I knew it as it really is. When I had known it all, at that time I thought: ‘This is a dwelling of coarse reflection; now that I have stilled this reflection, I should further cultivate another, subtler dwelling of cultivation, and dwell in it.’
“At that time, having stilled coarse reflection, I entered further into subtle reflection and dwelt much in it. At that time three gods, of supremely excellent form, came to where I was when the night had passed. One god said this: ‘The ascetic Gautama’s time has come.’ Another god said: ‘This is not the time having come; it is the time drawing near.’ The third god said: ‘It is neither the time having come nor the time drawing near; this is a dwelling of cultivation, it is the stillness of an arhat, that is all!’”
The Buddha said to the bhikṣus: “If anyone were to speak rightly, saying: the noble dwelling, the heavenly dwelling, the Brahmā dwelling, the dwelling of one in training, the dwelling of one beyond training, the Tathāgata’s dwelling—for one in training, attaining what has not yet been attained, reaching what has not yet been reached, realizing what has not yet been realized; for one beyond training, the dwelling at ease in this very life—is mindfulness of breathing, this would be the right way of speaking. Why is that? Mindfulness of breathing is the noble dwelling, the heavenly dwelling, the Brahmā dwelling, up to the dwelling at ease in this very life of one beyond training.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔808 · The Dwelling of One in Training, the Tathāgata’s Dwelling〕（0207b06）Thus have I heard. At one time the Buddha was staying at Kapilavastu, in the Nyagrodha Park. At that time Mahānāma of the Śākyas came to where the venerable bhikṣu Jiamo was, bowed at the bhikṣu Jiamo’s feet, withdrew, sat to one side, and said to the bhikṣu Jiamo: “How is it, venerable Jiamo? Is the dwelling of one in training the same as the Tathāgata’s dwelling? Or is the dwelling of one in training one thing and the Tathāgata’s dwelling another?”
The bhikṣu Jiamo answered: “Mahānāma! The dwelling of one in training is one thing, the Tathāgata’s dwelling another. Mahānāma! The dwelling of one in training is to cut off the five hindrances and dwell much. The Tathāgata’s dwelling is that the five hindrances are already cut off, already known, cut off at the root, like a palmyra tree cut off at the crown, never to grow again, become in the future a dharma of non-arising.
“At one time the World-Honored One was staying in the Icchānaṅgala Grove. At that time the World-Honored One said to the bhikṣus: ‘I wish to sit in meditation for two months in this Icchānaṅgala Grove. Let you bhikṣus not come and go, except for the bhikṣu who brings food, and at the time of the poṣadha …’”—as taught at length before, up to: “… the dwelling at ease in this very life of one beyond training. For this reason it is known, Mahānāma, that the dwelling of one in training is one thing and the Tathāgata’s dwelling another.”
Mahānāma of the Śākyas, having heard what the bhikṣu Jiamo said, rejoiced, rose from his seat, and departed.
〔809 · Teaching the Contemplation of the Impure〕（0207b21）Thus have I heard. At one time the Buddha was staying in the Saloli Grove beside the Baqiumo River, at Jingang village. At that time the World-Honored One taught the bhikṣus the contemplation of the impure, praising the contemplation of the impure: “Bhikṣus who cultivate the contemplation of the impure and cultivate it much attain great fruit and great blessing.”
At that time the bhikṣus, having cultivated the contemplation of the impure, grew utterly weary and sick of the body: some killed themselves with knives, some took poison, some hanged themselves with ropes or threw themselves from cliffs, and some had other bhikṣus kill them. There was a bhikṣu who, utterly weary and sick of what is impure and foul, went to Lulin, a brahmin’s son, and said to Lulin, the brahmin’s son: “Good sir! If you can kill me, my robe and bowl shall be yours.” At that time Lulin, the brahmin’s son, killed that bhikṣu and took the knife to the bank of the Baqiumo River. As he washed the knife, a god of Māra’s host, dwelling in the air, praised Lulin, the brahmin’s son: “Excellent! Excellent! Good sir! You have gained measureless merit, for you are able to bring the ascetics, the sons of the Śākyan, who keep the precepts and possess virtue—those who have not crossed over, to cross over; those who are not liberated, to be liberated; those who have not attained relief, to attain relief; those who have not attained nirvāṇa, to attain nirvāṇa; and all their lasting gains, robes and bowls, and sundry goods are yours.”
At that time Lulin, the brahmin’s son, having heard this praise, grew in evil and wrong view, and thought: “I am now truly making great merit, bringing the ascetics, the sons of the Śākyan, who keep the precepts and possess merit—those who have not crossed over, to cross over; those who are not liberated, to be liberated; those who have not attained relief, to attain relief; those who have not attained nirvāṇa, to attain nirvāṇa; and their robes and bowls and sundry goods are all mine.” Then, holding a sharp knife in his hand, he went round the dwellings, the walking paths, the separate huts, and the meditation huts, and on seeing the bhikṣus he spoke thus: “What ascetic keeps the precepts and has virtue? Whoever has not crossed over, I can bring him to cross over; whoever is not liberated, to be liberated; whoever has not attained relief, to attain relief; whoever has not attained nirvāṇa, to attain nirvāṇa.” At that time the bhikṣus who were weary and sick of the body all came out of their dwellings and said to Lulin, the brahmin’s son: “I have not crossed over; you should bring me across. I am not liberated; you should liberate me. I have not attained relief; you should bring me to relief. I have not attained nirvāṇa; you should bring me to nirvāṇa.” At that time Lulin, the brahmin’s son, killed those bhikṣus with his sharp knife, one after another in sequence, up to killing sixty men.
At that time, when the time of reciting the precepts on the fifteenth day had come, the World-Honored One sat before the saṅgha and said to the venerable Ānanda: “For what cause, for what reason, have the bhikṣus gradually become fewer, gradually dwindled, gradually come to an end?” Ānanda said to the Buddha: “The World-Honored One taught the bhikṣus the cultivation of the contemplation of the impure and praised the contemplation of the impure. The bhikṣus, having cultivated the contemplation of the impure, grew utterly weary and sick of the body …”—told in detail, up to: “… killed sixty bhikṣus. World-Honored One! It is for this cause and reason that the bhikṣus have gradually become fewer, gradually dwindled, gradually come to an end. May the World-Honored One teach another dharma, so that the bhikṣus, having heard it, will diligently cultivate wisdom, delight in taking up the right Dharma, and delight in dwelling in the right Dharma.”
The Buddha said to Ānanda: “Therefore I now teach in sequence: dwelling in the subtle dwelling, opening to awakening in accordance with it, evil and unwholesome dharmas, whether already arisen or not yet arisen, are swiftly brought to rest, just as when the sky rains heavily, the dust, whether already raised or not yet raised, can be brought to rest. Thus, bhikṣus, cultivating the subtle dwelling, all evil and unwholesome dharmas, whether already arisen or not yet arisen, can be brought to rest. Ānanda! What is the subtle dwelling which, cultivated much and opening to awakening in accordance with it, can bring to rest evil and unwholesome dharmas, whether already arisen or not yet arisen? It is dwelling in mindfulness of breathing.”
Ānanda said to the Buddha: “How is dwelling in mindfulness of breathing cultivated, so that, opening to awakening in accordance with it, evil and unwholesome dharmas, whether already arisen or not yet arisen, can be brought to rest?” The Buddha said to Ānanda: “If a bhikṣu dwells relying on a village …”—as taught at length before, up to: “one trains as one is mindful of the out-breath in cessation.” When the Buddha had spoken this discourse, the venerable Ānanda, having heard what the Buddha said, rejoiced and practiced accordingly.
〔810 · Is There One Dharma〕（0208a09）Thus have I heard. At one time the Buddha was staying in the Saloli Grove beside the Baqiumo River at Jingang. At that time the venerable Ānanda, alone in a quiet place, reflecting in meditation, thought thus: “Is there one dharma which, cultivated and cultivated much, causes four dharmas to be fulfilled; the four dharmas fulfilled, seven dharmas fulfilled; the seven dharmas fulfilled, two dharmas fulfilled?” At that time the venerable Ānanda, having risen from sitting in meditation, came to where the Buddha was, bowed his head at his feet, withdrew, sat to one side, and said to the Buddha: “World-Honored One! Alone in a quiet place, reflecting in meditation, I thought thus: ‘Is there one dharma which, cultivated much, causes four dharmas to be fulfilled, up to two dharmas to be fulfilled? I now ask the World-Honored One: is there one dharma which, cultivated much, causes—up to two dharmas to be fulfilled?’”
The Buddha said to Ānanda: “There is one dharma which, cultivated much, can cause up to two dharmas to be fulfilled. What is the one dharma? It is mindfulness of breathing. Cultivated much, it can bring the four foundations of mindfulness to fulfilment; the four foundations of mindfulness fulfilled, the seven factors of awakening are fulfilled; the seven factors of awakening fulfilled, knowledge and liberation are fulfilled.
“How is mindfulness of breathing cultivated so that the four foundations of mindfulness are fulfilled? This bhikṣu dwells relying on a village, up to training as one is mindful of the out-breath in cessation. Ānanda! Thus the noble disciple, when mindful of the in-breath, trains as he is mindful of the in-breath; when mindful of the out-breath, trains as he is mindful of the out-breath; whether long or short, knowing all bodily activity, when mindful of the in-breath he trains as he is mindful of the in-breath, when mindful of the out-breath he trains as he is mindful of the out-breath; when mindful of the in-breath with bodily activity at rest, he trains as he is mindful of the in-breath with bodily activity at rest; when mindful of the out-breath with bodily activity at rest, he trains as he is mindful of the out-breath with bodily activity at rest. The noble disciple at that time dwells in the foundation of mindfulness contemplating the body as body; as for what is other than the body, he likewise reflects on it by comparison with the body.
“If at times the noble disciple knows joy, knows happiness, knows mental activity, knows the stilling of mental activity, when mindful of the in-breath he trains as he is mindful of the in-breath with mental activity stilled, and when mindful of the out-breath with mental activity stilled he trains as he is mindful of the out-breath with mental activity stilled. This noble disciple at that time dwells in the foundation of mindfulness contemplating feeling as feeling; if there is again what is other than feeling, he likewise reflects on feeling by comparison with the body.
“At times the noble disciple knows the mind, knows the gladdening of the mind, the concentrating of the mind, the liberating of the mind; when mindful of the in-breath he trains as he is mindful of the in-breath, and when mindful of the out-breath with the mind liberated he trains as he is mindful of the out-breath with the mind liberated; this noble disciple at that time dwells in the foundation of mindfulness contemplating the mind as mind; if there is what is other than the mind, he likewise reflects on it by comparison with the mind.
“If at times the noble disciple contemplates impermanence, cutting off, dispassion, and cessation, contemplating, dwelling, and training as with impermanence, cutting off, dispassion, and cessation, this noble disciple at that time dwells in the foundation of mindfulness contemplating dharmas as dharmas; as for what is other than dharmas, he likewise reflects on it by comparison with dharmas. This is called cultivating mindfulness of breathing and fulfilling the four foundations of mindfulness.”
Ānanda said to the Buddha: “Thus mindfulness of breathing is cultivated so that the four foundations of mindfulness are fulfilled. How are the four foundations of mindfulness cultivated so that the seven factors of awakening are fulfilled?” The Buddha said to Ānanda: “If a bhikṣu dwells in the foundation of mindfulness contemplating the body as body, and, having dwelt in mindfulness, binds mindfulness in dwelling and does not forget, at that time he cultivates with skilful means the awakening factor of mindfulness. Having cultivated the awakening factor of mindfulness, the awakening factor of mindfulness is fulfilled; mindfulness fulfilled, he selects and weighs dharmas. At that time he cultivates with skilful means the awakening factor of investigation of dharmas. Having cultivated the awakening factor of investigation of dharmas, the awakening factor of investigation of dharmas is fulfilled; having selected, discerned, and weighed dharmas, he attains diligent skilful means. At that time he cultivates with skilful means the awakening factor of energy. Having cultivated the awakening factor of energy, the awakening factor of energy is fulfilled; with skilful means and energy, the mind rejoices. At that time he cultivates with skilful means the awakening factor of joy. Having cultivated the awakening factor of joy, the awakening factor of joy is fulfilled; having rejoiced, body and mind are tranquil. At that time he cultivates with skilful means the awakening factor of tranquillity. Having cultivated the awakening factor of tranquillity, the awakening factor of tranquillity is fulfilled; body and mind at ease, he attains samādhi. At that time he cultivates the awakening factor of concentration. Having cultivated the awakening factor of concentration, the awakening factor of concentration is fulfilled; the awakening factor of concentration fulfilled, greed and sorrow cease, and even equanimity is attained. At that time he cultivates with skilful means the awakening factor of equanimity. Having cultivated the awakening factor of equanimity, the awakening factor of equanimity is fulfilled. The foundations of mindfulness of feeling, mind, and dharmas as dharmas are taught likewise. This is called cultivating the four foundations of mindfulness and fulfilling the seven factors of awakening.”
Ānanda said to the Buddha: “This is called cultivating the four foundations of mindfulness and fulfilling the seven factors of awakening. How are the seven factors of awakening cultivated so that knowledge and liberation are fulfilled?” The Buddha said to Ānanda: “If a bhikṣu cultivates the awakening factor of mindfulness depending on seclusion, depending on dispassion, depending on cessation, inclining toward relinquishment, then, having cultivated the awakening factor of mindfulness, he fulfils knowledge and liberation; up to cultivating the awakening factor of equanimity depending on seclusion, depending on dispassion, depending on cessation, inclining toward relinquishment—having thus cultivated the awakening factor of equanimity, knowledge and liberation are fulfilled. Ānanda! This is called dharma akin to dharma, dharma nourishing dharma. Thus these thirteen dharmas, one dharma as the higher and one dharma as the gate, advance in sequence and are cultivated to fulfilment.” When the Buddha had spoken this discourse, the venerable Ānanda, having heard what the Buddha said, rejoiced and practiced accordingly.
〔811–812 · As a Certain Bhikṣu Asked〕（0208c10）So too what a certain bhikṣu asked, and the Buddha’s asking the bhikṣus, are as said in the preceding discourse.
〔813 · Diligently Cultivating the Four Foundations of Mindfulness〕（0208c12）Thus have I heard. At one time the Buddha was staying in the Jinpi Grove at Jinpiluo village. At that time the World-Honored One said to the venerable Jinpiluo: “I shall now teach the diligent cultivation of the four foundations of mindfulness. Listen closely and reflect well, and I shall teach it for you.” At that time the venerable Jinpiluo stayed silent; and so a second and a third time. At that time the venerable Ānanda said to the venerable Jinpiluo: “Now the teacher is addressing you!” So he said three times. The venerable Jinpiluo said to the venerable Ānanda: “I know already, venerable Ānanda! I know already, venerable Gautama!” At that time the venerable Ānanda said to the Buddha: “World-Honored One! It is time. World-Honored One! It is time. Well-Gone One! May you teach the bhikṣus the diligent cultivation of the four foundations of mindfulness; the bhikṣus, having heard it, will take it up and practise it.”
The Buddha said to Ānanda: “Listen closely and reflect well, and I shall teach it for you. If a bhikṣu, when mindful of the in-breath, trains as with the in-breath, up to, at the out-breath in cessation, trains as with the out-breath in cessation; at that time the noble disciple, when mindful of the in-breath, trains as one mindful of the in-breath, up to, at the out-breath with bodily activity stilled, trains as with the out-breath with bodily activity stilled—at that time the noble disciple dwells in the foundation of mindfulness contemplating the body as body. At that time, having dwelt in the foundation of mindfulness contemplating the body as body, the noble disciple knows it thus, and reflects well within.”
The Buddha said to Ānanda: “Suppose a man came driving a carriage headlong from the east; at that time would he trample the mounds of earth?” Ānanda said to the Buddha: “So it is, World-Honored One!” The Buddha said to Ānanda: “Thus the noble disciple, when mindful of the in-breath, trains as one mindful of the in-breath, thus up to reflecting well within. If at that time the noble disciple knows joy, up to knows the stilling of mental activity and trains, the noble disciple dwells in the foundation of mindfulness contemplating feeling as feeling. Having contemplated feeling as feeling in mindfulness, the noble disciple knows it thus, and reflects well within.
“Suppose a man came driving a carriage headlong from the south—how is it, Ānanda? Would he trample the mounds of earth?” Ānanda said to the Buddha: “So it is, World-Honored One!” The Buddha said to Ānanda: “Thus the noble disciple dwells in the foundation of mindfulness contemplating feeling as feeling, knows it, and reflects well within. If the noble disciple knows the mind, gladdens the mind, concentrates the mind, and at the in-breath with the mind liberated trains as with the in-breath with the mind liberated, and at the out-breath with the mind liberated trains as with the out-breath with the mind liberated, at that time the noble disciple dwells in the foundation of mindfulness contemplating the mind as mind. Thus, having dwelt in the foundation of mindfulness contemplating the mind as mind, the noble disciple knows it, and reflects well within.
“Suppose a man came driving a carriage from the west; would he trample the mounds of earth?” Ānanda said to the Buddha: “So it is, World-Honored One!” The Buddha said to Ānanda: “Thus the noble disciple knows the mind, up to, at the out-breath with the mind liberated, trains as with the out-breath with the mind liberated; thus the noble disciple at that time dwells in the foundation of mindfulness contemplating the mind as mind, knows it, and reflects well within. Being skilled in body, feeling, and mind, greed and sorrow cease and are relinquished, and at that time the noble disciple dwells in the foundation of mindfulness contemplating dharmas as dharmas. Thus, having dwelt in the foundation of mindfulness contemplating dharmas as dharmas, the noble disciple knows it, and reflects well within.
“Ānanda! Suppose at a crossroads there were mounds of earth, and a man came driving a carriage headlong from the north; would he trample the mounds of earth?” Ānanda said to the Buddha: “So it is, World-Honored One!” The Buddha said to Ānanda: “Thus the noble disciple dwells in the foundation of mindfulness contemplating dharmas as dharmas, knows it, and reflects well within. Ānanda! This is called a bhikṣu’s diligent cultivation, with skilful means, of the four foundations of mindfulness.” When the Buddha had spoken this discourse, the venerable Ānanda, having heard what the Buddha said, rejoiced and practiced accordingly.
〔814 · The Body Does Not Tire, the Eyes Do Not Ail〕（0209a23）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “One should cultivate mindfulness of breathing. When mindfulness of breathing has been cultivated and cultivated much, the body does not tire and the eyes do not ail, one delights in dwelling in contemplation in accordance, delights in knowing, and is not attached to happiness. How is mindfulness of breathing cultivated so that the body does not tire and the eyes do not ail, one delights in dwelling in contemplation in accordance, delights in knowing, and is not attached to happiness? This bhikṣu dwells relying on a village, up to, contemplating cessation on the out-breath, trains as with the out-breath in cessation: this is called the cultivation of mindfulness of breathing, so that the body does not tire and the eyes do not ail, one delights in dwelling in contemplation in accordance, delights in knowing, and is not attached to happiness.
“One who thus cultivates mindfulness of breathing attains great fruit and great blessing. If this bhikṣu wishes to seek seclusion from desire and from evil, unwholesome dharmas, with thought and examination, with the joy and happiness born of seclusion, dwelling having attained the first dhyāna, this bhikṣu should cultivate mindfulness of breathing. Thus cultivating mindfulness of breathing, he attains great fruit and great blessing.
“If this bhikṣu wishes to seek the second, third, and fourth dhyānas; loving-kindness, compassion, sympathetic joy, and equanimity; the sphere of space, the sphere of consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception; to attain the fruit of stream-entry with the three bonds completely ended; to attain the fruit of once-returning with the three bonds ended and greed, hatred, and delusion thinned; to attain the fruit of non-returning with the five lower bonds ended; to attain the countless kinds of supernormal power, the divine ear, knowledge of others’ minds, knowledge of past lives, knowledge of death and rebirth, knowledge of the ending of outflows—thus that bhikṣu should cultivate mindfulness of breathing. Thus mindfulness of breathing attains great fruit and great blessing.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔815 · Right Conduct〕（0209b15）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park, for the summer retreat. At that time many elder śrāvakas were keeping the retreat under the trees and in the caves to the left and right of the World-Honored One. At that time many young bhikṣus came to where the Buddha was, bowed their heads at the Buddha’s feet, withdrew, and sat to one side. The Buddha taught the Dharma in many ways to the young bhikṣus, instructing, teaching, illumining, and gladdening them; having instructed, taught, illumined, and gladdened them, he stayed silent. The young bhikṣus, having heard what the Buddha said, rejoiced and were glad along with it, rose from their seats, made obeisance, and departed.
The young bhikṣus went to the elder bhikṣus, bowed at the elders’ feet, and sat to one side. At that time the elder bhikṣus thought: “We should take in these young bhikṣus, one taking one, or one taking two, three, or many.” Having thought this, they took them in, one taking one, or taking two, three, or many, and some elders taking as many as sixty. At that time, at the poṣadha on the fifteenth day, the World-Honored One spread his seat before the great assembly and sat. At that time the World-Honored One, having surveyed the bhikṣus, said to the bhikṣus: “Good, good! I now rejoice that the bhikṣus practise all right conduct. Therefore, bhikṣus, you should be diligent and strive.”
Here in Śrāvastī the full moon of Kārttika had come; the bhikṣus wandering among the people in various places heard that the World-Honored One was keeping the retreat at Śrāvastī, and when the full moon of Kārttika had come and their robe-making was done, they took robe and bowl and wandered among the people toward Śrāvastī. Gradually they reached Śrāvastī, put away robe and bowl, washed their feet, came to where the World-Honored One was, bowed their heads at his feet, withdrew, and sat to one side. At that time the World-Honored One taught the Dharma in many ways to the bhikṣus wandering among the people; having instructed, taught, illumined, and gladdened them, he stayed silent. At that time the bhikṣus wandering among the people, having heard the Buddha teach the Dharma, rejoiced and were glad along with it, rose from their seats, made obeisance, and departed. They went to the elder bhikṣus, bowed their heads at their feet, withdrew, and sat to one side. At that time the elders thought: “We should receive these bhikṣus wandering among the people, one taking one, or two, three, up to many.” And they received them, one taking one, or two, three, up to some taking sixty. Those elder bhikṣus, having received the bhikṣus wandering among the people, admonished and instructed them, well knowing the order of first and later.
At that time, at the poṣadha on the fifteenth day of the month, the World-Honored One spread his seat before the great assembly and sat, surveyed the assembly of bhikṣus, and said to the bhikṣus: “Good, good, bhikṣus! I rejoice in the right conduct you practise, and I delight to see the right conduct you practise. Bhikṣus! The buddhas of the past also had assemblies of bhikṣus practising right conduct, like this present assembly; the assemblies of the buddhas of the future will also practise right conduct thus, like this present assembly. Why is that? Among the elder bhikṣus in this present assembly there are those who dwell having attained the first dhyāna, the second dhyāna, the third dhyāna, the fourth dhyāna; loving-kindness, compassion, sympathetic joy, and equanimity; the sphere of space, the sphere of consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception. There are bhikṣus who, with the three bonds ended, have attained stream-entry, not subject to falling into evil destinations, certain and rightly heading for saṃbodhi, going back and forth among gods and humans for seven rebirths, and reaching the utter end of suffering. There are bhikṣus who, with the three bonds ended and greed, hatred, and delusion thinned, have attained once-returning. There are bhikṣus who, with the five lower bonds ended, have attained non-returning, attaining final nirvāṇa on being reborn and not returning to be born in this world. There are bhikṣus who have attained the countless realms of supernormal power, the divine ear, knowledge of others’ minds, knowledge of past lives, knowledge of death and rebirth, knowledge of the ending of outflows. There are bhikṣus who cultivate the contemplation of the impure and cut off sensual desire; who cultivate a mind of loving-kindness and cut off ill will; who cultivate the perception of impermanence and cut off conceit; who cultivate mindfulness of breathing and cut off thoughts and perceptions.
“How is it, bhikṣus, that cultivating mindfulness of breathing cuts off thoughts and perceptions? This bhikṣu dwells relying on a village, up to, contemplating cessation on the out-breath, trains as one contemplating cessation on the out-breath: this is called cultivating mindfulness of breathing and cutting off thoughts and perceptions.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔816 · There Are Three Trainings〕（0210a06）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are three trainings. What are the three? Namely, the training in the higher precepts, the training in the higher mind, and, namely, the training in the higher wisdom.” At that time the World-Honored One spoke a verse:
“One complete in the three trainings—this is a bhikṣu’s right practice:
higher precepts, mind, and wisdom, striving diligently in these three dharmas,
valiant as a firm city, ever guarding the faculties.
As by day so by night, as by night so by day;
as before so after, as after so before;
as above so below, as below so above.
Immeasurable samādhis illuminate all directions;
this is called the track of awakening, the first gathering of coolness;
leaving the strife of ignorance, his mind is well liberated.
I am the awakened one of the world, complete in knowledge and conduct,
dwelling with right mindfulness unforgetting, his mind attains liberation;
the body breaks up and life ends, as the lamp is spent and the flame goes out.”
When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔817 · There Are Also Three Trainings〕（0210a23）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are also three trainings. What are the three? Namely, the training in the higher precepts, the training in the higher mind, the training in the higher wisdom. What is the training in the higher precepts? If a bhikṣu dwells in the precepts and the restraint of the prātimokṣa, complete in deportment and resort, on seeing the smallest fault gives rise to fear, and takes up and keeps the training precepts. What is the training in the higher mind? If a bhikṣu, secluded from desire and from evil, unwholesome dharmas, up to, dwells having attained the fourth dhyāna. What is the training in the higher wisdom? That bhikṣu knows this noble truth of suffering as it really is, and knows the noble truths of arising, cessation, and the path as they really are: this is called the training in the higher wisdom.” At that time the World-Honored One spoke a verse, as said in the preceding discourse. When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔818 · The Skilful Means of Higher Wisdom〕（0210b05）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are bhikṣus in the training in the higher precepts who are not in the training in the higher mind or the higher wisdom; there are those in the training in the higher precepts and the higher mind who are not in the training in the higher wisdom. A noble disciple who dwells having accomplished the skilful means of higher wisdom in accordance has the higher precepts and the higher mind cultivated to fulfilment. Thus a noble disciple who dwells having accomplished the skilful means of higher wisdom in accordance lives by the life of unsurpassed wisdom.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔819 · More Than Two Hundred and Fifty Precepts〕（0210b13）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “More than two hundred and fifty precepts—in sequence, every half month, the prātimokṣa sūtra is recited, to make those who themselves seek training train. Three trainings are taught, which can gather all the precepts. What are the three? Namely, the training in the higher precepts, the training in the higher mind, the training in the higher wisdom.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔820 · What Is the Training in the Higher Precepts〕（0210b19）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus, as said in the preceding discourse. The difference is: “What is the training in the higher precepts? It is that a bhikṣu values the precepts, the precepts are higher; does not value concentration, concentration is not higher; does not value wisdom, wisdom is not higher; as for the several minor precepts, when he breaks one he at once repents. Why is that? I do not say that he is incapable. If his precepts accord with pure conduct, benefit pure conduct, and make pure conduct long endure, then thus the bhikṣu is firm in the precepts, the teacher of precepts ever present, the precepts ever arising in accordance, and he takes them up and trains. Knowing thus, seeing thus, he cuts off the three bonds, namely the view of the body, clinging to precepts, and doubt. Having cut off these three bonds, he attains stream-entry, not subject to falling into evil destinations, certain and rightly tending toward saṃbodhi, going back and forth among gods and humans for seven rebirths, reaching the utter end of suffering: this is called training in the higher precepts.
“What is the training in the higher mind? This bhikṣu values the precepts, the precepts are higher; values concentration, concentration is higher; does not value wisdom, wisdom is not higher; as for the several minor precepts, up to taking up and keeping the training precepts. Knowing thus, seeing thus, he cuts off the five lower bonds, namely the view of the body, clinging to precepts, doubt, sensual desire, and ill will. Having cut off these five lower bonds, he attains final nirvāṇa on being reborn, a non-returner, not returning to this world: this is called the training in the higher mind.
“What is the training in the higher wisdom? This bhikṣu values the precepts, the precepts are higher; values concentration, concentration is higher; values wisdom, wisdom is higher. Knowing thus, seeing thus, he is liberated in mind from the outflow of desire, liberated in mind from the outflow of existence, liberated in mind from the outflow of ignorance, with the knowledge and vision of liberation: ‘My birth is ended, the pure conduct established, what was to be done is done; I know for myself there is no further existence.’ This is called the training in the higher wisdom.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔821 · The One-Seed Path〕（0210c13）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “More than two hundred and fifty precepts—in sequence, every half month, the prātimokṣa sūtra is recited; if that son of good family himself trains according to what he wishes, I teach him the three trainings. If he trains in these three trainings, he gathers all the training precepts. What are the three? Namely, the training in the higher precepts, the training in the higher mind, the training in the higher wisdom.
“What is the training in the higher precepts? This bhikṣu values the precepts, the precepts are higher; does not value concentration, concentration is not higher; does not value wisdom, wisdom is not higher; as for the several minor precepts, up to taking up and keeping the training precepts. Knowing thus, seeing thus, he cuts off the three bonds, namely the view of the body, clinging to precepts, and doubt, with greed, hatred, and delusion thinned, and accomplishes the one-seed path. One not yet fully awakened at that stage is called a once-returner; one not yet fully awakened at that stage is called clan-to-clan; one not yet fully awakened at that stage is called seven-existences; one not yet fully awakened at that stage is called one who follows by Dharma; one not yet fully awakened at that stage is called one who follows by faith: this is called the training in the higher precepts.
“What is the training in the higher mind? This is called a bhikṣu who values the precepts, the precepts are higher; values concentration, concentration is higher; does not value wisdom, wisdom is not higher; as for the training in the several minor precepts, up to taking up and keeping the training precepts. Knowing thus, seeing thus, he cuts off the five lower bonds, namely the view of the body, clinging to precepts, doubt, sensual desire, and ill will. Having cut off these five lower ones, he is able to attain final nirvāṇa in the interval. One not yet fully awakened at that stage attains final nirvāṇa on being reborn; one not yet fully awakened at that stage attains final nirvāṇa without exertion; one not yet fully awakened at that stage attains final nirvāṇa with exertion; one not yet fully awakened at that stage attains final nirvāṇa going upstream: this is called the training in the higher mind.
“What is the training in the higher wisdom? This bhikṣu values the precepts, the precepts are higher; values concentration, concentration is higher; values wisdom, wisdom is higher. Knowing thus, seeing thus, he is liberated in mind from the outflow of desire, liberated in mind from the outflow of existence, liberated in mind from the outflow of ignorance, with the knowledge and vision of liberation: ‘My birth is ended, the pure conduct established, what was to be done is done; I know for myself there is no further existence.’ This is called the training in the higher wisdom.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔822 · Dwelling Complete in the Precepts〕（0211a12）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “If a bhikṣu dwells complete in the precepts, well keeping the prātimokṣa, complete in deportment and resort, sees the smallest fault and is able to feel fear. A bhikṣu dwells complete in the precepts, well keeping the prātimokṣa, complete in deportment and resort, sees the smallest fault and is able to feel fear, equally takes up and keeps the training precepts, and brings the three trainings to fulfilment by cultivation. What are the three? The training in the higher precepts, the training in the higher mind, the training in the higher wisdom.
“What is the training in the higher precepts? This bhikṣu has the precepts fulfilled, with little concentration and little wisdom; as for the several minor precepts, up to taking up and keeping the training in the precepts; knowing thus, seeing thus, he cuts off the three bonds, namely the view of the body, clinging to precepts, and doubt. Having cut off these three bonds, he attains stream-entry, not falling into evil destinations, certain and rightly tending toward saṃbodhi, going back and forth among gods and humans for seven rebirths, reaching the utter end of suffering.
“What is the training in the higher mind? This bhikṣu has concentration fulfilled, samādhi fulfilled, with little wisdom; as for the several minor precepts, when he breaks one he at once repents, up to taking up and keeping the training precepts. Knowing thus, seeing thus, he cuts off the five lower bonds, namely the view of the body, clinging to precepts, doubt, sensual desire, and ill will; having cut off these five lower bonds, he attains final nirvāṇa on being reborn, a non-returner who does not return to be born in this world: this is called the training in the higher mind.
“What is the training in the higher wisdom? This bhikṣu has the training in the precepts fulfilled, concentration fulfilled, wisdom fulfilled. Knowing thus, seeing thus, he is liberated in mind from the outflow of desire, liberated in mind from the outflow of existence, liberated in mind from the outflow of ignorance, with the knowledge and vision of liberation: ‘My birth is ended, the pure conduct established, what was to be done is done; I know for myself there is no further existence.’ This is called the training in the higher wisdom.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔823 · Fulfilling the Three Trainings〕（0211b06）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “If a bhikṣu dwells complete in the precepts, well keeping the prātimokṣa, complete in deportment and resort, sees the smallest fault and is able to feel fear, and dwells taking up and keeping the training precepts, he fulfils the three trainings. What are the three? Namely, the higher precepts, the higher mind, the higher wisdom.
“What are the higher precepts? This bhikṣu has the precepts fulfilled, with little concentration and little wisdom; as for the several minor precepts, up to taking up and keeping the training precepts. Knowing thus, seeing thus, he cuts off the three bonds, with greed, hatred, and delusion thinned, and attains the one-seed path. If one is not yet fully awakened at that stage, he attains once-returning; one not yet fully awakened at that stage is called clan-to-clan; one not yet fully awakened at that stage attains stream-entry; one not yet fully awakened at that stage attains following by Dharma; one not yet fully awakened at that stage attains following by faith: this is called the training in the higher precepts.
“What is the training in the higher mind? This bhikṣu has the precepts fulfilled, concentration fulfilled, with little wisdom; as for the several minor precepts, up to taking up and keeping the training precepts. Knowing thus, seeing thus, he cuts off the five lower bonds, namely the view of the body, clinging to precepts, doubt, sensual desire, and ill will; having cut off these five lower bonds, he attains final nirvāṇa in the interval; one not yet fully awakened there attains final nirvāṇa on being reborn; one not yet fully awakened there attains final nirvāṇa without exertion; one not yet fully awakened there attains final nirvāṇa with exertion; one not yet fully awakened there attains final nirvāṇa going upstream: this is called the training in the higher mind.
“What is the training in the higher wisdom? This bhikṣu has the training in the precepts fulfilled, concentration fulfilled, wisdom fulfilled. Knowing thus, seeing thus, he is liberated in mind from the outflow of desire, liberated in mind from the outflow of existence, liberated in mind from the outflow of ignorance, with the knowledge and vision of liberation: ‘My birth is ended, the pure conduct thereby established, what was to be done is done; I know for myself there is no further existence.’ This is called the training in the higher wisdom.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔824 · There Are Two Trainings〕（0211c01）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are two trainings. What are the two? Namely, the training in higher deportment and the training in the higher prātimokṣa.” At that time the World-Honored One spoke a verse:
“When one in training trains in the precepts, he goes following the straight path,
intent and careful, diligent in skilful means, well guarding his own body;
he attains the first knowledge of the ending of outflows, and next the ultimate not-knowing,
attains the liberation of not-knowing, knowledge and vision all crossed over.
Accomplishing the unshaken liberation, all the bonds of existence are ended;
his faculties are complete, his faculties still and at ease;
he bears this last body, and subdues the hosts of Māra and his foes.”
When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔825 · Dwelling in Much Blessing From Training in the Precepts〕（0211c13）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Dwelling in much blessing from training in the precepts, with wisdom as the highest, liberation firm, and mindfulness as higher. If a bhikṣu has the blessing of training in the precepts, wisdom as the highest, liberation firm, and mindfulness as higher, he brings the three trainings to fulfilment. What are the three? Namely, the training in the higher precepts, the training in the higher mind, the training in the higher wisdom.” At that time the World-Honored One spoke a verse:
“Training in the precepts, following its blessing, intent on reflection in the dhyāna of samādhi,
with wisdom as the highest—this is the last of this present life;
the sage bears this last body, subdues Māra, and crosses to the far shore.”
When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔826 · Training in the Precepts Brings Blessing〕（0211c23）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus, as said in the preceding discourse. The difference is: “Bhikṣus! What is following the blessing of training in the precepts? It is that the teacher lays down the precepts for the śrāvakas, namely to gather the saṅgha, to gather it fully, to make those without faith have faith, to make the faith of those with faith grow, to tame evil persons, to let those with shame dwell at ease, to guard against outflows in this present life, to attain the right remedy in the future, and to make the pure conduct long endure. Just as the teacher has laid down the precepts for the śrāvakas, namely to gather the saṅgha, up to making the pure conduct long endure, so one who trains in the precepts in this way and in that way practises the firm precepts, the constant precepts, the precepts ever practised, and takes up and keeps the training precepts: this is called a bhikṣu’s blessing of the precepts.
“What is wisdom as the highest? It is that the teacher teaches the Dharma to the śrāvakas with great compassion and pity, benefiting with the meaning, whether consoling, or bringing happiness, or consoling and bringing happiness. In this way and in that way the teacher teaches the Dharma to the śrāvakas with great compassion and pity, benefiting with the meaning, consoling and bringing happiness; in this way and in that way he contemplates with wisdom each and every dharma, in each and every place: this is called a bhikṣu’s wisdom as the highest.
“What is liberation firm? It is that the teacher teaches the Dharma to the śrāvakas with great compassion and pity, benefiting with the meaning, consoling and bringing happiness. In this way and in that way he teaches each and every dharma; thus in each place, thus in each place, he attains the happiness of liberation: this is called a bhikṣu’s firm liberation.
“What is a bhikṣu’s mindfulness as higher? Where the body of precepts is not yet fulfilled, he dwells settled with intent mindfulness bound; where he has not yet contemplated, he dwells settled with mindfulness bound by wisdom in each and every place; where he has already contemplated, he dwells settled binding mindfulness again in each and every place; where he has not yet touched the dharma, he dwells settled with the mindfulness of liberation in each and every place; where he has already touched the dharma, he dwells settled with the mindfulness of liberation in each and every place: this is called a bhikṣu’s right mindfulness as higher.” At that time the World-Honored One spoke a verse:
“Training in the precepts, following its blessing, intent on reflection in the dhyāna of samādhi,
with wisdom as the highest, the final edge of this present life;
the sage bears this last body, subdues Māra, and crosses to the far shore.”
When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
The Śivaka sūtra—as below, the Buddha will teach it.
Likewise, the three discourses of what the bhikṣu Ānanda and a certain bhikṣu asked, and of the Buddha’s asking the bhikṣus, are also as said above.
〔827 · The Farmer’s Three Kinds of Field-Work〕（0212a24）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Just as a farmer has three kinds of field-work, which he does well in season. What are the three? That farmer ploughs and harrows in season, irrigates in season, and sows in season. When that farmer has ploughed and harrowed, irrigated, and sown in season, he does not think: ‘I wish to make it grow today, bear fruit today, ripen today, or tomorrow, or the day after.’ Bhikṣus! Yet that elder, having ploughed the field, irrigated, and sown, does not think: ‘Today let it grow, bear fruit, and ripen, or tomorrow, or again the day after.’ And yet, once the seed has entered the ground, it naturally grows in season, bears fruit, and ripens.
“Thus a bhikṣu trains well in season in these three trainings: namely, having trained well in the precepts, trained well in the mind, and trained well in wisdom, he does not think: ‘I wish to make myself today attain the non-arising of outflows and a mind well liberated, or tomorrow, or the day after.’ Nor does he think: ‘By natural spiritual power I can make it today, or tomorrow, or the day after, that outflows do not arise and the mind is well liberated.’ Having in season trained in the higher precepts, the higher mind, and the higher wisdom, in accordance with that season he naturally attains the non-arising of outflows and a mind well liberated.
“Just as, bhikṣus, a brooding hen lays eggs, ten or up to twelve, and tends them in season, warm and cold, with care. That brooding hen does not think: ‘Today, or tomorrow, or the day after, I shall peck with my beak or scratch with my claws, so that my chicks may be born safely.’ Yet that brooding hen broods her young well and tends them with care in season, and her young are naturally born safely. Thus a bhikṣu who trains well in the three trainings, in accordance with that season, naturally attains the non-arising of outflows and a mind well liberated.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔828 · The Donkey Following the Herd of Cattle〕（0212b18）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Just as a donkey follows a herd of cattle and thinks: ‘I make the sound of cattle.’ Yet its form is not like a cow’s, its colour is not like a cow’s, and the sound it makes is not like it either; following the great herd of cattle, it takes itself for a cow and makes a cow’s lowing, yet it is truly far from the cattle.
“Thus there is a foolish man who breaks the discipline and violates the precepts, following along with the great assembly, and says: ‘I am a bhikṣu. I am a bhikṣu.’ Yet he does not train with keen desire in the training in the higher precepts, the training in the higher mind, the training in the higher wisdom; following along with the great assembly, he calls himself: ‘I am a bhikṣu. I am a bhikṣu.’ In truth he is far from a bhikṣu.” At that time the World-Honored One spoke a verse:
“A beast with hooves alike and without horns, its four feet complete, with voice and mouth,
following the great herd of cattle, ever takes them for companions of its kind.
Its form is not of the cattle kind, it cannot make the sound of cattle;
so too the foolish man does not follow mindfulness with the mind bound.
Toward the instruction of the Well-Gone One he has no wish for diligent skilful means;
slothful and with a mind of contempt, he cannot win the unsurpassed path.
Like the donkey among the herd of cattle, ever far of itself from the cattle,
though he follows along with the great assembly, his inner practice ever departs from it.”
When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔829 · The Venerable Baqizi〕（0212c08）Thus have I heard. At one time the Buddha was staying at the Baqi village, and the venerable Baqizi was attending at the Buddha’s side. At that time the venerable Baqizi came to where the Buddha was, bowed his head at his feet, withdrew, stood to one side, and said to the Buddha: “World-Honored One! The Buddha has taught more than two hundred and fifty precepts, letting sons of good family recite the prātimokṣa sūtra in sequence every half month, letting the sons of good family train according to what they wish. But now, World-Honored One, I am not able to train as the training goes.”
The Buddha said to Baqizi: “Are you able to train in the three trainings in season?” Baqizi said to the Buddha: “I am able, World-Honored One!” The Buddha said to Baqizi: “You should in season train in the higher precepts, the higher mind, and the higher wisdom. Having diligently trained in season in the higher precepts, the higher mind, and the higher wisdom, before long you will end all outflows, with liberation of mind without outflows and liberation by wisdom, and in this present life know and realize for yourself: ‘My birth is ended, the pure conduct established, what was to be done is done; I know for myself there is no further existence.’” At that time the venerable Baqizi, having heard what the Buddha said, rejoiced and was glad along with it, made obeisance, and departed.
At that time the venerable Baqizi, having received the Buddha’s admonition and instruction, alone in a quiet place, reflecting with concentrated diligence …—as said above, up to: “… mind well liberated, attains arhatship.”
卷第三十Fascicle 30
全文五層 →Full five layers →宋求那跋陀羅譯《雜阿含經》卷第三十，屬道品，本卷為道品第六卷，承道品前五卷而下；前五卷說念處、根力覺支、覺支、聖道八支、安那般那念與三學，本卷三十一經說學戒、三學與四不壞淨。本卷收經三十一部，自經八百三十至經八百六十。卷首三經承前卷說學戒與三學：或尊者迦葉氏於世尊讚歎制戒之時心不忍不喜，其後悔過，世尊受其悔過，並說上座長老、中年、少年初始樂學戒與不樂學戒之別；或說三學，經末附以三學餘經之略句。其後二十八經多說四不壞淨——於佛不壞淨，法、僧不壞淨，聖戒成就：或說成就四不壞淨，求壽命、色、力、樂、辯、自在即得，生天得十種法，還生人中十事具足；或說不於人中貧活而活；或以轉輪王與持糞掃衣之多聞聖弟子相對；或說四大有變易增損，四不壞淨未曾增損變異；或說信敬人生五種過患；或說四種福德潤澤為安樂食；或以五河合流為譬；或說婆羅門虛偽道與八聖道之平正路；或世尊問尊者舍利弗流、入流分、入流者；或尊者舍利弗問、尊者阿難答斷四法成就四法得須陀洹；或說五恐怖怨對休息、三事決定、聖道如實知見；或說四種諸天天道，並說念如來事、法事、僧事、戒事之鏈；或說法鏡經，並說比丘、比丘尼、優婆塞、優婆夷命終所生之處；或為難提優婆塞、釋氏難提說放逸與不放逸；或為釋氏難提說五種歡喜之處與六念；終以長者梨師達多、富蘭那兄弟二人。說者：多為世尊告諸比丘；經八百三十三世尊告離車難陀；經八百四十三世尊問尊者舍利弗，舍利弗答；經八百四十四尊者舍利弗問、尊者阿難答，全經無佛語，以二正士共論議、展轉隨喜作結；經八百五十二、八百五十四諸比丘問；經八百五十五、八百五十六、八百五十七、八百五十八難提優婆塞與釋氏難提問；經八百六十長者梨師達多、富蘭那問，長者自述護三事。本卷有偈一首，在經八百四十一，世尊所說，白話以偈體逐句譯之；偈後無結語；無攝頌。經八百四十、八百四十一以『下一經』起，無「如是我聞」，無住處。往返問答、譬喻與長經，經內依問答回合、譬文與合法、列舉分段。底本略說之處——『……如上說。差別者』之型，以及『乃至』『如上廣說』『如前說』『廣說如上』『廣說乃至』『如上難提修多羅廣說』『亦如是說』諸處——白話依底本之語照省，不代為補出；經八百三十二經末之附句，為結集者之語，白話照譯。段首（…）＝大正藏頁·欄·行錨。
〔0·題署〕（0213a02）經名是「雜阿含經」〔T02 0213a02〕，這是「卷第三十」〔T02 0213a02〕。譯者署名「宋天竺三藏求那跋陀羅譯」〔T02 0213a04〕——宋代從天竺來的三藏法師求那跋陀羅所翻譯。本卷不另題誦品，承道品前五卷而下。本卷收經三十一部，自經八百三十至經八百六十；有偈一首，在經八百四十一；經八百六十之後，以「雜阿含經卷第三十」〔T02 0219a25〕作結。
〔830·律儀戒生戒〕（0213a05）我是這樣聽說的：有一個時候，佛住在崩伽闍的崩伽耆林中。那時，世尊為諸比丘說與戒相應的法，讚歎制戒之法。那時，尊者迦葉氏住在崩伽聚落，聽到世尊說與戒相應的法、讚歎這戒，心中極不忍可、不歡喜，說：『這位沙門極力讚歎這戒，極力制定這戒。』那時，世尊在崩伽聚落隨意所樂而住之後，向舍衛國去，依次遊行，到了舍衛國祇樹給孤獨園。
那時，尊者迦葉氏在世尊離去之後不久，心中就生起悔恨：『我現在失去了利益，得到大不利益：在世尊說與戒相應的法、讚歎制戒的時候，我對世尊心不忍可、不歡喜，心不歡喜，而這樣說：『這位沙門極力制定這戒，極力讚歎這戒。』』那時，尊者迦葉氏過了一夜，到了清晨，穿衣持鉢，進入崩伽聚落乞食。食畢，回到精舍，把臥具交付囑託，自己拿著衣鉢，向舍衛城依次遊行，到了舍衛國，收起衣鉢，洗足之後，前往世尊之處，稽首禮足，對佛說：『悔過。世尊！悔過。善逝！我愚、我癡，不善、不能分辨。我聽到世尊為諸比丘說與戒相應的法、讚歎制戒的時候，對世尊不忍可、不歡喜，心不欣樂，而這樣說：『這位沙門極力制定這戒，讚歎這戒。』』
佛告訴迦葉氏：『你在什麼時候對我心不忍可、不歡喜，不生欣樂，而這樣說：『這位沙門極力制定這戒，讚歎這戒』呢？』迦葉氏對佛說：『那時，世尊在崩伽闍聚落的崩伽耆林中，為諸比丘說與戒相應的法，讚歎這戒。我那時對世尊，心不忍可、不歡喜，心不欣樂，而這樣說：『這位沙門極力制定這戒，讚歎這戒。』世尊！我今天自己知道罪而悔，自己見到罪而悔，唯願世尊接受我的悔過，哀愍的緣故！』
佛告訴迦葉氏：『你自己知道悔、知道愚癡、知道不善不能分辨：聽到我為諸比丘說與戒相應的法、讚歎制戒，而對我不忍可、不歡喜，心不欣樂，而這樣說：『這位沙門極力制定這戒，極力讚歎這戒。』你現在，迦葉，自己知道悔、自己見到悔之後，於未來世律儀戒生起之戒，現在授予你，哀愍的緣故。迦葉氏！像這樣悔過的人，善法增長，終不退減。為什麼呢？如果有人自己知道罪、自己見到罪而悔過，於未來世律儀戒生起，善法增長，不會退減的緣故。
『假使迦葉身為上座，而不想學戒、不重於戒、不讚歎制戒，像這樣的比丘，我不讚歎。為什麼呢？如果是大師所讚歎的人，其餘的人就又與他相親近，恭敬親重；如果其餘的人與他相親近親重，就與他同一見解，同他所作；同他所作的人，長夜將得不饒益之苦。所以我對那樣的長老，起初就不讚歎，因為他起初就不樂於學戒的緣故。如同長老，中年、少年也是這樣。
『如果是上座長老起初就重於戒學、讚歎制戒，像這樣的長老是我所讚歎的，因為他起初就樂於戒學的緣故。大師所讚歎的人，其餘的人也將與他相親近親重，同他的見解；因為同他的見解，於未來世，他們將長夜以義而得饒益。所以對那樣的長老比丘，應當常常讚歎，因為他起初就樂於學戒的緣故。中年、少年也是這樣。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔831·不隨時讚歎〕（0213b26）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『如果諸上座長老比丘起初就不樂於學戒、不重於戒，見到其餘比丘起初樂於學戒、重於戒、讚歎制戒，他們也不隨時讚歎；我對這些比丘也不讚歎，因為他們起初就不樂於學戒的緣故。為什麼呢？如果大師讚歎他們，其餘的人就又相親近親重，同他們的見解；因為同他們的見解，長夜將受不饒益之苦。所以我對那樣的長老——中年、少年也是這樣。至於樂於學戒的，如前經所說。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔832·增上戒學、增上意學、增上慧學〕（0213c08）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有三學。是哪三種？就是增上戒學、增上意學、增上慧學。什麼是增上戒學？如果比丘安住於戒、波羅提木叉，具足威儀與行處，見到微細的罪就生起怖畏，受持學戒，這名為增上戒學。什麼是增上意學？如果比丘離諸惡不善法，有覺有觀，離生喜樂，初禪具足而住，乃至第四禪具足而住，這名為增上意學。什麼是增上慧學？如果比丘對這苦聖諦如實知，對這苦集聖諦、這苦滅聖諦、這苦滅道跡聖諦如實知，這名為增上慧學。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
三學的其餘諸經，如前面念處所說。如同禪，像這樣，無量、無色也是。如同四聖諦，像這樣，四念處、四正斷、四如意足、五根、五力、七覺分、八聖道、四道、四法句、止觀修習，也是這樣說。
〔833·欲求壽命，即得壽命〕（0213c24）我是這樣聽說的：有一個時候，佛住在毘舍離國獼猴池邊的重閣講堂。那時，有一位善於調象的象師，是離車族人，名叫難陀，來到佛所在之處，稽首佛足，退坐一旁。那時，世尊告訴離車難陀說：『如果聖弟子成就四不壞淨，想求壽命，就得到壽命；求好的容色、力、樂、辯才、自在，就能得到。是哪四種？就是對佛的不壞淨成就，對法、僧的不壞淨，聖戒成就。我見到這位聖弟子在此處命終，生於天上，在天上得到十種法。是哪十種？得到天的壽命、天的容色、天的名稱、天的樂、天的自在，以及天的色、聲、香、味、觸。如果聖弟子在天上命終，來生於人中，我見到他十事具足。是哪十事？人間的壽命、人的好容色、名稱、樂、自在，以及色、聲、香、味、觸。我說那位多聞聖弟子不由他人而信、不由他人而欲、不從他人而聞、不取他人之意、不因他人而思，我說他有如實的正慧知見。』
那時，難陀有一位隨從，對難陀說：『沐浴的時間已經到了，現在可以去了！』難陀回答說：『我現在不需要人間的澡浴，我現在在這殊勝微妙的法中自己沐浴，就是在世尊之處得到清淨的信樂。』那時，離車調象師難陀聽了佛所說的，歡喜隨喜，從座位起身，作禮而去。
〔834·不於人中貧活而活〕（0214a14）我是這樣聽說的：有一個時候，佛住在毘舍離國獼猴池邊的重閣講堂。那時，世尊告訴諸比丘：『如果聖弟子成就四不壞淨，就不會在人中以貧窮而活，不寒苦乞討，自然富足。是哪四種？就是對佛的不壞淨成就，對法、僧、聖戒的不壞淨成就。所以，比丘！應當這樣學：『我應當成就對佛的不壞淨，對法、僧的不壞淨，聖戒成就。』』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔835·轉輪王七寶具足〕（0214a22）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『轉輪王七寶具足，成就人中四種神力，統王四天下，身壞命終，生於天上。雖然轉輪聖王七寶具足，成就人間神力，統王四天下，身壞命終，得生天上，然而仍未斷除地獄、畜生、餓鬼惡趣之苦。為什麼呢？因為轉輪王沒有得到對佛的不壞淨，對法、僧的不壞淨，聖戒不成就的緣故。
『多聞聖弟子穿著糞掃衣，家家乞食，以草蓐為臥具；然而那位多聞聖弟子解脫了地獄、畜生、餓鬼惡趣之苦。為什麼呢？因為那位多聞聖弟子對佛的不壞淨，對法、僧的不壞淨，聖戒成就。所以，諸比丘！應當這樣學：『對佛的不壞淨，對法、僧的不壞淨，聖戒成就。』』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔836·未甞增損變異〕（0214b07）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『你們應當生起哀愍之心、慈悲之心。如果有人對你們所說的樂於聽聞、樂於領受，你們應當為他們說四不壞淨，令他們進入、令他們安住。是哪四種？對佛的不壞淨、對法的不壞淨、對僧的不壞淨、於聖戒成就。為什麼呢？若是四大——地、水、火、風——有變易增損，這四不壞淨卻未曾增損變異。那沒有增損變異的，就是多聞聖弟子對佛的不壞淨成就，若說他會墮入地獄、畜生、餓鬼，是沒有這樣的道理的！所以，諸比丘！應當這樣學：『我應當成就對佛的不壞淨，對法、僧的不壞淨，聖戒成就，也應當建立其餘的人，令他們成就。』』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔837·生五種過患〕（0214b20）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『如果信仰某一個人，會生起五種過患。那人有時犯戒違律，被大眾所棄。恭敬那人的人，會這樣想：『這是我的師，我所重敬的，被眾僧棄薄，我現在有什麼緣由進入那塔寺呢？』不入塔寺之後，不敬眾僧；不敬僧之後，不得聽聞法；不聞法之後，退失善法，不得久住於正法之中。這名為信敬人所生的第一過患。
『再者，敬信某人的人，所敬的那人犯戒違律，眾僧為他作不見舉。敬信那人的人，會這樣想：『這是我的師，我所敬重的，而現在眾僧為他作不見舉，我現在有什麼緣由再進入塔寺呢？』不入塔寺之後，不敬眾僧；不敬眾僧之後，不得聽聞法；不聞法之後，退失善法，不得久住於正法之中。這名為因敬信人而生的第二過患。
『再者，那人若持衣鉢，到別的地方遊行。敬那人的人，而這樣想：『我所敬的人穿衣持鉢，在人間遊行，我現在有什麼緣由進入那塔寺呢？』不入塔寺之後，不得恭敬眾僧；不敬眾僧之後，不得聽聞法；不聞法之後，退失善法，不得久住於正法之中。這名為因敬信人而生的第三過患。
『再者，那所信敬的人捨戒還俗。敬信那人的人，而這樣想：『他是我的師，我所敬重的，他捨戒還俗了，我現在不應進入那塔寺。』不入寺之後，不敬眾僧；不敬僧之後，不得聽聞法；不聞法之後，退失善法，不得久住於正法之中。這名為因敬信人而生的第四過患。
『再者，那所信敬的人身壞命終。敬信那人的人，而這樣想：『他是我的師，我所敬重的，現在已經命終，我現在有什麼緣由進入那塔寺呢？』因為不入寺，不得敬僧；不敬僧之後，不得聽聞法；因為不聞法，退失善法，不得久住於正法之中。這名為因敬信人而生的第五過患。
『所以，諸比丘！應當這樣學：『我應當成就對佛的不壞淨，對法、僧的不壞淨，聖戒成就。』』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔838·福德潤澤，為安樂食〕（0214c25）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有四種食，長養眾生，令四大增長、攝受。是哪四種？就是摶食、觸食、意思食、識食。像這樣，福德的潤澤，是安樂之食。是哪四種？就是對佛的不壞淨，對法、僧的不壞淨，聖戒成就。所以，諸比丘！應當這樣學：『我應當成就對佛的不壞淨，對法、僧的不壞淨，聖戒成就。』』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔839·聞法、眾僧所念〕（0215a04）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘，如前經所說；差別處是：『對佛的不壞淨成就的人，得以聞法，為眾僧所憶念，聖戒成就。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔840·離慳垢心〕（0215a09）下一經也如前經所說；差別處是：『若是對佛的不壞淨成就的人，對法、僧也是如此；在慳垢所纏的眾生之中，離慳垢之心，在家而住而得解脫，以心行施，常行樂施，常樂於捨，行平等之施，聖戒成就。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔841·五河合流〕（0215a14）下一經也如前經所說；差別處是：『像這樣，聖弟子有四種福德的潤澤、善法的潤澤，攝受稱量功德，卻不可稱量有多少果福、多少果、多少福果之集，然而他得到眾多福利，是大功德聚之數。
『譬如五條大河合流，就是恒河、耶菩那、薩羅由、伊羅跋提、摩醯，對於那些水，沒有人能度量是百瓶、千瓶、百千萬瓶，然而那水很多，是大水聚之數。像這樣，聖弟子成就四種功德的潤澤，沒有人能度量他的福有多少，然而他的福很多，是大功德聚之數。所以，諸比丘！應當這樣學：『我應當成就對佛的不壞淨，對法、僧的不壞淨，聖戒成就。』』那時，世尊就說偈道：
『眾吉祥所匯的巨海，自身清淨，也能淨化他者，
汪洋浩蕩而平靜流淌，實是百川之長；
一切的江河，群生之所依止，
全都歸入大海；這身也是如此：
布施、持戒、修習功德，是百福之流所歸。』
〔842·說虛偽道〕（0215b01）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『婆羅門說虛偽之道，愚癡、惡邪，不正確地趣向，不是以智慧、等覺趣向涅槃。他們這樣教化諸弟子：在十五日那天，以胡麻屑、菴羅摩羅屑沐浴身體，穿上新的劫貝之衣，頭上垂掛長縷，用牛屎塗地而臥在上面，說：『善男子！清晨早起，脫下衣服放在一處，裸露形體，向東方奔走，即使在道路上遇到兇象、惡馬、狂牛、瘋狗、荊棘、叢林、深坑溝澗、深水，直往前走，不要避開；遇害而死的，必定生於梵天。』這名為外道的愚癡邪見，不是以智慧、等覺趣向涅槃。
『我為弟子說平正之路，不是愚癡，趣向智慧、等覺，趣向涅槃，就是八聖道——正見乃至正定。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔843·何等為入流分〕（0215b15）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴尊者舍利弗：『所謂流，什麼是流？』舍利弗對佛說：『世尊所說的流，就是八聖道。』又問舍利弗：『所謂入流分，什麼是入流分？』舍利弗對佛說：『世尊！有四種入流分。是哪四種？就是親近善男子、聽聞正法、內正思惟、法次法向。』又問舍利弗：『入流者成就幾種法？』舍利弗對佛說：『有四分成就入流者。是哪四種？就是對佛的不壞淨、對法的不壞淨、對僧的不壞淨、聖戒成就。』
佛告訴舍利弗：『如你所說，流就是八聖道。入流分有四種，就是親近善男子、聽聞正法、內正思惟、法次法向。入流者成就四法，就是對佛的不壞淨、對法的不壞淨、對僧的不壞淨、聖戒成就。』佛說了這部經之後，尊者舍利弗聽了佛所說的，歡喜奉行。
〔844·斷四法、成就四法〕（0215c02）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，尊者舍利弗前往尊者阿難所在之處，問訊慰勞之後，退住一旁。尊者舍利弗對尊者阿難說：『想要有所請問，可有空閑為我記說嗎？』尊者阿難對舍利弗說：『隨意所問，我所知道的當回答。』舍利弗問尊者阿難：『斷除幾種法，如來、應、等正覺所知所見，記說那人得須陀洹，不墮惡趣之法，決定趣向正覺，七有天人往生，究竟苦的邊際？』
尊者阿難對尊者舍利弗說：『斷四法、成就四法，如來、應、等正覺記說那人得須陀洹，不墮惡趣之法，決定趣向三菩提，七有天人往生，究竟苦的邊際。是哪四種？就是聖弟子對於佛不信而住，已經斷除、已經了知，成就對佛的不壞淨；對於法、僧的不信與惡戒，他已經斷除、已經了知，成就對法、僧的不壞淨以及聖戒成就。像這樣，四法斷、四法成就，如來、應、等正覺所知所見，記說那人得須陀洹，不墮惡趣之法，決定正向三菩提，七有天人往生，究竟苦的邊際。』
尊者阿難對尊者舍利弗說〔底本無「語」字〕：『是這樣！是這樣！四法斷、四法成就，如來、應、等正覺所知所見，記說那人得須陀洹，決定正向三菩提，七有天人往生，究竟苦的邊際。』那時，二位正士共同論議之後，展轉隨喜，從座位起身而去。
〔845·五恐怖怨對休息〕（0215c24）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『如果比丘對五種恐怖怨對已經休息，於三事決定，不生疑惑，如實知見賢聖正道，那位聖弟子能自己記說：『地獄、畜生、餓鬼惡趣已盡，得須陀洹，不墮惡趣之法，決定正向三菩提，七有天人往生，究竟苦的邊際。』
『什麼是五種恐怖怨對休息？若是以殺生為因緣，罪的怨對、恐怖生起；若是離殺生的人，那殺生之罪的怨對因緣所生的恐怖就休息了。若是偷盜、邪婬、妄語、飲酒之罪的怨對因緣生起恐怖；他若離偷盜、邪婬、妄語、飲酒之罪的怨對，因緣所生的恐怖就休息了。這名為罪的怨對因緣所生的五種恐怖休息。
『什麼是三事決定，不生疑惑？就是對佛決定離於疑惑，對法、僧決定離於疑惑，這名為三法決定離於疑惑。
『什麼名為聖道如實知見？就是對這苦聖諦如實知，對這苦集聖諦、這苦滅聖諦、這苦滅道跡聖諦如實知，這名為聖道如實知見。
『若是對這五種恐怖之罪的怨對已經休息、對三法決定離於疑惑、對聖意〔前後文作「聖道」〕如實知見，這位聖弟子能自己記說：『我的地獄已盡，畜生、餓鬼惡趣已盡，得須陀洹，不墮惡趣之法，決定正趣三菩提，七有天人往生，究竟苦的邊際。』』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔846·十二支緣起如實知見〕（0216a17）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘，如前經所說；差別處是：『什麼是聖道如實知見？就是八聖道——正見乃至正定。』
下一經也是這樣說；差別處是：『什麼是聖道如實知見？就是十二支緣起如實知見。如所說的：『這件事有，所以那件事有；這件事起，所以那件事起。如緣無明而有行，緣行而有識，緣識而有名色，緣名色而有六入處，緣六入處而有觸，緣觸而有受，緣受而有愛，緣愛而有取，緣取而有有，緣有而有生，緣生而有老、病、死、憂、悲、苦、惱。』這名為聖弟子如實知見。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔847·未淨眾生令淨〕（0216a28）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有四種諸天天道，令未清淨的眾生得以清淨，令已清淨的再得清淨。是哪四種？就是聖弟子對佛的不壞淨，對法、僧的不壞淨，聖戒成就，這名為四種諸天天道，令未清淨的眾生得以清淨，令已清淨的再得清淨。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔848·無恚為上諸天天道〕（0216b06）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有四種諸天天道。是哪四種？就是聖弟子憶念如來之事，像這樣：如來、應、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊。對這如來之事生起隨喜之心；隨喜之後，心歡悅；心歡悅之後，身猗息；身猗息之後，覺受安樂；覺受安樂之後，三昧定；三昧定之後，聖弟子這樣學：『什麼是諸天天道？』又這樣想：『我聽說無恚是最上的諸天天道。』這樣想：『我從今天起，在世間，無論可怖或安穩，都不起瞋恚，我只應當自己領受純一滿淨的諸天天道。』這名為第一諸天天道，令未清淨的眾生得以清淨，令已清淨的再得清淨。
『再者，比丘！聖弟子憶念於法之事，就是如來所說的正法、律，於現法中離諸熾然，不待時節，通達涅槃，即於自身觀察，緣自身而覺知。像這樣知道法之事之後，心生隨喜；隨喜之後，身猗息；身猗息之後，覺受安樂；覺受安樂之後，三昧定；三昧定之後，聖弟子這樣學：『什麼是諸天天道？』又這樣想：『我聽說無恚是最上的諸天天道，我從今天起，在這世間，無論可怖或安穩，都不起瞋恚，我應當受持純一滿淨的諸天天道。』這名為第二諸天天道。
『再者，比丘！若是對僧之事生起正念，就是世尊的弟子僧正直等向，是所應恭敬、尊重、供養的無上福田。他像這樣對諸僧之事正確憶念之後，心生隨喜；心隨喜之後，得到歡悅；歡悅之後，身猗息；身猗息之後，覺受安樂；覺受安樂之後，三昧定；三昧定之後，那位聖弟子這樣學：『什麼是諸天天道？』又這樣想：『我聽說諸天以無恚為最上的諸天天道，我從今天起，在諸世間，無論可怖或安穩，都不起瞋恚，我只應當受持純一滿淨的諸天天道。』這名為第三諸天天道。
『再者，比丘！就是聖弟子自己憶念所有的戒之事，隨之憶念而說：『我於此是不缺之戒、不污之戒、不雜之戒、明智者所讚歎之戒、智者不厭之戒。』對這樣等等的戒之事正確憶念之後，心生隨喜；隨喜之後，歡悅；歡悅之後，身猗息；身猗息之後，覺受安樂；覺受安樂之後，三昧定；三昧定之後，聖弟子這樣想：『什麼是諸天天道？』又這樣想：『我聽說諸天以無恚為最上，我從今天起，在諸世間，無論可怖或安穩，都不起瞋恚，我應當受持純一滿淨的諸天天道。』這名為第四諸天天道。令未清淨的眾生得以清淨，令已清淨的再得清淨。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔849·斷惡貪〕（0216c17）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有四種諸天天道。令未清淨的眾生得以清淨，令已清淨的增長其清淨。是哪四種？就是聖弟子憶念如來之事，像這樣：如來、應、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊。他像這樣憶念如來之事之後，就斷除惡貪，並斷除心中的惡不善之過。因為憶念如來，心生隨喜；心隨喜之後，就歡悅；歡悅之後，身猗息；身猗息之後，覺受安樂；覺受安樂之後，三昧定；三昧定之後，聖弟子這樣學：『什麼是諸天天道？』又這樣想：『我聽說無恚是最上的諸天天道。我從今天起，在諸世間，無論可怖或安穩，都不起瞋恚，只應當受持純一滿淨的諸天天道。』像這樣，法、僧、聖戒成就，也是這樣說。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔850·得法流水、得義流水〕（0217a02）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有四種諸天天道，令未清淨的眾生得以清淨，令已清淨的增長其清淨。是哪四種？就是聖弟子憶念如來之事，像這樣：如來、應、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊。那位聖弟子憶念如來之事之後，心離貪欲之纏，以及瞋恚、愚癡之纏，他的心正直。因為憶念如來之事，這位聖弟子得到法的流水、得到義的流水、得到憶念如來的饒益隨喜；隨喜之後，生起歡悅；歡悅之後，身猗息；身猗息之後，覺受安樂；覺受安樂之後，三昧定；三昧定之後，這位聖弟子這樣學：『什麼是諸天天道？』又這樣想：『我聽說無恚是最上的諸天天道，我從今天起，在諸世間不起瞋恚，純一滿淨的諸天天道。』像這樣，法、僧、聖戒成就，也是這樣說。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔851·我今當說法鏡經〕（0217a17）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『我現在要說法鏡經，仔細聽，好好思惟，我當為你們說。什麼是法鏡經？就是聖弟子對佛的不壞淨，對法、僧的不壞淨，聖戒成就，這名為法鏡經。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔852·難屠比丘命終〕（0217a23）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，有眾多比丘穿衣持鉢，進入舍衛城乞食。乞食的時候，聽說難屠比丘命終、難陀比丘尼命終、善生優婆塞命終、善生優婆夷命終。乞食之後，回到精舍，收起衣鉢，洗足之後，前往佛所在之處，稽首禮足，退坐一旁，對佛說：『世尊！我今天清晨進入舍衛城乞食，聽說難屠比丘、難陀比丘尼、善生優婆塞、善生優婆夷命終。世尊！那四人命終，應生在何處？』
佛告訴諸比丘：『那難屠比丘、難陀比丘尼，諸漏已經盡除，無漏的心解脫、慧解脫，於現法中自己知道、作證：『我生已盡，梵行已立，所作已作，自知不受後有。』善生優婆塞、善生優婆夷，五下分結已盡，得阿那含，生於天上而般涅槃，不再回來生於此世。』那時，世尊告訴諸比丘：『我現在要為你們說法鏡經：對佛的不壞淨，乃至聖戒成就，這名為法鏡經。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔853·異比丘、異比丘尼〕（0217b11）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園……如上面所廣說的；差別處是：『有某位比丘、某位比丘尼、某位優婆塞、某位優婆夷命終……』也如上面所說。
〔854·法性常住〕（0217b14）我是這樣聽說的：有一個時候，佛住在那梨迦聚落的繁耆迦精舍。那時，那梨迦聚落有很多人命終。那時，有眾多比丘穿衣持鉢，進入那梨迦聚落乞食，聽說那梨迦聚落的罽迦舍優婆塞命終，尼迦吒、佉楞迦羅、迦多梨沙婆、闍露、優婆闍露、梨色吒、阿梨色吒、跋陀羅、須跋陀羅、耶舍耶輸陀、耶舍欝多羅，全都命終了。聽說之後，回到精舍，收起衣鉢，洗足之後，前往佛所在之處，稽首佛足，退坐一旁，對佛說：『世尊！我們眾多比丘清晨進入那梨迦聚落乞食，聽說罽迦舍優婆塞等人命終。世尊！他們命終之後，當生在何處？』佛告訴諸比丘：『那罽迦舍等人已斷五下分結，得阿那含，在天上般涅槃，不再回來生於此世。』
諸比丘對佛說：『世尊！又有超過二百五十位優婆塞命終，又有五百位優婆塞在這那梨迦聚落命終，都是五下分結已盡，得阿那含，在那天上般涅槃，不再回來生於此世嗎？又有超過二百五十位優婆塞命終，都是三結已盡，貪、恚、癡淡薄，得斯陀含，當受一生，究竟苦的邊際嗎？這那梨迦聚落又有五百位優婆塞在這那梨迦聚落命終，三結已盡，得須陀洹，不墮惡趣之法，決定正向三菩提，七有天人往生，究竟苦的邊際嗎？』
佛告訴諸比丘：『你們隨著那人命終、那人命終而一一發問，是徒勞而已！這不是如來所樂於回答的。凡是有生的就有死，有什麼值得奇怪的？如來出世也好，不出世也好，法性常住。那是如來自己知道而成等正覺，顯現演說，分別開示的：就是所謂這件事有，所以那件事有；這件事起，所以那件事起；緣無明而有行，乃至緣生而有老、病、死、憂、悲、惱、苦。像這樣，苦陰集起；無明滅則行滅，乃至生滅則老、病、死、憂、悲、惱、苦滅，像這樣，苦陰滅。現在當為你們說法鏡經，仔細聽，好好思惟，我當為你們說。什麼是法鏡經？就是聖弟子對佛的不壞淨，對法、僧的不壞淨，聖戒成就。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔855·為放逸？為不放逸〕（0217c18）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，有難提優婆塞來到佛所在之處，稽首佛足，退坐一旁，對佛說：『世尊！如果聖弟子對這五根一切時都不成就，是放逸呢？是不放逸呢？』佛告訴難提：『如果對這五根一切時都不成就，我說這些人屬於凡夫之數。至於聖弟子之不成就的，是放逸，是不放逸，是這樣的：
『難提！如果聖弟子對佛的不壞淨成就，而不向上求進，不在空閑林中、或露地而坐，晝夜禪思，精勤修習，對勝妙的出離饒益隨喜；他不隨喜之後，歡喜不生；歡喜不生之後，身不猗息；身不猗息之後，苦的覺受就生起；苦的覺受生起之後，心不得定；心不得定的，這位聖弟子名為放逸。對法、僧的不壞淨，聖戒成就，也是這樣說。
『像這樣，難提！如果聖弟子成就對佛的不壞淨，他的心不起知足之想。在空閑林中、樹下、露地，晝夜禪思，精勤方便，能生起對勝妙出離的隨喜；隨喜之後，生起歡喜；生起歡喜之後，身猗息；身猗息之後，覺受安樂；覺受安樂之後，心就得定。如果聖弟子心得定，名為不放逸；對法、僧的不壞淨，聖戒成就，也是這樣說。』佛說了這部經之後，難提優婆塞聽了佛所說的，歡喜隨喜，從座位起身，禮佛足而去。
〔856·外凡夫數〕（0218a10）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，有釋氏難提來到佛所在之處，稽首佛足，退坐一旁，對佛說：『世尊！如果聖弟子對四不壞淨一切時都不成就，這位聖弟子是放逸呢？是不放逸呢？』佛告訴釋氏難提：『如果對四不壞淨一切時都不成就，我說這些人屬於外凡夫之數。釋氏難提！聖弟子的放逸、不放逸，現在當說……』如上面所廣說的。佛說了這部經之後，釋氏難提聽了佛所說的，歡喜隨喜，從座位起身，作禮而去。
〔857·五種歡喜之處〕（0218a19）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。前三月的夏安居結束了，有眾多比丘聚集在食堂，為佛縫衣：如來不久衣作成之後，將穿衣持鉢，出精舍，到人間遊行。那時，釋氏難提聽說眾多比丘聚集在食堂為佛縫衣，如來不久衣作成之後，將穿衣持鉢，到人間遊行。釋氏難提聽了之後，來到佛所在之處，稽首禮足，退坐一旁，對佛說：『世尊！我現在四肢好像散解了一般，四方都變了樣，先前所聽聞的法，現在全都迷忘了。聽說眾多比丘聚集在食堂為世尊縫衣，說：『如來不久衣作成之後，將穿衣持鉢，到人間遊行。』所以我現在心生大苦：什麼時候能再見到世尊以及諸位知識比丘呢？』
佛告訴釋氏難提：『你見到佛也好、不見到佛也好，見到知識比丘也好、不見也好，你應當隨時修習五種歡喜之處。是哪五種？你應當隨時憶念如來之事：如來、應、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊；以及法之事、僧之事、自己持戒之事、自己所行的世事。隨時憶念：『我得到自己的利益：我在慳垢的眾生之中，應當多修習離慳垢而住，修解脫之施、捨施、常熾然之施、樂於捨，平等惠施，常懷布施之心。』像這樣，釋氏難提！這五支定，無論住、行、坐、臥，乃至與妻子同在，常應當繫心於這三昧之念。』佛說了這部經之後，釋氏難提聽了佛所說的，歡喜隨喜，作禮而去。
〔858·隨時修於六念〕（0218b13）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園，前三月夏安居。那時，有釋氏難提聽說佛在舍衛國祇樹給孤獨園前三月結夏安居，聽了之後，這樣想：『我應當前往那裡，並且在那裡造作供養的種種事，供給如來以及比丘僧。』就到了那裡。三個月結束時，眾多比丘聚集在食堂為世尊縫衣，而這樣說：『如來不久衣作成之後，將穿衣持鉢，到人間遊行。』那時，釋氏難提聽說眾多比丘聚集在食堂，說：『如來不久衣作成之後，將穿衣持鉢，到人間遊行。』聽了之後，來到佛所在之處，稽首禮足，退住一旁，對佛說：『世尊！我現在四肢好像散解了一般，四方都變了樣，先前所受的法，現在全都迷忘了。我聽說世尊將到人間遊行，我什麼時候能再見到世尊以及諸位知識比丘呢？』
佛告訴釋氏難提：『見到如來也好、不見也好，見到知識比丘也好、不見也好，你應當隨時修習六念。是哪六種？應當憶念如來、法、僧之事、自己所持的戒、自己所行的施，以及憶念諸天。』佛說了這部經之後，釋氏難提聽了佛所說的，歡喜隨喜，作禮而去。
〔859·梨師達多及富蘭那兄弟二人〕（0218c02）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園，前三月結夏安居……如前經所說；差別處是：那時，有一位長者名叫梨師達多，以及富蘭那，兄弟二人，聽說眾多比丘聚集在食堂為世尊縫衣……如上面難提修多羅所廣說的。佛說了這部經之後，梨師達多長者以及富蘭那聽了佛所說的，歡喜隨喜，從座位起身，作禮而去。
〔860·鹿徑澤中修治田業〕（0218c09）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。前三月的結夏安居結束了，眾多比丘聚集在食堂為世尊縫衣。那時，有長者梨師達多以及富蘭那兄弟二人，在鹿徑澤中修治田業，聽說眾多比丘在食堂為世尊縫衣，說：『如來不久衣作成之後，將穿衣持鉢，到人間遊行。』聽了之後，對一位士夫說：『你現在應當前往世尊所在之處，瞻視世尊；如果一定要離去，趕快來告訴我。』那時，那位士夫就接受教令，前往到一處，見到世尊出來，就急速回來告訴梨師達多以及富蘭那：『世尊已經來了，還有諸大眾。』那時，梨師達多以及富蘭那前往迎接世尊。世尊遠遠見到梨師達多以及富蘭那沿路而來，就走出到路邊，鋪好尼師壇，正身端坐。
梨師達多以及富蘭那稽首佛足，退坐一旁，對佛說：『世尊！我現在四肢好像散解了一般，四方都變了樣，所憶念的事，現在全都迷忘了，什麼時候能再見到世尊以及諸位知識比丘呢？世尊現在出發到拘薩羅，從拘薩羅到伽尸，從伽尸到摩羅，從摩羅到摩竭陀，從摩竭陀到殃伽，從殃伽到修摩，從修摩到分陀羅，從分陀羅到迦陵伽。所以我現在極生憂苦：什麼時候能再見到世尊以及諸位知識比丘呢？』
佛告訴梨師達多以及富蘭那：『你們見到如來也好、不見到如來也好，見到諸位知識比丘也好、不見也好，你們姑且隨時修習六念。是哪六種？你們應當憶念如來之事……』如上面所廣說的，乃至：『憶念諸天。然而，長者！在家是憒鬧的，在家是染著的；出家是空閑的，俗人難以處於非家，一向鮮潔，純一滿淨，梵行清白。』
長者對佛說：『奇哉！世尊！善說這法：『在家是憒鬧的，在家是染著的，出家是空閑的，俗人難以處於非家，一向鮮潔，純一滿淨，梵行清白。』我是波斯匿王的大臣，波斯匿王想要進入園林觀賞，令我乘坐大象，載著王的第一宮女，一位在我前面，一位在我後面，我坐在其中。大象下坡的時候，前面的人抱住我的頸項，後面的人攀住我的背；大象上坡的時候，後面的人抱住我的頸，前面的人攀住我的衣襟。那些婇女為了娛樂國王的緣故，穿著繒綵之衣，塗著種種妙香，以瓔珞莊嚴。我與她們同遊，常常守護三事：第一是駕御大象，恐怕失去正道；第二是自己守護心，恐怕生起染著；第三是自己護持，恐怕有所顛墜。世尊！我在那時，對於王的婇女，沒有一剎那不是正思惟。』佛告訴長者：『善哉！善哉！能善於守護心。』
長者對佛說：『我在家中所有的財物，常與世尊以及諸比丘、比丘尼、優婆塞、優婆夷平等共同受用，不計為我所有。』佛告訴長者：『善哉！善哉！你在拘薩羅國錢財巨富，沒有人能與你相等，而能對於財物，不計為我所有。』那時，世尊為那位長者以種種方式說法，示、教、照、喜；示、教、照、喜之後，從座位起身而去。
Fascicle 30 of the Saṃyukta Āgama, translated in the Song by Guṇabhadra, belongs to the Connected Discourses on the Path and is their sixth fascicle, continuing on from the five preceding fascicles of the Path; the five preceding fascicles teach the foundations of mindfulness, the faculties, powers, and factors of awakening, the factors of awakening, the eight factors of the noble path, mindfulness of breathing, and the three trainings, and the thirty-one discourses of this fascicle teach training in the precepts, the three trainings, and the four unbreakable purities. The fascicle holds thirty-one discourses, from the eight hundred and thirtieth discourse to the eight hundred and sixtieth. The first three discourses of the fascicle continue on from the preceding fascicle in teaching training in the precepts and the three trainings: in some, the venerable Kāśyapagotra, at the time when the World-Honored One praised the laying down of precepts, was in his mind unaccepting and displeased, afterwards confesses his fault, and the World-Honored One accepts his confession and teaches the difference between the senior elders, those of middle years, and the young who from the first delight in training in the precepts and those who do not delight in training in the precepts; in some, the three trainings are taught, and at the end of the discourse an abbreviated sentence on the remaining discourses of the three trainings is appended. The twenty-eight discourses after that teach the four unbreakable purities—unbreakable purity in the Buddha, unbreakable purity in the Dharma and the Saṅgha, and accomplishment in the noble precepts: in some, it is taught that one accomplished in the four unbreakable purities, wishing for long life, beauty, strength, happiness, eloquence, and mastery, at once obtains them, born in heaven he obtains ten things, and born back among humans he is complete in ten things; in some, it is taught that he does not live a life of poverty among humans; in some, the wheel-turning king is set against the learned noble disciple who wears rag-robes; in some, it is taught that the four great elements may change, increase, and diminish, while the four unbreakable purities have never increased, diminished, or changed; in some, it is taught that placing faith in and revering a person gives rise to five dangers; in some, the four kinds of moisture of merit are taught as the nutriment of happiness; in some, the five rivers flowing together are the simile; in some, the false path of the brāhmaṇas and the level, straight road of the eightfold noble path are taught; in some, the World-Honored One asks the venerable Śāriputra about the stream, the factors of entering the stream, and one who has entered the stream; in some, the venerable Śāriputra asks and the venerable Ānanda answers that by cutting off four dharmas and accomplishing four dharmas one attains stream-entry; in some, the stilling of the five fears and enmities, certainty in three matters, and knowing and seeing the noble path as it really is are taught; in some, the four heavenly ways of the gods are taught, together with the chain that runs from recollecting the Tathāgata, the Dharma, the Saṅgha, and the precepts; in some, the discourse on the mirror of the Dharma is taught, together with the places where a bhikṣu, a bhikṣuṇī, a layman, and a laywoman are born at the end of life; in some, heedlessness and heedfulness are taught for the layman Nandi and for Nandi of the Śākyas; in some, the five places of joy and the six recollections are taught for Nandi of the Śākyas; and the fascicle ends with the two brothers, the elders Lishidaduo and Fulanna. The speakers: for the most part, the World-Honored One speaking to the bhikṣus; in the eight hundred and thirty-third discourse the World-Honored One speaks to Nanda the Licchavi; in the eight hundred and forty-third the World-Honored One asks the venerable Śāriputra, and Śāriputra answers; in the eight hundred and forty-fourth the venerable Śāriputra asks and the venerable Ānanda answers, the whole discourse has no word of the Buddha, and it closes with the two venerables, having discussed together, rejoicing in turn with one another; in the eight hundred and fifty-second and the eight hundred and fifty-fourth the bhikṣus ask; in the eight hundred and fifty-fifth, fifty-sixth, fifty-seventh, and fifty-eighth the layman Nandi and Nandi of the Śākyas ask; in the eight hundred and sixtieth the elders Lishidaduo and Fulanna ask, and the elder relates for himself how he guards three things. The fascicle has one verse, in the eight hundred and forty-first discourse, spoken by the World-Honored One; the plain rendering translates it line by line in verse form; after the verse there are no closing words; there is no summary verse. The eight hundred and fortieth and the eight hundred and forty-first begin with “The next discourse,” and have no “Thus have I heard” and no dwelling place. For the dialogues of question and answer, the similes, and the long discourses, the segments within a discourse follow the rounds of question and answer, the simile and its application, and the enumerations. Where the base text abbreviates—in the form “… as said above. The difference is,” and at the places with “up to,” “as taught at length above,” “as said before,” “taught at length as above,” “taught at length, up to,” “as taught at length above in the Nandi sūtra,” and “is also taught thus”—the plain rendering abbreviates as the base text words it, and does not fill in on its behalf; the appended sentence at the end of the eight hundred and thirty-second discourse is the words of the compilers, and the plain rendering translates it as it stands. The parenthesis at the head of each segment (…) is the anchor of page, register, and line in the Taishō canon.
〔0 · Title〕（0213a02）The title of the sūtra is “Saṃyukta Āgama,” and this is “Fascicle 30.” The translator’s attribution reads “translated by Guṇabhadra, Tripiṭaka master from India, in the Song”—translated by Guṇabhadra, the Tripiṭaka master who came from India in the time of the Song. This fascicle does not bear a separate recitation title, continuing on from the five preceding fascicles of the Path. The fascicle holds thirty-one discourses, from the eight hundred and thirtieth to the eight hundred and sixtieth; it has one verse, in the eight hundred and forty-first discourse; after the eight hundred and sixtieth discourse it closes with “Saṃyukta Āgama, Fascicle 30.”
〔830 · The Precepts of Restraint Give Rise to Precepts〕（0213a05）Thus have I heard. At one time the Buddha was staying at Pengjiashe, in the Pengjiaqi Grove. At that time the World-Honored One taught the bhikṣus the Dharma connected with the precepts, praising the dharma of laying down precepts. At that time the venerable Kāśyapagotra was staying in Pengjia village; hearing the World-Honored One teach the Dharma connected with the precepts and praise these precepts, he was in his mind utterly unaccepting and displeased, and said: “This ascetic praises these precepts to the utmost, lays down these precepts to the utmost.” Then the World-Honored One, having stayed in Pengjia village as long as he pleased, set out toward Śrāvastī, wandering in stages, and came to Śrāvastī, to the Jeta Grove, Anāthapiṇḍada’s Park.
At that time the venerable Kāśyapagotra, not long after the World-Honored One had gone, at once felt remorse in his mind: “Now I have lost what is of benefit and gained great harm: at the time when the World-Honored One taught the Dharma connected with the precepts and praised the laying down of precepts, I was in my mind unaccepting and displeased toward the World-Honored One, my mind was not glad, and I spoke thus: ‘This ascetic lays down these precepts to the utmost, praises these precepts to the utmost.’” Then the venerable Kāśyapagotra, when the night had passed and morning came, put on his robe, took his bowl, and entered Pengjia village for alms. When he had eaten, he returned to the vihāra, handed over and entrusted his bedding, took his robe and bowl himself, and wandered in stages toward the city of Śrāvastī; arriving at Śrāvastī, he put away his robe and bowl, washed his feet, went to where the World-Honored One was, bowed his head at his feet, and said to the Buddha: “I confess my fault, World-Honored One! I confess my fault, Well-Gone One! I am foolish, I am deluded, unskilled, unable to discern. When I heard the World-Honored One teach the bhikṣus the Dharma connected with the precepts and praise the laying down of precepts, I was unaccepting and displeased toward the World-Honored One, my mind did not delight, and I spoke thus: ‘This ascetic lays down these precepts to the utmost, praises these precepts.’”
The Buddha said to Kāśyapagotra: “At what time were you in your mind unaccepting and displeased toward me, without delight arising, and spoke thus: ‘This ascetic lays down these precepts to the utmost, praises these precepts’?” Kāśyapagotra said to the Buddha: “At that time the World-Honored One was in the Pengjiaqi Grove of Pengjiashe village, teaching the bhikṣus the Dharma connected with the precepts and praising these precepts. At that time I was, toward the World-Honored One, in my mind unaccepting and displeased, my mind did not delight, and I spoke thus: ‘This ascetic lays down these precepts to the utmost, praises these precepts.’ World-Honored One! Today I know my offence for myself and repent, I see my offence for myself and repent; may the World-Honored One only accept my confession, out of compassion!”
The Buddha said to Kāśyapagotra: “You know for yourself your remorse, know your folly, know that you were unskilled and unable to discern: hearing me teach the bhikṣus the Dharma connected with the precepts and praise the laying down of precepts, you were unaccepting and displeased toward me, your mind did not delight, and you spoke thus: ‘This ascetic lays down these precepts to the utmost, praises these precepts to the utmost.’ Now, Kāśyapa, since you know your remorse for yourself and see your remorse for yourself, in the future the precepts of restraint give rise to precepts, and these I now bestow on you, out of compassion. Kāśyapagotra! One who confesses his fault in this way grows in good dharmas and in the end does not fall back. Why is that? If someone knows his offence for himself, sees his offence for himself, and confesses his fault, then in the future the precepts of restraint arise, and good dharmas grow and do not fall back.
“Suppose Kāśyapa were a senior and did not wish to train in the precepts, did not value the precepts, and did not praise the laying down of precepts—such a bhikṣu I do not praise. Why is that? If one is praised by the teacher, the others in turn draw near to him, revere him and hold him dear; if the others draw near to him and hold him dear, they share his views and do as he does; those who do as he does will for a long night meet the suffering of what is not of benefit. Therefore I do not, from the first, praise such an elder, because he from the first does not delight in training in the precepts. As with the elder, so too with those of middle years and the young.
“If a senior elder from the first values the training in the precepts and praises the laying down of precepts, such an elder is one whom I praise, because he from the first delights in the training in the precepts. One whom the teacher praises the others too will draw near to and hold dear, and share his views; because they share his views, in the future they will for a long night gain benefit by what is meaningful. Therefore such an elder bhikṣu should be ever praised, because he from the first delights in training in the precepts. So too with those of middle years and the young.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔831 · Does Not Praise in Season〕（0213b26）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “If the senior elder bhikṣus from the first do not delight in training in the precepts and do not value the precepts, and, seeing other bhikṣus who from the first delight in training in the precepts, value the precepts, and praise the laying down of precepts, they too do not praise them in season, then I too do not praise these bhikṣus, because they from the first do not delight in training in the precepts. Why is that? If the teacher praises them, the others in turn draw near to them and hold them dear, and share their views; because they share their views, they will for a long night undergo the suffering of what is not of benefit. Therefore toward such elders—so too with those of middle years and the young. As for those who delight in training in the precepts, it is as said in the preceding discourse.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔832 · The Training in the Higher Precepts, the Higher Mind, the Higher Wisdom〕（0213c08）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are three trainings. What are the three? Namely, the training in the higher precepts, the training in the higher mind, the training in the higher wisdom. What is the training in the higher precepts? If a bhikṣu dwells in the precepts and the prātimokṣa, complete in deportment and in his range of conduct, sees fear in the subtlest faults, and takes up and keeps the training precepts, this is called the training in the higher precepts. What is the training in the higher mind? If a bhikṣu, separated from all evil, unwholesome dharmas, with thought and examination, with joy and happiness born of separation, dwells having attained the first dhyāna, up to dwells having attained the fourth dhyāna, this is called the training in the higher mind. What is the training in the higher wisdom? If a bhikṣu knows this noble truth of suffering as it really is, and knows this noble truth of the arising of suffering, this noble truth of the cessation of suffering, this noble truth of the path leading to the cessation of suffering as it really is, this is called the training in the higher wisdom.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
The remaining discourses of the three trainings are as said before under the foundations of mindfulness. As with the dhyānas, so likewise the immeasurables and the formless attainments. As with the four noble truths, so likewise the four foundations of mindfulness, the four right exertions, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, the eightfold noble path, the four paths, the four dharma-phrases, and the cultivation of calm and insight are also taught thus.
〔833 · Wishing for Long Life, He Obtains Long Life〕（0213c24）Thus have I heard. At one time the Buddha was staying at Vaiśālī, in the Two-Storied Lecture Hall beside the Monkey Pond. At that time there was a skilled elephant-trainer, a Licchavi, named Nanda, who came to where the Buddha was, bowed his head at the Buddha’s feet, and sat back to one side. Then the World-Honored One said to Nanda the Licchavi: “If a noble disciple is accomplished in the four unbreakable purities, wishing for long life, he obtains long life; seeking beauty, strength, happiness, eloquence, and mastery, he is able to obtain them. What are the four? Namely, accomplished in unbreakable purity in the Buddha, unbreakable purity in the Dharma and the Saṅgha, and accomplished in the noble precepts. I see this noble disciple, ending his life here, born in heaven, and in heaven obtaining ten things. What are the ten? He obtains heavenly long life, heavenly beauty, heavenly renown, heavenly happiness, heavenly mastery, and heavenly forms, sounds, odours, tastes, and touches. If the noble disciple ends his life in heaven and comes to be born among humans, I see him complete in ten things. What are the ten? Human long life, human beauty, renown, happiness, mastery, and forms, sounds, odours, tastes, and touches. I say that that learned noble disciple has faith not by way of others, desire not by way of others, hearing not from others, takes not the views of others, reflects not on account of others; I say that he has the knowledge and vision of right wisdom as it really is.”
At that time Nanda had an attendant who said to Nanda: “The time for bathing has come; now you may go!” Nanda answered: “Now I have no need of human bathing; now in this excellent and subtle Dharma I bathe myself, that is, in obtaining pure faith and delight in the presence of the World-Honored One.” Then Nanda the Licchavi, the elephant-trainer, having heard what the Buddha said, rejoiced and was glad along with it, rose from his seat, made obeisance, and departed.
〔834 · Does Not Live in Poverty Among Humans〕（0214a14）Thus have I heard. At one time the Buddha was staying at Vaiśālī, in the Two-Storied Lecture Hall beside the Monkey Pond. At that time the World-Honored One said to the bhikṣus: “If a noble disciple is accomplished in the four unbreakable purities, he does not live a life of poverty among humans, does not beg in cold and hardship, and is of himself rich and sufficient. What are the four? Namely, accomplished in unbreakable purity in the Buddha, and accomplished in unbreakable purity in the Dharma, the Saṅgha, and the noble precepts. Therefore, bhikṣus, you should train thus: ‘I shall be accomplished in unbreakable purity in the Buddha, unbreakable purity in the Dharma and the Saṅgha, and accomplished in the noble precepts.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔835 · The Wheel-Turning King Complete With the Seven Treasures〕（0214a22）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “A wheel-turning king, complete with the seven treasures and accomplished in the four kinds of divine power among humans, rules over the four continents, and when the body breaks up and life ends, is born in heaven. Although the wheel-turning noble king is complete with the seven treasures, accomplished in human divine power, rules over the four continents, and when the body breaks up and life ends is born in heaven, yet he has not cut off the suffering of the evil destinations of hell, the animals, and the hungry ghosts. Why is that? Because the wheel-turning king has not attained unbreakable purity in the Buddha, unbreakable purity in the Dharma and the Saṅgha, and is not accomplished in the noble precepts.
“The learned noble disciple wears rag-robes, begs his food from house to house, and takes a mat of grass for his bedding; yet that learned noble disciple is freed from the suffering of the evil destinations of hell, the animals, and the hungry ghosts. Why is that? Because that learned noble disciple has unbreakable purity in the Buddha, unbreakable purity in the Dharma and the Saṅgha, and is accomplished in the noble precepts. Therefore, bhikṣus, you should train thus: ‘Unbreakable purity in the Buddha, unbreakable purity in the Dharma and the Saṅgha, accomplished in the noble precepts.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔836 · Never Increased, Diminished, or Changed〕（0214b07）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “You should give rise to a mind of compassion and a mind of loving-kindness and pity. If there are people who delight in hearing and delight in receiving what you say, you should teach them the four unbreakable purities, make them enter, and make them dwell in them. What are the four? Unbreakable purity in the Buddha, unbreakable purity in the Dharma, unbreakable purity in the Saṅgha, and accomplishment in the noble precepts. Why is that? Though the four great elements—earth, water, fire, and wind—may change, increase, and diminish, these four unbreakable purities have never increased, diminished, or changed. That which has no increase, diminution, or change is the learned noble disciple’s accomplishment in unbreakable purity in the Buddha; that he should fall into hell, the animals, or the hungry ghosts—there is no such principle! Therefore, bhikṣus, you should train thus: ‘I shall be accomplished in unbreakable purity in the Buddha, unbreakable purity in the Dharma and the Saṅgha, and accomplished in the noble precepts, and I shall also establish others and make them accomplished.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔837 · The Five Dangers Arise〕（0214b20）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “If one places faith in a person, five dangers arise. That person at times breaks the precepts, violates the discipline, and is cast out by the assembly. One who reveres that person thinks thus: ‘This is my teacher, whom I hold dear and revere; he has been cast out and slighted by the Saṅgha—now for what reason should I enter that stūpa-monastery?’ Having not entered the stūpa-monastery, he does not revere the Saṅgha; having not revered the Saṅgha, he does not get to hear the Dharma; having not heard the Dharma, he falls back from good dharmas and does not get to dwell long in the true Dharma. This is called the first danger arising from placing faith in and revering a person.
“Further, one who reveres and has faith in a person—the person he reveres breaks the precepts, violates the discipline, and the Saṅgha carries out against him the suspension for not seeing the offence. One who reveres and has faith in that person thinks thus: ‘This is my teacher, whom I revere and hold dear, and now the Saṅgha has carried out against him the suspension for not seeing the offence—now for what reason should I enter the stūpa-monastery again?’ Having not entered the stūpa-monastery, he does not revere the Saṅgha; having not revered the Saṅgha, he does not get to hear the Dharma; having not heard the Dharma, he falls back from good dharmas and does not get to dwell long in the true Dharma. This is called the second danger arising from revering and having faith in a person.
“Further, that person may take his robe and bowl and go wandering elsewhere. One who reveres that person thinks thus: ‘The one I revere has put on his robe, taken his bowl, and is wandering among the people—now for what reason should I enter that stūpa-monastery?’ Having not entered the stūpa-monastery, he does not get to revere the Saṅgha; having not revered the Saṅgha, he does not get to hear the Dharma; having not heard the Dharma, he falls back from good dharmas and does not get to dwell long in the true Dharma. This is called the third danger arising from revering and having faith in a person.
“Further, the one he places faith in and reveres gives up the precepts and returns to lay life. One who reveres and has faith in that person thinks thus: ‘He is my teacher, whom I revere and hold dear; he has given up the precepts and returned to lay life—now I should not enter that stūpa-monastery.’ Having not entered the monastery, he does not revere the Saṅgha; having not revered the Saṅgha, he does not get to hear the Dharma; having not heard the Dharma, he falls back from good dharmas and does not get to dwell long in the true Dharma. This is called the fourth danger arising from revering and having faith in a person.
“Further, the one he places faith in and reveres dies, the body breaking up and life ending. One who reveres and has faith in that person thinks thus: ‘He is my teacher, whom I revere and hold dear; now he has already died—now for what reason should I enter that stūpa-monastery?’ Because he does not enter the monastery, he does not get to revere the Saṅgha; having not revered the Saṅgha, he does not get to hear the Dharma; because he does not hear the Dharma, he falls back from good dharmas and does not get to dwell long in the true Dharma. This is called the fifth danger arising from revering and having faith in a person.
“Therefore, bhikṣus, you should train thus: ‘I shall be accomplished in unbreakable purity in the Buddha, unbreakable purity in the Dharma and the Saṅgha, and accomplished in the noble precepts.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔838 · The Moisture of Merit, the Nutriment of Happiness〕（0214c25）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are four nutriments that nourish beings, make the four great elements grow, and sustain them. What are the four? Namely, morsel food, contact, mental intention, and consciousness. Likewise, the moisture of merit is the nutriment of happiness. What are the four? Namely, unbreakable purity in the Buddha, unbreakable purity in the Dharma and the Saṅgha, and accomplishment in the noble precepts. Therefore, bhikṣus, you should train thus: ‘I shall be accomplished in unbreakable purity in the Buddha, unbreakable purity in the Dharma and the Saṅgha, and accomplished in the noble precepts.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔839 · Hearing the Dharma, Being Recollected by the Saṅgha〕（0215a04）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus, as said in the preceding discourse. The difference is: “One accomplished in unbreakable purity in the Buddha gets to hear the Dharma, is recollected by the Saṅgha, and is accomplished in the noble precepts.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔840 · A Mind Free of the Stain of Stinginess〕（0215a09）The next discourse is also as said in the preceding discourse. The difference is: “If one is accomplished in unbreakable purity in the Buddha, and so too in the Dharma and the Saṅgha, then among beings bound by the stain of stinginess, with a mind free of the stain of stinginess, dwelling in the household he attains liberation, gives with his own mind, ever practises giving with delight, ever delights in relinquishing, practises impartial giving, and is accomplished in the noble precepts.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔841 · The Five Rivers Flowing Together〕（0215a14）The next discourse is also as said in the preceding discourse. The difference is: “Thus the noble disciple has four kinds of moisture of merit, moisture of good dharmas, taking in and weighing merit, and yet it cannot be weighed how much fruit of blessing, how much fruit, how much gathering of the fruit of blessing there is; yet he obtains many blessings and benefits, and is reckoned a great heap of merit.
“It is like the five great rivers flowing together—namely the Gaṅgā, the Yamunā, the Sarayū, the Airāvatī, and the Mahī—of those waters no one can measure whether they are a hundred jars, a thousand jars, or a hundred thousand myriad jars, yet those waters are many, and are reckoned a great heap of water. Thus the noble disciple accomplished in the four kinds of moisture of merit—no one can measure how much his blessing is, yet his blessing is great, and is reckoned a great heap of merit. Therefore, bhikṣus, you should train thus: ‘I shall be accomplished in unbreakable purity in the Buddha, unbreakable purity in the Dharma and the Saṅgha, and accomplished in the noble precepts.’” At that time the World-Honored One then spoke a verse:
“The great ocean where all blessings gather, pure itself, it purifies others,
vast and boundless, flowing calmly, truly the chief of the hundred streams;
all the rivers, on which the host of beings rely,
all return into the great sea; so too is this body:
giving, keeping the precepts, cultivating merit—where the streams of a hundred blessings return.”
〔842 · Teaching a False Path〕（0215b01）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “The brāhmaṇas teach a false path, foolish, evil and perverse, not tending rightly, not tending toward nirvāṇa by wisdom and equal awakening. They instruct their disciples thus: on the fifteenth day, bathe the body with sesame meal and anluomoluo meal, put on new garments of cotton, hang long threads from the head, smear the ground with cow-dung and lie on it, saying: ‘Good man! Rise early in the morning, take off your clothes and put them in one place, bare your body, and run towards the east; even if on the road you meet a fierce elephant, a vicious horse, a mad ox, a rabid dog, thorns, thickets, deep pits and ravines, or deep water, go straight ahead and do not avoid them; one who meets harm and dies will surely be born in the Brahmā heaven.’ This is called the foolish wrong view of the outsiders, not tending toward nirvāṇa by wisdom and equal awakening.
“I teach my disciples the level, straight road, not foolish, tending toward wisdom and equal awakening, tending toward nirvāṇa, namely the eightfold noble path—right view up to right concentration.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔843 · What Are the Factors of Entering the Stream〕（0215b15）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the venerable Śāriputra: “What is called the stream—what is the stream?” Śāriputra said to the Buddha: “The stream the World-Honored One speaks of is the eightfold noble path.” He asked Śāriputra again: “What is called the factors of entering the stream—what are the factors of entering the stream?” Śāriputra said to the Buddha: “World-Honored One! There are four factors of entering the stream. What are the four? Namely, associating with good men, hearing the true Dharma, right reflection within, and practice in accordance with the Dharma.” He asked Śāriputra again: “One who has entered the stream is accomplished in how many dharmas?” Śāriputra said to the Buddha: “There are four factors in which one who has entered the stream is accomplished. What are the four? Namely, unbreakable purity in the Buddha, unbreakable purity in the Dharma, unbreakable purity in the Saṅgha, and accomplishment in the noble precepts.”
The Buddha said to Śāriputra: “It is as you say: the stream is the eightfold noble path. The factors of entering the stream are four, namely associating with good men, hearing the true Dharma, right reflection within, and practice in accordance with the Dharma. One who has entered the stream is accomplished in four dharmas, namely unbreakable purity in the Buddha, unbreakable purity in the Dharma, unbreakable purity in the Saṅgha, and accomplishment in the noble precepts.” When the Buddha had spoken this discourse, the venerable Śāriputra, having heard what the Buddha said, rejoiced and practiced accordingly.
〔844 · Cutting Off Four Dharmas, Accomplishing Four Dharmas〕（0215c02）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the venerable Śāriputra went to where the venerable Ānanda was, and having exchanged greetings and courtesies, withdrew and stood to one side. The venerable Śāriputra said to the venerable Ānanda: “I wish to ask something; would you have the leisure to explain it for me?” The venerable Ānanda said to Śāriputra: “Ask as you wish; what I know I shall answer.” Śāriputra asked the venerable Ānanda: “By cutting off how many dharmas does the Tathāgata, the Worthy One, the Perfectly Awakened One, through what he knows and sees, declare that a person has attained stream-entry, is not subject to falling into evil destinations, is certain and tending toward right awakening, goes back and forth among gods and humans for seven rebirths, and reaches the utter end of suffering?”
The venerable Ānanda said to the venerable Śāriputra: “Cutting off four dharmas and accomplishing four dharmas, the Tathāgata, the Worthy One, the Perfectly Awakened One declares that a person has attained stream-entry, is not subject to falling into evil destinations, is certain and tending toward saṃbodhi, goes back and forth among gods and humans for seven rebirths, and reaches the utter end of suffering. What are the four? Namely, the noble disciple’s dwelling without faith in the Buddha he has already cut off and already fully known, and he is accomplished in unbreakable purity in the Buddha; the lack of faith in the Dharma and the Saṅgha, and evil precepts, he has already cut off and already fully known, and he is accomplished in unbreakable purity in the Dharma and the Saṅgha and accomplished in the noble precepts. Thus, with four dharmas cut off and four dharmas accomplished, the Tathāgata, the Worthy One, the Perfectly Awakened One, through what he knows and sees, declares that a person has attained stream-entry, is not subject to falling into evil destinations, is certain and rightly tending toward saṃbodhi, goes back and forth among gods and humans for seven rebirths, and reaches the utter end of suffering.”
The venerable Ānanda said to the venerable Śāriputra [the base text lacks the word “said”]: “So it is! So it is! With four dharmas cut off and four dharmas accomplished, the Tathāgata, the Worthy One, the Perfectly Awakened One, through what he knows and sees, declares that a person has attained stream-entry, is certain and rightly tending toward saṃbodhi, goes back and forth among gods and humans for seven rebirths, and reaches the utter end of suffering.” Then the two venerables, having discussed together, rejoiced in turn with one another, rose from their seats, and departed.
〔845 · The Five Fears and Enmities Are Stilled〕（0215c24）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “If a bhikṣu has stilled the five fears and enmities, is certain in three matters without giving rise to doubt, and knows and sees the right path of the worthy and noble as it really is, that noble disciple can declare of himself: ‘Hell, the animals, and the hungry ghosts, the evil destinations, are ended; I have attained stream-entry, am not subject to falling into evil destinations, certain and rightly tending toward saṃbodhi, going back and forth among gods and humans for seven rebirths, reaching the utter end of suffering.’
“What is the stilling of the five fears and enmities? If, with killing as cause and condition, the enmity and fear of offence arise, then for one who refrains from killing, the fear born of the cause and condition of the enmity of the offence of killing is stilled. If, with the enmity of the offence of stealing, sexual misconduct, false speech, and drinking liquor as cause and condition, fear arises, then if he refrains from the enmity of the offence of stealing, sexual misconduct, false speech, and drinking liquor, the fear born of that cause and condition is stilled. This is called the stilling of the five fears born of the cause and condition of the enmity of offence.
“What is being certain in three matters, without giving rise to doubt? Namely, being certain and free of doubt about the Buddha, being certain and free of doubt about the Dharma and the Saṅgha; this is called being certain in three dharmas and free of doubt.
“What is called knowing and seeing the noble path as it really is? Namely, knowing this noble truth of suffering as it really is, and knowing this noble truth of the arising of suffering, this noble truth of the cessation of suffering, this noble truth of the path leading to the cessation of suffering as it really is; this is called knowing and seeing the noble path as it really is.
“If one has stilled the enmity of the offences of these five fears, is certain in three dharmas and free of doubt, and knows and sees the noble mind [elsewhere in the discourse it reads “the noble path”] as it really is, this noble disciple can declare of himself: ‘My hell is ended, the evil destinations of the animals and the hungry ghosts are ended; I have attained stream-entry, am not subject to falling into evil destinations, certain and rightly tending toward saṃbodhi, going back and forth among gods and humans for seven rebirths, reaching the utter end of suffering.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔846 · Knowing and Seeing the Twelve Links of Dependent Arising as They Really Are〕（0216a17）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus, as said in the preceding discourse. The difference is: “What is knowing and seeing the noble path as it really is? Namely, the eightfold noble path—right view up to right concentration.”
The next discourse is also taught thus. The difference is: “What is knowing and seeing the noble path as it really is? Namely, knowing and seeing the twelve links of dependent arising as they really are. As it is said: ‘This being, that is; this arising, that arises. As, conditioned by ignorance there are formations, conditioned by formations there is consciousness, conditioned by consciousness there is name and form, conditioned by name and form there are the six sense bases, conditioned by the six sense bases there is contact, conditioned by contact there is feeling, conditioned by feeling there is craving, conditioned by craving there is clinging, conditioned by clinging there is existence, conditioned by existence there is birth, conditioned by birth there are old age, sickness, death, sorrow, grief, suffering, and distress.’ This is called the noble disciple’s knowing and seeing as it really is.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔847 · Purifying Beings Not Yet Pure〕（0216a28）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are four heavenly ways of the gods that purify beings not yet pure and further purify those already pure. What are the four? Namely, the noble disciple’s unbreakable purity in the Buddha, unbreakable purity in the Dharma and the Saṅgha, and accomplishment in the noble precepts; these are called the four heavenly ways of the gods, which purify beings not yet pure and further purify those already pure.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔848 · Freedom From Anger as the Highest Heavenly Way of the Gods〕（0216b06）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are four heavenly ways of the gods. What are the four? Namely, the noble disciple recollects the Tathāgata, thus: the Tathāgata, the Worthy One, the Perfectly Awakened One, the One Perfect in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Persons, the Teacher of Gods and Humans, the Buddha, the World-Honored One. Toward this recollection of the Tathāgata a mind of rejoicing arises; having rejoiced, the mind is gladdened; the mind having been gladdened, the body is tranquil; the body having become tranquil, he experiences happiness; having experienced happiness, he is concentrated in samādhi; having been concentrated in samādhi, the noble disciple trains thus: ‘What is the heavenly way of the gods?’ He further thinks thus: ‘I have heard that freedom from anger is the highest heavenly way of the gods.’ He thinks thus: ‘From today on, in the world, whether in fear or at ease, I shall not give rise to anger; I shall only receive for myself the heavenly way of the gods, wholly pure and complete.’ This is called the first heavenly way of the gods, which purifies beings not yet pure and further purifies those already pure.
“Further, bhikṣus, the noble disciple recollects the Dharma, namely the true Dharma and discipline taught by the Tathāgata, in this very life free from all burning, not dependent on time, penetrating to nirvāṇa, observed right in one’s own person, realized through one’s own person. Having thus known the recollection of the Dharma, a mind of rejoicing arises; having rejoiced, the body is tranquil; the body having become tranquil, he experiences happiness; having experienced happiness, he is concentrated in samādhi; having been concentrated in samādhi, the noble disciple trains thus: ‘What is the heavenly way of the gods?’ He further thinks thus: ‘I have heard that freedom from anger is the highest heavenly way of the gods; from today on, in this world, whether in fear or at ease, I shall not give rise to anger; I shall take up and keep the heavenly way of the gods, wholly pure and complete.’ This is called the second heavenly way of the gods.
“Further, bhikṣus, one gives rise to right mindfulness of the Saṅgha, namely that the World-Honored One’s community of disciples is upright and rightly directed, the unsurpassed field of merit, to be revered, honored, and given offerings. Having rightly recollected the Saṅgha thus, a mind of rejoicing arises; the mind having rejoiced, he is gladdened; having been gladdened, the body is tranquil; the body having become tranquil, he experiences happiness; having experienced happiness, he is concentrated in samādhi; having been concentrated in samādhi, that noble disciple trains thus: ‘What is the heavenly way of the gods?’ He further thinks thus: ‘I have heard that the gods take freedom from anger as the highest heavenly way of the gods; from today on, in all the worlds, whether in fear or at ease, I shall not give rise to anger; I shall only take up and keep the heavenly way of the gods, wholly pure and complete.’ This is called the third heavenly way of the gods.
“Further, bhikṣus, the noble disciple recollects for himself the precepts he has, and recollecting them says: ‘Mine here are precepts unbroken, precepts undefiled, precepts unmixed, precepts praised by the clear-sighted, precepts the wise do not loathe.’ Having rightly recollected the precepts and the like thus, a mind of rejoicing arises; having rejoiced, he is gladdened; having been gladdened, the body is tranquil; the body having become tranquil, he experiences happiness; having experienced happiness, he is concentrated in samādhi; having been concentrated in samādhi, the noble disciple thinks thus: ‘What is the heavenly way of the gods?’ He further thinks thus: ‘I have heard that the gods take freedom from anger as the highest; from today on, in all the worlds, whether in fear or at ease, I shall not give rise to anger; I shall take up and keep the heavenly way of the gods, wholly pure and complete.’ This is called the fourth heavenly way of the gods, which purifies beings not yet pure and further purifies those already pure.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔849 · Cutting Off Evil Greed〕（0216c17）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are four heavenly ways of the gods, which purify beings not yet pure and make those already pure grow in purity. What are the four? Namely, the noble disciple recollects the Tathāgata, thus: the Tathāgata, the Worthy One, the Perfectly Awakened One, the One Perfect in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Persons, the Teacher of Gods and Humans, the Buddha, the World-Honored One. Having thus recollected the Tathāgata, he cuts off evil greed, and cuts off the faults of evil and unwholesomeness in the mind. Because he recollects the Tathāgata, a mind of rejoicing arises; the mind having rejoiced, he is gladdened; having been gladdened, the body is tranquil; the body having become tranquil, he experiences happiness; having experienced happiness, he is concentrated in samādhi; having been concentrated in samādhi, the noble disciple trains thus: ‘What is the heavenly way of the gods?’ He further thinks thus: ‘I have heard that freedom from anger is the highest heavenly way of the gods. From today on, in all the worlds, whether in fear or at ease, I shall not give rise to anger, and shall only take up and keep the heavenly way of the gods, wholly pure and complete.’ Likewise the Dharma, the Saṅgha, and accomplishment in the noble precepts are also taught thus.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔850 · Obtaining the Flowing Water of the Dharma, the Flowing Water of Its Meaning〕（0217a02）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are four heavenly ways of the gods, which purify beings not yet pure and make those already pure grow in purity. What are the four? Namely, the noble disciple recollects the Tathāgata, thus: the Tathāgata, the Worthy One, the Perfectly Awakened One, the One Perfect in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Persons, the Teacher of Gods and Humans, the Buddha, the World-Honored One. When that noble disciple has recollected the Tathāgata, his mind is free from the entanglement of greed and desire, and from the entanglements of anger and delusion; his mind is upright. Because he recollects the Tathāgata, this noble disciple obtains the flowing water of the Dharma, obtains the flowing water of its meaning, and obtains the benefit of recollecting the Tathāgata and rejoicing; having rejoiced, gladness arises; having been gladdened, the body is tranquil; the body having become tranquil, he experiences happiness; having experienced happiness, he is concentrated in samādhi; having been concentrated in samādhi, this noble disciple trains thus: ‘What is the heavenly way of the gods?’ He further thinks thus: ‘I have heard that freedom from anger is the highest heavenly way of the gods; from today on, in all the worlds I shall not give rise to anger—the heavenly way of the gods, wholly pure and complete.’ Likewise the Dharma, the Saṅgha, and accomplishment in the noble precepts are also taught thus.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔851 · I Shall Now Teach the Discourse on the Mirror of the Dharma〕（0217a17）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “I shall now teach the discourse on the mirror of the Dharma. Listen closely and reflect well, and I shall teach it for you. What is the discourse on the mirror of the Dharma? Namely, the noble disciple’s unbreakable purity in the Buddha, unbreakable purity in the Dharma and the Saṅgha, and accomplishment in the noble precepts; this is called the discourse on the mirror of the Dharma.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔852 · The Bhikṣu Nantu Has Died〕（0217a23）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time a number of bhikṣus put on their robes, took their bowls, and entered the city of Śrāvastī for alms. While begging for alms they heard that the bhikṣu Nantu had died, the bhikṣuṇī Nandā had died, the layman Shansheng had died, and the laywoman Shansheng had died. Having begged for alms, they returned to the vihāra, put away their robes and bowls, washed their feet, went to where the Buddha was, bowed their heads at his feet, sat back to one side, and said to the Buddha: “World-Honored One! This morning I entered the city of Śrāvastī for alms and heard that the bhikṣu Nantu, the bhikṣuṇī Nandā, the layman Shansheng, and the laywoman Shansheng had died. World-Honored One! Those four people having died, where should they be born?”
The Buddha said to the bhikṣus: “That bhikṣu Nantu and bhikṣuṇī Nandā had ended all outflows, and with the liberation of mind and liberation by wisdom free of outflows, in this very life knew for themselves and realized: ‘My birth is ended, the pure conduct established, what was to be done is done; I know for myself there is no further existence.’ The layman Shansheng and the laywoman Shansheng had ended the five lower bonds and attained non-returning; born in heaven, they attain final nirvāṇa there, not coming back to be born in this world.” Then the World-Honored One said to the bhikṣus: “I shall now teach you the discourse on the mirror of the Dharma: unbreakable purity in the Buddha, up to accomplishment in the noble precepts; this is called the discourse on the mirror of the Dharma.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔853 · A Certain Bhikṣu, a Certain Bhikṣuṇī〕（0217b11）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park … as taught at length above. The difference is: “A certain bhikṣu, a certain bhikṣuṇī, a certain layman, a certain laywoman had died …” It is also as said above.
〔854 · The Nature of the Dharma Ever Abides〕（0217b14）Thus have I heard. At one time the Buddha was staying at Nalijia village, in the Fanqijia vihāra. At that time many people of Nalijia village had died. Then a number of bhikṣus put on their robes, took their bowls, and entered Nalijia village for alms, and heard that the layman Jijiashe of Nalijia village had died, and that Nijiazha, Qulengjialuo, Jiaduolishapo, Shelu, Youposhelu, Lisezha, Alisezha, Batuoluo, Xubatuoluo, Yesheyeshutuo, and Yesheyuduoluo had all died. Having heard this, they returned to the vihāra, put away their robes and bowls, washed their feet, went to where the Buddha was, bowed their heads at the Buddha’s feet, sat back to one side, and said to the Buddha: “World-Honored One! We, a number of bhikṣus, entered Nalijia village this morning for alms and heard that the layman Jijiashe and others had died. World-Honored One! Having died, where will they be born?” The Buddha said to the bhikṣus: “Those, Jijiashe and the others, had cut off the five lower bonds and attained non-returning; they attain final nirvāṇa in heaven, not coming back to be born in this world.”
The bhikṣus said to the Buddha: “World-Honored One! Further, more than two hundred and fifty laymen have died, and further, five hundred laymen have died in this Nalijia village—have they all ended the five lower bonds, attained non-returning, and attained final nirvāṇa in that heaven, not coming back to be born in this world? Further, more than two hundred and fifty laymen have died—have they all ended the three bonds, thinned greed, hatred, and delusion, and attained once-returning, to undergo one more birth and reach the utter end of suffering? In this Nalijia village, further, five hundred laymen have died in this Nalijia village—having ended the three bonds, have they attained stream-entry, not subject to falling into evil destinations, certain and rightly tending toward saṃbodhi, going back and forth among gods and humans for seven rebirths, reaching the utter end of suffering?”
The Buddha said to the bhikṣus: “That you ask one by one as this person dies and that person dies—it is mere toil! This is not what the Tathāgata delights to answer. Whatever has birth has death; what is there to wonder at? Whether Tathāgatas arise in the world or do not arise in the world, the nature of the Dharma ever abides. That is what the Tathāgata has known for himself and fully awakened to, and reveals, expounds, distinguishes, and makes known: namely, this being, that is; this arising, that arises; conditioned by ignorance there are formations, up to conditioned by birth there are old age, sickness, death, sorrow, grief, distress, and suffering. Thus the mass of suffering gathers and arises; with the cessation of ignorance formations cease, up to with the cessation of birth old age, sickness, death, sorrow, grief, distress, and suffering cease; thus the mass of suffering ceases. Now I shall teach you the discourse on the mirror of the Dharma. Listen closely and reflect well, and I shall teach it for you. What is the discourse on the mirror of the Dharma? Namely, the noble disciple’s unbreakable purity in the Buddha, unbreakable purity in the Dharma and the Saṅgha, and accomplishment in the noble precepts.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔855 · Heedless? Or Heedful?〕（0217c18）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the layman Nandi came to where the Buddha was, bowed his head at the Buddha’s feet, sat back to one side, and said to the Buddha: “World-Honored One! If a noble disciple is at all times not accomplished in these five faculties, is he heedless? Or is he heedful?” The Buddha said to Nandi: “If one is at all times not accomplished in these five faculties, I say that such people are counted among the ordinary people. As for a noble disciple’s not being accomplished, his being heedless and his being heedful, it is thus:
“Nandi! If a noble disciple is accomplished in unbreakable purity in the Buddha, yet does not seek to advance upward, does not sit in an empty forest or in the open air, meditating day and night, diligently cultivating, rejoicing in the benefit of excellent and subtle deliverance; having not rejoiced, joy does not arise; joy not having arisen, the body is not tranquil; the body not being tranquil, painful feeling arises; painful feeling having arisen, the mind does not attain concentration; one whose mind does not attain concentration—this noble disciple is called heedless. Unbreakable purity in the Dharma and the Saṅgha and accomplishment in the noble precepts are also taught thus.
“Thus, Nandi, if a noble disciple is accomplished in unbreakable purity in the Buddha, his mind does not give rise to the thought of contentment. In an empty forest, under a tree, in the open air, meditating day and night, with diligent skilful means, he is able to give rise to rejoicing in excellent and subtle deliverance; having rejoiced, joy arises; joy having arisen, the body is tranquil; the body having become tranquil, he experiences happiness; having experienced happiness, the mind attains concentration. If a noble disciple’s mind attains concentration, he is called heedful; unbreakable purity in the Dharma and the Saṅgha and accomplishment in the noble precepts are also taught thus.” When the Buddha had spoken this discourse, the layman Nandi, having heard what the Buddha said, rejoiced and was glad along with it, rose from his seat, bowed at the Buddha’s feet, and departed.
〔856 · Counted Among the Ordinary People Outside〕（0218a10）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time Nandi of the Śākyas came to where the Buddha was, bowed his head at the Buddha’s feet, sat back to one side, and said to the Buddha: “World-Honored One! If a noble disciple is at all times not accomplished in the four unbreakable purities, is this noble disciple heedless? Or is he heedful?” The Buddha said to Nandi of the Śākyas: “If one is at all times not accomplished in the four unbreakable purities, I say that such people are counted among the ordinary people outside. Nandi of the Śākyas! The heedlessness and heedfulness of a noble disciple I shall now teach …” as taught at length above. When the Buddha had spoken this discourse, Nandi of the Śākyas, having heard what the Buddha said, rejoiced and was glad along with it, rose from his seat, made obeisance, and departed.
〔857 · The Five Places of Joy〕（0218a19）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. The three months of the first summer retreat had ended, and a number of bhikṣus had gathered in the dining hall, sewing robes for the Buddha: before long, when his robe was made, the Tathāgata would put on his robe, take his bowl, leave the vihāra, and wander among the people. At that time Nandi of the Śākyas heard that a number of bhikṣus had gathered in the dining hall sewing robes for the Buddha, and that before long, when his robe was made, the Tathāgata would put on his robe, take his bowl, and wander among the people. Having heard this, Nandi of the Śākyas came to where the Buddha was, bowed his head at his feet, sat back to one side, and said to the Buddha: “World-Honored One! Now my four limbs are as though loosened, the four directions are all changed, and the Dharma I heard before I have now all forgotten in confusion. I have heard that a number of bhikṣus have gathered in the dining hall sewing robes for the World-Honored One, saying: ‘Before long, when his robe is made, the Tathāgata will put on his robe, take his bowl, and wander among the people.’ Therefore great suffering now arises in my mind: when shall I again see the World-Honored One and the bhikṣus who are my good friends?”
The Buddha said to Nandi of the Śākyas: “Whether you see the Buddha or do not see the Buddha, whether you see the bhikṣus who are your good friends or do not see them, you should in season cultivate the five places of joy. What are the five? You should in season recollect the Tathāgata: the Tathāgata, the Worthy One, the Perfectly Awakened One, the One Perfect in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Persons, the Teacher of Gods and Humans, the Buddha, the World-Honored One; and the Dharma, the Saṅgha, the precepts you yourself keep, and the worldly matters you yourself practise. Recollect in season: ‘I have gained my own benefit: among beings with the stain of stinginess, I should much cultivate dwelling free of the stain of stinginess, cultivate the giving of liberation, giving that relinquishes, ever-blazing giving, delight in relinquishing, impartial bestowing, ever bearing a mind of giving.’ Thus, Nandi of the Śākyas, this fivefold concentration—whether standing, walking, sitting, or lying down, up to being together with wife and children—you should ever bind the mind to the recollection of this samādhi.” When the Buddha had spoken this discourse, Nandi of the Śākyas, having heard what the Buddha said, rejoiced and was glad along with it, made obeisance, and departed.
〔858 · Cultivate the Six Recollections in Season〕（0218b13）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park, for the three months of the first summer retreat. At that time Nandi of the Śākyas heard that the Buddha was spending the three months of the first summer retreat at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park; having heard this, he thought thus: “I should go there, and there carry out all kinds of offerings, providing for the Tathāgata and the Saṅgha of bhikṣus.” And he came there. When the three months had ended, a number of bhikṣus gathered in the dining hall sewing robes for the World-Honored One, and spoke thus: “Before long, when his robe is made, the Tathāgata will put on his robe, take his bowl, and wander among the people.” At that time Nandi of the Śākyas heard that a number of bhikṣus had gathered in the dining hall, saying: “Before long, when his robe is made, the Tathāgata will put on his robe, take his bowl, and wander among the people.” Having heard this, he came to where the Buddha was, bowed his head at his feet, withdrew and stood to one side, and said to the Buddha: “World-Honored One! Now my four limbs are as though loosened, the four directions are all changed, and the Dharma I received before I have now all forgotten in confusion. I have heard that the World-Honored One will wander among the people; when shall I again see the World-Honored One and the bhikṣus who are my good friends?”
The Buddha said to Nandi of the Śākyas: “Whether you see the Tathāgata or do not see him, whether you see the bhikṣus who are your good friends or do not see them, you should in season cultivate the six recollections. What are the six? You should recollect the Tathāgata, the Dharma, the Saṅgha, the precepts you yourself keep, the giving you yourself practise, and recollect the gods.” When the Buddha had spoken this discourse, Nandi of the Śākyas, having heard what the Buddha said, rejoiced and was glad along with it, made obeisance, and departed.
〔859 · Lishidaduo and Fulanna, Two Brothers〕（0218c02）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park, spending the three months of the first summer retreat … as said in the preceding discourse. The difference is: at that time there was an elder named Lishidaduo, and Fulanna, two brothers, who heard that a number of bhikṣus had gathered in the dining hall sewing robes for the World-Honored One … as taught at length above in the Nandi sūtra. When the Buddha had spoken this discourse, the elder Lishidaduo and Fulanna, having heard what the Buddha said, rejoiced and were glad along with it, rose from their seats, made obeisance, and departed.
〔860 · Working Their Fields in the Lujing Marsh〕（0218c09）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. The three months of the first summer retreat had ended, and a number of bhikṣus had gathered in the dining hall sewing robes for the World-Honored One. At that time the elders Lishidaduo and Fulanna, two brothers, were working their fields in the Lujing marsh; they heard that a number of bhikṣus were in the dining hall sewing robes for the World-Honored One, saying: “Before long, when his robe is made, the Tathāgata will put on his robe, take his bowl, and wander among the people.” Having heard this, they said to a man: “Now you should go to where the World-Honored One is and watch over the World-Honored One; if he is certainly to depart, come quickly and tell me.” Then that man received the order, went to a certain place, saw the World-Honored One come out, and at once hurried back and told Lishidaduo and Fulanna: “The World-Honored One has already come, together with the great assembly.” Then Lishidaduo and Fulanna went to meet the World-Honored One. The World-Honored One saw from afar Lishidaduo and Fulanna coming along the road, and went out to the roadside, spread his sitting cloth, and sat upright with body erect.
Lishidaduo and Fulanna bowed their heads at the Buddha’s feet, sat back to one side, and said to the Buddha: “World-Honored One! Now my four limbs are as though loosened, the four directions are all changed, and the things I recollected I have now all forgotten in confusion; when shall I again see the World-Honored One and the bhikṣus who are my good friends? The World-Honored One now sets out for Kośala, from Kośala to Jiashi, from Jiashi to Moluo, from Moluo to Mojietuo, from Mojietuo to Yangjia, from Yangjia to Xiumo, from Xiumo to Fentuoluo, from Fentuoluo to Kaliṅga. Therefore utmost sorrow and suffering now arise in me: when shall I again see the World-Honored One and the bhikṣus who are my good friends?”
The Buddha said to Lishidaduo and Fulanna: “Whether you see the Tathāgata or do not see the Tathāgata, whether you see the bhikṣus who are your good friends or do not see them, you should for now cultivate the six recollections in season. What are the six? You should recollect the Tathāgata …” as taught at length above, up to: “… recollect the gods. Yet, elder, the household life is crowded and noisy, the household life is defiling; going forth is open and free; a layman finds it hard to dwell in homelessness, wholly fresh and clean, wholly pure and complete, the pure conduct spotless.”
The elder said to the Buddha: “Wonderful, World-Honored One! Well have you taught this Dharma: ‘The household life is crowded and noisy, the household life is defiling, going forth is open and free; a layman finds it hard to dwell in homelessness, wholly fresh and clean, wholly pure and complete, the pure conduct spotless.’ I am a great minister of King Prasenajit; when King Prasenajit wished to go into the park for a viewing, he had me ride a great elephant, carrying the king’s foremost palace women, one in front of me, one behind me, and I sat between them. When the elephant went downhill, the one in front held my neck and the one behind clung to my back; when the elephant went uphill, the one behind held my neck and the one in front clung to the lapel of my robe. Those maids, for the sake of entertaining the king, wore garments of silk and brocade, were anointed with all kinds of fine perfumes, and were adorned with necklaces of jewels. Going about with them, I always guarded three things: first, driving the elephant, fearing to lose the right way; second, guarding my own mind, fearing that attachment would arise; third, guarding myself, fearing that I would tumble and fall. World-Honored One! At that time, toward the king’s maids, not for a single moment was I without right reflection.” The Buddha said to the elder: “Excellent! Excellent! You are able to guard the mind well.”
The elder said to the Buddha: “All the wealth I have in my house I always share in common, equally, with the World-Honored One and with the bhikṣus, bhikṣuṇīs, laymen, and laywomen, and I do not count it as my own.” The Buddha said to the elder: “Excellent! Excellent! In the land of Kośala you are rich in wealth beyond measure, none can equal you, and yet toward your wealth you are able not to count it as your own.” Then the World-Honored One taught the Dharma to that elder in various ways, instructing, teaching, illumining, and gladdening him; having instructed, taught, illumined, and gladdened him, he rose from his seat and departed.
卷第十八Fascicle 18
全文五層 →Full five layers →宋求那跋陀羅譯《雜阿含經》卷第十八，屬弟子所說，本卷為弟子所說第一卷，卷首自標誦題「弟子所說誦第四品」〔T02 0126a06〕。本卷收經十四部，自經四百九十至經五百三，多為佛弟子之所說。卷首經四百九十，外道出家閻浮車問尊者舍利弗：自出家難問起，次問善說法者、涅槃、何故出家、有漏盡、阿羅漢、無明、有漏、有、有身、苦、流、扼、取、縛、結、使、欲、養、穌息、清涼、愛、業跡、穢，舍利弗一一答之；每一答後，閻浮車復問有無道、向能斷能得，舍利弗皆答以八正道，二正士論議已各從座起而去；經四百九十一略說沙門出家所問亦如是。其後五經，尊者舍利弗為諸比丘說：得無量三昧者，於有身滅涅槃心不樂著與心生信樂之別；阿練若比丘內自觀察欲想，於淨相或生愛欲、或順遠離；於枯樹下說禪思神通、心作地解；犯戒者所依退減，持戒者根本具足；犯罪比丘與舉罪比丘俱依正思惟自省察。經四百九十七、四百九十八，尊者舍利弗白佛：一問舉罪、被舉、改悔、變悔、開覺之五法，並自述如解材譬經安忍；一作師子吼，自言不知三世諸佛之心而知諸佛之法，以邊城一門為譬。經四百九十九，尊者舍利弗問提婆達多弟子月子比丘提婆達多如何說法，說心法善修心者能自記說，以四譬明之。經五百，淨口外道出家尼問尊者舍利弗四種口食，聞答歡喜，讚歎沙門釋子，為諸外道所害，命終生兜率天。經五百一、五百二，尊者大目揵連自述思惟聖默然、聖住，世尊三至教授，自說為佛子。經五百三，尊者舍利弗、尊者大目揵連、尊者阿難一房共住，二大弟子論寂滅正受、天眼天耳共語與慇懃精進，互相讚歎。說者：主說者為佛弟子；世尊直接說法，唯經四百九十七、四百九十八；經四百九十、五百為外道出家所問；經四百九十九、五百三為弟子與弟子問答；經五百三之世尊語，唯尊者大目揵連轉述。本卷有偈一首，在經四百九十，尊者舍利弗所說，白話以偈體逐句譯之；偈後之問答續於同組。無攝頌。經四百九十一無『如是我聞』，無住處。往返問答、譬喻與長經，經內依問答回合、譬文與合法、列舉分段；經四百九十依閻浮車每一問答為一小段。底本略說之處——『如是比閻浮車所問序四十經』『如前說』『扼如流說』『如穢，如是垢、膩、刺、戀、縛亦爾』，以及經四百九十七之『乃至』——白話依底本之語照省，不代為補出。經四百九十、四百九十一、五百、五百三無『歡喜奉行』之結語，白話照底本不補。段首（…）＝大正藏頁·欄·行錨。
〔0·題署〕（0126a03）經名是「雜阿含經」〔T02 0126a03〕，這是「卷第十八」〔T02 0126a03〕。譯者署名「宋天竺三藏求那跋陀羅譯」〔T02 0126a05〕——宋代從天竺來的三藏法師求那跋陀羅所翻譯。本卷卷首有誦題「弟子所說誦第四品」〔T02 0126a06〕，為本篇之首。本卷收經十四部，自經四百九十至經五百三；有偈一首，在經四九〇；經四九一為結集者略說之句。經五百三之後，以「雜阿含經卷第十八」〔T02 0133a16〕作結。
〔490·有道有向〕（0126a07）我是這樣聽說的：有一個時候，佛住在摩竭提國的那羅聚落。那時，尊者舍利弗也在摩竭提國的那羅聚落。那時，有一位外道出家人，名叫閻浮車，是舍利弗的舊善知識，來到舍利弗之處，問訊、互相慰勞之後，退坐在一旁，問舍利弗說：『在賢聖的法、律之中，有什麼難事？』舍利弗告訴閻浮車：『唯有出家難。』『怎樣是出家難？』答道：『愛樂難。』『怎樣是愛樂難？』答道：『樂於常修善法難。』又問：『舍利弗！有道、有向，修習、多修習，能使常修善法增長嗎？』答道：『有。就是八正道，就是正見、正志、正語、正業、正命、正方便、正念、正定。』閻浮車說：『舍利弗！這就是善道，這就是善向，修習、多修習，於諸善法常修習而增長。舍利弗！出家而常修習這道，不久就能迅速盡除諸有漏。』那時，二位正士共同論議之後，各自從座位起身而去。
像這樣，閻浮車所問的經依次有四十經。
閻浮車問舍利弗：『怎樣稱為善說法的人？〔怎樣〕是世間的正向？怎樣稱為世間的善逝？』舍利弗說：『如果說法是調伏欲貪、調伏瞋恚、調伏愚癡，這叫做世間的說法者。如果趣向調伏欲貪、趣向調伏瞋恚、趣向調伏愚癡，這叫做正向。如果貪欲已盡，無餘地斷、無餘地知，瞋恚、愚癡已盡，無餘地斷、無餘地知，這叫做善斷。』又問：『舍利弗！有道、有向，修習、多修習，能生起善斷嗎？』舍利弗說：『有。就是八正道——正見乃至正定。』那時，二位正士共同論議之後，各自從座位起身而去。
閻浮車問舍利弗：『所說的涅槃，怎樣是涅槃？』舍利弗說：『涅槃，就是貪欲永盡，瞋恚永盡，愚癡永盡，一切諸煩惱永盡，這叫做涅槃。』又問：『舍利弗！有道、有向，修習、多修習，能得涅槃嗎？』舍利弗說：『有。就是八正道——正見乃至正定。』那時，二位正士共同論議之後，各自從座位起身而去。
閻浮車問舍利弗：『為什麼在沙門瞿曇之處出家修梵行？』舍利弗說：『為了斷貪欲的緣故，斷瞋恚的緣故，斷愚癡的緣故，在沙門瞿曇之處出家修梵行。』又問：『舍利弗！有道、有向，修習、多修習，能斷貪欲、瞋恚、愚癡嗎？』舍利弗說：『有。就是八正道——正見乃至正定。』那時，二位正士共同論議之後，各自從座位起身而去。
閻浮車問舍利弗：『所說的有漏盡，怎樣叫做有漏盡？』舍利弗說：『有漏，是三有漏，就是欲有漏、有有漏、無明有漏。這三有漏，要令它盡而無餘，叫做有漏盡。』又問：『舍利弗！有道、有向，修習、多修習，能得漏盡嗎？』舍利弗答道：『有。就是八正道——正見乃至正定。』那時，二位正士共同論議之後，各自從座位起身而去。
閻浮車問舍利弗：『所說的阿羅漢，怎樣叫做阿羅漢？』舍利弗說：『貪欲已斷無餘，瞋恚、愚癡已斷無餘，這叫做阿羅漢。』又問：『舍利弗！有道、有向，修習、多修習，能得阿羅漢嗎？』舍利弗說：『有。就是八正道——正見乃至正定。』那時，二位正士共同論議之後，各自從座位起身而去。
閻浮車問舍利弗：『所說的阿羅漢者，怎樣叫做阿羅漢者？』舍利弗說：『貪欲永盡無餘，瞋恚、愚癡永盡無餘，這叫做阿羅漢者。』又問：『有道、有向，修習、多修習，能得阿羅漢者嗎？』舍利弗說：『有。就是八正道——正見乃至正定。』那時，二位正士共同論議之後，各自從座位起身而去。
閻浮車問舍利弗：『所說的無明，怎樣是無明？』舍利弗說：『所說的無明，就是對前際無知，對後際無知，對前、後、中際無知；對佛、法、僧寶無知，對苦、集、滅、道無知；對善、不善、無記無知，對內無知、對外無知；若對那一一的事無知、闇障，這叫做無明。』閻浮車對舍利弗說：『這是大闇的積聚。』又問：『舍利弗！有道、有向，修習、多修習，能斷無明嗎？』舍利弗說：『有。就是八正道——正見乃至正定。』那時，二位正士共同論議之後，各自從座位起身而去。
閻浮車又問尊者舍利弗：『所說的有漏，怎樣是有漏？』如前面所說。
閻浮車問舍利弗：『所說的有，怎樣是有？』舍利弗說：『有，就是三有——欲有、色有、無色有。』又問：『舍利弗！有道、有向，修習、多修習，能斷這有嗎？』舍利弗說：『有。就是八正道——正見乃至正定。』那時，二位正士共同論議之後，各自從座位起身而去。
閻浮車問舍利弗：『所說的有身，怎樣是有身？』舍利弗說：『有身，就是五受陰。怎樣是五受陰？就是色受陰，受、想、行、識受陰。』又問：『舍利弗！有道、有向，能斷這有身嗎？』舍利弗說：『有。就是八正道——正見乃至正定。』那時，二位正士共同論議之後，各自從座位起身而去。
閻浮車問舍利弗：『所說的苦，怎樣是苦？』舍利弗說：『苦，就是生苦、老苦、病苦、死苦、恩愛別離苦、怨憎會苦、所求不得苦。簡略地說，五受陰苦，這叫做苦。』又問：『舍利弗！有道、有向，能斷這苦嗎？』舍利弗說：『有。就是八正道——正見乃至正定。』那時，二位正士共同論議之後，各自從座位起身而去。
閻浮車問舍利弗：『所說的流，怎樣是流？』舍利弗說：『流，就是欲流、有流、見流、無明流。』又問：『舍利弗！有道、有向，修習、多修習，能斷這流嗎？』舍利弗說：『有。就是八正道——正見乃至正定。』那時，二位正士共同論議之後，各自從座位起身而去。
閻浮車問舍利弗：『所說的扼，怎樣是扼？』扼，如流那樣說。
閻浮車問舍利弗：『所說的取，怎樣是取？』舍利弗說：『取，是四取，就是欲取、我取、見取、戒取。』又問：『舍利弗！有道、有向，修習、多修習，能斷這取嗎？』舍利弗說：『有。就是八正道——正見乃至正定。』那時，二位正士共同論議之後，各自從座位起身而去。
閻浮車問舍利弗：『所說的縛，怎樣是縛？』舍利弗說：『縛，是四縛，就是貪欲縛、瞋恚縛、戒取縛、我見縛。』又問：『舍利弗！有道、有向，修習、多修習，能斷這縛嗎？』舍利弗說：『有。就是八正道。正見，乃至正定。』那時，二位正士共同論議之後，各自從座位起身而去。
閻浮車問舍利弗：『所說的結，怎樣是結？』舍利弗說：『結，是九結，就是愛結、恚結、慢結、無明結、見結、他取結、疑結、嫉結、慳結。』又問：『舍利弗！有道、有向，修習、多修習，能斷這結嗎？』舍利弗說：『有。就是八正道——正見乃至正定。』那時，二位正士共同論議之後，各自從座位起身而去。
閻浮車問舍利弗：『所說的使，怎樣是使？』舍利弗說：『使，是七使，就是貪欲使、瞋恚使、有愛使、慢使、無明使、見使、疑使。』又問：『舍利弗！有道、有向，修習、多修習，能斷這使嗎？』舍利弗說：『有。就是八正道——正見乃至正定。』那時，二位正士共同論議之後，各自從座位起身而去。
閻浮車問舍利弗：『所說的欲，怎樣是欲？』舍利弗說：『欲，就是眼所識的色，可愛、可樂、可念，染著於色；耳所識的聲、鼻所識的香、舌所識的味、身所識的觸，可愛、可樂、可念，染著於觸。閻浮車！這些功德並不是欲，只是覺想思惟而已。』這時，舍利弗就說偈道：
『並非那愛欲之使，就是世間的種種色；
唯有覺想，才是士夫的欲。
那種種的色，常在於世間；
調伏愛欲之心，這才是黠慧的人。』
又問：『舍利弗！有道、有向，修習、多修習，能斷這欲嗎？』舍利弗答道：『有。就是八正道——正見乃至正定。』那時，二位正士共同論議之後，各自從座位起身而去。
閻浮車問舍利弗說：『所說的養，怎樣是養？』舍利弗說：『養有五養，就是貪欲養、瞋恚養、睡眠養、掉悔養、疑養。』又問：『舍利弗！有道、有向，修習、多修習，能斷這五養嗎？』舍利弗答道：『有。就是八正道——正見乃至正定。』那時，二位正士共同論議之後，各自從座位起身而去。
閻浮車問舍利弗：『所說的穌息，怎樣是穌息？』舍利弗說：『穌息，就是斷三結。』又問：『舍利弗！有道、有向，修習、多修習，能斷三結嗎？』舍利弗答道：『有。就是八正道——正見乃至正定。』那時，二位正士共同論議之後，各自從座位起身而去。
閻浮車問舍利弗：『所說的得穌息者，怎樣是得穌息者？』舍利弗說：『得穌息者，就是三結已盡、已知。』又問：『有道、有向，能斷這結嗎？』舍利弗答道：『有。就是八正道——正見乃至正定。』那時，二位正士共同論議之後，各自從座位起身而去。
閻浮車問舍利弗：『所說的得上穌息，怎樣是得上穌息？』舍利弗說：『得上穌息，就是貪欲永盡，瞋恚、愚癡永盡，這叫做得上穌息。』又問：『舍利弗！有道、有向，修習、多修習，能得上穌息嗎？』舍利弗答道：『有。就是八正道——正見乃至正定。』那時，二位正士共同論議之後，各自從座位起身而去。
閻浮車問舍利弗：『所說的得上穌息處，怎樣是得上穌息處？』舍利弗說：『得上穌息處，就是貪欲已斷、已知，永盡無餘，瞋恚、愚癡已斷、已知，永盡無餘，這是得上穌息處。』又問：『舍利弗！有道、有向，修習、多修習，能得上穌息處嗎？』舍利弗答道：『有。就是八正道——正見乃至正定。』那時，二位正士共同論議之後，各自從座位起身而去。
閻浮車問舍利弗：『所說的清涼，怎樣是清涼？』舍利弗說：『清涼，就是五下分結盡，就是身見、戒取、疑、貪欲、瞋恚。』又問：『有道、有向，修習、多修習，能斷這五下分結、得清涼嗎？』舍利弗說：『有。就是八正道——正見乃至正定。』那時，二位正士共同論議之後，各自從座位起身而去。
閻浮車問舍利弗：『所說的得清涼，怎樣是得清涼？』舍利弗說：『五下分已盡、已知，這叫做得清涼。』又問：『舍利弗！有道、有向，修習、多修習，能得清涼嗎？』舍利弗說：『有。就是八正道——正見乃至正定。』那時，二位正士共同論議之後，各自從座位起身而去。
閻浮車問舍利弗：『所說的上清涼，怎樣是上清涼？』舍利弗說：『上清涼，就是貪欲永盡無餘，瞋恚、愚癡永盡無餘，一切煩惱永盡無餘，這叫做上清涼。』又問：『有道、有向，能得這上清涼嗎？』舍利弗說：『有。就是八正道——正見乃至正定。』那時，二位正士共同論議之後，各自從座位起身而去。
閻浮車問舍利弗：『所說的得上清涼，怎樣叫做得上清涼？』舍利弗說：『得上清涼，就是貪欲永盡無餘，已斷、已知，瞋恚、愚癡永盡無餘，已斷、已知，這叫做得上清涼。』又問：『舍利弗！有道、有向，能得這上清涼嗎？』舍利弗說：『有。就是八正道——正見乃至正定。』那時，二位正士共同論議之後，各自從座位起身而去。
閻浮車問舍利弗：『所說的愛，怎樣是愛？』舍利弗說：『有三愛，就是欲愛、色愛、無色愛。』又問：『有道、有向，能斷這三愛嗎？』舍利弗說：『有。就是八正道——正見乃至正定。』那時，二位正士共同論議之後，各自從座位起身而去。
閻浮車問舍利弗：『所說的業跡，怎樣是業跡？』舍利弗說：『業跡，是十不善業跡，就是殺生、偷盜、邪婬、妄語、兩舌、惡口、綺語、貪欲、瞋恚、邪見。』又問：『舍利弗！有道、有向，能斷這十業跡嗎？』舍利弗說：『有。就是八正道——正見乃至正定。』那時，二位正士共同論議之後，各自從座位起身而去。
閻浮車問舍利弗：『所說的穢，怎樣是穢？』舍利弗說：『穢，就是三穢：貪欲穢、瞋恚穢、愚癡穢。』又問：『舍利弗！有道、有向，能斷這三穢嗎？』舍利弗說：『有。就是八正道——正見乃至正定。』那時，二位正士共同論議之後，各自從座位起身而去。
如穢那樣，垢、膩、刺、戀、縛也是這樣。
〔491·沙門出家所問亦如是〕（0128a28）像閻浮車所問的經那樣，沙門出家所問的也是這樣。
〔492·得無量三昧，身作證具足住〕（0128b01）我是這樣聽說的：有一個時候，佛住在王舍城的迦蘭陀竹園。那時，尊者舍利弗也在那裡住。那時，尊者舍利弗對諸比丘說：『如果有比丘得無量三昧，身作證具足而住，對於有身滅涅槃，心不樂著，顧念有身。譬如士夫手上著了膠，用來執持樹枝，手就黏著在樹上，不能得離。為什麼呢？因為膠著在手上的緣故。比丘！無量三摩提身作證，心不樂著有身滅涅槃，顧念有身，終究不能得離，不能得現法隨順法教，乃至命終，也一無所得，還要再來生於此界，終究不能破除癡冥。譬如聚落旁有一泥池，泥極深而能溺人，久旱不雨，池水乾涸消盡，那地面就破裂。像這樣，比丘！不能得見法隨順法教，乃至命終，也一無所得，來生時當再還墮於此界。
『如果有比丘得無量三昧，身作證具足而住，對於有身滅涅槃，心生信樂，不念有身。譬如士夫用乾淨的手執持樹枝，手不黏著在樹上。為什麼呢？因為手乾淨的緣故。像這樣，比丘！得無量三昧，身作證具足而住，對於有識滅涅槃，心生信樂，不念有身，現法隨順法教，乃至命終，不再來還生於此界。所以，比丘！應當勤加方便，破壞無明。譬如聚落旁有一泥池，四方流水以及屢次天雨，水常流入池中，那池水盈滿溢出，穢惡隨之流出，那池就清淨了。像這樣，都能得現法隨順法教，乃至命終，不再還生此界。所以，比丘！應當勤加方便，破壞無明。』尊者舍利弗說了這部經之後，諸比丘聽了他所說的，歡喜奉行。
〔493·心中自覺有欲想不〕（0128b26）我是這樣聽說的：有一個時候，佛住在王舍城的迦蘭陀竹園。那時，尊者舍利弗告訴諸比丘：『如果阿練若比丘，或在空地、林中、樹下，應當這樣學，內自觀察思惟：『心中自己覺察到有欲想嗎？』如果不覺察，應當在境界上，或在淨相上，若愛欲生起，就違背了遠離。譬如士夫用力乘船，逆流而上，身體稍有疲怠，船就倒退回去，順流而下。像這樣，比丘！思惟淨想，還生愛欲，違背遠離；這比丘學的時候，修下劣的方便，不能得到淳淨，所以還被愛欲所漂，不得法力，心不寂靜，不能一其心，對那淨相隨之生起愛欲，流注浚輸，違背遠離。應當知道這比丘不敢自記：於五欲功德已離欲解脫。
『如果比丘或在空地、林中、樹下，這樣思惟：『我內心之中已離欲了嗎？』這比丘應當在境界上，或取淨相，若覺察到自心對於彼趣向遠離，順而趣向浚注。譬如鳥的翅羽，入火就捲縮，不能舒展。像這樣，比丘或取淨相，就隨順遠離，流注浚輸。比丘！應當這樣知道：於方便之行，心不懈怠，得法寂靜，寂止、息、樂，淳淨一心，就是說：我思惟之後，於淨相隨順遠離，隨順修道，就能堪任自記：於五欲功德已離欲解脫。』尊者舍利弗說了這部經之後，諸比丘聽了他所說的，歡喜奉行。
〔494·欲令此枯樹成地〕（0128c19）我是這樣聽說的：有一個時候，佛住在王舍城的迦蘭陀竹園。尊者舍利弗在耆闍崛山中。那時，尊者舍利弗早晨穿衣持鉢，出耆闍崛山，入王舍城乞食，在路邊見到一棵大枯樹，就在樹下敷設坐具，𣫍身正坐，對諸比丘說：『如果有比丘修習禪思，得神通力，心得自在，想令這枯樹成為地，就即時成為地。為什麼呢？因為這枯樹中有地界。所以，比丘得神通力，心作地解，就成為地而不異。
『如果有比丘得神通力，自在如意，想令這樹成為水、火、風、金、銀等物，全都成就而不異。為什麼呢？因為這枯樹有水界的緣故。所以，比丘！禪思而得神通力，自在如意，想令枯樹成為金，就即時成為金而不異，以及其餘種種諸物，全都成就而不異。為什麼呢？因為那枯樹有種種界的緣故。所以，比丘！禪思而得神通力，自在如意，為種種物都成就而不異；比丘應當知道，比丘禪思神通的境界不可思議。所以，比丘！應當勤於禪思，學諸神通。』舍利弗說了這部經之後，諸比丘聽了他所說的，歡喜奉行。
〔495·所依退減〕（0129a09）我是這樣聽說的：有一個時候，佛住在王舍城的迦蘭陀竹園。那時，尊者舍利弗在耆闍崛山中。那時，尊者舍利弗告訴諸比丘：『那犯戒的人，因為破戒的緣故，所依退減，心不樂住；不樂住之後，失去喜、息、樂、寂靜三昧、如實知見、厭離、離欲、解脫之後，永遠不能得無餘涅槃。如同樹根壞了，枝葉華果全都不能成就，犯戒比丘也是這樣。功德退減，心不樂住，不信樂之後，失去喜、息、樂、寂靜三昧、如實知見、厭離、離欲、解脫，失去解脫之後，永遠不能得無餘涅槃。
『持戒比丘根本具足，所依具足，心得信樂；得信樂之後，心得歡喜、息、樂、寂靜三昧、如實知見、厭離、離欲、解脫；得解脫之後，都能迅速得無餘涅槃。譬如樹根不壞，枝葉華果全都得以成就，持戒比丘也是這樣。根本具足，所依成就，心得信樂，得信樂之後，歡喜、息、樂、寂靜三昧、如實知見、厭離、離欲、解脫，迅速得無餘涅槃。』尊者舍利弗說了這部經之後，諸比丘聽了他所說的，歡喜奉行。
〔496·諍起相言〕（0129a27）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，舍利弗告訴諸比丘：『如果諸比丘諍論生起、互相爭言，有犯罪的比丘、舉罪的比丘。他們如果不依正思惟而自己省察，應當知道那些比丘長夜強梁，諍訟轉而增長，互相違反，結恨更深，對於所起的罪，不能以正法、律止息，令它休息。如果比丘有這已起的諍訟，若犯罪比丘、若舉罪比丘！都依正思惟自己省察、尅責，應當知道那些比丘不會長夜強梁，互相違反，結恨轉增，對於所起的罪，能以法、律止息，令它休息。
『怎樣是比丘正思惟而自己省察？比丘應當這樣思惟：『我作了不是、不相類、不應作的罪，讓他看見了我；如果我不作這罪，他就不會看見；因為他見到我的罪，不歡喜而嫌責，所以舉發它罷了。其餘比丘聽到的，也會嫌責，所以長夜諍訟，強梁轉增，諍訟相言，對於所起的罪，不能以正法、律止息，令它休息；我現在自己知道，如同自己輸稅。』這叫做比丘對於所起的罪能自己觀察。
『怎樣是舉罪比丘能自己省察？舉罪比丘應當這樣念：『那位長老比丘作了不相類的罪，讓我看見了；如果他不作這不相類的罪，我就不會看見。我見到他的罪，不歡喜所以舉發；其餘比丘見到，也會不歡喜而舉發它，長夜諍訟，轉增不息，不能以正法、律止息所起的罪，令它休息。我從今日起，應當自己去除它，如同自己輸稅。』像這樣，舉罪比丘善能依正思惟，內自觀察。
『所以，諸比丘有罪的和舉罪的，應當依正思惟而自己觀察，不令長夜強梁增長。諸比丘！〔這樣就〕得不諍訟，所起的諍，能以法、律止息，令它休息。』尊者舍利弗說了這部經之後，諸比丘聽了之後，歡喜奉行。
〔497·幾法得舉他罪〕（0129b25）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，尊者舍利弗來到佛所，稽首佛足，退坐在一旁，對佛說：『世尊！如果舉罪比丘想要舉他人的罪，令心安住，具幾法才能舉他人的罪？』佛告訴舍利弗：『如果比丘令心安住，具五法才能舉他人的罪。哪五法？真實而非不真實、合時而非不合時、義饒益而非非義饒益、柔軟而不麁澁、慈心而不瞋恚。舍利弗！舉罪比丘具足這五法，才能舉他人的罪。』
舍利弗對佛說：『世尊！被舉的比丘又以幾法自安其心？』佛告訴舍利弗：『被舉的比丘應當以五法令其心安。念說：『他從何處得〔這罪〕？要令它是真實的，莫令不真實；令它合時，莫令不合時；令它是義饒益，莫令非義饒益；柔軟，莫令麁澁；慈心，莫令瞋恚。』舍利弗！被舉的比丘應當具足這五法，自安其心。』
舍利弗對佛說：『世尊！我見到舉他人罪的人，不真實而非真實、非時而非是時、非義饒益而非為義饒益、麁澁而不柔軟、瞋恚而非慈心。世尊！對於不真實舉他人罪的比丘，應當以幾法饒益他，令他改悔？』佛告訴舍利弗：『不真實舉罪的比丘，應當以五法饒益他，令他改悔，應當對他說：『長老！你現在舉罪，不真實而非是真實，應當改悔；不合時而非是時、非義饒益而非是義饒益、麁澁而非柔軟、瞋恚而非慈心，你應當改悔。』舍利弗！不真實舉他人罪的比丘，應當以這五法饒益他，令他改悔，也令未來世的比丘不會不真實地舉他人的罪。』
舍利弗對佛說：『世尊！被不真實舉罪的比丘，又以幾法令自己不變悔？』佛告訴舍利弗：『被不真實舉罪的比丘，應當以五法令自己不變悔。他應當這樣念：『那比丘不真實舉罪，非是真實；非時，非是時；非義饒益，非是義饒益；麁澁，非柔軟；瞋恚，非慈心，我真的不變悔。』被不真實舉罪的比丘，應當以這五法自安其心，自己不變悔。』
舍利弗對佛說：『世尊！有比丘舉罪，真實而非不真實、合時而不非時、義饒益而不非義饒益、柔軟而非麁澁、慈心而非瞋恚，對於真實舉罪的比丘，應當以幾法饒益他，令他不改變？』佛告訴舍利弗：『真實舉罪的比丘，應當以五法饒益他，令他不變悔，應當這樣說：『長老！你真實舉罪，非不真實；合時，不非時；義饒益，不非義；柔軟，非麁澁；慈心，非瞋恚。』舍利弗！真實舉罪的比丘，應當以這五法義饒益他，令他不變悔，也令未來世真實舉罪的比丘不變悔。』
舍利弗對佛說：『世尊！被真實舉罪的比丘，應當以幾法饒益他，令他不變悔？』佛告訴舍利弗：『被舉罪的比丘，應當以五法饒益他，令他不變悔，應當這樣說：『那比丘真實舉罪，非不真實，你莫變悔；合時不非時、義饒益不非義饒益、柔軟非麁澁、慈心非瞋恚，你莫變悔。』』
舍利弗對佛說：『世尊！我見到被真實舉罪的比丘有瞋恚的。世尊！被真實舉罪而瞋恚的比丘，應當以幾法令他對於瞋恨而自己開覺？』佛告訴舍利弗：『被真實舉罪而瞋恚的比丘，應當以五法令他自己開覺，應當對他說：『長老！那比丘真實舉你的罪，非不真實，你莫瞋恨……』乃至『慈心，非瞋恚，你莫瞋恨。』舍利弗！被真實舉罪而瞋恚的比丘，應當以這五法，令他對於恚恨而得開覺。』
舍利弗對佛說：『世尊！有真實、不真實舉我罪的人，對於那二人，我應當自安其心。如果他是真實的，我應當自己知道；如果不真實，應當自己開解說：『這是不真實的，我現在自己知道沒有這法。』世尊！我應當這樣，如世尊所說的解材譬經所說，教諸沙門：『如果有賊來，捉住你們，用鋸解截身體，你們對賊起惡念、惡言，就自生障礙。所以，比丘！如果用鋸解截你們的身體，你們應當對他不起惡心變易以及惡言，自作障礙。對於那人之所，應當生起慈心，無怨無恨，於四方境界慈心正受具足而住，應當這樣學。』所以，世尊！我應當這樣，如世尊所說，解身之苦，尚且應當自己安忍，何況小苦、小謗而不安忍？沙門利、沙門欲，欲斷不善法，欲修善法；對這不善法應當斷，善法應當修，精勤方便，善自防護，繫念思惟，不放逸而行，應當這樣學。』
舍利弗對佛說：『世尊！我若舉他比丘的罪，真實非不真實、合時非不合時、義饒益非非義饒益、柔軟非麁澁、慈心不瞋恚，然而那被舉的比丘仍有懷著瞋恚的。』佛問舍利弗：『什麼樣類的比丘，聽到舉發他的罪而生瞋恚？』舍利弗對佛說：『世尊！如果那比丘諂曲幻偽、欺誑不信、無慚無愧、懈怠失念、不定惡慧、慢緩、違於遠離、不敬戒律、不顧念沙門、不勤修學、不自省察、為命出家、不求涅槃。像這樣的人，聽到我舉罪，就生瞋恚。』
佛問舍利弗：『什麼樣類的比丘，聽到你舉罪而不瞋恨？』舍利弗對佛說：『世尊！如果有比丘不諂曲、不幻偽、不欺誑、有信、慚愧、精勤正念、正定智慧、不慢緩、不捨遠離、深敬戒律、顧念沙門行、尊崇涅槃、為法出家、不為性命。像這樣的比丘聽到我舉罪，歡喜頂受，如飲甘露。譬如剎利、婆羅門的女子，沐浴清淨，得到美好的妙華，愛樂頂戴，用來冠在頭上。像這樣，比丘不諂曲、不幻偽、不欺誑、正信、慚愧、精勤正念、正定智慧、不慢緩、心存遠離、深敬戒律、顧念沙門行、勤修自省、為法出家、志求涅槃。像這樣的比丘聽到我舉罪，歡喜頂受，如飲甘露。』
佛告訴舍利弗：『如果那比丘諂曲幻偽、欺誑、不信、無慚無愧、懈怠失念、不定惡慧、慢緩、違於遠離、不敬戒律、不顧念沙門行、不求涅槃、為命出家。像這樣的比丘，不應教授，〔不應〕與他共言語。為什麼呢？這等比丘破梵行的緣故。如果那比丘不諂曲、不幻偽、不欺誑、信心、慚愧、精勤正念、正定智慧、不慢緩、心存遠離、深敬戒律、顧念沙門行、志崇涅槃、為法出家。像這樣的比丘應當教授。為什麼呢？像這樣的比丘能修梵行，能自己建立的緣故。』佛說了這部經之後，尊者舍利弗聽了佛所說的，歡喜奉行。
〔498·法之分齊〕（0130c07）我是這樣聽說的：有一個時候，佛住在那羅揵陀的賣衣者菴羅園。那時，舍利弗來到世尊之處，稽首禮足，退坐在一旁，對佛說：『世尊！我深信世尊：過去、當來、今現在，諸沙門、婆羅門所有的智慧，沒有與世尊的菩提相等的，何況超過其上？』佛告訴舍利弗：『善哉！善哉！舍利弗，善哉所說，是第一之說，能在眾中作師子吼，自說深信世尊，說過去、當來、今現在，沙門、婆羅門所有的智慧，沒有與佛的菩提相等的，何況超過其上？』
佛問舍利弗：『你能審知過去三藐三佛陀所有的增上戒嗎？』舍利弗對佛說：『不知。』世尊又問：『舍利弗！知道這樣的法、這樣的慧、這樣的明、這樣的解脫、這樣的住嗎？』舍利弗對佛說：『不知。世尊！』佛告訴舍利弗：『你又知道未來三藐三佛陀所有的增上戒，這樣的法、這樣的慧、這樣的明、這樣的解脫、這樣的住嗎？』舍利弗對佛說：『不知。世尊！』佛告訴舍利弗：『你又能知道今現在佛所有的增上戒，這樣的法、這樣的慧、這樣的明、這樣的解脫、這樣的住嗎？』舍利弗對佛說：『不知。世尊！』
佛告訴舍利弗：『你若不知過去、未來、今現在諸佛世尊心中所有的諸法，為何這樣讚歎？在大眾中作師子吼，說：『我深信世尊，過去、當來諸沙門、婆羅門所有的智慧，沒有與世尊的菩提相等的，何況超過其上』？』
舍利弗對佛說：『世尊！我不能知道過去、當來、今現在諸佛世尊心的分齊，然而我能知道諸佛世尊法的分齊。我聽世尊說法，轉轉深、轉轉勝、轉轉上、轉轉妙；我聽世尊說法，知一法即斷一法，知一法即證一法，知一法即修習一法，究竟於法，於大師之所得淨信，心得清淨。
『世尊是等正覺。世尊！譬如國王有一座邊城，城的四周方正平直，牢固堅密，唯有一門，沒有第二門，立有守門的人，人民出入都從這門；若入若出，那守門的人雖然不知人數多少，卻確知人民唯從這門出入，更無他處。像這樣，我知道過去諸佛、如來、應、等正覺，都斷五蓋——惱亂其心、令慧力羸弱、墮障礙品、不趣向涅槃者，住四念處，修七覺分，得阿耨多羅三藐三菩提。那當來世的諸佛世尊，也斷五蓋——惱亂其心、令慧力羸弱、墮障礙品、不趣向涅槃者，住四念處，修七覺分，得阿耨多羅三藐三菩提。今現在的諸佛世尊、如來、應、等正覺，也斷五蓋——惱亂其心、令慧力羸弱、墮障礙品、不趣向涅槃者，住四念處，修七覺分，得阿耨多羅三藐三菩提。』
佛告訴舍利弗：『是這樣，是這樣。舍利弗！過去、未來、今現在佛都斷五蓋——惱亂其心、慧力羸弱、墮障礙品、不趣向涅槃者，住四念處，修七覺分，得阿耨多羅三藐三菩提。』佛說了這部經之後，尊者舍利弗聽了佛所說的，歡喜奉行。
〔499·提婆達多云何說法〕（0131a25）我是這樣聽說的：有一個時候，佛住在王舍城的迦蘭陀竹園。那時，尊者舍利弗在耆闍崛山中。那時，有月子比丘！是提婆達多的弟子，來到尊者舍利弗之處，互相問訊、慰勞之後，退住在一旁。退住在一旁之後，尊者舍利弗問月子比丘說：『提婆達多比丘為諸比丘說法嗎？』月子比丘答道：『說法。』尊者舍利弗問月子比丘說：『提婆達多怎樣說法？』月子比丘對尊者舍利弗說：『那提婆達多這樣說法：『比丘心法修心，這比丘就能自己記說：『我已離欲，已解脫五欲功德。』』』
舍利弗對月子比丘說：『你的提婆達多為何不說法說：『比丘心法善修心，離欲心，離瞋恚心，離愚癡心，得無貪法、無恚法、無癡法，不轉還於欲有、色有、無色有之法，那比丘能自己記說：『我生已盡，梵行已立，所作已作，自知不受後有。』』呢？』月子比丘說：『他做不到。尊者舍利弗！』
那時，尊者舍利弗對月子比丘說：『如果有比丘心法善修心，能離貪欲心、瞋恚、愚癡心，得無貪法、無恚、無癡法，這比丘能自己記說：『我生已盡，梵行已立，所作已作，自知不受後有。』
『譬如村邑，近處有一座大石山，不斷、不壞、不穿、厚密，即使東方的風吹來，不能令它動搖，也不能越過它到西方。像這樣，南、西、北方、四維的風吹來，不能令它傾動，也不能越過它。像這樣，比丘心法善修心的，離貪欲心，離瞋恚心，離愚癡心，得無貪法、無恚法、無癡法，這比丘能自己記說：『我生已盡，梵行已立，所作已作，自知不受後有。』
『譬如因陀的銅鐵以及銅柱，深入地中，築得堅密，四方的風吹來不能令它傾動。像這樣，比丘心法善修心之後，離貪欲心，離瞋恚心，離愚癡心，得無貪法、無恚法、無癡法，這比丘能自己記說：『我生已盡，梵行已立，所作已作，自知不受後有。』
『譬如石柱長十六肘，八肘入地，四方的風吹來不能令它傾動。像這樣，比丘心法善修心之後，全都離貪欲心，離瞋恚心，離愚癡心，得無貪法、無恚法、無癡法，能自己記說：『我生已盡，梵行已立，所作已作，自知不受後有。』
『譬如火燒未燒的東西，燒過之後，不再更燒。像這樣，比丘心法修心之後，離貪欲心，離瞋恚心，離愚癡心，得無貪法、無恚法、無癡法，能自己記說：『我生已盡，梵行已立，所作已作，自知不受後有。』』舍利弗說了這部經之後，諸比丘聽了他所說的，歡喜奉行。
〔500·但以法求食而自活也〕（0131c09）我是這樣聽說的：有一個時候，佛住在王舍城的迦蘭陀竹園。那時，尊者舍利弗也住在王舍城的迦蘭陀竹園。那時，尊者舍利弗早晨穿衣持鉢，入王舍城乞食，乞食之後，在一棵樹下進食。那時，有一位淨口外道出家尼從王舍城出來，稍有所營辦，見到尊者舍利弗坐在一棵樹下進食；見了之後，問道：『沙門在吃嗎？』尊者舍利弗答道：『吃。』又問：『怎麼？沙門是下口食嗎？』答道：『不是，姊妹！』又問：『是仰口食嗎？』答道：『不是，姊妹！』又問：『怎麼？是方口食嗎？』答道：『不是，姊妹！』又問：『是四維口食嗎？』答道：『不是，姊妹！』
又問：『我問沙門在吃嗎？答我說：『吃。』我問是仰口嗎？答我說：『不。』問是下口食嗎？答我說：『不。』問是方口食嗎？答我說：『不。』問是四維口食嗎？答我說：『不。』像這樣所說，有什麼意思？』
尊者舍利弗說：『姊妹！所有的沙門、婆羅門，明於事的、明於橫法的、以邪命求食的，這樣的沙門、婆羅門是下口食。若諸沙門、婆羅門仰觀星曆，以邪命求食的，這樣的沙門、婆羅門就是仰口食。若諸沙門、婆羅門為他人使命，以邪命求食的，這樣的沙門、婆羅門就是方口食。若有沙門、婆羅門為諸醫方，種種治病，以邪命求食的，這樣的沙門、婆羅門就是四維口食。姊妹！我不墮於這四種邪命而求食。然而我，姊妹！只以法求食而自活，所以我說不是這四種食。』
那時，淨口外道出家尼聽了尊者舍利弗所說的，歡喜隨喜而去。那時，淨口外道出家尼在王舍城的里巷、四衢之處讚歎說：『沙門釋子以淨命自活，極為淨命自活；凡是想要布施的，應當布施沙門釋種子；若想要作福，應當在沙門釋子之處作福。』那時，有諸外道出家人，聽到淨口外道出家尼讚歎沙門釋子的聲音，以嫉妬心殺害了那淨口外道出家尼；她命終之後，生到兜率天，因為她對尊者舍利弗生起信心的緣故。
〔501·是名聖默然〕（0132a13）我是這樣聽說的：有一個時候，佛住在王舍城的迦蘭陀竹園。那時，尊者大目揵連在王舍城的耆闍崛山中。那時，尊者大目揵連告訴諸比丘：『有一個時候，世尊住在王舍城的迦蘭陀竹園。我在這耆闍崛山中住，獨自在一靜處，這樣念：『怎樣是聖默然？』又這樣念：『如果有比丘止息有覺有觀，內淨一心，無覺無觀，三昧生喜樂，第二禪具足而住，這叫做聖默然。』又這樣念：『我現在也應當聖默然，止息有覺有觀，內淨一心，無覺無觀，三昧生喜樂，具足而住，多住；多住之後，又有有覺有觀之心生起。』那時，世尊知道我心中所念，從竹園精舍隱沒，在耆闍崛山中現於我前，對我說：『目揵連！你應當聖默然，莫生放逸。』我聽世尊說了之後，就又離有覺有觀，內淨一心，無覺無觀，三昧生喜樂，第二禪具足而住。像這樣再三，佛也再三教我：『你應當聖默然，莫放逸。』我就又止息有覺有觀，內淨一心，無覺無觀，三昧生喜樂，第二禪具足而住。
『如果正確地說：佛子從佛口生，從法化生，得佛法分的，那就是我身。為什麼呢？我是佛子，從佛口生，從法化生，得佛法分，以少許方便，得禪、解脫、三昧、正受。譬如轉輪聖王的長太子，雖然還未灌頂，已得王法，不勤方便，能得五欲功德。我也是這樣，作為佛之子，不勤方便，得禪、解脫、三昧、正受；於一日之中，世尊以神通力三次來到我所，三次教授我，以大人處所建立於我。』尊者大目揵連說了這部經之後，諸比丘聽了他所說的，歡喜奉行。
〔502·是名聖住〕（0132b11）我是這樣聽說的：有一個時候，佛住在王舍城的迦蘭陀竹園。那時，尊者大目揵連在王舍城的耆闍崛山中。那時，尊者大目揵連告訴諸比丘：『有一個時候，世尊住在王舍城，我住在耆闍崛山中。我獨自在一靜處，這樣念：『怎樣叫做聖住？』又這樣念：『如果有比丘不念一切相，無相心正受，身作證具足而住，這叫做聖住。』我這樣念：『我應當在這聖住，不念一切相、無相心正受，身作證具足而住，多住；多住之後，取相之心生起。』那時，世尊知道我心中所念，如力士屈申手臂的頃刻，以神通力，從竹園精舍隱沒，在耆闍崛山中現於我前，對我說：『目揵連！你應當住於聖住，莫生放逸。』我聽世尊教導之後，就離一切相，無相心正受，身作證具足而住。像這樣至於三次，世尊也三次來教我：『你應當住於聖住，莫生放逸。』我聽了教導之後，離一切相，無相心正受，身作證具足而住。
『諸大德！如果正確地說佛子，那就是我身，從佛口生，從法化生，得佛法分。為什麼呢？我是佛子，從佛口生，從法化生，得佛法分，以少許方便，得禪、解脫、三昧、正受。譬如轉輪聖王的太子，雖然還未灌頂，已得王法，不勤方便，能得五欲功德。我也是這樣。作為佛之子，不勤方便，得禪、解脫、三昧、正受；於一日之中，世尊以神通力三次來到我所，三次教授我，以大人處建立於我。』尊者大目揵連說了這部經之後，諸比丘聽了他所說的，歡喜奉行。
〔503·麁正受住耳〕（0132c08）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，尊者舍利弗、尊者大目揵連、尊者阿難在王舍城的迦蘭陀竹園，於一間房中共住。那時，尊者舍利弗在後夜時告訴尊者目揵連：『奇哉！尊者目揵連！你今夜住於寂滅正受。』尊者目揵連聽了尊者舍利弗的話；〔舍利弗〕又對尊者目揵連說：『我完全沒聽到你呼吸的聲音。』尊者目揵連說：『這不是寂滅正受，只是住於麁正受罷了。尊者舍利弗！我今夜與世尊共語。』
尊者舍利弗說：『目揵連！世尊住在舍衛國的祇樹給孤獨園，離這裡極遠，怎樣共語？你現在在竹園，怎樣共語？是你以神通力到世尊之所？還是世尊以神通力來到你之所？』尊者目揵連對尊者舍利弗說：『我不是以神通力到世尊之所，世尊也不是以神通力來到我之所；然而我在舍衛國、王舍城之間聽聞，因為世尊和我都得天眼、天耳的緣故。我能問世尊：『所說的慇懃精進，怎樣叫做慇懃精進？』世尊答我說：『目揵連！如果這比丘白晝經行、或坐，以不障礙法自淨其心。初夜或坐、經行，以不障礙法自淨其心。到中夜時，出房外洗足，還入房中，右脇而臥，雙足相疊，係念明相，正念正知，作起身之思惟。到後夜時，徐徐覺醒、徐徐起身，或坐也或經行，以不障礙法自淨其心。目揵連！這叫做比丘慇懃精進。』』
尊者舍利弗對尊者目揵連說：『你大目揵連真是有大神通力、大功德力，安坐而坐；我也有大力，得以與你在一起。目揵連！譬如大山，有人拿一塊小石投向它，〔小石便與〕大山的色、味全都相同；我也是這樣，得以與尊者這樣大力大德的人同座而坐。譬如世間鮮淨的好物，人人都頂戴。像這樣，尊者目揵連大德大力，諸梵行者都應當頂戴。凡是得遇尊者目揵連，與他交遊往來、恭敬供養的人，都大得善利；我現在也得以與尊者大目揵連交遊往來，也得善利。』
那時，尊者大目揵連對尊者舍利弗說：『我現在得以與大智大德的尊者舍利弗同座而坐，如以小石投向大山，得同其色；我也是這樣，得以與尊者大智舍利弗同座而坐，作為第二伴。』那時，二位正士共同論議之後，各自從座位起身而去。
Fascicle 18 of the Saṃyukta Āgama, translated in the Song by Guṇabhadra, belongs to the Connected Discourses Spoken by the Disciples, and this fascicle is the first fascicle of the Connected Discourses Spoken by the Disciples; at its head the fascicle marks its own recitation title, “the Recitation Spoken by the Disciples, Part Four.” The fascicle holds fourteen discourses, from the four hundred and ninetieth discourse to the five hundred and third, most of them spoken by the Buddha’s disciples. In the first discourse of the fascicle, the four hundred and ninetieth, Yanfuche, a wanderer of another sect, asks the venerable Śāriputra: beginning from the question of what is difficult in going forth, he goes on to ask about one who teaches the Dharma well, nirvāṇa, why one goes forth, the ending of outflows, the arhat, ignorance, outflows, existence, the existing body, suffering, the floods, the yoke, clinging, ties, bonds, fetters, desire, nourishment, relief, coolness, craving, the courses of action, and stains, and Śāriputra answers each one by one; after every answer Yanfuche asks again whether there is a path and a way that can cut off and can attain, and Śāriputra always answers with the eightfold noble path, and the two venerables, having finished their discussion, each rise from their seats and leave; the four hundred and ninety-first discourse says in brief that the questions of the ascetic wanderer are also thus. In the five discourses after that, the venerable Śāriputra teaches the bhikṣus: of one who attains the immeasurable samādhi, the difference between a mind that does not delight in nirvāṇa as the ceasing of the existing body and a mind that gives rise to faith and delight in it; how a forest-dwelling bhikṣu examines within himself thoughts of desire, and in regard to a pure sign either gives rise to craving and desire or inclines towards seclusion; under a withered tree, meditative reflection and supernormal power, and resolving in mind that it is earth; that for one who breaks the precepts that on which he relies declines, while one who keeps the precepts is complete in the root; and that the bhikṣu who has committed an offence and the bhikṣu who charges him with it should both rely on right reflection and examine themselves. In the four hundred and ninety-seventh and the four hundred and ninety-eighth discourses, the venerable Śāriputra speaks to the Buddha: in the one he asks about the five dharmas for charging an offence, for being charged, for repenting, for remorse, and for awakening, and recounts for himself his forbearance as in the discourse of the simile of the saw; in the other he roars the lion’s roar, and says of himself that he does not know the minds of the Buddhas of the three times but knows the Dharma of the Buddhas, taking a frontier city with one door as the simile. In the four hundred and ninety-ninth discourse, the venerable Śāriputra asks the bhikṣu Yuezi, a disciple of Devadatta, how Devadatta teaches the Dharma, teaches that one who cultivates the mind well in the dharma of the mind is able to declare for himself, and makes it clear with four similes. In the five hundredth discourse, the wanderer nun of another sect Jingkou asks the venerable Śāriputra about the four ways of eating; hearing the answer she rejoices and praises the ascetics, the sons of the Śākyan, is killed by the wanderers of other sects, and at the end of her life is born in the Tuṣita heaven. In the five hundred and first and the five hundred and second discourses, the venerable Mahāmaudgalyāyana recounts for himself how he reflected on the noble silence and the noble dwelling, how the World-Honored One came three times to instruct him, and says of himself that he is a son of the Buddha. In the five hundred and third discourse, the venerable Śāriputra, the venerable Mahāmaudgalyāyana, and the venerable Ānanda dwell together in one room, and the two great disciples discuss the attainment of quiescence, speaking together by the divine eye and the divine ear, and diligent effort, and praise each other in turn. The speakers: the principal speakers are the Buddha’s disciples; the World-Honored One teaches the Dharma directly only in the four hundred and ninety-seventh and the four hundred and ninety-eighth discourses; the four hundred and ninetieth and the five hundredth are asked by wanderers of other sects; the four hundred and ninety-ninth and the five hundred and third are questions and answers between disciple and disciple; the words of the World-Honored One in the five hundred and third discourse are only recounted by the venerable Mahāmaudgalyāyana. The fascicle has one verse, in the four hundred and ninetieth discourse, spoken by the venerable Śāriputra; the plain rendering translates it line by line in verse form; the question and answer after the verse continue in the same group. There is no summary verse. The four hundred and ninety-first discourse has no “Thus have I heard” and no dwelling place. For the dialogues of question and answer, the similes, and the long discourses, the segments within a discourse follow the rounds of question and answer, the simile and its application, and the enumerations; the four hundred and ninetieth discourse takes each of Yanfuche’s questions and answers as one short segment. Where the base text abbreviates—“in this manner, Yanfuche’s questions are set out as forty discourses,” “as said before,” “the yoke is as the floods are said,” “as with stains, so too with grime, grease, thorns, fondness, and ties,” and the “up to” of the four hundred and ninety-seventh discourse—the plain rendering abbreviates as the base text words it, and does not fill in on its behalf. The four hundred and ninetieth, the four hundred and ninety-first, the five hundredth, and the five hundred and third discourses have no closing words “rejoiced and practiced accordingly,” and the plain rendering, following the base text, does not add them. The parenthesis at the head of each segment (…) is the anchor of page, register, and line in the Taishō canon.
〔0 · Title〕（0126a03）The title of the sūtra is “Saṃyukta Āgama,” and this is “Fascicle 18.” The translator’s attribution reads “translated by Guṇabhadra, Tripiṭaka master from India, in the Song”—translated by Guṇabhadra, the Tripiṭaka master who came from India in the time of the Song. At the head of this fascicle there is the recitation title “the Recitation Spoken by the Disciples, Part Four,” which begins the Connected Discourses Spoken by the Disciples. The fascicle holds fourteen discourses, from the four hundred and ninetieth to the five hundred and third; it has one verse, in the four hundred and ninetieth discourse; the four hundred and ninety-first discourse is an abbreviating sentence of the compilers. After the five hundred and third discourse it closes with “Saṃyukta Āgama, Fascicle 18.”
〔490 · There Is a Path, There Is a Way〕（0126a07）Thus have I heard. At one time the Buddha was staying in the land of Magadha, in the village Naluo. At that time the venerable Śāriputra was also in the land of Magadha, in the village Naluo. At that time there was a wanderer of another sect named Yanfuche, an old good friend of Śāriputra, who came to where Śāriputra was; having greeted him and exchanged courtesies, he withdrew and sat to one side, and asked Śāriputra: “In the noble Dharma and discipline, what is difficult?” Śāriputra told Yanfuche: “Only going forth is difficult.” “How is going forth difficult?” He answered: “Delight is difficult.” “How is delight difficult?” He answered: “Delighting in constantly cultivating the good dharmas is difficult.” He asked again: “Śāriputra! Is there a path, is there a way, which, cultivated and much cultivated, makes the constant cultivation of the good dharmas grow?” He answered: “There is. It is the eightfold noble path, namely right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.” Yanfuche said: “Śāriputra! This is the good path, this is the good way; cultivated and much cultivated, the good dharmas are constantly cultivated and grow. Śāriputra! One who has gone forth and constantly cultivates this path will before long swiftly end all the outflows.” Then the two venerables, having finished their discussion, each rose from his seat and left.
In this manner, Yanfuche’s questions are set out in sequence as forty discourses.
Yanfuche asked Śāriputra: “How is one called one who teaches the Dharma well? [How] is one rightly directed in the world? How is one called well-gone in the world?” Śāriputra said: “If one teaches the Dharma so as to tame desire and craving, tame hatred, and tame delusion, this is called one who teaches the Dharma in the world. If one is directed towards taming desire and craving, towards taming hatred, towards taming delusion, this is called rightly directed. If desire is already ended, cut off without remainder and known without remainder, and hatred and delusion are already ended, cut off without remainder and known without remainder, this is called well cut off.” He asked again: “Śāriputra! Is there a path, is there a way, which, cultivated and much cultivated, can bring about being well cut off?” Śāriputra said: “There is. It is the eightfold noble path—right view up to right concentration.” Then the two venerables, having finished their discussion, each rose from his seat and left.
Yanfuche asked Śāriputra: “What is called nirvāṇa—what is nirvāṇa?” Śāriputra said: “Nirvāṇa is the permanent ending of desire, the permanent ending of hatred, the permanent ending of delusion, the permanent ending of all defilements—this is called nirvāṇa.” He asked again: “Śāriputra! Is there a path, is there a way, which, cultivated and much cultivated, can attain nirvāṇa?” Śāriputra said: “There is. It is the eightfold noble path—right view up to right concentration.” Then the two venerables, having finished their discussion, each rose from his seat and left.
Yanfuche asked Śāriputra: “Why does one go forth and cultivate pure conduct under the ascetic Gautama?” Śāriputra said: “In order to cut off desire, in order to cut off hatred, in order to cut off delusion, one goes forth and cultivates pure conduct under the ascetic Gautama.” He asked again: “Śāriputra! Is there a path, is there a way, which, cultivated and much cultivated, can cut off desire, hatred, and delusion?” Śāriputra said: “There is. It is the eightfold noble path—right view up to right concentration.” Then the two venerables, having finished their discussion, each rose from his seat and left.
Yanfuche asked Śāriputra: “What is called the ending of outflows—what is called the ending of outflows?” Śāriputra said: “Outflows are the three outflows, namely the outflow of desire, the outflow of existence, the outflow of ignorance. When these three outflows are ended without remainder, this is called the ending of outflows.” He asked again: “Śāriputra! Is there a path, is there a way, which, cultivated and much cultivated, can attain the ending of outflows?” Śāriputra answered: “There is. It is the eightfold noble path—right view up to right concentration.” Then the two venerables, having finished their discussion, each rose from his seat and left.
Yanfuche asked Śāriputra: “What is called the arhat—what is called the arhat?” Śāriputra said: “Desire already cut off without remainder, hatred and delusion already cut off without remainder—this is called the arhat.” He asked again: “Śāriputra! Is there a path, is there a way, which, cultivated and much cultivated, can attain arhatship?” Śāriputra said: “There is. It is the eightfold noble path—right view up to right concentration.” Then the two venerables, having finished their discussion, each rose from his seat and left.
Yanfuche asked Śāriputra: “What is called the arhat as such—what is called the arhat as such?” Śāriputra said: “Desire permanently ended without remainder, hatred and delusion permanently ended without remainder—this is called the arhat as such.” He asked again: “Is there a path, is there a way, which, cultivated and much cultivated, can attain to the arhat as such?” Śāriputra said: “There is. It is the eightfold noble path—right view up to right concentration.” Then the two venerables, having finished their discussion, each rose from his seat and left.
Yanfuche asked Śāriputra: “What is called ignorance—what is ignorance?” Śāriputra said: “What is called ignorance is not knowing the former limit, not knowing the later limit, not knowing the former, later, and middle limits; not knowing the Buddha, the Dharma, and the Saṅgha, the jewels; not knowing suffering, its arising, its cessation, and the path; not knowing the wholesome, the unwholesome, and the indeterminate; not knowing inside, not knowing outside; whatever matter one does not know, dark and obstructed—this is called ignorance.” Yanfuche said to Śāriputra: “This is a great mass of darkness.” He asked again: “Śāriputra! Is there a path, is there a way, which, cultivated and much cultivated, can cut off ignorance?” Śāriputra said: “There is. It is the eightfold noble path—right view up to right concentration.” Then the two venerables, having finished their discussion, each rose from his seat and left.
Yanfuche again asked the venerable Śāriputra: “What is called outflows—what are outflows?” As said before.
Yanfuche asked Śāriputra: “What is called existence—what is existence?” Śāriputra said: “Existence is the three existences—desire existence, form existence, formless existence.” He asked again: “Śāriputra! Is there a path, is there a way, which, cultivated and much cultivated, can cut off this existence?” Śāriputra said: “There is. It is the eightfold noble path—right view up to right concentration.” Then the two venerables, having finished their discussion, each rose from his seat and left.
Yanfuche asked Śāriputra: “What is called the existing body—what is the existing body?” Śāriputra said: “The existing body is the five aggregates of clinging. What are the five aggregates of clinging? The aggregate of clinging to form, and the aggregates of clinging to feeling, perception, formations, and consciousness.” He asked again: “Śāriputra! Is there a path, is there a way, which can cut off this existing body?” Śāriputra said: “There is. It is the eightfold noble path—right view up to right concentration.” Then the two venerables, having finished their discussion, each rose from his seat and left.
Yanfuche asked Śāriputra: “What is called suffering—what is suffering?” Śāriputra said: “Suffering is the suffering of birth, the suffering of ageing, the suffering of illness, the suffering of death, the suffering of separation from what is loved, the suffering of meeting what is hated, the suffering of not getting what is sought. In brief, the suffering of the five aggregates of clinging—this is called suffering.” He asked again: “Śāriputra! Is there a path, is there a way, which can cut off this suffering?” Śāriputra said: “There is. It is the eightfold noble path—right view up to right concentration.” Then the two venerables, having finished their discussion, each rose from his seat and left.
Yanfuche asked Śāriputra: “What is called the floods—what are the floods?” Śāriputra said: “The floods are the flood of desire, the flood of existence, the flood of views, the flood of ignorance.” He asked again: “Śāriputra! Is there a path, is there a way, which, cultivated and much cultivated, can cut off these floods?” Śāriputra said: “There is. It is the eightfold noble path—right view up to right concentration.” Then the two venerables, having finished their discussion, each rose from his seat and left.
Yanfuche asked Śāriputra: “What is called the yoke—what is the yoke?” The yoke is as the floods are said.
Yanfuche asked Śāriputra: “What is called clinging—what is clinging?” Śāriputra said: “Clinging is the four kinds of clinging, namely clinging to desire, clinging to self, clinging to views, clinging to precepts.” He asked again: “Śāriputra! Is there a path, is there a way, which, cultivated and much cultivated, can cut off this clinging?” Śāriputra said: “There is. It is the eightfold noble path—right view up to right concentration.” Then the two venerables, having finished their discussion, each rose from his seat and left.
Yanfuche asked Śāriputra: “What is called ties—what are ties?” Śāriputra said: “Ties are the four ties, namely the tie of desire, the tie of hatred, the tie of clinging to precepts, the tie of the view of self.” He asked again: “Śāriputra! Is there a path, is there a way, which, cultivated and much cultivated, can cut off these ties?” Śāriputra said: “There is. It is the eightfold noble path. Right view, up to right concentration.” Then the two venerables, having finished their discussion, each rose from his seat and left.
Yanfuche asked Śāriputra: “What is called bonds—what are bonds?” Śāriputra said: “Bonds are the nine bonds, namely the bond of craving, the bond of hatred, the bond of conceit, the bond of ignorance, the bond of views, the bond of grasping at the other, the bond of doubt, the bond of envy, the bond of stinginess.” He asked again: “Śāriputra! Is there a path, is there a way, which, cultivated and much cultivated, can cut off these bonds?” Śāriputra said: “There is. It is the eightfold noble path—right view up to right concentration.” Then the two venerables, having finished their discussion, each rose from his seat and left.
Yanfuche asked Śāriputra: “What is called fetters—what are fetters?” Śāriputra said: “Fetters are the seven fetters, namely the fetter of desire, the fetter of hatred, the fetter of craving for existence, the fetter of conceit, the fetter of ignorance, the fetter of views, the fetter of doubt.” He asked again: “Śāriputra! Is there a path, is there a way, which, cultivated and much cultivated, can cut off these fetters?” Śāriputra said: “There is. It is the eightfold noble path—right view up to right concentration.” Then the two venerables, having finished their discussion, each rose from his seat and left.
Yanfuche asked Śāriputra: “What is called desire—what is desire?” Śāriputra said: “Desire is forms cognized by the eye that are lovely, pleasing, to be dwelt on, so that one is stained and attached to form; sounds cognized by the ear, odours cognized by the nose, tastes cognized by the tongue, and objects of touch cognized by the body that are lovely, pleasing, to be dwelt on, so that one is stained and attached to touch. Yanfuche! These qualities are not desire; desire is only perceiving, thinking, and reflecting.” Then Śāriputra spoke a verse:
“The world’s manifold forms are not the fetter of craving and desire;
it is only perception and thought—that is a man’s desire.
Those manifold forms are always in the world;
one who tames the mind of craving and desire—that one is wise.”
He asked again: “Śāriputra! Is there a path, is there a way, which, cultivated and much cultivated, can cut off this desire?” Śāriputra answered: “There is. It is the eightfold noble path—right view up to right concentration.” Then the two venerables, having finished their discussion, each rose from his seat and left.
Yanfuche asked Śāriputra, saying: “What is called nourishment—what is nourishment?” Śāriputra said: “Nourishment has five nourishments, namely the nourishment of desire, the nourishment of hatred, the nourishment of drowsiness, the nourishment of restlessness and remorse, the nourishment of doubt.” He asked again: “Śāriputra! Is there a path, is there a way, which, cultivated and much cultivated, can cut off these five nourishments?” Śāriputra answered: “There is. It is the eightfold noble path—right view up to right concentration.” Then the two venerables, having finished their discussion, each rose from his seat and left.
Yanfuche asked Śāriputra: “What is called relief—what is relief?” Śāriputra said: “Relief is the cutting off of the three bonds.” He asked again: “Śāriputra! Is there a path, is there a way, which, cultivated and much cultivated, can cut off the three bonds?” Śāriputra answered: “There is. It is the eightfold noble path—right view up to right concentration.” Then the two venerables, having finished their discussion, each rose from his seat and left.
Yanfuche asked Śāriputra: “What is called one who has attained relief—what is one who has attained relief?” Śāriputra said: “One who has attained relief is one in whom the three bonds are already ended and already known.” He asked again: “Is there a path, is there a way, which can cut off these bonds?” Śāriputra answered: “There is. It is the eightfold noble path—right view up to right concentration.” Then the two venerables, having finished their discussion, each rose from his seat and left.
Yanfuche asked Śāriputra: “What is called attaining the higher relief—what is attaining the higher relief?” Śāriputra said: “Attaining the higher relief is the permanent ending of desire, the permanent ending of hatred and delusion—this is called attaining the higher relief.” He asked again: “Śāriputra! Is there a path, is there a way, which, cultivated and much cultivated, can attain the higher relief?” Śāriputra answered: “There is. It is the eightfold noble path—right view up to right concentration.” Then the two venerables, having finished their discussion, each rose from his seat and left.
Yanfuche asked Śāriputra: “What is called the place of attaining the higher relief—what is the place of attaining the higher relief?” Śāriputra said: “The place of attaining the higher relief is where desire is already cut off and already known, permanently ended without remainder, and hatred and delusion are already cut off and already known, permanently ended without remainder—this is the place of attaining the higher relief.” He asked again: “Śāriputra! Is there a path, is there a way, which, cultivated and much cultivated, can attain the place of the higher relief?” Śāriputra answered: “There is. It is the eightfold noble path—right view up to right concentration.” Then the two venerables, having finished their discussion, each rose from his seat and left.
Yanfuche asked Śāriputra: “What is called coolness—what is coolness?” Śāriputra said: “Coolness is the ending of the five lower bonds, namely the view of the body, clinging to precepts, doubt, desire, and hatred.” He asked again: “Is there a path, is there a way, which, cultivated and much cultivated, can cut off these five lower bonds and attain coolness?” Śāriputra said: “There is. It is the eightfold noble path—right view up to right concentration.” Then the two venerables, having finished their discussion, each rose from his seat and left.
Yanfuche asked Śāriputra: “What is called attaining coolness—what is attaining coolness?” Śāriputra said: “When the five lower ones are already ended and already known, this is called attaining coolness.” He asked again: “Śāriputra! Is there a path, is there a way, which, cultivated and much cultivated, can attain coolness?” Śāriputra said: “There is. It is the eightfold noble path—right view up to right concentration.” Then the two venerables, having finished their discussion, each rose from his seat and left.
Yanfuche asked Śāriputra: “What is called the higher coolness—what is the higher coolness?” Śāriputra said: “The higher coolness is desire permanently ended without remainder, hatred and delusion permanently ended without remainder, all defilements permanently ended without remainder—this is called the higher coolness.” He asked again: “Is there a path, is there a way, which can attain this higher coolness?” Śāriputra said: “There is. It is the eightfold noble path—right view up to right concentration.” Then the two venerables, having finished their discussion, each rose from his seat and left.
Yanfuche asked Śāriputra: “What is called attaining the higher coolness—what is called attaining the higher coolness?” Śāriputra said: “Attaining the higher coolness is desire permanently ended without remainder, already cut off and already known, hatred and delusion permanently ended without remainder, already cut off and already known—this is called attaining the higher coolness.” He asked again: “Śāriputra! Is there a path, is there a way, which can attain this higher coolness?” Śāriputra said: “There is. It is the eightfold noble path—right view up to right concentration.” Then the two venerables, having finished their discussion, each rose from his seat and left.
Yanfuche asked Śāriputra: “What is called craving—what is craving?” Śāriputra said: “There are three cravings, namely craving for sensual pleasure, craving for form, craving for the formless.” He asked again: “Is there a path, is there a way, which can cut off these three cravings?” Śāriputra said: “There is. It is the eightfold noble path—right view up to right concentration.” Then the two venerables, having finished their discussion, each rose from his seat and left.
Yanfuche asked Śāriputra: “What is called the courses of action—what are the courses of action?” Śāriputra said: “The courses of action are the ten unwholesome courses of action, namely killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, idle talk, desire, hatred, wrong view.” He asked again: “Śāriputra! Is there a path, is there a way, which can cut off these ten courses of action?” Śāriputra said: “There is. It is the eightfold noble path—right view up to right concentration.” Then the two venerables, having finished their discussion, each rose from his seat and left.
Yanfuche asked Śāriputra: “What is called stains—what are stains?” Śāriputra said: “Stains are the three stains: the stain of desire, the stain of hatred, the stain of delusion.” He asked again: “Śāriputra! Is there a path, is there a way, which can cut off these three stains?” Śāriputra said: “There is. It is the eightfold noble path—right view up to right concentration.” Then the two venerables, having finished their discussion, each rose from his seat and left.
As with stains, so too with grime, grease, thorns, fondness, and ties.
〔491 · As the Ascetic Wanderer Asked, So Too〕（0128a28）As with the discourse on Yanfuche’s questions, so too with the questions of the ascetic wanderer.
〔492 · Attaining the Immeasurable Samādhi, Realized in the Body〕（0128b01）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the venerable Śāriputra was also staying there. At that time the venerable Śāriputra said to the bhikṣus: “If a bhikṣu attains the immeasurable samādhi and dwells in its full accomplishment realized in the body, yet his mind does not delight in nirvāṇa as the ceasing of the existing body, and he thinks longingly of the existing body—it is as if a man had glue stuck to his hand and took hold of a branch with it; his hand would stick to the tree and he could not get free. Why? Because of the glue on his hand. Bhikṣus! One who has realized the measureless samādhi in the body, whose mind does not delight in nirvāṇa as the ceasing of the existing body, and who thinks longingly of the existing body, in the end does not get free, does not obtain the teaching of the Dharma in accordance with the Dharma here and now, and even at the end of his life gains nothing, comes back to be born in this realm again, and in the end cannot break through the darkness of delusion. It is as if beside a village there were a muddy pond, its mud very deep, so that it could drown a man, and in a long drought without rain the water of the pond dried up and the ground cracked. Likewise, bhikṣus, he does not obtain the teaching of the Dharma in accordance with the seen Dharma, and even at the end of his life gains nothing, and when he comes to be born he falls back again into this realm.
“If a bhikṣu attains the immeasurable samādhi and dwells in its full accomplishment realized in the body, and his mind gives rise to faith and delight in nirvāṇa as the ceasing of the existing body and does not think of the existing body—it is as if a man took hold of a branch with a clean, dry hand; his hand would not stick to the tree. Why? Because his hand is clean. Likewise, bhikṣus, one who attains the immeasurable samādhi and dwells in its full accomplishment realized in the body, whose mind gives rise to faith and delight in nirvāṇa as the ceasing of consciousness and does not think of the existing body, has the teaching of the Dharma in accordance with the Dharma here and now, and even at the end of his life does not come back to be born in this realm. Therefore, bhikṣus, strive with diligence to break through ignorance. It is as if beside a village there were a muddy pond, and water flows in from the four directions and frequent rains fall, water always enters the pond, the water of that pond overflows, the foul matter flows out with it, and the pond is clean. Likewise, all can have the teaching of the Dharma in accordance with the Dharma here and now, and even at the end of life do not come back to be born in this realm. Therefore, bhikṣus, strive with diligence to break through ignorance.” When the venerable Śāriputra had spoken this discourse, the bhikṣus, having heard what he said, rejoiced and practiced accordingly.
〔493 · Are You Aware of Thoughts of Desire in Your Mind?〕（0128b26）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the venerable Śāriputra told the bhikṣus: “If a forest-dwelling bhikṣu, whether in an open place, in a wood, or under a tree, should train thus, examining and reflecting inwardly: ‘Am I aware of thoughts of desire in my mind?’—if he is not aware, then in regard to an object, or in regard to a pure sign, if craving and desire arise, this goes against seclusion. It is as if a man rowed a boat upstream with all his strength; when his body grew a little tired, the boat would turn back and drift downstream. Likewise, bhikṣus, reflecting on the thought of purity, craving and desire arise again, and this goes against seclusion; this bhikṣu, when he trains, cultivates an inferior means and does not attain purity, and so is carried off again by craving and desire, does not attain the power of the Dharma, his mind is not still, and he does not unify his mind; towards that pure sign craving and desire arise in turn, and flow and pour away, going against seclusion. It should be known that this bhikṣu does not dare to declare for himself that he is free from desire and liberated from the five strands of sense pleasure.
“If a bhikṣu, whether in an open place, in a wood, or under a tree, reflects thus: ‘Within my mind, am I free from desire?’—this bhikṣu, in regard to an object, or taking up a pure sign, perceives that his mind is secluded from it and inclines, flows, and pours towards seclusion. It is like a bird’s feather which, entering fire, curls up and cannot be spread. Likewise, a bhikṣu who takes up a pure sign then inclines towards seclusion, flowing and pouring. Bhikṣus! It should be known thus: in the practice of means his mind is not slack, he attains the stillness of the Dharma, calm, rest, and happiness, pure and unified in mind; that is to say: having reflected, I incline towards seclusion in regard to the pure sign, I incline to cultivating the path, and so I am able to declare for myself that I am free from desire and liberated from the five strands of sense pleasure.” When the venerable Śāriputra had spoken this discourse, the bhikṣus, having heard what he said, rejoiced and practiced accordingly.
〔494 · Wishing This Withered Tree to Become Earth〕（0128c19）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. The venerable Śāriputra was on Vulture Peak. At that time the venerable Śāriputra, in the morning, put on his robe, took his bowl, left Vulture Peak, and entered Rājagṛha for alms; by the roadside he saw a great withered tree, spread his sitting-mat under the tree, sat upright with his body composed, and said to the bhikṣus: “If a bhikṣu cultivates meditative reflection, attains the power of supernormal power, and gains mastery of mind, and wishes this withered tree to become earth, it at once becomes earth. Why? Because in this withered tree there is the earth element. Therefore a bhikṣu who has attained the power of supernormal power, resolving in mind that it is earth, makes it become earth and not otherwise.
“If a bhikṣu has attained the power of supernormal power, with mastery as he wishes, and wishes this tree to become water, fire, wind, gold, silver, and such things, all are accomplished and not otherwise. Why? Because this withered tree has the water element. Therefore, bhikṣus, one who in meditative reflection has attained the power of supernormal power, with mastery as he wishes, and wishes the withered tree to become gold, at once makes it become gold and not otherwise, and likewise all the various other things, all accomplished and not otherwise. Why? Because that withered tree has the various elements. Therefore, bhikṣus, one who in meditative reflection has attained the power of supernormal power, with mastery as he wishes, accomplishes the various things, all not otherwise; bhikṣus should know that the range of a bhikṣu’s meditative reflection and supernormal power is inconceivable. Therefore, bhikṣus, strive in meditative reflection and train in the supernormal powers.” When Śāriputra had spoken this discourse, the bhikṣus, having heard what he said, rejoiced and practiced accordingly.
〔495 · That on Which He Relies Declines〕（0129a09）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the venerable Śāriputra was on Vulture Peak. At that time the venerable Śāriputra told the bhikṣus: “For one who breaks the precepts, because of the broken precepts, that on which he relies declines, and his mind does not dwell in delight; not dwelling in delight, he loses gladness, rest, happiness, the stillness of samādhi, knowing and seeing as it really is, weariness, freedom from desire, and liberation, and can never attain nirvāṇa without remainder. As when the root of a tree is damaged, the branches, leaves, flowers, and fruit do not come to be, so too with a bhikṣu who breaks the precepts. His merit declines, his mind does not dwell in delight; not having faith and delight, he loses gladness, rest, happiness, the stillness of samādhi, knowing and seeing as it really is, weariness, freedom from desire, and liberation; having lost liberation, he can never attain nirvāṇa without remainder.
“A bhikṣu who keeps the precepts is complete in the root, complete in what he relies on, and his mind attains faith and delight; attaining faith and delight, his mind attains joy, rest, happiness, the stillness of samādhi, knowing and seeing as it really is, weariness, freedom from desire, and liberation; attaining liberation, he can swiftly attain nirvāṇa without remainder. As when the root of a tree is undamaged, the branches, leaves, flowers, and fruit all come to be, so too with a bhikṣu who keeps the precepts. Complete in the root, accomplished in what he relies on, his mind attains faith and delight; attaining faith and delight, joy, rest, happiness, the stillness of samādhi, knowing and seeing as it really is, weariness, freedom from desire, and liberation, he swiftly attains nirvāṇa without remainder.” When the venerable Śāriputra had spoken this discourse, the bhikṣus, having heard what he said, rejoiced and practiced accordingly.
〔496 · When Disputes Arise and They Accuse One Another〕（0129a27）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time Śāriputra told the bhikṣus: “If disputes arise among the bhikṣus and they accuse one another, there is the bhikṣu who has committed the offence and the bhikṣu who charges him. If they do not rely on right reflection and examine themselves, it should be known that for a long night those bhikṣus are obstinate, the dispute grows in turn, they oppose one another, their resentment deepens, and the offence that arose cannot be stilled by the right Dharma and discipline and brought to rest. If bhikṣus have this dispute that has arisen, whether the bhikṣu who committed the offence or the bhikṣu who charges him! and both rely on right reflection, examine themselves, and reproach themselves, it should be known that for a long night those bhikṣus will not be obstinate, will not oppose one another with resentment growing in turn, and the offence that arose can be stilled by the Dharma and discipline and brought to rest.
“How does a bhikṣu reflect rightly and examine himself? A bhikṣu should reflect thus: ‘I was not right, I was not proper, I committed an offence I should not have committed, and let him see me; had I not committed this offence, he would not have seen it; because he saw my offence and, displeased, blamed me, he charged me with it, and that is all. The other bhikṣus who hear of it will also blame me, and so for a long night there will be dispute, obstinacy growing in turn, dispute and accusation, and the offence that arose cannot be stilled by the right Dharma and discipline and brought to rest; now I know for myself, as one pays one’s own tax.’ This is called a bhikṣu’s being able to examine himself in regard to the offence that arose.
“How is the bhikṣu who charges an offence able to examine himself? The bhikṣu who charges an offence should think thus: ‘That elder bhikṣu committed an improper offence and let me see it; had he not committed this improper offence, I would not have seen it. I saw his offence and, displeased, charged him; the other bhikṣus, seeing it, would also be displeased and charge him, and for a long night there would be dispute, growing in turn without rest, and the offence that arose could not be stilled by the right Dharma and discipline and brought to rest. From this day on I shall put it away myself, as one pays one’s own tax.’ In this way the bhikṣu who charges an offence is well able to rely on right reflection and examine himself inwardly.
“Therefore, bhikṣus, those with an offence and those who charge an offence should rely on right reflection and examine themselves, and not let obstinacy grow for a long night. Bhikṣus! [Thus] there is no dispute, and the disputes that arise can be stilled by the Dharma and discipline and brought to rest.” When the venerable Śāriputra had spoken this discourse, the bhikṣus, having heard it, rejoiced and practiced accordingly.
〔497 · By How Many Dharmas May One Charge Another With an Offence〕（0129b25）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the venerable Śāriputra came to where the Buddha was, bowed his head at the Buddha’s feet, withdrew and sat to one side, and said to the Buddha: “World-Honored One! If a bhikṣu who charges an offence wishes to charge another with an offence, with his mind settled, by how many dharmas may he charge another with an offence?” The Buddha told Śāriputra: “If a bhikṣu has his mind settled, by five dharmas he may charge another with an offence. What are the five? Truly, not falsely; timely, not untimely; for benefit, not for harm; gently, not harshly; with a mind of loving-kindness, not with anger. Śāriputra! A bhikṣu who charges an offence, complete in these five dharmas, may charge another with an offence.”
Śāriputra said to the Buddha: “World-Honored One! By how many dharmas does the bhikṣu who is charged settle his own mind?” The Buddha told Śāriputra: “The bhikṣu who is charged should settle his mind by five dharmas. He thinks: ‘Where does he get [this offence]? Let it be true, not false; let it be timely, not untimely; let it be for benefit, not for harm; gently, not harshly; with loving-kindness, not with anger.’ Śāriputra! The bhikṣu who is charged should be complete in these five dharmas and settle his own mind.”
Śāriputra said to the Buddha: “World-Honored One! I see those who charge others with offences falsely and not truly, untimely and not in time, for harm and not for benefit, harshly and not gently, with anger and not with loving-kindness. World-Honored One! As for a bhikṣu who falsely charges another with an offence, by how many dharmas should one benefit him and bring him to repent?” The Buddha told Śāriputra: “A bhikṣu who falsely charges an offence should be benefited by five dharmas and brought to repent; one should say to him: ‘Elder! Your charge of an offence now is false and not true; you should repent. It is untimely and not in time, for harm and not for benefit, harsh and not gentle, with anger and not with loving-kindness; you should repent.’ Śāriputra! A bhikṣu who falsely charges another with an offence should be benefited by these five dharmas and brought to repent, and this also makes bhikṣus of the future not charge others falsely with offences.”
Śāriputra said to the Buddha: “World-Honored One! By how many dharmas does the bhikṣu who is falsely charged with an offence keep himself free of remorse?” The Buddha told Śāriputra: “The bhikṣu who is falsely charged with an offence should keep himself free of remorse by five dharmas. He should think thus: ‘That bhikṣu’s charge of an offence is false, not true; untimely, not in time; for harm, not for benefit; harsh, not gentle; with anger, not with loving-kindness; I truly have no remorse.’ The bhikṣu who is falsely charged with an offence should settle his own mind by these five dharmas, and himself have no remorse.”
Śāriputra said to the Buddha: “World-Honored One! There are bhikṣus who charge an offence truly and not falsely, timely and not untimely, for benefit and not for harm, gently and not harshly, with loving-kindness and not with anger; as for a bhikṣu who truly charges an offence, by how many dharmas should one benefit him and keep him from changing?” The Buddha told Śāriputra: “A bhikṣu who truly charges an offence should be benefited by five dharmas and kept free of remorse; one should say thus: ‘Elder! Your charge of an offence is true, not false; timely, not untimely; for benefit, not for harm; gentle, not harsh; with loving-kindness, not with anger.’ Śāriputra! A bhikṣu who truly charges an offence should be benefited by these five dharmas and kept free of remorse, and this also makes bhikṣus of the future who charge truly have no remorse.”
Śāriputra said to the Buddha: “World-Honored One! As for a bhikṣu who is truly charged with an offence, by how many dharmas should one benefit him and keep him free of remorse?” The Buddha told Śāriputra: “A bhikṣu who is charged with an offence should be benefited by five dharmas and kept free of remorse; one should say thus: ‘That bhikṣu’s charge of an offence is true, not false; do not be remorseful; timely, not untimely; for benefit, not for harm; gentle, not harsh; with loving-kindness, not with anger; do not be remorseful.’”
Śāriputra said to the Buddha: “World-Honored One! I see bhikṣus who are truly charged with an offence and are angry. World-Honored One! As for a bhikṣu who is truly charged with an offence and is angry, by how many dharmas should he be brought to awaken himself from his resentment?” The Buddha told Śāriputra: “A bhikṣu who is truly charged with an offence and is angry should be brought by five dharmas to awaken himself; one should say to him: ‘Elder! That bhikṣu charged you truly with an offence, not falsely; do not resent it …’ up to ‘with loving-kindness, not with anger; do not resent it.’ Śāriputra! A bhikṣu who is truly charged with an offence and is angry should be brought by these five dharmas to awaken from his resentment.”
Śāriputra said to the Buddha: “World-Honored One! There are those who charge me with offences truly and falsely; towards both I shall settle my own mind. If it is true, I shall know it for myself; if it is false, I shall clear myself, saying: ‘This is not true; I know for myself that there is no such thing in me.’ World-Honored One! I shall do thus, as the World-Honored One said in the discourse of the simile of the saw, teaching the ascetics: ‘If robbers came and seized you and sawed your bodies apart, and you gave rise to evil thoughts and evil words towards the robbers, you would create your own obstruction. Therefore, bhikṣus, if they saw your bodies apart, you should not give rise towards them to an evil mind that changes, or to evil words, creating your own obstruction. Towards that person you should give rise to a mind of loving-kindness, without enmity or hatred, and dwell in the full attainment of loving-kindness towards the realms of the four directions; thus should you train.’ Therefore, World-Honored One, I shall do thus, as the World-Honored One said: if the pain of being sawn apart is still to be borne, how much more should one bear a small pain, a small slander? The gain of an ascetic, the wish of an ascetic, is to wish to cut off unwholesome dharmas and to wish to cultivate wholesome dharmas; these unwholesome dharmas should be cut off and the wholesome dharmas cultivated; with diligent effort, guarding oneself well, binding one’s thoughts in reflection, and acting without heedlessness—thus should one train.”
Śāriputra said to the Buddha: “World-Honored One! If I charge another bhikṣu with an offence, truly and not falsely, timely and not untimely, for benefit and not for harm, gently and not harshly, with loving-kindness and not with anger, yet among the bhikṣus so charged there are still those who harbour anger.” The Buddha asked Śāriputra: “What kind of bhikṣu, hearing his offence charged, gives rise to anger?” Śāriputra said to the Buddha: “World-Honored One! If that bhikṣu is crooked and deceitful, false and faithless, without shame or scruple, lazy and forgetful, unconcentrated and of evil wisdom, slack, opposed to seclusion, without respect for the precepts and discipline, heedless of the ascetic life, not diligent in training, not examining himself, gone forth for the sake of a livelihood, not seeking nirvāṇa—such a person, hearing me charge his offence, gives rise to anger.”
The Buddha asked Śāriputra: “What kind of bhikṣu, hearing you charge his offence, does not resent it?” Śāriputra said to the Buddha: “World-Honored One! If there is a bhikṣu who is not crooked, not deceitful, not false, has faith, shame and scruple, diligence and right mindfulness, right concentration and wisdom, is not slack, does not abandon seclusion, deeply respects the precepts and discipline, is mindful of the ascetic practice, reveres nirvāṇa, has gone forth for the sake of the Dharma, not for the sake of his life—such a bhikṣu, hearing me charge his offence, receives it joyfully, bowing his head, as if drinking sweet dew. As a woman of the kṣatriya or brāhmaṇa class, bathed and clean, obtaining a fine and lovely flower, cherishes it and places it on her head, wearing it as a crown—likewise a bhikṣu who is not crooked, not deceitful, not false, of right faith, with shame and scruple, diligence and right mindfulness, right concentration and wisdom, not slack, with his mind set on seclusion, deeply respecting the precepts and discipline, mindful of the ascetic practice, diligent in self-examination, gone forth for the sake of the Dharma, resolved on seeking nirvāṇa—such a bhikṣu, hearing me charge his offence, receives it joyfully, bowing his head, as if drinking sweet dew.”
The Buddha told Śāriputra: “If that bhikṣu is crooked and deceitful, false, faithless, without shame or scruple, lazy and forgetful, unconcentrated and of evil wisdom, slack, opposed to seclusion, without respect for the precepts and discipline, heedless of the ascetic practice, not seeking nirvāṇa, gone forth for the sake of a livelihood—such a bhikṣu should not be instructed, [nor should one] speak with him. Why? Because such bhikṣus break the pure conduct. If that bhikṣu is not crooked, not deceitful, not false, has faith, shame and scruple, diligence and right mindfulness, right concentration and wisdom, is not slack, has his mind set on seclusion, deeply respects the precepts and discipline, is mindful of the ascetic practice, is resolved in revering nirvāṇa, has gone forth for the sake of the Dharma—such a bhikṣu should be instructed. Why? Because such a bhikṣu can cultivate pure conduct and can establish himself.” When the Buddha had spoken this discourse, the venerable Śāriputra, having heard what the Buddha said, rejoiced and practiced accordingly.
〔498 · The Limits of the Dharma〕（0130c07）Thus have I heard. At one time the Buddha was staying in the mango grove of Naluojiantuo the cloth-seller. At that time Śāriputra came to where the World-Honored One was, bowed his head at his feet, withdrew and sat to one side, and said to the Buddha: “World-Honored One! I have deep faith in the World-Honored One: of all the wisdom of the ascetics and brāhmaṇas of the past, the future, and the present, there is none equal to the World-Honored One’s awakening, let alone surpassing it.” The Buddha told Śāriputra: “Excellent! Excellent! Śāriputra, excellent is what you have said; it is a foremost saying; you can roar the lion’s roar in the assembly, saying of yourself that you have deep faith in the World-Honored One, and saying that of all the wisdom of the ascetics and brāhmaṇas of the past, the future, and the present, there is none equal to the Buddha’s awakening, let alone surpassing it.”
The Buddha asked Śāriputra: “Can you know with certainty the higher precepts of the Fully and Perfectly Awakened Ones of the past?” Śāriputra said to the Buddha: “I do not know.” The World-Honored One asked again: “Śāriputra! Do you know such a Dharma, such wisdom, such knowledge, such liberation, such a dwelling?” Śāriputra said to the Buddha: “I do not know, World-Honored One!” The Buddha told Śāriputra: “Do you then know the higher precepts of the Fully and Perfectly Awakened Ones of the future, such a Dharma, such wisdom, such knowledge, such liberation, such a dwelling?” Śāriputra said to the Buddha: “I do not know, World-Honored One!” The Buddha told Śāriputra: “Can you then know the higher precepts of the Buddhas of the present, such a Dharma, such wisdom, such knowledge, such liberation, such a dwelling?” Śāriputra said to the Buddha: “I do not know, World-Honored One!”
The Buddha told Śāriputra: “If you do not know the dharmas in the minds of the Buddhas, the World-Honored Ones, of the past, the future, and the present, how can you praise them so? Roaring the lion’s roar in the great assembly, you said: ‘I have deep faith in the World-Honored One: of all the wisdom of the ascetics and brāhmaṇas of the past and the future, there is none equal to the World-Honored One’s awakening, let alone surpassing it’?”
Śāriputra said to the Buddha: “World-Honored One! I cannot know the limits of the minds of the Buddhas, the World-Honored Ones, of the past, the future, and the present; but I can know the limits of the Dharma of the Buddhas, the World-Honored Ones. I have heard the World-Honored One teach the Dharma, ever deeper, ever better, ever higher, ever subtler; I have heard the World-Honored One teach the Dharma: knowing one dharma, I cut off one dharma; knowing one dharma, I realize one dharma; knowing one dharma, I cultivate one dharma; reaching the end of the Dharma, I attain pure faith in the teacher, and my mind is purified.
“The World-Honored One is perfectly awakened. World-Honored One! It is as if a king had a frontier city, its walls square and straight all round, firm and solid, with only one door and no second door, and set a gatekeeper there; the people going in and out all pass through this door; whether going in or going out, the gatekeeper, though he does not know how many people there are, knows that the people pass only through this door and nowhere else. Likewise, I know that the Buddhas of the past, the Tathāgatas, the Worthy Ones, the Perfectly Awakened Ones, all cut off the five hindrances—which afflict the mind, weaken the power of wisdom, belong to the side of obstruction, and do not lead to nirvāṇa—dwelt in the four foundations of mindfulness, cultivated the seven factors of awakening, and attained unsurpassed, right and perfect awakening. The Buddhas, the World-Honored Ones, of the future also cut off the five hindrances—which afflict the mind, weaken the power of wisdom, belong to the side of obstruction, and do not lead to nirvāṇa—dwell in the four foundations of mindfulness, cultivate the seven factors of awakening, and attain unsurpassed, right and perfect awakening. The Buddhas, the World-Honored Ones, of the present, the Tathāgatas, the Worthy Ones, the Perfectly Awakened Ones, also cut off the five hindrances—which afflict the mind, weaken the power of wisdom, belong to the side of obstruction, and do not lead to nirvāṇa—dwell in the four foundations of mindfulness, cultivate the seven factors of awakening, and attain unsurpassed, right and perfect awakening.”
The Buddha told Śāriputra: “So it is, so it is. Śāriputra! The Buddhas of the past, the future, and the present have all cut off the five hindrances—which afflict the mind, weaken the power of wisdom, belong to the side of obstruction, and do not lead to nirvāṇa—dwell in the four foundations of mindfulness, cultivate the seven factors of awakening, and attain unsurpassed, right and perfect awakening.” When the Buddha had spoken this discourse, the venerable Śāriputra, having heard what the Buddha said, rejoiced and practiced accordingly.
〔499 · How Does Devadatta Teach the Dharma?〕（0131a25）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the venerable Śāriputra was on Vulture Peak. At that time there was the bhikṣu Yuezi! a disciple of Devadatta, who came to where the venerable Śāriputra was; having greeted each other and exchanged courtesies, he withdrew and stood to one side. When he had withdrawn and stood to one side, the venerable Śāriputra asked the bhikṣu Yuezi: “Does the bhikṣu Devadatta teach the Dharma to the bhikṣus?” The bhikṣu Yuezi answered: “He teaches the Dharma.” The venerable Śāriputra asked the bhikṣu Yuezi: “How does Devadatta teach the Dharma?” The bhikṣu Yuezi said to the venerable Śāriputra: “That Devadatta teaches the Dharma thus: ‘A bhikṣu who cultivates the mind in the dharma of the mind—this bhikṣu is able to declare for himself: “I am free from desire, liberated from the five strands of sense pleasure.”’”
Śāriputra said to the bhikṣu Yuezi: “Why does your Devadatta not teach the Dharma, saying: ‘A bhikṣu who cultivates the mind well in the dharma of the mind, with a mind free from desire, a mind free of hatred, a mind free of delusion, attaining the dharma without greed, the dharma without hatred, the dharma without delusion, the dharma that does not turn back to desire existence, form existence, or formless existence—that bhikṣu is able to declare for himself: “My birth is ended, the pure conduct is established, what was to be done is done, I know for myself that there is no further existence”’?” The bhikṣu Yuezi said: “He cannot, venerable Śāriputra!”
Then the venerable Śāriputra said to the bhikṣu Yuezi: “If a bhikṣu cultivates the mind well in the dharma of the mind, is able to be free of the mind of desire, of hatred, and of the mind of delusion, and attains the dharma without greed, without hatred, and the dharma without delusion, this bhikṣu is able to declare for himself: ‘My birth is ended, the pure conduct is established, what was to be done is done, I know for myself that there is no further existence.’
“It is as if near a village there were a great mountain of rock, unbroken, undamaged, unpierced, thick and dense; even if a wind came from the east it could not move it, nor could it pass through it to the west. Likewise, winds coming from the south, the west, the north, and the four intermediate directions could not topple it, nor could they pass through it. Likewise, a bhikṣu who cultivates the mind well in the dharma of the mind, with a mind free from desire, a mind free of hatred, a mind free of delusion, attaining the dharma without greed, the dharma without hatred, the dharma without delusion—this bhikṣu is able to declare for himself: ‘My birth is ended, the pure conduct is established, what was to be done is done, I know for myself that there is no further existence.’
“It is as if an indra-pillar of copper and iron, and a copper pillar, were set deep in the ground, packed firm; the winds of the four directions could not topple it. Likewise, a bhikṣu, having cultivated the mind well in the dharma of the mind, with a mind free from desire, a mind free of hatred, a mind free of delusion, attaining the dharma without greed, the dharma without hatred, the dharma without delusion—this bhikṣu is able to declare for himself: ‘My birth is ended, the pure conduct is established, what was to be done is done, I know for myself that there is no further existence.’
“It is as if a stone pillar sixteen cubits long were set eight cubits into the ground; the winds of the four directions could not topple it. Likewise, a bhikṣu, having cultivated the mind well in the dharma of the mind, wholly free of the mind of desire, free of the mind of hatred, free of the mind of delusion, attaining the dharma without greed, the dharma without hatred, the dharma without delusion, is able to declare for himself: ‘My birth is ended, the pure conduct is established, what was to be done is done, I know for myself that there is no further existence.’
“It is as fire burns what is unburnt, and what is burnt is not burnt again. Likewise, a bhikṣu, having cultivated the mind in the dharma of the mind, with a mind free from desire, a mind free of hatred, a mind free of delusion, attaining the dharma without greed, the dharma without hatred, the dharma without delusion, is able to declare for himself: ‘My birth is ended, the pure conduct is established, what was to be done is done, I know for myself that there is no further existence.’” When Śāriputra had spoken this discourse, the bhikṣus, having heard what he said, rejoiced and practiced accordingly.
〔500 · Seeking Food Only by the Dharma to Sustain Himself〕（0131c09）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the venerable Śāriputra was also staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the venerable Śāriputra, in the morning, put on his robe, took his bowl, and entered Rājagṛha for alms; having begged for alms, he ate under a tree. At that time there was a wanderer nun of another sect, Jingkou, who came out of Rājagṛha on some small business, and saw the venerable Śāriputra sitting under a tree eating; having seen him, she asked: “Ascetic, are you eating?” The venerable Śāriputra answered: “I am eating.” She asked again: “How is it? Does the ascetic eat with the mouth downward?” He answered: “No, sister!” She asked again: “Do you eat with the mouth upward?” He answered: “No, sister!” She asked again: “How is it? Do you eat facing the four directions?” He answered: “No, sister!” She asked again: “Do you eat facing the four intermediate directions?” He answered: “No, sister!”
She asked again: “I ask whether the ascetic is eating, and you answer me: ‘I am eating.’ I ask whether you eat with the mouth upward, and you answer me: ‘No.’ I ask whether you eat with the mouth downward, and you answer me: ‘No.’ I ask whether you eat facing the four directions, and you answer me: ‘No.’ I ask whether you eat facing the four intermediate directions, and you answer me: ‘No.’ What is the meaning of what you have said in this way?”
The venerable Śāriputra said: “Sister! All those ascetics and brāhmaṇas who are skilled in affairs and skilled in crooked methods and seek food by wrong livelihood—such ascetics and brāhmaṇas eat with the mouth downward. Those ascetics and brāhmaṇas who observe the stars and calendars and seek food by wrong livelihood—such ascetics and brāhmaṇas eat with the mouth upward. Those ascetics and brāhmaṇas who run errands for others and seek food by wrong livelihood—such ascetics and brāhmaṇas eat facing the four directions. Those ascetics and brāhmaṇas who treat all kinds of illness by medical means and seek food by wrong livelihood—such ascetics and brāhmaṇas eat facing the four intermediate directions. Sister! I do not fall into these four kinds of wrong livelihood in seeking food. Rather, sister, I seek food only by the Dharma and so sustain myself; therefore I say that I do not eat in these four ways.”
Then the wanderer nun of another sect Jingkou, having heard what the venerable Śāriputra said, rejoiced and approved and left. Then the wanderer nun of another sect Jingkou, in the streets and lanes and at the crossroads of Rājagṛha, praised them, saying: “The ascetics, the sons of the Śākyan, sustain themselves by pure livelihood, by the purest livelihood; whoever wishes to give should give to the ascetics, the sons of the Śākyan clan; whoever wishes to make merit should make merit with the ascetics, the sons of the Śākyan.” At that time there were wanderers of other sects who heard the wanderer nun of another sect Jingkou praising the ascetics, the sons of the Śākyan, and out of jealousy killed that wanderer nun of another sect Jingkou; after her death she was born in the Tuṣita heaven, because of the faith she had given rise to towards the venerable Śāriputra.
〔501 · This Is Called the Noble Silence〕（0132a13）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the venerable Mahāmaudgalyāyana was at Rājagṛha, on Vulture Peak. At that time the venerable Mahāmaudgalyāyana told the bhikṣus: “At one time the World-Honored One was staying at Rājagṛha, in the Kalandaka Bamboo Grove. I was staying here on Vulture Peak, alone in a quiet place, and thought thus: ‘What is the noble silence?’ And I thought thus: ‘If a bhikṣu, initial and sustained thought stilled, inwardly pure and one-pointed, without initial or sustained thought, with the joy and happiness born of samādhi, dwells having attained the second dhyāna, this is called the noble silence.’ And I thought thus: ‘Now I too should keep the noble silence, with initial and sustained thought stilled, inwardly pure and one-pointed, without initial or sustained thought, with the joy and happiness born of samādhi, dwelling in its attainment, and dwell in it much; having dwelt in it much, a mind with initial and sustained thought arose again.’ Then the World-Honored One, knowing the thought in my mind, vanished from the Bamboo Grove monastery and appeared before me on Vulture Peak, and said to me: ‘Maudgalyāyana! You should keep the noble silence; do not be heedless.’ Having heard the World-Honored One say this, I at once again left initial and sustained thought, inwardly pure and one-pointed, without initial or sustained thought, with the joy and happiness born of samādhi, and dwelt having attained the second dhyāna. So it was a second and a third time, and the Buddha a second and a third time taught me: ‘You should keep the noble silence; do not be heedless.’ I at once again stilled initial and sustained thought, inwardly pure and one-pointed, without initial or sustained thought, with the joy and happiness born of samādhi, and dwelt having attained the second dhyāna.
“If it is rightly said that a son of the Buddha is born from the Buddha’s mouth, born from the Dharma by transformation, and has obtained a share of the Buddha’s Dharma, then I am that one. Why? I am a son of the Buddha, born from the Buddha’s mouth, born from the Dharma by transformation, having obtained a share of the Buddha’s Dharma; with little effort I attained dhyāna, liberation, samādhi, and attainment. It is as with the eldest son of a wheel-turning king: though not yet anointed, he has already obtained the royal law, and without striving he can obtain the five strands of sense pleasure. So too am I: being a son of the Buddha, without striving I attained dhyāna, liberation, samādhi, and attainment; in a single day the World-Honored One by his supernormal power came three times to where I was, instructed me three times, and established me in the standing of a great man.” When the venerable Mahāmaudgalyāyana had spoken this discourse, the bhikṣus, having heard what he said, rejoiced and practiced accordingly.
〔502 · This Is Called the Noble Dwelling〕（0132b11）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the venerable Mahāmaudgalyāyana was at Rājagṛha, on Vulture Peak. At that time the venerable Mahāmaudgalyāyana told the bhikṣus: “At one time the World-Honored One was staying at Rājagṛha, and I was staying on Vulture Peak. Alone in a quiet place, I thought thus: ‘What is called the noble dwelling?’ And I thought thus: ‘If a bhikṣu does not attend to any sign, and in the signless attainment of mind dwells in its full accomplishment realized in the body, this is called the noble dwelling.’ I thought thus: ‘I should dwell in this noble dwelling, not attending to any sign, in the signless attainment of mind, dwelling in its full accomplishment realized in the body, and dwell in it much; having dwelt in it much, a mind that takes up signs arose.’ Then the World-Honored One, knowing the thought in my mind, in the time it takes a strong man to bend or stretch his arm, by his supernormal power vanished from the Bamboo Grove monastery and appeared before me on Vulture Peak, and said to me: ‘Maudgalyāyana! You should dwell in the noble dwelling; do not be heedless.’ Having heard the World-Honored One’s teaching, I at once left all signs, and in the signless attainment of mind dwelt in its full accomplishment realized in the body. So it was up to a third time, and the World-Honored One also came three times to teach me: ‘You should dwell in the noble dwelling; do not be heedless.’ Having heard the teaching, I left all signs, and in the signless attainment of mind dwelt in its full accomplishment realized in the body.
“Venerable ones! If a son of the Buddha is rightly spoken of, then I am that one, born from the Buddha’s mouth, born from the Dharma by transformation, having obtained a share of the Buddha’s Dharma. Why? I am a son of the Buddha, born from the Buddha’s mouth, born from the Dharma by transformation, having obtained a share of the Buddha’s Dharma; with little effort I attained dhyāna, liberation, samādhi, and attainment. It is as with the son of a wheel-turning king: though not yet anointed, he has already obtained the royal law, and without striving he can obtain the five strands of sense pleasure. So too am I. Being a son of the Buddha, without striving I attained dhyāna, liberation, samādhi, and attainment; in a single day the World-Honored One by his supernormal power came three times to where I was, instructed me three times, and established me in the standing of a great man.” When the venerable Mahāmaudgalyāyana had spoken this discourse, the bhikṣus, having heard what he said, rejoiced and practiced accordingly.
〔503 · Dwelling Only in a Coarse Attainment〕（0132c08）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the venerable Śāriputra, the venerable Mahāmaudgalyāyana, and the venerable Ānanda were at Rājagṛha, in the Kalandaka Bamboo Grove, dwelling together in one room. Then the venerable Śāriputra, in the last watch of the night, said to the venerable Maudgalyāyana: “Wonderful, venerable Maudgalyāyana! Tonight you dwelt in the attainment of quiescence.” The venerable Maudgalyāyana heard the venerable Śāriputra’s words; [Śāriputra] again said to the venerable Maudgalyāyana: “I did not hear the sound of your breathing at all.” The venerable Maudgalyāyana said: “This was not the attainment of quiescence; I dwelt only in a coarse attainment. Venerable Śāriputra! Tonight I was speaking with the World-Honored One.”
The venerable Śāriputra said: “Maudgalyāyana! The World-Honored One is staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park, very far from here; how did you speak together? You are now in the Bamboo Grove; how did you speak together? Did you go to where the World-Honored One is by supernormal power? Or did the World-Honored One come to where you are by supernormal power?” The venerable Maudgalyāyana said to the venerable Śāriputra: “I did not go to where the World-Honored One is by supernormal power, nor did the World-Honored One come to where I am by supernormal power; but I heard him between Śrāvastī and Rājagṛha, because the World-Honored One and I have both attained the divine eye and the divine ear. I was able to ask the World-Honored One: ‘What is called diligent effort—what is called diligent effort?’ The World-Honored One answered me: ‘Maudgalyāyana! If this bhikṣu by day walks or sits and purifies his mind by the unobstructed dharmas; in the first watch of the night sits or walks and purifies his mind by the unobstructed dharmas; in the middle watch of the night goes out of his room and washes his feet, returns into his room, lies down on his right side with foot resting on foot, binds his thoughts to the perception of light, mindful and clearly knowing, and keeps in mind the perception of rising; in the last watch of the night wakes slowly and rises slowly, sits or walks, and purifies his mind by the unobstructed dharmas—Maudgalyāyana! This is called a bhikṣu’s diligent effort.’”
The venerable Śāriputra said to the venerable Maudgalyāyana: “You, Mahāmaudgalyāyana, are truly of great supernormal power, of great merit and power, sitting at ease; and I too am of great power, in that I am together with you. Maudgalyāyana! It is as when someone takes a small stone and throws it onto a great mountain, [and the small stone with] the great mountain are the same in colour and taste; so too am I, who am seated on the same seat with a venerable one of such great power and great virtue. It is as with the fresh and pure fine things of the world, which everyone bears on their heads. Likewise the venerable Maudgalyāyana is of great virtue and great power, and all who live the pure conduct should bear him on their heads. All who meet the venerable Maudgalyāyana, keep company with him, and revere and make offerings to him gain great benefit; and I now too, keeping company with the venerable Mahāmaudgalyāyana, also gain benefit.”
Then the venerable Mahāmaudgalyāyana said to the venerable Śāriputra: “That I now sit on the same seat with the venerable Śāriputra, of great wisdom and great virtue, is as when a small stone is thrown onto a great mountain and takes on the same colour; so too am I, seated on the same seat with the venerable Śāriputra of great wisdom, as his second companion.” Then the two venerables, having finished their discussion, each rose from his seat and left.
卷第十九Fascicle 19
全文五層 →Full five layers →宋求那跋陀羅譯《雜阿含經》卷第十九，屬弟子所說，本卷為弟子所說第二卷，承卷第十八卷首之誦題「弟子所說誦第四品」〔T02 0126a06〕。本卷收經三十三部，自經五百四至經五百三十六，主說者為尊者大目揵連。經五百四、五百五，尊者大目揵連與釋提桓因相問：一問帝釋所說調伏慳垢之偈，帝釋答以殊勝諸姓與諸天之稽首敬禮，及小千世界中無有堂觀與毘闍延相等；一往三十三天，問帝釋於界隔山石窟問愛盡解脫之後的隨喜之意，帝釋多著放逸之樂，示以新成之堂觀，目揵連說此是先修善法福德因緣所成之妙果，又以一足指撇動堂觀，欲令帝釋心生厭離。經五百六，世尊於三十三天驄色虛軟石上夏安居，為母及三十三天說法；尊者大目揵連受閻浮提四眾之請，往三十三天問訊，世尊說諸天隨心來去，世尊、帝釋、一比丘三述諸天以不壞淨、聖戒成就生於此處，諸天各自記說得須陀洹法；世尊期以七日，還閻浮提僧迦舍城。經五百七，四十天子詣尊者大目揵連，自說得不壞淨、聖戒成就故生天上，各自記說得須陀洹果。經五百八至五百三十四，二十七經同一型式：尊者勒叉那與尊者大目揵連同行乞食，目揵連於路中見一眾生而欣然微笑，勒叉那問其因緣，目揵連說所問非時，還至世尊之前，勒叉那再問，目揵連說所見眾生之身苦，世尊為諸比丘說那眾生過去世之所作與地獄餘罪，證目揵連所見真實不異；經五百八至五百十為全式，經五百十一起多以『乃至』承前略說，經五百二十三起住處轉為波羅㮈國仙人住處鹿野苑，經五百二十六起轉為舍衛國，所說之所作多在迦葉佛法中出家之時。經五百三十五、五百三十六，尊者阿那律住松林精舍，尊者大目揵連住跋祇聚落失收摩羅山：一說阿那律獨一靜處所念之一乘道四念處，目揵連以神通至其前重述其念，並問何謂樂四念處；一說目揵連問四念處修習多修習，阿那律答以內、外、內外之厭離想、不厭離想、俱捨想。說者：主說者為尊者大目揵連；經五百三十五、五百三十六之答者為尊者阿那律；世尊直接說法者，經五百六與經五百八至五百三十四。本卷有偈一首，在經五百四，釋提桓因所說，白話以偈體逐句譯之；尊者大目揵連問句之中重誦此偈，字有小異，白話隨問句譯之。無攝頌。底本以『乃至』承前略說之處，白話作『……〔如前經〕……』之式，不代為補出；經末略說之句六處——經五百七、五百十三、五百十七、五百十八、五百十九、五百三十——白話照省，只列其名。經五百四、五百五、五百六、五百七、五百三十五、五百三十六無『歡喜奉行』之結語，白話照底本不補。段首（…）＝大正藏頁·欄·行錨。
〔0·題署〕（0133a19）經名是「雜阿含經」〔T02 0133a19〕，這是「卷第十九」〔T02 0133a19〕。譯者署名「宋天竺三藏求那跋陀羅譯」〔T02 0133a21〕——宋代從天竺來的三藏法師求那跋陀羅所翻譯。本卷為弟子所說第二卷，承卷第十八卷首之誦題「弟子所說誦第四品」〔T02 0126a06〕，本卷卷首不再標誦題。本卷收經三十三部，自經五百四至經五百三十六；有偈一首，在經五〇四，並有尊者大目揵連於問句中重誦之句；經五百八至五百三十四，二十七經同一型式，自經五百十一起多以『乃至』承前略說。經五百三十六之後，以「雜阿含經卷第十九」〔T02 0139c10〕作結。
〔504·能伏於慳垢〕（0133a22）我是這樣聽說的：有一個時候，佛住在王舍城迦蘭陀竹園。那時，尊者大目揵連在耆闍崛山。那時，釋提桓因住在上妙的堂觀，在夜間來到尊者大目揵連之處，稽首禮足，退坐在一旁。那時，釋提桓因的光明普照耆闍崛山，四周一片大明。那時，釋提桓因坐下之後，就說偈道：
『能夠降伏慳吝之垢，大德隨時而行布施；
這叫做施中的賢者，來世見到殊勝之果。』
那時，大目揵連問帝釋說：『憍尸迦！怎樣是調伏慳垢、見到殊勝，而你說：
『能夠調伏慳吝之垢，大德隨時而行布施；
這便是施中的賢者，來世見到殊勝之果。』？』
那時，天帝釋回答說：『尊者大目揵連！是因為殊勝的婆羅門大姓、殊勝的剎利大姓、殊勝的長者大姓、殊勝的四王天、殊勝的三十三天，都向我稽首敬禮的緣故。尊者大目揵連！我為殊勝的婆羅門大姓、殊勝的剎利大姓、殊勝的長者大姓、殊勝的四王天、殊勝的三十三天所恭敬作禮，見到這樣的果報，所以說這偈。
『再者，尊者大目揵連！凡是太陽所周行之處，照於諸方，及於千世界——千月、千日、千須彌山王、千弗婆提舍、千欝多羅提舍、千瞿陀尼迦、千閻浮提、千四天王、千三十三天、炎摩天、兜率陀天、化樂天、他化自在天、千梵天，這叫做小千世界。在這小千世界之中，沒有一座堂觀能與毘闍延堂觀相等的。毘闍延有一百零一座樓觀，每一樓觀有七重，每一重有七房，每一房有七位天后，每一位天后各有七位侍女。尊者大目揵連！在小千世界之中，沒有像這樣端嚴如毘闍延的堂觀；我見到這是調伏慳吝的緣故，才有這樣的妙果，所以說這偈。』
大目揵連對帝釋說：『善哉！善哉！憍尸迦！你能見到這殊勝美妙的果報，而說這偈。』那時，天帝釋聽了尊者大目揵連所說的，歡喜隨喜，忽然不見了。
〔505·先修善法福德因緣〕（0133b24）我是這樣聽說的：有一個時候，佛住在王舍城。那時，尊者大目揵連在耆闍崛山中。那時，尊者大目揵連獨自在一處靜處禪思，這樣想：『從前有一次，釋提桓因在界隔山的石窟中，向世尊請問愛盡解脫的意義，世尊為他解說，他聽了之後隨喜，似乎還想再有所問；我現在應當前往，問他隨喜的心意。』這樣想了之後，就像力士屈伸手臂那樣短的時間，從耆闍崛山隱沒，到了三十三天，在離一個分陀利池不遠之處停住。
那時，天帝釋與五百婇女在浴池中遊戲，有諸天女，音聲美妙。那時，帝釋遠遠看見尊者大目揵連，對諸天女說：『不要唱了。不要唱了。』那時，諸天女隨即默然無聲。天帝釋隨即來到尊者大目揵連之處，稽首禮足，退立在一旁。尊者大目揵連問帝釋說：『你先前在界隔山中向世尊請問愛盡解脫的意義，聽了之後隨喜，你的心意是怎樣的？是因為聽了解說而隨喜？還是因為還想再有所問，所以隨喜呢？』
天帝釋對尊者大目揵連說：『我們三十三天大多貪著放逸之樂，有時憶得先前的事，有時不憶得。世尊現在在王舍城迦蘭陀竹園，尊者若想知道我先前在界隔山中所問的事，現在可以前往請問世尊；如世尊所說的，你應當受持。然而我這裡有好的堂觀，新近建成不久，可以進去觀看。』那時，尊者大目揵連默然受請，隨即與天帝釋一同進入堂觀。
那些天女遠遠看見帝釋來到，都奏起天樂，有的歌唱，有的舞蹈。諸天女們身上佩戴瓔珞莊嚴之具，發出美妙的音聲，合於五樂，如同善於作樂的人，音聲沒有兩樣。諸天女們一見到尊者大目揵連，都感到慚愧，進入室中藏隱起來。那時，天帝釋對尊者大目揵連說：『看這堂觀，地面美好平正，它的牆壁、柱子、樑木、重閣、窗牖、羅網、簾障，全都莊嚴美好。』尊者大目揵連對帝釋說：『憍尸迦！這是先前修習善法、福德的因緣，成就了這樣的妙果。』像這樣，帝釋三次自己稱歎，問尊者大目揵連，尊者大目揵連也再三回答。
那時，尊者大目揵連這樣想：『現在這位帝釋極其自我放逸，貪著於界神的住處，讚歎這堂觀；我應當使他心中生起厭離。』隨即進入三昧，以神通力，用一個腳趾撇動那堂觀，使它全都震動。那時，尊者大目揵連隨即隱沒不見。諸天女眾見到這堂觀震掉動搖，顛沛恐怖，東西奔走，稟白帝釋說：『這是憍尸迦的大師，有這樣大的功德力嗎？』那時，天帝釋對諸天女說：『這不是我的老師，是大師的弟子大目揵連，梵行清淨，是有大德大力的人。』諸天女說：『善哉！憍尸迦！竟有這樣梵行、大德、大力的同學，那大師的德力又當是怎樣的呢？』
〔506·彼隨心來，隨心去也〕（0134a07）我是這樣聽說的：有一個時候，佛住在三十三天的驄色虛軟石上，在離波梨耶多羅、拘毘陀羅香樹不遠之處夏安居，為母親以及三十三天說法。那時，尊者大目揵連在舍衛國祇樹給孤獨園安居。那時，諸四眾來到尊者大目揵連之處，稽首禮足，退坐在一旁，稟白尊者大目揵連：『知道世尊夏安居的處所嗎？』尊者大目揵連回答說：『我聽說世尊在三十三天的驄色虛軟石上，在離波梨耶多羅、拘毘陀羅香樹不遠之處夏安居，為母親以及三十三天說法。』那時，諸四眾聽了尊者大目揵連所說的，歡喜隨喜，各自從座位起身，作禮而去。
那時，諸四眾過了三個月的安居之後，又來到尊者大目揵連之處，稽首禮足，退坐在一旁。那時，尊者大目揵連為諸四眾種種說法，開示、教導、照明、令其歡喜；開示、教導、照明、令其歡喜之後，默然而住。那時，諸四眾從座位起身，稽首作禮，稟白尊者大目揵連：『尊者大目揵連！應當知道，我們不見世尊已經很久了，大眾非常虛渴，想要見到世尊。尊者大目揵連！若是不憚辛勞，願為我們前往三十三天，普遍代我們問訊世尊：『少病少惱，起居輕便，安樂而住嗎？』又稟白世尊：『閻浮提的四眾願見世尊，卻沒有神力昇上三十三天禮敬世尊；三十三天自有神力下來人間，唯願世尊回到閻浮提，以哀愍的緣故。』』那時，尊者大目揵連默然應許。那時，諸四眾知道尊者大目揵連已經默然應許，各自從座位起身，作禮而去。
那時，尊者大目揵連知道四眾已經離去，隨即進入三昧，如其正受，就像大力士屈伸手臂那樣短的時間，從舍衛國隱沒，在三十三天的驄色虛軟石上、離波梨耶多羅、拘毘陀羅香樹不遠之處出現。那時，世尊為三十三天眾的無量眷屬所圍繞，正在說法。那時，尊者大目揵連遠遠看見世尊，踊躍歡喜，這樣想：『今日的世尊，為諸天大眾所圍繞而說法，與在閻浮提的眾會沒有不同。』那時，世尊知道尊者大目揵連心中所想，對尊者大目揵連說：『大目揵連！這不是他們自己的力量。我想要為諸天說法，他們就前來集會；想要讓他們離去，他們就回去。他們隨著我的心意而來，隨著我的心意而去。』
那時，尊者大目揵連稽首佛足，退坐在一旁，稟白世尊說：『種種諸天大眾雲集於此，在那天眾之中，有曾從佛世尊聽聞所說之法，得到不壞淨，身壞命終，來生於此的嗎？』佛告訴尊者大目揵連：『是這樣，是這樣。這裡前來雲集的種種諸天，有從過去世聽聞佛法，得到對佛的不壞淨，對法、僧的不壞淨，聖戒成就，身壞命終，來生於此的。』
那時，天帝釋見世尊與尊者大目揵連如此歎說，又與諸天眾共語之後，對尊者大目揵連說：『是這樣，是這樣。尊者大目揵連！這裡的種種眾會，都是在過去世曾聽聞正法，得到對佛的不壞淨，對法、僧的不壞淨，聖戒成就，身壞命終，來生於此的。』那時，有一位比丘，見世尊與尊者大目揵連以及天帝釋的言語互相善為述說、認可之後，對尊者大目揵連說：『是這樣，是這樣。尊者大目揵連！這裡前來集會的種種諸天，都是在過去世曾聽聞正法，得到對佛的不壞淨，對法、僧的不壞淨，聖戒成就，身壞命終，而來生於此的。』
那時，有一位天子從座位起身，整理衣服，偏袒右肩，合掌稟白佛：『世尊！我也成就了對佛的不壞淨，所以來生於此。』又有天子說：『我得到對法的不壞淨。』有的說得到對僧的不壞淨，有的說聖戒成就，所以來生於此。像這樣，無量千數的諸天，在世尊之前各自記說得須陀洹法，都在佛前隨即隱沒不見。
那時，尊者大目揵連知道諸天眾已經離去，不久從座位起身，整理衣服，偏袒右肩，稟白佛說：『世尊！閻浮提的四眾稽首敬禮世尊之足，問訊世尊：『少病少惱，起居輕便，安樂而住嗎？』四眾思慕，願見世尊。又稟白世尊：『我們在人間沒有神力昇上三十三天禮覲世尊，然而那些諸天有大德力，都能下來到閻浮提；唯願世尊回到閻浮提，哀愍四眾的緣故。』』佛告訴目揵連：『你可以回到那裡，告訴閻浮提的人：『七日之後，世尊將從三十三天回到閻浮提的僧迦舍城，在外門之外的優曇鉢樹下。』』
尊者大目揵連受了世尊的教命，隨即進入三昧，譬如力士屈伸手臂那樣短的時間，從三十三天隱沒，到了閻浮提，告訴諸四眾：『諸位應當知道，世尊七日之後，將從三十三天回到閻浮提的僧迦舍城，在外門之外的優曇鉢樹下。』如期到了第七日，世尊從三十三天下到閻浮提僧迦舍城的優曇鉢樹下；天、龍、鬼神，乃至梵天，都隨從而下。就在這時，稱這集會之處為『天下處』。
〔507·各自記說得須陀洹果〕（0134c24）我是這樣聽說的：有一個時候，佛住在王舍城迦蘭陀竹園。那時，有四十位天子來到尊者大目揵連之處，稽首作禮，退坐在一旁。那時，尊者大目揵連對諸天子說：『善哉！諸天子！你們已成就對佛的不壞淨，已成就對法、僧的不壞淨。』那時，四十天子從座位起身，整理衣服，偏袒右肩，合掌稟白尊者大目揵連：『我們得到對佛的不壞淨，對法、僧的不壞淨，聖戒成就，所以生在天上。』有一位天子說：『得到對佛的不壞淨。』有的說：『得到對法的不壞淨。』有的說：『得到對僧的不壞淨。』有的說：『聖戒成就，身壞命終，得生天上。』那時，四十天子在尊者大目揵連之前，各自記說得須陀洹果，隨即隱沒不見。
如同四十天子，像這樣，四百、八百、十千天子也是這樣說。
〔508·住實眼、實智、實義、實法〕（0135a08）我是這樣聽說的：有一個時候，佛住在王舍城迦蘭陀竹園。那時，尊者大目揵連與尊者勒叉那比丘一同在耆闍崛山中。尊者勒叉那在清晨來到尊者大目揵連之處，對尊者大目揵連說：『我們一同出耆闍崛山，進入王舍城乞食吧。』那時，尊者大目揵連默然應許，隨即一同出耆闍崛山，進入王舍城乞食。走到一處，尊者大目揵連心中有所憶念，欣然微笑。尊者勒叉那見他微笑之後，隨即問尊者大目揵連說：『若是佛以及佛的弟子欣然微笑，不是沒有因緣的；尊者今日是因什麼因、什麼緣而發出微笑？』尊者大目揵連說：『你所問的不是時候。暫且進入王舍城乞食，回到世尊面前，再問這件事，那才是應時之問，那時當為你說。』
那時，尊者大目揵連與尊者勒叉那進入王舍城乞食回來，洗了腳，收起衣鉢，一同來到佛所，稽首佛足，退坐在一旁。尊者勒叉那問尊者大目揵連：『我今天清晨與你一同出耆闍崛山乞食，你在一處欣然微笑，我隨即問你微笑的因緣，你回答我說所問不是時候；現在再問你：是因什麼因、什麼緣而欣然微笑？』尊者大目揵連對尊者勒叉那說：『我在路中見到一個眾生，身體如同樓閣，啼哭號呼，憂悲苦痛，在虛空中行走。我見到之後，這樣思惟：『像這樣的眾生，受了這樣的身，而有這樣的憂悲大苦。』所以發出微笑。』
那時，世尊告訴諸比丘：『善哉！善哉！在我的聲聞之中，有住於真實之眼、真實之智、真實之義、真實之法，決定通達，見到這個眾生的。我也見到這個眾生，卻不說出來，是怕人不相信。為什麼呢？如來所宣說的，若有不相信的，這是愚癡之人，長夜受苦。』佛告訴諸比丘：『在過去世時，那個大身的眾生在這王舍城，是屠牛之兒，因屠牛的因緣，在百千歲中墮於地獄之中；從地獄出來，還有屠牛的餘罪，得到這樣的身，常受這樣的憂悲惱苦。像這樣，諸比丘！如尊者大目揵連所見，沒有差異，你們應當受持。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔509·緣屠牛罪故〕（0135b12）我是這樣聽說的：有一個時候，佛住在王舍城迦蘭陀竹園。那時，尊者大目揵連與尊者勒叉那在耆闍崛山。尊者勒叉那在清晨之時來到尊者大目揵連之處，對尊者大目揵連說：『我們一同出耆闍崛山，進入王舍城乞食吧。』尊者大目揵連默然應許，隨即一同出耆闍崛山，進入王舍城乞食。走到一處，尊者大目揵連心中有所憶念，欣然微笑。尊者勒叉那見尊者大目揵連微笑，隨即問道：『尊者！若是佛以及佛的聲聞弟子欣然微笑，不是沒有因緣的；尊者今日是因什麼因、什麼緣而發出微笑？』尊者大目揵連說：『你所問的不是時候。暫且乞食，回到世尊面前，再問這件事，那才是應時之問。』
尊者大目揵連與尊者勒叉那一同入城乞食，食畢回來，洗了腳，收起衣鉢，一同來到佛所，稽首佛足，退坐在一旁。尊者勒叉那問尊者大目揵連：『我今天清晨與你一同進入王舍城乞食，你在一處欣然微笑，我隨即問你是什麼因緣而笑，你回答我說所問不是時候；我現在問你：是因什麼因、什麼緣而欣然微笑？』尊者大目揵連對尊者勒叉那說：『我在路中見到一個眾生，筋骨相連，全身不淨，臭穢可厭，烏鴉、鵄、鵰、鷲、野干、餓狗跟隨著抓取而食，有的從脇肋探入，取出它的內臟來吃，極大苦痛，啼哭號呼。我見到之後，心中就念道：『像這樣的眾生，得到這樣的身，而受這樣不饒益的苦。』』
那時，世尊告訴諸比丘：『善哉！比丘！在我的聲聞之中，有住於真實之眼、真實之智、真實之義、真實之法，決定通達，見到這樣的眾生的。我也見到這個眾生，卻不說出來，是怕人不相信的緣故。為什麼呢？如來所宣說的，若有不相信的，這是愚癡之人，長夜當受不饒益的苦。諸比丘！這個眾生在過去世時，在這王舍城是屠牛的弟子，因屠牛之罪的緣故，已經在百千歲中墮於地獄，受無量的苦；由那屠牛惡行的餘罪之緣，現在得到這身，繼續受這樣不饒益的苦。諸比丘！如大目揵連所見，真實不異，你們應當受持。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔510·為屠羊者〕（0135c17）我是這樣聽說的：有一個時候，佛住在王舍城迦蘭陀竹園。尊者大目揵連與尊者勒叉那在耆闍崛山中。尊者勒叉那在清晨之時來到尊者大目揵連之處，對尊者大目揵連說：『我們一同出耆闍崛山，進入王舍城乞食吧。』尊者大目揵連默然應許，隨即一同出耆闍崛山，進入王舍城乞食。走到一處，尊者大目揵連心中有所憶念，欣然微笑。尊者勒叉那見尊者大目揵連微笑，隨即問道：『尊者！若是佛以及佛的聲聞弟子欣然微笑，不是沒有因緣的；尊者今日是因什麼因、什麼緣而發出微笑？』尊者大目揵連說：『你所問的不是時候。暫且乞食，回到世尊面前，再問這件事，那才是應時之問。』
尊者大目揵連與尊者勒叉那一同入城乞食完畢，回來洗了腳，收起衣鉢，一同來到佛所，稽首佛足，退坐在一旁。尊者勒叉那問尊者大目揵連：『我今天清晨與你一同進入王舍城乞食，你在一處欣然微笑，我隨即問你微笑的因緣，你回答我說所問不是時候；我現在問你：是因什麼因、什麼緣而欣然微笑？』尊者大目揵連對勒叉那說：『我在路中見到一個大身的眾生，全身沒有皮，純是一團肉塊，在空中行走，烏鴉、鵄、鵰、鷲、野干、餓狗跟隨著抓取而食，有的從脇肋探入，取出它的內臟來吃，苦痛切迫，啼哭號呼。我隨即思惟：『像這樣的眾生，得到這樣的身，竟受這樣不饒益的苦。』』
佛告訴諸比丘：『善哉！比丘！在我的聲聞之中，有住於真實之眼、真實之智、真實之義、真實之法，決定通達，見到這個眾生的。我也見到這個眾生，卻不說出來，是怕人不相信的緣故。為什麼呢？如來所宣說的，若有不相信的，這是愚癡之人，長夜當受不饒益的苦。諸比丘！這個眾生在過去世時，在這王舍城是屠羊的人，因這罪的緣故，已經在百千歲中墮於地獄，受無量的苦；現在得到這身，由於餘罪之緣，繼續受這苦。諸比丘！如大目揵連所見，真實無異，你們應當受持。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔511·為屠羊弟子〕（0136a20）我是這樣聽說的：有一個時候，佛住在王舍城，……〔如前經〕……尊者大目揵連在路中見到一個大身的眾生，全身沒有皮，形狀如同乾肉，在虛空中行走。……〔如前經〕……佛告訴諸比丘：『這個眾生在過去世時，在這王舍城是屠羊的弟子，因屠羊之罪的緣故，已經在百千歲中墮於地獄，受無量的苦；現在得到這身，繼續受這罪報。諸比丘！如大目揵連所見，真實無異，應當受持。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔512·自墮其胎〕（0136a28）我是這樣聽說的：有一個時候，佛住在王舍城，……〔如前經〕……在路中見到一個大身的眾生，全身沒有皮，形狀如同肉塊，在虛空中行走。……〔如前經〕……佛告訴諸比丘：『這個眾生在過去世時，在這王舍城自己墮掉腹中的胎兒，因這罪的緣故，墮於地獄之中已有百千歲，受無量的苦；由於餘罪的緣故，現在得到這身，繼續受這苦。諸比丘！如大目揵連所見，真實無異，應當受持。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔513·為調象士〕（0136b07）我是這樣聽說的：有一個時候，佛住在王舍城，……〔如前經〕……尊者大目揵連在路中見到一個大身的眾生，全身生毛，毛如大針，針都燃著火，反過來燒它的身體，痛徹骨髓。……〔如前經〕……佛告訴諸比丘：『這個眾生在過去世時，在這王舍城是調象的人，因這罪的緣故，已經在百千歲中墮於地獄，受無量的苦；由地獄的餘罪，現在得到這身，繼續受這苦。諸比丘！如大目揵連所見，真實不異，應當受持。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
如同調象的人，像這樣，調馬的人、調牛的人、喜好讒言的人，以及種種苦切他人的人，也是這樣。
〔514·好樂戰諍〕（0136b18）我是這樣聽說的：有一個時候，佛住在王舍城，……〔如前經〕……尊者大目揵連在路中見到一個大身的眾生，全身生毛，毛銳利如刀，那毛燃著火，反過來割它的身體，痛徹骨髓。……〔如前經〕……佛告訴諸比丘：『這個眾生在過去世時，在這王舍城喜好戰鬥諍競，以刀劍傷人，已經在百千歲中墮於地獄，受無量的苦；由地獄的餘罪，現在得到這身，繼續受這苦。諸比丘！如大目揵連所見，真實不異，應當受持。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔515·曾為獵師〕（0136b27）我是這樣聽說的：有一個時候，佛住在王舍城，……〔如前經〕……尊者大目揵連在路中見到一個大身的眾生，遍身生毛，那毛如箭，全都燃著火，反過來燒它的身體，痛徹骨髓。……〔如前經〕……佛告訴諸比丘：『這個眾生在過去世時，在這王舍城曾經是獵師，射殺諸禽獸，因這罪的緣故，已經在百千歲中墮於地獄，受無量的苦；由地獄的餘罪，現在得到這身，繼續受這苦。諸比丘！如大目揵連所見，真實不異，應當受持。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔516·為屠猪人〕（0136c07）我是這樣聽說的：有一個時候，佛住在王舍城，……〔如前經〕……我在路中見到一個大身的眾生，全身生毛，毛如䂎𨥨般的矛刃，毛全都燃著火，反過來燒它的身體，痛徹骨髓。……〔如前經〕……佛告訴諸比丘：『這個眾生在過去世時，在這王舍城是屠猪的人，用䂎刺殺成群的猪，因這罪的緣故，已經在百千歲中墮於地獄，受無量的苦；由地獄的餘罪，現在得到這身，繼續受這苦。諸比丘！如大目揵連所見，真實不異，應當受持。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔517·好斷人頭〕（0136c16）我是這樣聽說的：有一個時候，佛住在王舍城，……〔如前經〕……我在路中見到一個大身而沒有頭的眾生，兩邊生著眼睛，胸前生著嘴，身上常常流血，諸蟲吮食，痛徹骨髓。……〔如前經〕……佛告訴諸比丘：『這個眾生在過去世時，在這王舍城喜好斬斷人頭，因這罪的緣故，已經在百千歲中墮於地獄，受無量的苦；現在得到這身，繼續受這苦。諸比丘！如大目揵連所見，真實不異，應當受持。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
如同斬斷人頭的，捉持人頭的也是這樣。
〔518·偽器欺人〕（0136c26）我是這樣聽說的：有一個時候，佛住在王舍城。……〔如前經〕……我在路中見到一個眾生，陰卵大如瓮，坐時就踞坐在它上面，行走時就用肩膀擔著。……〔如前經〕……佛告訴諸比丘：『這個眾生在過去世時，在王舍城做鍛銅師，以偽劣之器欺騙他人，因這罪的緣故，已在地獄中受無量的苦；由地獄的餘罪，現在得到這身，繼續受這苦。諸比丘！如大目揵連所見，真實不異，應當受持。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
如同鍛銅師，像這樣，以斗秤欺人的、村主、市監，也是這樣。
〔519·為捕魚師〕（0137a07）我是這樣聽說的：有一個時候，佛住在王舍城。……〔如前經〕……在路中見到一個眾生，以銅鐵羅網自纏其身，火常熾燃，反過來燒它的身體，痛徹骨髓，在虛空中行走。佛告訴諸比丘：『這個眾生在過去世時，在這王舍城是捕魚師，因這罪的緣故，已在地獄中受無量的苦；由地獄的餘罪，現在受這身，繼續受這苦。諸比丘！如大目揵連所見，真實不異，應當受持。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
如同捕魚師，捕鳥的、網兔的，也是這樣。
〔520·為卜占女人〕（0137a16）我是這樣聽說的：有一個時候，佛住在王舍城。……〔如前經〕……在路中見到一個眾生，頭頂上有鐵磨，盛火熾燃，轉動而磨它的頭頂，在虛空中行走，受無量的苦。……〔如前經〕……佛告訴諸比丘：『這個眾生在過去世時，在這王舍城是卜占的女人，轉動式盤卜占，欺妄迷惑他人，以求財物，因這罪的緣故，已在地獄中受無量的苦；由地獄的餘罪，現在得到這身，繼續受這苦。諸比丘！如大目揵連所見，真實不異，應當受持。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔521·為卜占師〕（0137a25）我是這樣聽說的：有一個時候，佛住在王舍城。……〔如前經〕……在路中見到一個眾生，它的身體獨自旋轉，好像旋風一樣，在虛空中行走。……〔如前經〕……佛告訴諸比丘：『這個眾生在過去世時，在這王舍城是卜占師，誤導迷惑許多人，以求財物，因這罪的緣故，已在地獄中受無量的苦；由地獄的餘罪，現在得到這身，繼續受這苦。諸比丘！如大目揵連所見，真實不異，應當受持。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔522·好行他婬〕（0137b04）我是這樣聽說的：有一個時候，佛住在王舍城。……〔如前經〕……在路中見到一個眾生，彎著身子躲藏而行，形狀像是恐怖，全身所披的衣服都燃著火，反過來燒它的身體，在虛空中行走。佛告訴諸比丘：『這個眾生在過去世時，在這王舍城喜好與他人之婦行婬，因這罪的緣故，已在地獄中受無量的苦；由地獄的餘罪，現在得到這身，繼續受這苦。諸比丘！如大目揵連所見，真實不異，應當受持。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔523·為女人賣色自活〕（0137b12）我是這樣聽說的：有一個時候，佛住在波羅㮈國仙人住處的鹿野苑中。那時，尊者大目揵連、尊者勒叉那比丘在清晨一同進入波羅㮈城乞食；在路中，尊者大目揵連思惟顧念，欣然微笑。那時，尊者勒叉那稟白尊者大目揵連說：『世尊以及世尊的弟子欣然微笑，必定有因緣；尊者今日是什麼緣故欣然微笑？』尊者大目揵連對尊者勒叉那說：『這不是應時之問。暫且乞食，回到世尊面前，再問這件事。』那時，一同入城乞食，回來洗了腳，收起衣鉢，一同來到世尊之處，稽首禮足，退坐在一旁。那時，尊者勒叉那問尊者大目揵連：『清晨在路中，是因什麼因、什麼緣而欣然微笑？』尊者大目揵連對尊者勒叉那說：『我在路中見到一個大身的眾生，全身膿爛，臭穢不淨，在虛空中行走，烏鴉、鵄、鵰、鷲、野干、餓狗跟隨追逐，抓取而食，啼哭號呼。我念這眾生得到這樣的身，受這樣的苦，是何等的痛苦啊！』
佛告訴諸比丘：『我也見到這個眾生，卻不說出來，是怕人不相信的緣故。為什麼呢？如來所宣說的，若有不相信的，這是愚癡之人，長夜受苦。這個眾生在過去世時，在這波羅㮈城是一個賣色自活的女人。那時，有一位比丘在迦葉佛之處出家；那女人以不清淨的心邀請那比丘，比丘以正直的心受請，不明白她的心意；女人瞋恚，用不淨之水潑灑比丘身上。因這罪的緣故，已在地獄中受無量的苦；由地獄的餘罪，現在得到這身，繼續受這苦。諸比丘！如大目揵連所見，真實不異，應當受持。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔524·以然燈油灑王身上〕（0137c09）我是這樣聽說的：有一個時候，佛住在波羅㮈國仙人住處的鹿野苑中。……〔如前經〕……我在路中見到一個大身的眾生，全身燃著火，在虛空中行走，啼哭號呼，受種種苦痛。……〔如前經〕……佛告訴諸比丘：『這個眾生在過去世時，在這波羅㮈城是自在王的第一夫人，與王共宿，生起瞋恚之心，用燃燈的油潑灑在王的身上，因這罪的緣故，已在地獄中受無量的苦；由地獄的餘罪，現在得到這身，繼續受這苦。諸比丘！如大目揵連所見，真實不異，應當受持。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔525·以糞著飯下〕（0137c19）我是這樣聽說的：有一個時候，佛住在波羅㮈國仙人住處的鹿野苑中。……〔如前經〕……尊者大目揵連說：『我在路中見到一個眾生，全身是糞穢，用來塗抹它的身體，又吃糞穢，在虛空中行走，臭穢苦惱，啼哭號呼。』……〔如前經〕……佛告訴諸比丘：『這個眾生在過去世時，在這波羅㮈城是自在王的王師婆羅門，以憎恨嫉妒之心，邀請迦葉佛的聲聞僧，把糞放在飯下，試探惱亂眾僧，因這罪的緣故，已在地獄中受無量的苦；由地獄的餘罪，現在得到這身，繼續受這苦。諸比丘！如大目揵連所見，真實不異，應當受持。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔526·不時分油待客〕（0138a01）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。……〔如前經〕……尊者大目揵連說：『我在路中見到一個大身的眾生，頭上有一個大銅鑊，熾燃而盛滿，熔化的銅流灌它的身體，在虛空中行走，啼哭號呼。』……〔如前經〕……佛告訴諸比丘：『這個眾生在過去世時，在這舍衛國迦葉佛之處出家，是知事比丘。有檀越送油來，應當分給諸比丘。那時，有眾多客比丘到來，知事比丘不按時分油，等待客比丘離去之後才分，因這罪的緣故，已在地獄中受無量的苦；由地獄的餘罪，現在得到這身，繼續受這苦。諸比丘！如大目揵連所見，真實不異。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔527·盜取七果〕（0138a13）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。……〔如前經〕……尊者大目揵連說：『我在路中見到一個大身的眾生，有熾熱的鐵丸從身中出入，在虛空中行走，苦痛切迫，啼哭號呼。』……〔如前經〕……佛告訴諸比丘：『這個眾生在過去世時，在這舍衛國迦葉佛法中出家作沙彌，輪到看守眾僧的果園，盜取了七個果子，拿去奉給和上，因這罪的緣故，已在地獄中受無量的苦；由地獄的餘罪，現在得到這身，繼續受這苦。諸比丘！如大目揵連所見，真實不異，應當受持。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔528·著斧刃者，盜取食之〕（0138a24）我是這樣聽說的：有一個時候，佛住在舍衛國。……〔如前經〕……尊者大目揵連說：『我在路中見到一個大身的眾生，它的舌頭又廣又長，見有鋒利的釿，炎火熾燃，用釿砍它的舌頭，在虛空中行走，啼哭號呼。』……〔如前經〕……佛告訴諸比丘：『這個眾生在過去世時，在這舍衛國迦葉佛法中出家作沙彌，用斧頭破開石蜜，供養眾僧，黏在斧刃上的，就偷偷取來吃了，因這罪的緣故，入地獄中受無量的苦；由地獄的餘罪，現在得到這身，繼續受這苦。諸比丘！如大目揵連所見，真實不異，應當受持。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔529·有雙鐵輪在兩脇下〕（0138b06）我是這樣聽說的：有一個時候，佛住在舍衛國。……〔如前經〕……尊者大目揵連說：『我在路中見到這樣一個大身的眾生，有一雙鐵輪在兩脇之下，熾燃旋轉，反過來燒它的身體，在虛空中行走，啼哭號呼。』……〔如前經〕……佛告訴諸比丘：『這個眾生在過去世時，在這舍衛國迦葉佛法中出家作沙彌，拿石蜜供養眾僧，盜取了兩個，夾在腋下，因這罪的緣故，已在地獄中受無量的苦；由地獄的餘罪，現在得到這身，繼續受這苦。諸比丘！如大目揵連所見，真實不異，應當受持。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔530·供僧之餘，輒自受用〕（0138b17）我是這樣聽說的：有一個時候，佛住在舍衛國。……〔如前經〕……尊者大目揵連說：『我在路中見到一個大身的眾生，用熾燃的鐵葉纏繞它的身體，衣被、床臥全都是熱鐵，炎火熾燃，吃熱鐵丸，在虛空中行走，啼哭號呼。』……〔如前經〕……佛告訴諸比丘：『這個眾生在過去世時，在這舍衛國迦葉佛法中出家作比丘，為眾僧乞求衣食，供僧所剩餘的，就擅自受用，因這罪的緣故，已在地獄中受無量的苦；由地獄的餘罪，現在得到這身，繼續受這苦。諸比丘！如大目揵連所見，真實不異，應當受持。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
如同比丘，像這樣，比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷，也是這樣。
〔531·駕乘牛車以自生活〕（0138c01）我是這樣聽說的：有一個時候，佛住在舍衛國。……〔如前經〕……尊者大目揵連說：『我在路中見到一個大身的眾生，熾燃的鐵車駕在它的頸上，拔出它的頸筋，並連著四腳的筋，用來勒住它的頸，行走在熱鐵地上，在虛空中而去，啼哭號呼。』……〔如前經〕……佛告訴諸比丘：『這個眾生在過去世時，在這舍衛國駕乘牛車以維持自己的生活，因這罪的緣故，在地獄中受無量的苦；由地獄的餘罪，現在得到這身，繼續受這苦。諸比丘！如大目揵連所見，真實不異，應當受持。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔532·為摩摩帝〕（0138c11）我是這樣聽說的：有一個時候，佛住在舍衛國。……〔如前經〕……尊者大目揵連說：『我在路中見到一個大身的眾生，它的舌頭又長又廣，用熾燃的鐵釘釘住它的舌頭，在虛空中行走，啼哭號呼。』……〔如前經〕……佛告訴諸比丘：『這個眾生在過去世時，在這舍衛國迦葉佛法中出家作比丘，是摩摩帝，呵責諸比丘說：『諸長老！你們可以離開此處；這裡儉薄，不能供養你們，各自隨意而去，去求豐樂之處、衣食饒足之所，衣、食、床臥、應病的湯藥，可以不缺乏。』先住的比丘全都捨離而去，客僧聽說了，也不再來，因這罪的緣故，已在地獄中受無量的苦；由地獄的餘罪，現在得到這身，繼續受這苦。諸比丘！如大目揵連所見，真實不異，應當受持。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔533·惡口形名諸比丘〕（0138c24）我是這樣聽說的：有一個時候，佛住在舍衛國。……〔如前經〕……尊者大目揵連說：『我在路中見到一個大身的眾生，現比丘之像，都穿著鐵葉作為衣服，全身燃著火，又用鐵鉢盛熱鐵丸而吃。』……〔如前經〕……佛告訴諸比丘：『這個眾生在過去世時，在這舍衛國迦葉佛法中出家作比丘，作摩摩帝，以惡口形容指名諸比丘，有時說：這是惡禿，這是惡風法，這是惡衣服。因那惡口的緣故，先住的人離去，未來的人不來，因這罪的緣故，已在地獄中受無量的苦；由地獄的餘罪，現在得到這身，繼續受這苦。諸比丘！如大目揵連所見，真實不異，應當受持。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔534·好起諍訟，鬪亂眾僧〕（0139a07）我是這樣聽說的：有一個時候，佛住在舍衛國。……〔如前經〕……佛告訴諸比丘：『這個眾生在過去世時，在這舍衛國迦葉佛法中出家作比丘，喜好挑起諍訟，鬪亂眾僧，造作種種口舌，令僧不和合；先住的比丘厭惡而捨去，未來的人不來，因這罪的緣故，已在地獄中受無量的苦；由地獄的餘罪，現在得到這身，繼續受這苦。諸比丘！如大目揵連所見，真實不異，應當受持。』佛說了這部經之後，諸比丘聽了佛所說的，歡喜奉行。
〔535·有一乘道〕（0139a16）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，尊者阿那律住在松林精舍。那時，尊者大目揵連住在跋祇聚落失收摩羅山恐怖稠林禽獸之處。那時，尊者阿那律獨自在一處靜處，禪思思惟，這樣想：『有一乘道，能淨化眾生，遠離憂、悲、惱、苦，得真如法，就是四念處。哪四種？身身觀念處，受、心、法法觀念處。若是對四念處遠離的，就對賢聖法遠離；對賢聖法遠離的，就對聖道遠離；對聖道遠離的，就對甘露法遠離；對甘露法遠離的，就不能脫離生、老、病、死、憂、悲、惱、苦。若是對四念處信樂的，就對聖法信樂；對聖法信樂的，就對聖道信樂；對聖道信樂的，就對甘露法信樂；對甘露法信樂的，就得以脫離生、老、病、死、憂、悲、惱、苦。』
那時，尊者大目揵連知道尊者阿那律心中所想，就像力士屈伸手臂那樣短的時間，以神通力，從跋祇聚落失收摩羅山恐怖稠林禽獸之處隱沒，到舍衛城松林精舍尊者阿那律面前出現，對阿那律說：『你獨自在一處靜處，禪思思惟，這樣想：『有一乘道，令眾生清淨，遠離生、老、病、死、憂、悲、惱、苦，得真如法，就是四念處。哪四種？身身觀念處，受、心、法法觀念處。若是對四念處不樂的，就對賢聖法不樂；對聖法不樂的，就對聖道不樂；不樂聖道的，對甘露法也不樂；不樂甘露法的，就不能脫離生、老、病、死、憂、悲、惱、苦。若是對四念處信樂的，就樂於賢聖法；樂於賢聖法的，就樂於聖道；樂於聖道的，就得甘露法；得甘露法的，就得以脫離生、老、病、死、憂、悲、惱、苦。』是這樣嗎？』尊者阿那律對尊者大目揵連說：『是這樣，是這樣。尊者！』
大目揵連對尊者阿那律說：『怎樣叫做樂四念處？』尊者大目揵連〔依文脈，答者為尊者阿那律〕：『若是比丘於身作身觀念處，心緣於身，正念而住，調伏、止息、寂靜，一心增進；像這樣，於受、心、法念處，正念而住，調伏、止息、寂靜，一心增進。尊者大目揵連，這叫做比丘樂四念處。』那時，尊者大目揵連隨即如其所應入三昧正受，從舍衛國松林精舍門口，回到跋祇聚落失收摩羅山恐怖稠林禽獸之處。
〔536·四念處修習多修習〕（0139b25）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。……〔如前經〕……尊者大目揵連問尊者阿那律：『怎樣叫做四念處修習、多修習？』尊者阿那律對尊者大目揵連說：『若是比丘對於內身生起厭離想，對於內身生起不厭離想、厭離不厭離俱捨想，正念正知。如同內身，像這樣，外身、內外身，內受、外受、內外受，內心、外心、內外心，內法、外法、內外法，作厭離想、不厭離想、厭離不厭離俱捨想，住於正念正知。像這樣，尊者大目揵連！這叫做四念處修習、多修習。』那時，尊者大目揵連隨即進入三昧，從舍衛國松林精舍，以入三昧的神通力，就像力士屈伸手臂那樣短的時間，回到跋祇聚落失收摩羅山恐怖稠林禽獸的住處。
Fascicle 19 of the Saṃyukta Āgama, translated in the Song by Guṇabhadra, belongs to the Connected Discourses Spoken by the Disciples, and this fascicle is the second fascicle of the Connected Discourses Spoken by the Disciples; it carries on from the recitation title at the head of Fascicle 18, “the Recitation Spoken by the Disciples, Part Four.” The fascicle holds thirty-three discourses, from the five hundred and fourth discourse to the five hundred and thirty-sixth, and the principal speaker is the venerable Mahāmaudgalyāyana. In the five hundred and fourth and the five hundred and fifth discourses, the venerable Mahāmaudgalyāyana and Śakra Devānām Indra question each other: in the one he asks about the verse spoken by Śakra on taming the stain of stinginess, and Śakra answers with the bowing in reverence of the foremost clans and of the gods, and that in the small chiliocosm there is no palace equal to Vijayanta; in the other he goes to the heaven of the Thirty-three to ask Śakra the intent of his rejoicing after he had asked about liberation by the ending of craving in the stone cave of Mount Jiege; Śakra, much attached to the pleasure of heedlessness, shows him a newly completed palace; Mahāmaudgalyāyana says that this is a wonderful fruit brought about by the causes and conditions of merit from good dharmas cultivated before, and then with one toe flicks the palace and makes it shake, wishing to make weariness arise in Śakra’s mind. In the five hundred and sixth discourse, the World-Honored One spends the summer retreat on the dappled soft stone in the heaven of the Thirty-three, teaching the Dharma for his mother and the Thirty-three; the venerable Mahāmaudgalyāyana, at the request of the four assemblies of Jambudvīpa, goes to the heaven of the Thirty-three to pay their respects; the World-Honored One says that the gods come and go according to his wish; the World-Honored One, Śakra, and a bhikṣu three times tell that the gods were born here by unbreakable purity and accomplishment in the noble precepts, and the gods each declare for themselves the attainment of the dharma of stream-entry; the World-Honored One appoints seven days, and returns to the city of Sāṃkāśya in Jambudvīpa. In the five hundred and seventh discourse, forty gods come to the venerable Mahāmaudgalyāyana, say of themselves that they were born in heaven because they attained unbreakable purity and accomplishment in the noble precepts, and each declare for themselves the attainment of the fruit of stream-entry. The twenty-seven discourses from the five hundred and eighth to the five hundred and thirty-fourth have one pattern: the venerable Lakṣaṇa and the venerable Mahāmaudgalyāyana go together for alms; on the road Mahāmaudgalyāyana sees a being and smiles gladly; Lakṣaṇa asks its cause, and Mahāmaudgalyāyana says the question is untimely; when they have returned before the World-Honored One, Lakṣaṇa asks again, and Mahāmaudgalyāyana tells of the bodily suffering of the being he saw; the World-Honored One tells the bhikṣus what that being did in a past age and of the remaining retribution from hell, confirming that what Mahāmaudgalyāyana saw is true and without difference; the five hundred and eighth to the five hundred and tenth discourses have the full pattern; from the five hundred and eleventh on, most abbreviate what precedes with ‘up to’; from the five hundred and twenty-third the dwelling place turns to Vārāṇasī, the Deer Park at the Sages’ Dwelling, and from the five hundred and twenty-sixth it turns to Śrāvastī, and the deeds told are mostly from the time when the being had gone forth in the Dharma of the Buddha Kāśyapa. In the five hundred and thirty-fifth and the five hundred and thirty-sixth discourses, the venerable Aniruddha dwells in the Pine Grove Monastery, and the venerable Mahāmaudgalyāyana dwells in the Vṛji village, Mount Śiśumāra: one tells of the one-vehicle path of the four foundations of mindfulness that Aniruddha thought of alone in a quiet place, and of Mahāmaudgalyāyana coming before him by supernormal power, restating his thought, and asking what is called delighting in the four foundations of mindfulness; the other tells of Mahāmaudgalyāyana asking about cultivating and much cultivating the four foundations of mindfulness, and Aniruddha answering with the perception of weariness, the perception of non-weariness, and the perception of equanimity toward both, inner, outer, and inner and outer. The speakers: the principal speaker is the venerable Mahāmaudgalyāyana; the answerer in the five hundred and thirty-fifth and the five hundred and thirty-sixth discourses is the venerable Aniruddha; the World-Honored One teaches the Dharma directly in the five hundred and sixth discourse and in the five hundred and eighth to the five hundred and thirty-fourth. The fascicle has one verse, in the five hundred and fourth discourse, spoken by Śakra Devānām Indra, and the plain rendering translates it line by line in verse form; within the venerable Mahāmaudgalyāyana’s question the verse is recited again, with slight differences of wording, and the plain rendering translates it as part of the question. There is no summary verse. Where the base text abbreviates what precedes with ‘up to’, the plain rendering writes it in the form ‘… [as in the preceding discourse] …’, and does not fill in on its behalf; the abbreviating sentences at the end of discourses, in six places—the five hundred and seventh, the five hundred and thirteenth, the five hundred and seventeenth, the five hundred and eighteenth, the five hundred and nineteenth, and the five hundred and thirtieth discourses—the plain rendering abbreviates as given, only listing their names. The five hundred and fourth, the five hundred and fifth, the five hundred and sixth, the five hundred and seventh, the five hundred and thirty-fifth, and the five hundred and thirty-sixth discourses have no closing words ‘rejoiced and practiced accordingly,’ and the plain rendering, following the base text, does not add them. The parenthesis at the head of each segment (…) is the anchor of page, register, and line in the Taishō canon.
〔0 · Title〕（0133a19）The title of the sūtra is “Saṃyukta Āgama,” and this is “Fascicle 19.” The translator’s attribution reads “translated by Guṇabhadra, Tripiṭaka master from India, in the Song”—translated by Guṇabhadra, the Tripiṭaka master who came from India in the time of the Song. This fascicle is the second fascicle of the Connected Discourses Spoken by the Disciples; it carries on from the recitation title at the head of Fascicle 18, “the Recitation Spoken by the Disciples, Part Four,” and the head of this fascicle does not mark the recitation title again. The fascicle holds thirty-three discourses, from the five hundred and fourth to the five hundred and thirty-sixth; it has one verse, in the five hundred and fourth discourse, together with the lines that the venerable Mahāmaudgalyāyana recites again within his question; the twenty-seven discourses from the five hundred and eighth to the five hundred and thirty-fourth have one pattern, and from the five hundred and eleventh on most abbreviate what precedes with ‘up to’. After the five hundred and thirty-sixth discourse it closes with “Saṃyukta Āgama, Fascicle 19.”
〔504 · Able to Subdue the Stain of Stinginess〕（0133a22）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the venerable Mahāmaudgalyāyana was on Vulture Peak. At that time Śakra Devānām Indra, who dwelt in a superb palace, came by night to where the venerable Mahāmaudgalyāyana was, bowed his head at his feet, withdrew and sat to one side. At that time the radiance of Śakra Devānām Indra lit up the whole of Vulture Peak, and all around there was a great brightness. Then Śakra Devānām Indra, having sat down, spoke a verse:
“One who can subdue the stain of stinginess, a great one who gives at the proper time—
this is called the worthy among givers, who sees excellence in the life to come.”
Then Mahāmaudgalyāyana asked Śakra: “Kauśika! What is it to tame the stain of stinginess and to see excellence, that you speak:
‘One who can tame the stain of stinginess, a great one who gives at the proper time—
this then is the worthy among givers, who sees excellence in the life to come’?”
Then Śakra, lord of the gods, answered: “Venerable Mahāmaudgalyāyana! It is because the foremost brāhmaṇa clans, the foremost kṣatriya clans, the foremost householder clans, the foremost of the Four Kings’ heaven, and the foremost of the Thirty-three all bow their heads in reverence to me. Venerable Mahāmaudgalyāyana! I am revered and bowed to by the foremost brāhmaṇa clans, the foremost kṣatriya clans, the foremost householder clans, the foremost of the Four Kings’ heaven, and the foremost of the Thirty-three; seeing such a fruit, I spoke this verse.
“Further, venerable Mahāmaudgalyāyana! Wherever the sun travels round, shining in all directions, up to the thousand worlds—a thousand moons, a thousand suns, a thousand Sumeru kings of mountains, a thousand Pūrvavidehas, a thousand Uttarakurus, a thousand Aparagodānīyas, a thousand Jambudvīpas, a thousand heavens of the Four Great Kings, a thousand heavens of the Thirty-three, the Yāma heaven, the Tuṣita heaven, the heaven of the gods who delight in creation, the heaven of the gods who wield the creations of others, and a thousand Brahmā heavens—this is called the small chiliocosm. In this small chiliocosm there is no palace equal to the Vijayanta palace. Vijayanta has a hundred and one towers; each tower has seven storeys, each storey seven chambers, each chamber seven heavenly queens, and each heavenly queen seven attendant maidens. Venerable Mahāmaudgalyāyana! In the small chiliocosm there is no palace as finely adorned as Vijayanta; I see that because stinginess was tamed there is this wonderful fruit, and so I spoke this verse.”
Mahāmaudgalyāyana said to Śakra: “Good, good, Kauśika! You are able to see this excellent and wonderful fruit, and so you speak this verse.” Then Śakra, lord of the gods, having heard what the venerable Mahāmaudgalyāyana said, rejoiced and rejoiced, and suddenly vanished.
〔505 · Having First Cultivated Good Dharmas, the Causes of Merit〕（0133b24）Thus have I heard. At one time the Buddha was staying at Rājagṛha. At that time the venerable Mahāmaudgalyāyana was on Vulture Peak. At that time the venerable Mahāmaudgalyāyana, alone in a quiet place in meditative reflection, thought thus: ‘Once, in the stone cave of Mount Jiege, Śakra Devānām Indra asked the World-Honored One the meaning of liberation by the ending of craving, and the World-Honored One explained it for him; having heard it he rejoiced, and seemed to wish to ask further. I shall now go and ask him the intent of his rejoicing.’ Having thought thus, in the time it takes a strong man to bend or stretch his arm, he vanished from Vulture Peak, reached the heaven of the Thirty-three, and stopped not far from a Puṇḍarīka pond.
At that time Śakra, lord of the gods, was sporting in a bathing pool with five hundred palace maidens, and there were goddesses whose voices were beautiful. Then Śakra, seeing the venerable Mahāmaudgalyāyana from afar, said to the goddesses: “Do not sing. Do not sing.” Then the goddesses at once fell silent. Śakra, lord of the gods, at once came to where the venerable Mahāmaudgalyāyana was, bowed his head at his feet, withdrew and stood to one side. The venerable Mahāmaudgalyāyana asked Śakra: “Earlier, on Mount Jiege, you asked the World-Honored One the meaning of liberation by the ending of craving, and having heard it you rejoiced; what was your intent? Did you rejoice at hearing the teaching? Or did you rejoice because you wished to ask further?”
Śakra, lord of the gods, said to the venerable Mahāmaudgalyāyana: “We of the Thirty-three are much attached to the pleasure of heedlessness; sometimes we remember former matters, and sometimes we do not. The World-Honored One is now at Rājagṛha, in the Kalandaka Bamboo Grove; if the venerable one wishes to know what I asked earlier on Mount Jiege, you may now go and ask the World-Honored One; as the World-Honored One says, so you should bear it in mind. But here I have a fine palace, newly completed and not long finished; you may go in and look at it.” Then the venerable Mahāmaudgalyāyana silently accepted the invitation, and at once went into the palace together with Śakra, lord of the gods.
Those goddesses, seeing Śakra coming from afar, all played heavenly music, some singing and some dancing. The goddesses wore necklaces and adornments on their bodies, and gave forth beautiful sounds in harmony with the five kinds of music, like those skilled in making music, their sounds no different. As soon as the goddesses saw the venerable Mahāmaudgalyāyana, they all felt ashamed and went into the rooms to hide. Then Śakra, lord of the gods, said to the venerable Mahāmaudgalyāyana: “Look at this palace: the ground is fine and level, and its walls, pillars, beams, upper storeys, windows, nets, and curtains are all finely adorned.” The venerable Mahāmaudgalyāyana said to Śakra: “Kauśika! It is because you earlier cultivated good dharmas, by the causes and conditions of merit, that this wonderful fruit has come to be.” Thus Śakra praised himself three times, asking the venerable Mahāmaudgalyāyana, and the venerable Mahāmaudgalyāyana likewise answered two and three times.
Then the venerable Mahāmaudgalyāyana thought thus: ‘Now this Śakra is extremely heedless, dwelling attached to the divine realm, praising this palace; I shall make weariness arise in his mind.’ At once he entered samādhi, and by the power of his supernormal power, with one toe he flicked the palace, and made it shake throughout. Then the venerable Mahāmaudgalyāyana at once vanished. The goddesses, seeing this palace shaking and swaying, stumbled about in fear, ran east and west, and said to Śakra: “Is this Kauśika’s teacher, who has such great power of merit?” Then Śakra, lord of the gods, said to the goddesses: “This is not my teacher. This is the teacher’s disciple Mahāmaudgalyāyana, pure in pure conduct, of great virtue and great power.” The goddesses said: “Good, Kauśika! If there is a fellow student of such pure conduct, great virtue, and great power, what must the virtue and power of the teacher be?”
〔506 · They Come as They Wish and Go as They Wish〕（0134a07）Thus have I heard. At one time the Buddha was staying in the heaven of the Thirty-three, on the dappled soft stone, spending the summer retreat not far from the Pārijāta and Kovidāra fragrant trees, teaching the Dharma for his mother and the Thirty-three. At that time the venerable Mahāmaudgalyāyana was keeping the retreat at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the four assemblies came to where the venerable Mahāmaudgalyāyana was, bowed their heads at his feet, withdrew and sat to one side, and said to the venerable Mahāmaudgalyāyana: “Do you know where the World-Honored One is spending the summer retreat?” The venerable Mahāmaudgalyāyana answered: “I have heard that the World-Honored One is in the heaven of the Thirty-three, on the dappled soft stone, spending the summer retreat not far from the Pārijāta and Kovidāra fragrant trees, teaching the Dharma for his mother and the Thirty-three.” Then the four assemblies, having heard what the venerable Mahāmaudgalyāyana said, rejoiced and rejoiced, each rose from their seats, paid homage, and left.
Then the four assemblies, when the three months of the retreat had passed, came again to where the venerable Mahāmaudgalyāyana was, bowed their heads at his feet, withdrew and sat to one side. Then the venerable Mahāmaudgalyāyana taught the Dharma for the four assemblies in various ways, and instructed, taught, illumined, and gladdened them; having instructed, taught, illumined, and gladdened them, he remained silent. Then the four assemblies rose from their seats, bowed their heads in homage, and said to the venerable Mahāmaudgalyāyana: “Venerable Mahāmaudgalyāyana! You should know that we have not seen the World-Honored One for a long time; the great assembly thirsts greatly and wishes to see the World-Honored One. Venerable Mahāmaudgalyāyana! If it is no trouble to you, we pray that you go for us to the heaven of the Thirty-three and pay our respects to the World-Honored One on behalf of us all: ‘Are you of little illness and little affliction, light and easy in your daily life, dwelling in comfort?’ And say further to the World-Honored One: ‘The four assemblies of Jambudvīpa wish to see the World-Honored One, but have no divine power to rise to the heaven of the Thirty-three to pay homage to the World-Honored One; the Thirty-three have their own divine power to come down to the human world; may the World-Honored One return to Jambudvīpa, out of compassion.’” Then the venerable Mahāmaudgalyāyana silently consented. Then the four assemblies, knowing that the venerable Mahāmaudgalyāyana had silently consented, each rose from their seats, paid homage, and left.
Then the venerable Mahāmaudgalyāyana, knowing that the four assemblies had left, at once entered samādhi, an attainment befitting it, and in the time it takes a strong man to bend or stretch his arm, vanished from Śrāvastī and appeared in the heaven of the Thirty-three, on the dappled soft stone, not far from the Pārijāta and Kovidāra fragrant trees. At that time the World-Honored One, surrounded by a countless retinue of the assembly of the Thirty-three, was teaching the Dharma. Then the venerable Mahāmaudgalyāyana, seeing the World-Honored One from afar, leapt with joy and thought: ‘Today the World-Honored One, surrounded by the great assembly of the gods, teaches the Dharma no differently from the assemblies in Jambudvīpa.’ Then the World-Honored One, knowing what the venerable Mahāmaudgalyāyana was thinking, said to the venerable Mahāmaudgalyāyana: “Mahāmaudgalyāyana! It is not by their own power. When I wish to teach the Dharma to the gods, they come and gather; when I wish them to go, they go back. They come according to my wish, and go according to my wish.”
Then the venerable Mahāmaudgalyāyana bowed his head at the Buddha’s feet, withdrew and sat to one side, and said to the World-Honored One: “Various great assemblies of gods have gathered here like clouds; in that assembly of gods, are there those who once heard the Dharma taught by the Buddha, the World-Honored One, attained unbreakable purity, and at the breaking up of the body at death came to be born here?” The Buddha said to the venerable Mahāmaudgalyāyana: “So it is, so it is. Of the various gods who have come and gathered here like clouds, there are those who in past lives heard the Buddha’s Dharma, attained unbreakable purity in the Buddha, unbreakable purity in the Dharma and the Saṅgha, were accomplished in the noble precepts, and at the breaking up of the body at death came to be born here.”
Then Śakra, lord of the gods, seeing the World-Honored One and the venerable Mahāmaudgalyāyana speak thus in praise, and having spoken together with the assembly of gods, said to the venerable Mahāmaudgalyāyana: “So it is, so it is. Venerable Mahāmaudgalyāyana! The various assemblies here all once heard the right Dharma in past lives, attained unbreakable purity in the Buddha, unbreakable purity in the Dharma and the Saṅgha, were accomplished in the noble precepts, and at the breaking up of the body at death came to be born here.” Then a certain bhikṣu, seeing that the words of the World-Honored One, the venerable Mahāmaudgalyāyana, and Śakra, lord of the gods, had well set forth and affirmed one another, said to the venerable Mahāmaudgalyāyana: “So it is, so it is. Venerable Mahāmaudgalyāyana! The various gods who have come and gathered here all once heard the right Dharma in past lives, attained unbreakable purity in the Buddha, unbreakable purity in the Dharma and the Saṅgha, were accomplished in the noble precepts, and at the breaking up of the body at death came to be born here.”
Then a god rose from his seat, arranged his robes, bared his right shoulder, joined his palms, and said to the Buddha: “World-Honored One! I too have accomplished unbreakable purity in the Buddha, and so came to be born here.” Another god said: “I attained unbreakable purity in the Dharma.” Some said that they attained unbreakable purity in the Saṅgha, and some said that they were accomplished in the noble precepts, and so came to be born here. Thus countless thousands of gods, before the World-Honored One, each declared for themselves the attainment of the dharma of stream-entry, and all at once vanished before the Buddha.
Then the venerable Mahāmaudgalyāyana, knowing that the assembly of gods had left, not long after rose from his seat, arranged his robes, bared his right shoulder, and said to the Buddha: “World-Honored One! The four assemblies of Jambudvīpa bow their heads in reverence at the World-Honored One’s feet and ask after the World-Honored One: ‘Are you of little illness and little affliction, light and easy in your daily life, dwelling in comfort?’ The four assemblies long for you and wish to see the World-Honored One. And they say further to the World-Honored One: ‘We in the human world have no divine power to rise to the heaven of the Thirty-three to pay homage to the World-Honored One, but those gods have great power of virtue and can all come down to Jambudvīpa; may the World-Honored One return to Jambudvīpa, out of compassion for the four assemblies.’” The Buddha said to Maudgalyāyana: “You may go back there and tell the people of Jambudvīpa: ‘After seven days the World-Honored One will return from the heaven of the Thirty-three to the city of Sāṃkāśya in Jambudvīpa, outside the outer gate, beneath the udumbara tree.’”
The venerable Mahāmaudgalyāyana, having received the World-Honored One’s instruction, at once entered samādhi, and, just as in the time it takes a strong man to bend or stretch his arm, vanished from the heaven of the Thirty-three, reached Jambudvīpa, and told the four assemblies: “You should know that after seven days the World-Honored One will return from the heaven of the Thirty-three to the city of Sāṃkāśya in Jambudvīpa, outside the outer gate, beneath the udumbara tree.” When the seventh day came as appointed, the World-Honored One came down from the heaven of the Thirty-three to Jambudvīpa, beneath the udumbara tree of the city of Sāṃkāśya; gods, nāgas, and spirits, up to the Brahmā gods, all came down with him. At that very time this gathering place was named ‘the Place of Descent from the Heavens.’
〔507 · Each Declared for Themselves the Fruit of Stream-Entry〕（0134c24）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time forty gods came to where the venerable Mahāmaudgalyāyana was, bowed their heads in homage, withdrew and sat to one side. Then the venerable Mahāmaudgalyāyana said to the gods: “Good, gods! You are accomplished in unbreakable purity in the Buddha, accomplished in unbreakable purity in the Dharma and the Saṅgha.” Then the forty gods rose from their seats, arranged their robes, bared their right shoulders, joined their palms, and said to the venerable Mahāmaudgalyāyana: “We attained unbreakable purity in the Buddha, unbreakable purity in the Dharma and the Saṅgha, and accomplishment in the noble precepts, and so were born in heaven.” One god said: “Attained unbreakable purity in the Buddha.” Some said: “Attained unbreakable purity in the Dharma.” Some said: “Attained unbreakable purity in the Saṅgha.” Some said: “Accomplished in the noble precepts, and at the breaking up of the body at death was born in heaven.” Then the forty gods, before the venerable Mahāmaudgalyāyana, each declared for themselves the attainment of the fruit of stream-entry, and at once vanished.
As with the forty gods, so four hundred, eight hundred, ten thousand gods spoke likewise.
〔508 · Abiding in True Vision, True Knowledge, True Meaning, and True Dharma〕（0135a08）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the venerable Mahāmaudgalyāyana and the venerable bhikṣu Lakṣaṇa were together on Vulture Peak. The venerable Lakṣaṇa came in the early morning to where the venerable Mahāmaudgalyāyana was, and said to the venerable Mahāmaudgalyāyana: “Let us go out together from Vulture Peak and enter Rājagṛha for alms.” Then the venerable Mahāmaudgalyāyana silently consented, and at once they went out together from Vulture Peak and entered Rājagṛha for alms. Coming to a certain place, the venerable Mahāmaudgalyāyana had a thought in mind, and smiled gladly. The venerable Lakṣaṇa, having seen him smile, at once asked the venerable Mahāmaudgalyāyana: “When the Buddha or a disciple of the Buddha smiles gladly, it is not without cause; venerable one, for what cause and what reason did you smile today?” The venerable Mahāmaudgalyāyana said: “The question is untimely. Let us first enter Rājagṛha for alms, and when we have returned before the World-Honored One, ask this matter again; that will be a timely question, and then I shall tell you.”
Then the venerable Mahāmaudgalyāyana and the venerable Lakṣaṇa, having entered Rājagṛha for alms and returned, washed their feet, put away their robes and bowls, went together to where the Buddha was, bowed their heads at the Buddha’s feet, withdrew and sat to one side. The venerable Lakṣaṇa asked the venerable Mahāmaudgalyāyana: “This morning I went out from Vulture Peak with you for alms, and at a certain place you smiled gladly; I at once asked you the cause of your smile, and you answered me that the question was untimely; now I ask you again: for what cause and what reason did you smile gladly?” The venerable Mahāmaudgalyāyana said to the venerable Lakṣaṇa: “On the road I saw a being, its body like a tower, weeping and wailing, in grief, sorrow, and pain, moving through the air. Having seen it, I thought thus: ‘Such a being receives such a body, and has such great grief, sorrow, and suffering.’ That is why I smiled.”
Then the World-Honored One told the bhikṣus: “Good, good! Among my śrāvakas, there is one abiding in true vision, true knowledge, true meaning, and true Dharma, with decisive penetration, who sees this being. I too see this being, but do not speak of it, for fear that people would not believe. Why? If there are those who do not believe what the Tathāgata says, they are foolish people who suffer through the long night.” The Buddha told the bhikṣus: “In a past age, that being with a huge body was in this Rājagṛha a cattle-butcher’s son; because of butchering cattle, he fell into hell for hundreds of thousands of years; having come out of hell, with the remaining retribution for butchering cattle, he received such a body, and constantly suffers such grief, sorrow, affliction, and pain. Thus, bhikṣus! It is as the venerable Mahāmaudgalyāyana saw, without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔509 · Because of the Offence of Butchering Cattle〕（0135b12）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the venerable Mahāmaudgalyāyana and the venerable Lakṣaṇa were on Vulture Peak. The venerable Lakṣaṇa came in the early morning to where the venerable Mahāmaudgalyāyana was, and said to the venerable Mahāmaudgalyāyana: “Let us go out together from Vulture Peak and enter Rājagṛha for alms.” The venerable Mahāmaudgalyāyana silently consented, and at once they went out together from Vulture Peak and entered Rājagṛha for alms. Coming to a certain place, the venerable Mahāmaudgalyāyana had a thought in mind, and smiled gladly. The venerable Lakṣaṇa, seeing the venerable Mahāmaudgalyāyana smile, at once asked: “Venerable one! When the Buddha or a śrāvaka disciple of the Buddha smiles gladly, it is not without cause; venerable one, for what cause and what reason did you smile today?” The venerable Mahāmaudgalyāyana said: “The question is untimely. Let us first go for alms, and when we have returned before the World-Honored One, ask this matter again; that will be a timely question.”
The venerable Mahāmaudgalyāyana and the venerable Lakṣaṇa entered the city together for alms, and when they had eaten and returned, washed their feet, put away their robes and bowls, went together to where the Buddha was, bowed their heads at the Buddha’s feet, withdrew and sat to one side. The venerable Lakṣaṇa asked the venerable Mahāmaudgalyāyana: “This morning I entered Rājagṛha with you for alms, and at a certain place you smiled gladly; I at once asked you for what cause you smiled, and you answered me that the question was untimely; now I ask you: for what cause and what reason did you smile gladly?” The venerable Mahāmaudgalyāyana said to the venerable Lakṣaṇa: “On the road I saw a being, its sinews and bones joined together, its whole body impure, foul and loathsome, with crows, kites, eagles, vultures, jackals, and hungry dogs following and snatching at it to eat; some reached in through its ribs, pulled out its innards and ate them; in extreme pain, it wept and wailed. Having seen it, I thought in my mind: ‘Such a being receives such a body, and suffers such unprofitable suffering.’”
Then the World-Honored One told the bhikṣus: “Good, bhikṣu! Among my śrāvakas, there is one abiding in true vision, true knowledge, true meaning, and true Dharma, with decisive penetration, who sees such a being. I too see this being, but do not speak of it, for fear that people would not believe. Why? If there are those who do not believe what the Tathāgata says, they are foolish people who will suffer unprofitable suffering through the long night. Bhikṣus! This being in a past age was in this Rājagṛha a cattle-butcher’s apprentice; because of the offence of butchering cattle, he has already fallen into hell for hundreds of thousands of years and suffered immeasurable pain; by the condition of the remaining retribution for that evil deed of butchering cattle, he now receives this body, and continues to suffer such unprofitable suffering. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔510 · He Was a Sheep-Butcher〕（0135c17）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. The venerable Mahāmaudgalyāyana and the venerable Lakṣaṇa were on Vulture Peak. The venerable Lakṣaṇa came in the early morning to where the venerable Mahāmaudgalyāyana was, and said to the venerable Mahāmaudgalyāyana: “Let us go out together from Vulture Peak and enter Rājagṛha for alms.” The venerable Mahāmaudgalyāyana silently consented, and at once they went out together from Vulture Peak and entered Rājagṛha for alms. Coming to a certain place, the venerable Mahāmaudgalyāyana had a thought in mind, and smiled gladly. The venerable Lakṣaṇa, seeing the venerable Mahāmaudgalyāyana smile, at once asked: “Venerable one! When the Buddha or a śrāvaka disciple of the Buddha smiles gladly, it is not without cause; venerable one, for what cause and what reason did you smile today?” The venerable Mahāmaudgalyāyana said: “The question is untimely. Let us first go for alms, and when we have returned before the World-Honored One, ask this matter again; that will be a timely question.”
When the venerable Mahāmaudgalyāyana and the venerable Lakṣaṇa had entered the city together and finished their alms, they returned, washed their feet, put away their robes and bowls, went together to where the Buddha was, bowed their heads at the Buddha’s feet, withdrew and sat to one side. The venerable Lakṣaṇa asked the venerable Mahāmaudgalyāyana: “This morning I entered Rājagṛha with you for alms, and at a certain place you smiled gladly; I at once asked you the cause of your smile, and you answered me that the question was untimely; now I ask you: for what cause and what reason did you smile gladly?” The venerable Mahāmaudgalyāyana said to Lakṣaṇa: “On the road I saw a being with a huge body, its whole body without skin, a single lump of flesh, moving through the air, with crows, kites, eagles, vultures, jackals, and hungry dogs following and snatching at it to eat; some reached in through its ribs, pulled out its innards and ate them; in pressing pain, it wept and wailed. At once I thought: ‘Such a being receives such a body, and suffers such unprofitable suffering.’”
The Buddha told the bhikṣus: “Good, bhikṣu! Among my śrāvakas, there is one abiding in true vision, true knowledge, true meaning, and true Dharma, with decisive penetration, who sees this being. I too see this being, but do not speak of it, for fear that people would not believe. Why? If there are those who do not believe what the Tathāgata says, they are foolish people who will suffer unprofitable suffering through the long night. Bhikṣus! This being in a past age was in this Rājagṛha a sheep-butcher; because of this offence, he has already fallen into hell for hundreds of thousands of years and suffered immeasurable pain; he now receives this body, and because of the remaining retribution continues to suffer this pain. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔511 · He Was a Sheep-Butcher’s Apprentice〕（0136a20）Thus have I heard. At one time the Buddha was staying at Rājagṛha, … [as in the preceding discourse] … the venerable Mahāmaudgalyāyana on the road saw a being with a huge body, its whole body without skin, shaped like dried meat, moving through the air. … [as in the preceding discourse] … The Buddha told the bhikṣus: “This being in a past age was in this Rājagṛha a sheep-butcher’s apprentice; because of the offence of butchering sheep, he has already fallen into hell for hundreds of thousands of years and suffered immeasurable pain; he now receives this body, and continues to suffer this retribution. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔512 · She Caused Her Own Abortion〕（0136a28）Thus have I heard. At one time the Buddha was staying at Rājagṛha, … [as in the preceding discourse] … on the road he saw a being with a huge body, its whole body without skin, shaped like a lump of flesh, moving through the air. … [as in the preceding discourse] … The Buddha told the bhikṣus: “This being in a past age, in this Rājagṛha, caused her own abortion; because of this offence, she has been in hell for hundreds of thousands of years and suffered immeasurable pain; because of the remaining retribution, she now receives this body, and continues to suffer this pain. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔513 · He Was an Elephant-Tamer〕（0136b07）Thus have I heard. At one time the Buddha was staying at Rājagṛha, … [as in the preceding discourse] … the venerable Mahāmaudgalyāyana on the road saw a being with a huge body, its whole body growing hairs, the hairs like great needles, every needle on fire, burning its own body, the pain piercing to the marrow. … [as in the preceding discourse] … The Buddha told the bhikṣus: “This being in a past age was in this Rājagṛha an elephant-tamer; because of this offence, he has already fallen into hell for hundreds of thousands of years and suffered immeasurable pain; by the remaining retribution from hell, he now receives this body, and continues to suffer this pain. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
As with the elephant-tamer, so with horse-tamers, cattle-tamers, those who delight in slander, and all kinds of people who torment others, likewise.
〔514 · He Delighted in Fighting〕（0136b18）Thus have I heard. At one time the Buddha was staying at Rājagṛha, … [as in the preceding discourse] … the venerable Mahāmaudgalyāyana on the road saw a being with a huge body, its whole body growing hairs, the hairs sharp as knives, the hairs on fire, cutting its own body, the pain piercing to the marrow. … [as in the preceding discourse] … The Buddha told the bhikṣus: “This being in a past age, in this Rājagṛha, delighted in fighting and quarrels, wounding people with knives and swords; he has already fallen into hell for hundreds of thousands of years and suffered immeasurable pain; by the remaining retribution from hell, he now receives this body, and continues to suffer this pain. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔515 · He Was Once a Hunter〕（0136b27）Thus have I heard. At one time the Buddha was staying at Rājagṛha, … [as in the preceding discourse] … the venerable Mahāmaudgalyāyana on the road saw a being with a huge body, hairs growing all over its body, the hairs like arrows, all on fire, burning its own body, the pain piercing to the marrow. … [as in the preceding discourse] … The Buddha told the bhikṣus: “This being in a past age was once a hunter in this Rājagṛha, shooting birds and beasts; because of this offence, he has already fallen into hell for hundreds of thousands of years and suffered immeasurable pain; by the remaining retribution from hell, he now receives this body, and continues to suffer this pain. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔516 · He Was a Pig-Butcher〕（0136c07）Thus have I heard. At one time the Buddha was staying at Rājagṛha, … [as in the preceding discourse] … “On the road I saw a being with a huge body, its whole body growing hairs, the hairs like spear-blades, the hairs all on fire, burning its own body, the pain piercing to the marrow.” … [as in the preceding discourse] … The Buddha told the bhikṣus: “This being in a past age was in this Rājagṛha a pig-butcher, spearing and killing herds of pigs; because of this offence, he has already fallen into hell for hundreds of thousands of years and suffered immeasurable pain; by the remaining retribution from hell, he now receives this body, and continues to suffer this pain. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔517 · He Delighted in Beheading People〕（0136c16）Thus have I heard. At one time the Buddha was staying at Rājagṛha, … [as in the preceding discourse] … “On the road I saw a being with a huge body and without a head, with eyes growing on either side and a mouth growing on its chest, its body constantly streaming blood, with worms sucking at it, the pain piercing to the marrow.” … [as in the preceding discourse] … The Buddha told the bhikṣus: “This being in a past age, in this Rājagṛha, delighted in cutting off people’s heads; because of this offence, he has already fallen into hell for hundreds of thousands of years and suffered immeasurable pain; he now receives this body, and continues to suffer this pain. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
As with cutting off people’s heads, so with seizing heads, likewise.
〔518 · He Cheated People with False Vessels〕（0136c26）Thus have I heard. At one time the Buddha was staying at Rājagṛha. … [as in the preceding discourse] … “On the road I saw a being whose testicles were like a jar; when it sat it squatted on them, and when it walked it carried them on its shoulder.” … [as in the preceding discourse] … The Buddha told the bhikṣus: “This being in a past age was a coppersmith in Rājagṛha, who cheated people with false vessels; because of this offence, he has already suffered immeasurable pain in hell; by the remaining retribution from hell, he now receives this body, and continues to suffer this pain. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
As with the coppersmith, so with those who cheat with measures and scales, village heads, and market overseers, likewise.
〔519 · He Was a Fisherman〕（0137a07）Thus have I heard. At one time the Buddha was staying at Rājagṛha. … [as in the preceding discourse] … on the road he saw a being wrapping its own body in a net of copper and iron, constantly ablaze, burning its own body, the pain piercing to the marrow, moving through the air. The Buddha told the bhikṣus: “This being in a past age was in this Rājagṛha a fisherman; because of this offence, he has already suffered immeasurable pain in hell; by the remaining retribution from hell, he now receives this body, and continues to suffer this pain. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
As with the fisherman, so with bird-catchers and rabbit-netters, likewise.
〔520 · She Was a Fortune-Telling Woman〕（0137a16）Thus have I heard. At one time the Buddha was staying at Rājagṛha. … [as in the preceding discourse] … on the road he saw a being with an iron millstone on its head, full of blazing fire, turning and grinding its head, moving through the air, suffering immeasurable pain. … [as in the preceding discourse] … The Buddha told the bhikṣus: “This being in a past age was in this Rājagṛha a fortune-telling woman, divining by turning the board, deceiving and misleading people to get wealth; because of this offence, she has already suffered immeasurable pain in hell; by the remaining retribution from hell, she now receives this body, and continues to suffer this pain. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔521 · He Was a Fortune-Teller〕（0137a25）Thus have I heard. At one time the Buddha was staying at Rājagṛha. … [as in the preceding discourse] … on the road he saw a being whose body turned by itself, like a whirlwind, moving through the air. … [as in the preceding discourse] … The Buddha told the bhikṣus: “This being in a past age was in this Rājagṛha a fortune-teller, misleading many people to get wealth; because of this offence, he has already suffered immeasurable pain in hell; by the remaining retribution from hell, he now receives this body, and continues to suffer this pain. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔522 · He Delighted in Adultery〕（0137b04）Thus have I heard. At one time the Buddha was staying at Rājagṛha. … [as in the preceding discourse] … on the road he saw a being bent over and walking in hiding, as if in terror, the garments covering its whole body all ablaze, burning its own body, moving through the air. The Buddha told the bhikṣus: “This being in a past age, in this Rājagṛha, delighted in adultery with others’ wives; because of this offence, he has already suffered immeasurable pain in hell; by the remaining retribution from hell, he now receives this body, and continues to suffer this pain. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔523 · She Was a Woman Who Lived by Selling Her Body〕（0137b12）Thus have I heard. At one time the Buddha was staying at Vārāṇasī, in the Deer Park at the Sages’ Dwelling. At that time the venerable Mahāmaudgalyāyana and the venerable bhikṣu Lakṣaṇa entered the city of Vārāṇasī together in the early morning for alms; on the road, the venerable Mahāmaudgalyāyana, reflecting and recollecting, smiled gladly. Then the venerable Lakṣaṇa said to the venerable Mahāmaudgalyāyana: “When the World-Honored One or a disciple of the World-Honored One smiles gladly, there must be a cause; venerable one, for what reason did you smile gladly today?” The venerable Mahāmaudgalyāyana said to the venerable Lakṣaṇa: “This is an untimely question. Let us first go for alms, and when we have returned before the World-Honored One, ask this matter again.” Then they entered the city together for alms, returned, washed their feet, put away their robes and bowls, went together to where the World-Honored One was, bowed their heads at his feet, withdrew and sat to one side. Then the venerable Lakṣaṇa asked the venerable Mahāmaudgalyāyana: “On the road this morning, for what cause and what reason did you smile gladly?” The venerable Mahāmaudgalyāyana said to the venerable Lakṣaṇa: “On the road I saw a being with a huge body, its whole body festering, foul and impure, moving through the air, with crows, kites, eagles, vultures, jackals, and hungry dogs following and pursuing it, snatching at it to eat, and it wept and wailed. I think of this being receiving such a body and suffering such pain—how painful it is!”
The Buddha told the bhikṣus: “I too see this being, but do not speak of it, for fear that people would not believe. Why? If there are those who do not believe what the Tathāgata says, they are foolish people who suffer through the long night. This being in a past age was in this city of Vārāṇasī a woman who lived by selling her body. At that time there was a bhikṣu who had gone forth under the Buddha Kāśyapa; that woman invited the bhikṣu with an impure mind, and the bhikṣu accepted the invitation with a straightforward mind, not understanding her intent; the woman grew angry and splashed the bhikṣu’s body with impure water. Because of this offence, she has already suffered immeasurable pain in hell; by the remaining retribution from hell, she now receives this body, and continues to suffer this pain. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔524 · She Poured Lamp Oil over the King’s Body〕（0137c09）Thus have I heard. At one time the Buddha was staying at Vārāṇasī, in the Deer Park at the Sages’ Dwelling. … [as in the preceding discourse] … “On the road I saw a being with a huge body, its whole body ablaze, moving through the air, weeping and wailing, suffering all kinds of pain.” … [as in the preceding discourse] … The Buddha told the bhikṣus: “This being in a past age was in this city of Vārāṇasī the chief consort of King Zizai, who, while sleeping with the king, gave rise to anger and poured lamp oil over the king’s body; because of this offence, she has already suffered immeasurable pain in hell; by the remaining retribution from hell, she now receives this body, and continues to suffer this pain. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔525 · He Put Dung under the Rice〕（0137c19）Thus have I heard. At one time the Buddha was staying at Vārāṇasī, in the Deer Park at the Sages’ Dwelling. … [as in the preceding discourse] … The venerable Mahāmaudgalyāyana said: “On the road I saw a being whose whole body was excrement, smeared over its body, and which also ate excrement, moving through the air, foul and in torment, weeping and wailing.” … [as in the preceding discourse] … The Buddha told the bhikṣus: “This being in a past age was in this city of Vārāṇasī a brāhmaṇa, the teacher of King Zizai, who out of hatred and envy invited the Saṅgha of the Buddha Kāśyapa’s śrāvakas, and put excrement under the rice to test and trouble the Saṅgha; because of this offence, he has already suffered immeasurable pain in hell; by the remaining retribution from hell, he now receives this body, and continues to suffer this pain. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔526 · He Did Not Distribute the Oil in Time for the Guests〕（0138a01）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. … [as in the preceding discourse] … The venerable Mahāmaudgalyāyana said: “On the road I saw a being with a huge body, with a great copper cauldron on its head, blazing and full, molten copper pouring down over its body, moving through the air, weeping and wailing.” … [as in the preceding discourse] … The Buddha told the bhikṣus: “This being in a past age went forth under the Buddha Kāśyapa in this Śrāvastī, and was the bhikṣu in charge of affairs. A donor sent oil, which should have been shared out among the bhikṣus. At that time many visiting bhikṣus arrived, and the bhikṣu in charge of affairs did not share out the oil at the proper time, waiting until the visiting bhikṣus had left before sharing it out; because of this offence, he has already suffered immeasurable pain in hell; by the remaining retribution from hell, he now receives this body, and continues to suffer this pain. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔527 · He Stole Seven Fruits〕（0138a13）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. … [as in the preceding discourse] … The venerable Mahāmaudgalyāyana said: “On the road I saw a being with a huge body, with blazing hot iron balls going in and out of its body, moving through the air, in pressing pain, weeping and wailing.” … [as in the preceding discourse] … The Buddha told the bhikṣus: “This being in a past age went forth in the Dharma of the Buddha Kāśyapa in this Śrāvastī as a śrāmaṇera; when it was his turn to guard the Saṅgha’s orchard, he stole seven fruits and offered them to his preceptor; because of this offence, he has already suffered immeasurable pain in hell; by the remaining retribution from hell, he now receives this body, and continues to suffer this pain. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔528 · What Stuck to the Axe-Blade He Stole and Ate〕（0138a24）Thus have I heard. At one time the Buddha was staying at Śrāvastī. … [as in the preceding discourse] … The venerable Mahāmaudgalyāyana said: “On the road I saw a being with a huge body, its tongue broad and long, and there was a sharp adze, blazing with fire, and with the adze its tongue was adzed, moving through the air, weeping and wailing.” … [as in the preceding discourse] … The Buddha told the bhikṣus: “This being in a past age went forth in the Dharma of the Buddha Kāśyapa in this Śrāvastī as a śrāmaṇera; he split rock sugar with an axe to offer to the Saṅgha, and what stuck to the blade of the axe he secretly took and ate; because of this offence, he entered hell and suffered immeasurable pain; by the remaining retribution from hell, he now receives this body, and continues to suffer this pain. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔529 · Two Iron Wheels under His Two Sides〕（0138b06）Thus have I heard. At one time the Buddha was staying at Śrāvastī. … [as in the preceding discourse] … The venerable Mahāmaudgalyāyana said: “On the road I saw such a being with a huge body, with a pair of iron wheels under its two flanks, blazing and spinning, burning its own body, moving through the air, weeping and wailing.” … [as in the preceding discourse] … The Buddha told the bhikṣus: “This being in a past age went forth in the Dharma of the Buddha Kāśyapa in this Śrāvastī as a śrāmaṇera; he took rock sugar [in measures] to offer to the Saṅgha, stole two [measures], and held them under his armpits; because of this offence, he has already suffered immeasurable pain in hell; by the remaining retribution from hell, he now receives this body, and continues to suffer this pain. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔530 · What Remained after Offering to the Saṅgha He Used for Himself〕（0138b17）Thus have I heard. At one time the Buddha was staying at Śrāvastī. … [as in the preceding discourse] … The venerable Mahāmaudgalyāyana said: “On the road I saw a being with a huge body, wrapped in blazing iron leaves, its clothes and bedding all hot iron, blazing with fire, eating hot iron balls, moving through the air, weeping and wailing.” … [as in the preceding discourse] … The Buddha told the bhikṣus: “This being in a past age went forth in the Dharma of the Buddha Kāśyapa in this Śrāvastī as a bhikṣu, and begged robes and food for the Saṅgha; what remained after offering to the Saṅgha he used for himself; because of this offence, he has already suffered immeasurable pain in hell; by the remaining retribution from hell, he now receives this body, and continues to suffer this pain. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
As with the bhikṣu, so with the bhikṣuṇī, the śikṣamāṇā, the śrāmaṇera, the śrāmaṇerī, the upāsaka, and the upāsikā, likewise.
〔531 · He Lived by Driving an Ox-Cart〕（0138c01）Thus have I heard. At one time the Buddha was staying at Śrāvastī. … [as in the preceding discourse] … The venerable Mahāmaudgalyāyana said: “On the road I saw a being with a huge body, with a blazing iron cart yoked to its neck, the sinews of its neck pulled out, together with the sinews of its four feet, and used to rein in its neck, walking on hot iron ground, going off through the air, weeping and wailing.” … [as in the preceding discourse] … The Buddha told the bhikṣus: “This being in a past age, in this Śrāvastī, lived by driving an ox-cart; because of this offence, he suffered immeasurable pain in hell; by the remaining retribution from hell, he now receives this body, and continues to suffer this pain. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔532 · He Was the Monastery Steward〕（0138c11）Thus have I heard. At one time the Buddha was staying at Śrāvastī. … [as in the preceding discourse] … The venerable Mahāmaudgalyāyana said: “On the road I saw a being with a huge body, its tongue long and broad, with blazing iron nails nailing its tongue, moving through the air, weeping and wailing.” … [as in the preceding discourse] … The Buddha told the bhikṣus: “This being in a past age went forth in the Dharma of the Buddha Kāśyapa in this Śrāvastī as a bhikṣu, and was the monastery steward, who rebuked the bhikṣus, saying: ‘Elders! You may leave this place; it is meagre and cannot provide for you; go each as you please, and seek a place of plenty and ease, where robes and food are abundant, so that you may not lack robes, food, bedding, and medicine for illness.’ The resident bhikṣus all left, and visiting monks, hearing of it, did not come either; because of this offence, he has already suffered immeasurable pain in hell; by the remaining retribution from hell, he now receives this body, and continues to suffer this pain. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔533 · He Abused and Reviled the Bhikṣus〕（0138c24）Thus have I heard. At one time the Buddha was staying at Śrāvastī. … [as in the preceding discourse] … The venerable Mahāmaudgalyāyana said: “On the road I saw a being with a huge body, appearing in the likeness of a bhikṣu, all wearing iron leaves for robes, its whole body ablaze, and eating hot iron balls from an iron bowl.” … [as in the preceding discourse] … The Buddha told the bhikṣus: “This being in a past age went forth in the Dharma of the Buddha Kāśyapa in this Śrāvastī as a bhikṣu, and acting as monastery steward, abused the bhikṣus with harsh words and names, sometimes saying: these are bald wretches, this is a bad wind-blown practice, these are bad robes. Because of that harsh speech, those who were resident left, and those who had not yet come did not come; because of this offence, he has already suffered immeasurable pain in hell; by the remaining retribution from hell, he now receives this body, and continues to suffer this pain. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔534 · He Delighted in Stirring Up Disputes and Disrupting the Saṅgha〕（0139a07）Thus have I heard. At one time the Buddha was staying at Śrāvastī. … [as in the preceding discourse] … The Buddha told the bhikṣus: “This being in a past age went forth in the Dharma of the Buddha Kāśyapa in this Śrāvastī as a bhikṣu; he delighted in raising disputes and litigation, stirred up the Saṅgha, and made all kinds of talk, so that the Saṅgha was not in harmony; the resident bhikṣus in disgust left, and those who had not come did not come; because of this offence, he has already suffered immeasurable pain in hell; by the remaining retribution from hell, he now receives this body, and continues to suffer this pain. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔535 · There Is a One-Vehicle Path〕（0139a16）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the venerable Aniruddha was dwelling in the Pine Grove Monastery. At that time the venerable Mahāmaudgalyāyana was dwelling in the Vṛji village, Mount Śiśumāra, the fearsome dense forest, the haunt of wild beasts. At that time the venerable Aniruddha, alone in a quiet place, in meditative reflection, thought thus: ‘There is a one-vehicle path that purifies beings, frees them from sorrow, grief, affliction, and pain, and attains the Dharma of suchness, namely the four foundations of mindfulness. What are the four? The foundation of mindfulness contemplating the body as body, and feelings, mind, and dharmas as dharmas. One who is secluded from the four foundations of mindfulness is secluded from the noble Dharma; one secluded from the noble Dharma is secluded from the noble path; one secluded from the noble path is secluded from the deathless Dharma; one secluded from the deathless Dharma cannot be freed from birth, old age, sickness, death, sorrow, grief, affliction, and pain. One who has faith and delight in the four foundations of mindfulness has faith and delight in the noble Dharma; one who has faith and delight in the noble Dharma has faith and delight in the noble path; one who has faith and delight in the noble path has faith and delight in the deathless Dharma; one who has faith and delight in the deathless Dharma is freed from birth, old age, sickness, death, sorrow, grief, affliction, and pain.’
Then the venerable Mahāmaudgalyāyana, knowing what the venerable Aniruddha was thinking, in the time it takes a strong man to bend or stretch his arm, by supernormal power vanished from the Vṛji village, Mount Śiśumāra, the fearsome dense forest, the haunt of wild beasts, appeared before the venerable Aniruddha in the Pine Grove Monastery of the city of Śrāvastī, and said to Aniruddha: “Alone in a quiet place, in meditative reflection, you thought thus: ‘There is a one-vehicle path that makes beings pure, frees them from birth, old age, sickness, death, sorrow, grief, affliction, and pain, and attains the Dharma of suchness, namely the four foundations of mindfulness. What are the four? The foundation of mindfulness contemplating the body as body, and feelings, mind, and dharmas as dharmas. One who does not delight in the four foundations of mindfulness does not delight in the noble Dharma; one who does not delight in the noble Dharma does not delight in the noble path; one who does not delight in the noble path does not delight in the deathless Dharma either; one who does not delight in the deathless Dharma cannot be freed from birth, old age, sickness, death, sorrow, grief, affliction, and pain. One who has faith and delight in the four foundations of mindfulness delights in the noble Dharma; one who delights in the noble Dharma delights in the noble path; one who delights in the noble path attains the deathless Dharma; one who attains the deathless Dharma is freed from birth, old age, sickness, death, sorrow, grief, affliction, and pain.’ Is it so?” The venerable Aniruddha said to the venerable Mahāmaudgalyāyana: “So it is, so it is, venerable one!”
Mahāmaudgalyāyana said to the venerable Aniruddha: “What is called delighting in the four foundations of mindfulness?” The venerable Mahāmaudgalyāyana [by context, the answerer is the venerable Aniruddha]: “If a bhikṣu, at the foundation of mindfulness contemplating the body as body, has the mind take the body as its object and abide in right mindfulness, tamed, stilled, quiescent, one-pointed and advancing; and likewise at the foundations of mindfulness on feelings, mind, and dharmas, abides in right mindfulness, tamed, stilled, quiescent, one-pointed and advancing—venerable Mahāmaudgalyāyana, this is called a bhikṣu delighting in the four foundations of mindfulness.” Then the venerable Mahāmaudgalyāyana at once entered a samādhi attainment befitting it, and from the gate of the Pine Grove Monastery in Śrāvastī returned to the Vṛji village, Mount Śiśumāra, the fearsome dense forest, the haunt of wild beasts.
〔536 · Cultivating and Much Cultivating the Four Foundations of Mindfulness〕（0139b25）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. … [as in the preceding discourse] … The venerable Mahāmaudgalyāyana asked the venerable Aniruddha: “What is called cultivating and much cultivating the four foundations of mindfulness?” The venerable Aniruddha said to the venerable Mahāmaudgalyāyana: “If a bhikṣu, toward the inner body, gives rise to the perception of weariness, toward the inner body gives rise to the perception of non-weariness, and to the perception of equanimity toward both weariness and non-weariness, with right mindfulness and right knowledge; as with the inner body, so with the outer body and the inner and outer body, the inner feelings, outer feelings, and inner and outer feelings, the inner mind, outer mind, and inner and outer mind, the inner dharmas, outer dharmas, and inner and outer dharmas, he forms the perception of weariness, the perception of non-weariness, and the perception of equanimity toward both weariness and non-weariness, abiding in right mindfulness and right knowledge. Thus, venerable Mahāmaudgalyāyana! This is called cultivating and much cultivating the four foundations of mindfulness.” Then the venerable Mahāmaudgalyāyana at once entered samādhi, and from the Pine Grove Monastery in Śrāvastī, by the supernormal power of entering samādhi, in the time it takes a strong man to bend or stretch his arm, returned to the dwelling of wild beasts in the Vṛji village, Mount Śiśumāra, the fearsome dense forest.
卷第二十Fascicle 20
全文五層 →Full five layers →宋求那跋陀羅譯《雜阿含經》卷第二十，屬弟子所說，本卷為弟子所說第三卷。本卷收經二十二部，自經五百三十七至經五百五十八，皆佛弟子之所說，分為三組。前九經（五三七至五四五）為尊者阿那律所說：舍利弗、大目犍連、阿難先後問他於何功德修習而成大德神力，他都答以四念處，並各說一喻——樓觀上觀下平地、登高山頂觀千多羅樹林、住四衢道見人來去；病中與病癒時，他住四念處而能安忍、漸得安隱；學地比丘當住四念處，阿羅漢亦修四念處；外道問他何故出家，他答『為修習故』；末經以大樹順下為喻，說修四念處者順趣涅槃。中十經（五四六至五五五）為尊者摩訶迦旃延所說：答梵志諸王相諍由貪欲繫著、出家相諍由見欲繫著；答老梵志何者為宿士；答摩偷羅王四姓平等，世間言說而有差別，真實唯在於業；為迦梨迦優婆夷釋僧耆多童女所問偈，說十種一切入處；為諸比丘說六念出苦處；為訶梨聚落長者釋義品摩揵提所問偈；釋界隔山天帝釋石窟之句；為病中長者說依四不壞淨修習六念。後三經（五五六至五五八）為尊者阿難所說，皆問無相心三昧何果何功德，答以智果、智功德；比丘尼歎大師與弟子同句、同味、同義；末經一比丘隨阿難六年，終自發問。
〔0·題署〕（0139c13）經名是「雜阿含經」〔T02 0139c13〕，這是「卷第二十」〔T02 0139c13〕。譯者署名「宋天竺三藏求那跋陀羅譯」〔T02 0139c15〕——宋代從天竺來的三藏法師求那跋陀羅所翻譯。本卷屬弟子所說，為弟子所說第三卷；弟子所說自卷第十八起，其篇名依卷第十八卷首所標之誦題「弟子所說誦第四品」〔T02 0126a06〕。本卷收經二十二部，自經五百三十七至經五百五十八；有偈四首，在經五四九、五五一各二；經五五五為結集者略說之經。經五百五十八之後，以「雜阿含經卷第二十」〔T02 0146b19〕作結。
〔537·成此大德神力〕（0139c16）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，尊者大目犍連、尊者阿那律住在舍衛國的手成浴池旁。尊者舍利弗來到尊者阿那律之處，互相問訊、慰勞之後，坐在一旁。尊者舍利弗對尊者阿那律說：『奇哉！阿那律！你有大德神力，是於什麼功德修習、多修習，而能到達這樣的境地？』尊者阿那律對尊者舍利弗說：『於四念處修習、多修習，成就這大德神力。什麼是四念處？於內身作身觀念處，精勤方便，正念正知，調伏世間的貪憂。像這樣，於外身、內外身，於內受、外受、內外受，於內心、外心、內外心，於內法、外法、內外法作觀念處，精勤方便，正念正知，像這樣調伏世間的貪憂。尊者舍利弗！這叫做四念處修習、多修習，成就這大德神力。
『尊者舍利弗！我由於在四念處善加修習的緣故，對於小千世界，稍作方便，就能普遍觀察；猶如明目的士夫在樓觀之上，觀看下面平地上種種的物事；我稍作方便，觀察小千世界，也是這樣。像這樣，我於四念處修習、多修習，成就這大德神力。』那時，二位正士共同論議之後，各自從座位起身而去。
〔538·以少方便見千須彌山〕（0140a07）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。尊者舍利弗、尊者大目犍連、尊者阿難、尊者阿那律住在舍衛國。那時，尊者大目犍連來到尊者阿那律之處，互相問訊、慰勞之後，坐在一旁。那時，尊者大目犍連問尊者阿那律：『於什麼功德修習、多修習，成就這大德神力？』尊者阿那律對尊者大目犍連說：『我於四念處修習、多修習，成就這大德神力。是哪四種？於內身作身觀，繫心而住，精勤方便，正念正知，除去世間的貪憂；於外身、內外身，於內受、外受、內外受，於內心、外心、內外心，於內法、外法、內外法，作觀而繫心安住，精進方便，除去世間的貪憂。這叫做四念處修習、多修習。成就這大德神力之後，對於一千座須彌山，以少許方便都能觀察，猶如明目的士夫登上高山之頂，觀看下面一千棵多羅樹的樹林。像這樣，我於四念處修習、多修習，成就這大德神力，以少許方便見到一千座須彌山。就是這樣，尊者大目犍連！我於四念處修習、多修習，成就這大德神力。』那時，二位正士共同論議之後，各自從座位起身而去。
〔539·以淨天眼過天、人眼〕（0140a26）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。尊者舍利弗、尊者大目犍連、尊者阿難、尊者阿那律住在舍衛國的手成浴池旁。那時，尊者阿難前往尊者阿那律之處，互相問訊、慰勞之後，坐在一旁。尊者阿難問尊者阿那律：『於什麼功德修習、多修習，成就這樣的大德、大力、大神通？』尊者阿那律對尊者阿難說：『我於四念處修習、多修習，成就這大德、大力。是哪四種？於內身作身觀念處，繫心而住，精勤方便，正念正知，除去世間的貪憂。像這樣，於外身、內外身，於內受、外受、內外受，於內心、外心、內外心，於內法、外法、內外法作觀念處，繫心而住，精勤方便，除去世間的貪憂。就是這樣，尊者阿難！我於這四念處修習、多修習，以少許方便，用清淨的天眼，超過天人之眼與人之眼，見到諸眾生死時、生時，好色、惡色，上色、下色，往善趣、往惡趣，隨著各自的業而受生，都如實見到。這些眾生身行惡行，口、意行惡行，誹謗賢聖，以邪見為因緣，身壞命終，生在地獄之中。這樣的眾生，身行善行，口、意行善行，不誹謗賢聖，成就正見，以這因緣，身壞命終，得以生在天上。
『譬如明目的士夫住在四衢道口，見到人民或來、或去、或坐、或臥；我也是這樣，於四念處修習、多修習，成就這大德、大力、神通，見到諸眾生死時、生時，往善趣、往惡趣。這樣的眾生身行惡行，口、意行惡行，誹謗賢聖，以邪見為因緣，生在地獄之中。這樣的眾生身行善行，口、意行善行，不誹謗賢聖，以正見為因緣，身壞命終，得以生在天上。就是這樣，尊者阿難！我於四念處修習、多修習，成就這大德、大力、神通。』那時，二位正士共同論議之後，各自從座位起身而去。
〔540·身諸苦痛能自安忍〕（0140b26）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，尊者阿那律在舍衛國的松林精舍，身體遭受病苦。那時，有眾多比丘來到尊者阿那律之處，問訊、慰勞之後，站立在一旁，對尊者阿那律說：『尊者阿那律！所患的病是增是減？還可以安忍嗎？病勢漸漸減輕，不再轉而加重了嗎？』尊者阿那律說：『我的病不安，難以安忍，身上的種種苦痛轉而增加，沒有減輕。』隨即說了三種譬喻，如上面叉摩經所說。『然而我的身體既已遭受這樣的苦痛，姑且應當安忍，正念正知。』諸比丘問尊者阿那律：『心住在什麼地方，而能安忍這樣大的苦，正念正知？』尊者阿那律對諸比丘說：『住於四念處，我對於所生起的身上種種苦痛，能自己安忍，正念正知。什麼是四念處？就是於內身作身觀念處，乃至受、心、法觀念處，這叫做住於四念處，身上的種種苦痛能自己安忍，正念正知。』那時，諸位正士共同論議之後，歡喜隨喜，各自從座位起身而去。
〔541·身諸苦痛漸得安隱〕（0140c13）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，尊者阿那律在舍衛國的松林精舍，病癒不久。那時，有眾多比丘前往阿那律之處，問訊、慰勞之後，坐在一旁，問尊者阿那律：『安隱樂住嗎？』阿那律說：『安隱樂住，身上的種種苦痛已漸漸止息。』諸比丘問尊者阿那律：『住於什麼所住，身上的種種苦痛得以安隱？』尊者阿那律說：『住於四念處，身上的種種苦痛漸漸得以安隱。是哪四種？就是於內身作身觀念處，乃至於法作法觀念處，這叫做四念處。由於住在這四念處的緣故，身上的種種苦痛漸漸得以止息。』那時，諸位正士共同論議之後，歡喜隨喜，各自從座位起身而去。
〔542·當住四念處〕（0140c25）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，尊者阿那律在舍衛國的松林精舍。那時，有眾多比丘來到尊者阿那律之處，互相問訊、慰勞之後，坐在一旁，問尊者阿那律：『如果比丘還在學地，向上求安隱涅槃而住，聖弟子應當怎樣修習、多修習，才能於這法、律之中盡除諸漏，得無漏的心解脫、慧解脫，於現法中自知作證：『我的生已盡，梵行已立，所作已作，自知不再受後有』？』尊者阿那律對諸比丘說：『如果比丘還在學地，向上求安隱涅槃，心如是而住，聖弟子應當怎樣修習、多修習，於這法、律之中盡除諸漏，得無漏的心解脫、慧解脫，於現法中自知作證：『我的生已盡，梵行已立，所作已作，自知不再受後有』呢？應當住於四念處。是哪四種？就是於內身作身觀念處，乃至於法作法觀念處。像這樣於四念處修習、多修習，就能於這法、律之中盡除諸漏，得無漏的心解脫、慧解脫，於現法中自知作證：『我的生已盡，梵行已立，所作已作，自知不再受後有。』』那時，諸比丘一同聽了尊者阿那律所說，歡喜隨喜，各自從座位起身而去。
〔543·彼亦修四念處也〕（0141a15）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，尊者阿那律住在舍衛國的松林精舍。那時，有眾多比丘來到尊者阿那律之處，與尊者阿那律互相問訊、慰勞之後，坐在一旁，對尊者阿那律說：『如果阿羅漢比丘諸漏已盡，所作已作，捨離了重擔，離開了諸有的結縛，以正智而心善解脫，也還修四念處嗎？』尊者阿那律對比丘們說：『如果比丘諸漏已盡，所作已作，捨離了重擔，離開了諸有的結縛，以正智而心善解脫，他也修四念處。為什麼呢？為了未得的得到，未證的證得，為了現法樂住的緣故。為什麼呢？我也離開了諸有漏，得阿羅漢，所作已作，心善解脫，也修四念處的緣故。未得的得到，未到的到達，未證的證得，乃至現法安樂而住。』那時，諸位正士共同論議之後，歡喜隨喜，各自從座位起身而去。
〔544·為修習故〕（0141b01）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，尊者阿那律在舍衛國的松林精舍。那時，有眾多外道出家人來到尊者阿那律之處，互相問訊、慰勞之後，坐在一旁，對尊者阿那律說：『尊者為什麼在沙門瞿曇的法中出家？』尊者阿那律說：『為了修習的緣故。』又問：『修習什麼？』答道：『就是修諸根、修諸力、修諸覺分、修諸念處。你們想聽哪一種修？』又問：『根、力、覺分，我們不知道它們的名字，何況再問它們的義理；然而我們想聽念處。』尊者阿那律說：『仔細聽，好好思惟，當為你們解說。如果比丘於內身作身觀念處，乃至於法作法觀念處。』那時，眾多外道出家人聽了尊者阿那律所說，歡喜隨喜，各自從座位起身而去。
〔545·向於涅槃〕（0141b14）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，尊者阿那律在舍衛國，住在松林精舍。那時，尊者阿那律對諸比丘說：『譬如大樹，生長時就順著向下傾斜，隨其浚而隨其輸〔順勢傾向、順勢趨注〕；如果砍伐它的根，樹必定倒下，隨著它所順向的方向倒下。像這樣，比丘修四念處，長夜順趣浚輸，向於遠離；順趣浚輸，向於出要；順趣浚輸，向於涅槃。』尊者阿那律說了這經之後，諸比丘聽了他所說，歡喜奉行。
〔546·貪欲繫著因緣故〕（0141b22）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，尊者摩訶迦旃延在跋蘭那聚落的烏泥池旁。那時，有一位執澡灌杖的梵志，來到摩訶迦旃延之處，互相問訊、慰勞之後，坐在一旁，問摩訶迦旃延說：『是什麼因、什麼緣，國王與國王相諍，婆羅門居士與婆羅門居士相諍？』摩訶迦旃延答梵志說：『由於貪欲繫著的因緣，國王與國王相諍，婆羅門居士與婆羅門居士相諍。』梵志又問：『是什麼因、什麼緣，出家人與出家人又相諍？』摩訶迦旃延答道：『由於見欲繫著的緣故，出家人與出家人又相諍。』梵志又問：『摩訶迦旃延！可有人能離開貪欲繫著，以及離開這見欲繫著嗎？』尊者摩訶迦旃延答道：『梵志！有。我的大師如來、應、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊，能離開這貪欲繫著及見欲繫著。』梵志又問：『佛世尊現在在什麼地方？』答道：『佛世尊現在在婆羅耆人之中，拘薩羅國舍衛城的祇樹給孤獨園。』那時，梵志從座位起身，整理衣服，偏袒右肩，右膝著地，向佛所住之處合掌讚歎：
『南無！南無！佛世尊、如來、應供、等正覺，能離開欲貪的種種繫著，全都能遠離貪欲之縛以及種種見欲，清淨了根本。』那時，持澡灌杖的梵志聽了尊者摩訶迦旃延所說，歡喜隨喜，從座位起身而去。
〔547·為宿士數〕（0141c16）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。尊者摩訶迦旃延在婆羅那的烏泥池旁，與眾多比丘聚集在食堂，為了料理衣事。那時，有一位執杖的梵志，年紀老邁，諸根已熟，來到食堂，在一旁拄著杖站立。默然片刻之後，對諸比丘說：『諸長老！你們為什麼見到年老的宿士，不與他說話問訊，不恭敬地請他就坐？』那時，尊者摩訶迦旃延也在眾中坐著。那時，尊者摩訶迦旃延對梵志說：『我們的法中，有宿老來到，都與他說話問訊，恭敬禮拜，請他就坐。』梵志說：『我看這眾中沒有比我更老的，卻不恭敬禮拜、請我就坐；你怎麼說：『我們的法中見到有宿老，就恭敬禮拜，請他就坐』呢？』摩訶迦旃延說：『梵志！如果有人年高八十、九十，頭髮白了，牙齒掉了，卻成就年少之法，這不是宿士；即使年紀尚少，才二十五歲，面色白淨，頭髮烏黑，盛壯美滿，而他成就耆年之法，就算入宿士之數。』
梵志問道：『怎樣叫做年八十、九十，頭髮白了，牙齒掉了，卻成就年少之法；年二十五，膚色白皙，頭髮烏黑，盛壯美色，卻算入宿士之數？』尊者摩訶迦旃延對梵志說：『有五欲功德，就是眼識於色而愛、樂、念，耳識於聲、鼻識於香、舌識於味、身識於觸而愛、樂、念。對這五欲功德，不離貪、不離欲、不離愛、不離念、不離濁。梵志！如果是這樣，即使八十、九十，頭髮白了，牙齒掉了，這叫做成就年少之法。即使年二十五，膚色白皙，頭髮烏黑，盛壯美色，對五欲功德離貪、離欲、離愛、離念、離濁，如果是這樣，即使年紀尚少，才二十五歲，膚色白皙，頭髮烏黑，盛壯美色，卻成就老人之法，算入宿士之數。』那時，梵志對尊者摩訶迦旃延說：『依尊者所說的義理，我自己省察，我雖然老了，卻是少年；你們雖然年少，卻成就耆年之法。世間事多，就此告辭請回。』尊者摩訶迦旃延說：『梵志！你自己知道時宜。』那時，梵志聽了尊者摩訶迦旃延所說，歡喜隨喜，回到他本來的住處。
〔548·業真實者，是依業者〕（0142a18）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。尊者摩訶迦旃延住在稠林之中。那時，摩偷羅國的國王，是西方的王子，來到尊者摩訶迦旃延之處，禮摩訶迦旃延的足，退坐在一旁，問尊者摩訶迦旃延：『婆羅門自己說：『我是第一，他人卑劣；我是白的，其餘的人是黑的；清淨的是婆羅門，不是非婆羅門；婆羅門之子是從口所生，是婆羅門所化生，是婆羅門所有。』尊者摩訶迦旃延！這義理是怎樣的？』尊者摩訶迦旃延對摩偷羅王說：『大王！這只是世間的言說罷了。世間的言說說：『婆羅門第一，其餘的人卑劣；婆羅門是白的，其餘的人是黑的；清淨的是婆羅門，不是非婆羅門。婆羅門從婆羅門生，其生是從口所生，是婆羅門所化生，是婆羅門所有。』大王應當知道：以業為真實的，就是依於業的。』王對尊者摩訶迦旃延說：『這只是略說，我不能理解，願您再加以分別解說。』尊者摩訶迦旃延說：『現在我當問你，你隨所問來回答我。』
隨即問道：『大王！你作為婆羅門出身的國王，在自己的國土之中，諸婆羅門、剎利、居士、長者，這四種人全都召來，以財、以力使他們侍衛，比你先起、比你後臥，以及種種使喚，都能如意嗎？』答道：『如意。』
又問：『大王！如果剎利作國王、居士作國王、長者作國王，在自己的國土之中，所有四姓全都召來，以財、以力令他們侍衛，比他先起、比他後臥，以及種種使喚，都能如意嗎？』答道：『如意。』
又問：『大王！像這樣，四姓全都平等，有什麼差別？應當知道，大王！四種姓的人，都是平等的，沒有勝劣差別的不同。』摩偷羅王對尊者摩訶迦旃延說：『確實如此，尊者！四姓都平等，沒有種種勝劣的差別。』『所以，大王！應當知道，四姓只是世間言說為之作差別罷了，乃至依於業，真實是沒有差別的。
『再者，大王！在這國土之中，有婆羅門，其中有偷盜的人，應當怎樣處置？』王對尊者摩訶迦旃延說：『婆羅門之中有偷盜的，或鞭打、或捆縛，或驅逐出國，或罰他的金錢，或截斷手、足、耳、鼻，罪重的就殺掉，以及那些盜者〔同此處置〕。這樣一來，那婆羅門就名為賊。』
又問：『大王！如果剎利、居士、長者之中有偷盜的人，又應當怎樣處置？』王對尊者摩訶迦旃延說：『也鞭打、也捆縛，也驅逐出國，也罰他的金錢，也截斷手、足、耳、鼻，罪重的就殺掉。』
『像這樣，大王！難道不是四姓都平等嗎？還有種種差別的不同嗎？』王對尊者摩訶迦旃延說：『依這樣的義理，確實沒有種種勝劣的差別。』尊者摩訶迦旃延又對王說：『應當知道，大王！對於四種姓，世間言說說：『婆羅門第一，其餘都卑劣；婆羅門是白的，其餘的人都是黑的；清淨的是婆羅門，不是非婆羅門。』難道不是應當依業之真實、依於業嗎？』
又問：『大王！婆羅門殺生、偷盜、邪婬、妄言、惡口、兩舌、綺語、貪、恚、邪見，作了十不善業跡之後，是生於惡趣呢？還是善趣呢？在阿羅呵之處，所聽聞的是怎樣？』王對尊者摩訶迦旃延說：『婆羅門作十不善業跡，當墮惡趣；在阿羅呵之處，是這樣聽聞的。剎利、居士、長者也是這樣說。』
又問：『大王！如果婆羅門行十善業跡，離殺生，乃至正見，當生於何處？是善趣呢？是惡趣呢？在阿羅呵之處，所聽聞的是怎樣？』王對尊者摩訶迦旃延說：『如果婆羅門行十善業跡，當生善趣；在阿羅呵之處，是這樣作、這樣聞的。剎利、居士、長者也是這樣說。』
又問：『怎樣呢？大王！像這樣，四姓是平等的嗎？還是有種種勝劣的差別？』王對尊者摩訶迦旃延說：『依這樣的義理，就是平等的，沒有種種勝劣的差別。』
『所以，大王應當知道，四姓都是平等的，沒有種種勝劣的差別。世間言說之所以有：『婆羅門第一，婆羅門是白的，其餘的都是黑的；清淨的是婆羅門，不是非婆羅門；婆羅門所生，其生是從口所生，是婆羅門所作，婆羅門所化，婆羅門所有。』應當知道，業是真實的，是依於業的。』王對尊者摩訶迦旃延說：『確實如您所說，都是世間的言說，所以才有：『婆羅門殊勝，其餘的人卑劣；婆羅門是白的，其餘的都是黑的；清淨的是婆羅門，不是非婆羅門；婆羅門所生，其生是從口所生，婆羅門所化，婆羅門所有。』這都是業真實、依於業。』那時，摩偷羅王聽了尊者摩訶迦旃延所說，歡喜隨喜，作禮而去。
〔549·實義存於心〕（0143a02）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，尊者摩訶迦旃延住在阿槃提國的拘羅羅咤精舍。尊者摩訶迦旃延早晨穿好衣服，拿著鉢，進入拘羅羅咤精舍，依次第乞食，來到迦梨迦優婆夷的家中。那時，優婆夷見到尊者摩訶迦旃延，就敷設床座，請他就坐，上前禮尊者摩訶迦旃延的足，退住在一旁，對尊者摩訶迦旃延說：『如世尊所說，回答僧耆多童女所問，如世尊所說的僧耆多童女所問偈：
『真實之義存於心中，寂滅而不散亂；
降伏種種勇猛，可愛端正之色；
一心獨自靜思，服食微妙的禪樂；
這就是遠離了，世間的伴黨；
世間的種種伴黨，沒有能習近於我的。』
『尊者摩訶迦旃延！世尊這偈，它的義理是怎樣的？』尊者摩訶迦旃延對優婆夷說：『姊妹！有一類沙門、婆羅門說：『地一切入處正受，這是無上的，為求這果。』姊妹！如果沙門、婆羅門於地一切入處正受，清淨鮮白，就見到它的根本，見到它的過患，見到它的滅，見到滅道跡；由於見本、見患、見滅、見滅道跡的緣故，得真實之義存於心中，寂滅而不散亂。姉妹！像這樣，以水一切入處、火一切入處、風一切入處、青一切入處、黃一切入處、赤一切入處、白一切入處、空一切入處、識一切入處為無上的，為求這果。
『姊妹！如果有沙門、婆羅門，乃至於識處一切入處正受，清淨鮮白，就見本、見患、見滅、見滅道跡；由於見本、見患、見滅、見滅道跡的緣故，這就是真實之義存於心中，寂滅而不散亂，善見、善入。所以世尊回答僧耆多童女所問偈：
『真實之義存於心中，寂滅而不散亂；
降伏種種勇猛，可愛端正之色；
一心獨自靜思，服食微妙的禪樂；
這就是遠離了，世間的伴黨；
世間的種種伴黨，沒有能習近於我的。』
『就是這樣，姊妹！我理解世尊是以這樣的義理之故，說這樣的偈。』優婆夷說：『善哉！尊者說了真實的義理。唯願尊者接受我的請食。』那時，尊者摩訶迦旃延默然接受邀請。那時，迦梨迦優婆夷知道尊者摩訶迦旃延已接受邀請，就準備種種清淨美好的飲食，恭敬尊重，親手奉上食物。那時，優婆夷知道尊者摩訶迦旃延食畢，洗鉢、澡嗽完畢，就敷設一個低矮的座位，在尊者摩訶迦旃延面前恭敬聽法。尊者摩訶迦旃延為迦梨迦優婆夷種種說法，開示、教導、照明、令喜；開示、教導、照明、令喜之後，從座位起身而去。
〔550·說六法出苦處〕（0143b18）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，尊者摩訶迦旃延在舍衛國祇樹給孤獨園。尊者摩訶迦旃延對諸比丘說：『佛世尊、如來、應、等正覺所知所見，說六法為出苦之處，昇於勝處；說一乘道，淨化諸眾生，離開種種惱苦，憂悲全都滅除，得真如之法。是哪六種？就是聖弟子念如來、應、等正覺所行的法清淨——如來、應、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊。聖弟子由於念如來、應所行之法的緣故，離貪欲覺、離瞋恚覺、離害覺。像這樣，聖弟子出離染著之心。什麼是染著之心？就是五欲功德。對這五欲功德離貪、恚、癡，安住於正念正智，乘於直道，修習念佛，正向涅槃。這叫做如來、應、等正覺所知所見，說第一出苦處，昇於勝處，一乘道淨化眾生，離開苦惱，滅除憂悲，得如實之法。
『再者，聖弟子念於正法，念世尊的現法、律，離種種熱惱，不待時節，通達，就在現法之中，緣於自己而覺悟。那時，聖弟子念這正法的時候，不起欲覺、瞋恚、害覺。像這樣，聖弟子出離染著之心。什麼是染著之心？就是五欲功德。對這五欲功德離貪、恚、癡，安住於正念正知，乘於直道，修習念法，正向涅槃。這叫做如來、應、等正覺所知所見，說第二出苦處，昇於勝處，一乘道淨化眾生，離開苦惱，滅除憂悲，得如實之法。
『再者，聖弟子念於僧法：善向、正向、直向、等向，修隨順之行，就是向須陀洹、得須陀洹果，向斯陀含、得斯陀含，向阿那含、得阿那含，向阿羅漢、得阿羅漢。像這樣四雙八士，這叫做世尊弟子之僧，戒具足、定具足、慧具足、解脫具足、解脫知見具足，是供養、恭敬、禮拜之處，是世間無上的福田。聖弟子這樣念僧的時候，那時聖弟子不起欲覺、瞋恚、害覺。像這樣，聖弟子出離染著之心。什麼是染著之心？就是五欲功德。對這五欲功德離貪、恚、癡，安住於正念正知，乘於直道，修習念僧，正向涅槃。這叫做如來、應、等正覺所知所見，說第三出苦處，昇於勝處，一乘道淨化眾生，離開苦惱，滅除憂悲，得如實之法。
『再者，聖弟子念於戒德，念不缺戒、不斷戒、純厚戒、不離戒、非盜取戒、善究竟戒、可讚歎戒、梵行不憎惡戒。如果聖弟子念這戒的時候，自念身中所成就的戒，當那時不起欲覺、瞋恚、害覺。像這樣，聖弟子出離染著之心。什麼是染著之心？就是五欲功德。對這五欲功德離貪、恚、癡，安住於正念正知，乘於直道，修戒念，正向涅槃。這叫做如來、應、等正覺所知所見，說第四出苦處，昇於勝處，一乘道淨化眾生，離開苦惱，滅除憂悲，得如實之法。
『再者，聖弟子自念施法，心中自然欣慶：我如今離開了慳貪之垢，離於在居家，以解脫之心布施、常施、捨施、樂施、具足施、平等施。如果聖弟子念於自己所施之法的時候，不起欲覺、瞋恚、害覺。像這樣，聖弟子出離染著之心。於什麼染著？就是五欲功德。對這五欲功德離貪、恚、癡，安住於正念正知，乘於直道，修施念，正向涅槃。這叫做如來、應、等正覺所知所見，說第五出苦處，昇於勝處，一乘道淨化眾生，離開苦惱，滅除憂悲，得如實之法。
『再者，聖弟子念於天德，念四王天、三十三天、炎摩天、兜率陀天、化樂天、他化自在天，以清淨的信心，在此命終，生到那些天中；我也是這樣，以信、戒、施、聞、慧，在此命終，生到那天中。像這樣，聖弟子念天功德的時候，不起欲覺、瞋恚、害覺。像這樣，聖弟子出離染著之心。於什麼染著？就是五欲功德。對這五欲功德離貪、恚、癡，安住於正念正知，乘於直道，修天念，正向涅槃。這叫做如來、應、等正覺所知所見，說第六出苦處，昇於勝處，一乘道淨化眾生，離開苦惱，滅除憂悲，得如實之法。』尊者摩訶迦旃延說了這經之後，諸比丘聽了他所說，歡喜奉行。
〔551·斷一切諸流〕（0144a28）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，尊者摩訶迦旃延住在釋氏訶梨聚落的精舍。那時，訶梨聚落的長者來到尊者摩訶迦旃延之處，稽首禮足，退坐在一旁，對尊者摩訶迦旃延說：『如世尊在義品中回答摩揵提所問的偈：
『斷除一切種種之流，也堵塞它的流源；
於聚落中相互習近，牟尼不加稱歎。
空虛於五欲，永遠不再還滿；
世間的諍論言訟，畢竟不再作為。』
『尊者摩訶迦旃延！這偈有什麼義理？』尊者摩訶迦旃延答長者說：『眼流，是眼識生起貪，依眼界而貪欲流出，所以名為流。耳、鼻、舌、身、意流，是說意識生起貪，依意界而貪識流出，所以名為流。』長者又問尊者摩訶迦旃延：『怎樣名為不流？』尊者迦旃延對長者說：『就是眼識、眼識所識的色，依之而生愛喜，那些如果盡、無欲、滅、息、沒，這叫做不流。耳、鼻、舌、身、意，意識、意識所識的法，依之而生貪欲，那些如果盡、無欲、滅、息、沒，這叫做不流。』又問：『怎樣呢？』尊者摩訶迦旃延答道：『就是緣眼及色，生起眼識，三事和合而生觸，緣觸而生受——樂受、苦受、不苦不樂受，依此而有染著之流。耳、鼻、舌、身、意，意識、意識之法，三事和合而生觸，緣觸而生受——樂受、苦受、不苦不樂受，依此受而生愛喜之流，這叫做流源。怎樣是也堵塞它的流源？就是眼界取心法境界繫著使，那些如果盡、無欲、滅、息、沒，這叫做塞流源。耳、鼻、舌、身、意取心法境界繫著使，那些如果盡、無欲、滅、息、沒，這叫做也堵塞它的流源。』
又問：『怎樣名為習近相讚歎？』尊者摩訶迦旃延答道：『在家、出家共相習近，同喜、同憂、同樂、同苦，凡所作為，都共同一起，這叫做習近相讚歎。』又問：『怎樣是不讚歎？』『在家、出家不相習近，不同喜、不同憂、不同苦、不同樂，凡所作為，都不相悅可，這叫做不相讚歎。』『怎樣是不空欲？』『就是五欲功德，眼識於色愛、樂、念而長養，愛欲深深染著；耳於聲、鼻於香、舌於味、身於觸，愛、樂、念而長養，愛欲深深染著；對這五欲不離貪、不離愛、不離念、不離渴，這叫做不空欲。』『怎樣名為空欲？』『就是對這五欲功德離貪、離欲、離愛、離念、離渴，這叫做空欲。說我繫著使，這叫做心法還復滿。那阿羅漢比丘諸漏已盡，斷除了它的根本，如截斷多羅樹的樹頭，於未來世不再復生；怎麼還會與他人諍訟？所以世尊說義品中回答摩犍提所問的偈：
『若斷除一切流，也堵塞它的流源；
於聚落中相互習近，牟尼不加稱歎。
空虛於諸欲，永已不再還滿；
不再與世間，共相言語諍訟。』
『這叫做如來所說偈之義的分別。』那時，訶梨聚落長者聽了尊者摩訶迦旃延所說，歡喜隨喜，作禮而去。
〔552·無上愛盡解脫〕（0144c20）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，尊者摩訶迦旃延住在釋氏訶梨聚落的精舍。那時，訶梨聚落主長者來到尊者摩訶迦旃延之處，稽首禮足，退坐在一旁，對尊者摩訶迦旃延說：『如世尊在界隔山天帝釋的石窟中說：『憍尸迦！如果沙門、婆羅門於無上愛盡解脫，心正善解脫，究竟邊際，究竟無垢，究竟梵行，畢竟清淨。』怎樣於這法、律之中究竟邊際，究竟無垢，究竟梵行，畢竟清淨？』尊者摩訶迦旃延對長者說：『就是眼、眼識、眼識所識的色，相依而生喜，那些如果盡、無欲、滅、息、沒，就於這法、律之中究竟邊際，究竟無垢，究竟梵行，畢竟清淨。耳、鼻、舌、身、意，意識、意識所識的法，相依而生喜，那些如果盡、滅、息、沒，比丘就於這法、律之中究竟無垢，究竟梵行，畢竟清淨。』那時，訶梨聚落主長者聽了尊者摩訶迦旃延所說，歡喜隨喜，作禮而去。
〔553·心法境界繫著使〕（0145a08）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，尊者摩訶迦旃延在釋氏訶梨聚落。聚落主長者來到尊者摩訶迦旃延之處，稽首禮足，退坐在一旁，問尊者摩訶迦旃延：『如世尊在界隔山的石窟中為天帝釋說：『憍尸迦！如果沙門、婆羅門於無上愛盡解脫，心善解脫，邊際究竟，究竟無垢，究竟梵行，畢竟清淨。』怎樣於這法、律之中究竟邊際，究竟無垢，究竟梵行，畢竟清淨？』尊者迦旃延對長者說：『如果比丘眼界取，心法境界繫著使，那些如果盡、無欲、息、沒，就於這法、律之中究竟邊際，究竟無垢，究竟梵行，究竟清淨。耳、鼻、舌、身、意，意界取，心法境界繫著使，如果盡、離、滅、息、沒，就於這法、律之中究竟邊際，究竟無垢，究竟梵行，畢竟清淨。』那時，訶梨聚落主長者聽了尊者摩訶迦旃延所說，歡喜隨喜，作禮而去。
〔554·依此四不壞淨修習六念〕（0145a24）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，尊者摩訶迦旃延住在釋氏訶梨聚落。那時，訶梨聚落主長者身體遭受病苦。尊者摩訶迦旃延聽說訶梨聚落主長者身遭病苦，聽說之後，早晨穿好衣服，拿著鉢，進入訶梨聚落乞食，依次第進入訶梨聚落主長者的家中。訶梨聚落主長者遠遠見到尊者摩訶迦旃延，想從座位起身。尊者摩訶迦旃延見長者想起身，就告訴他說：『長者不要起身！幸好有其餘的座位，我自己可以坐在其餘的座位上。』又對長者說：『怎樣呢？長者！病可以忍受嗎？身上的種種苦痛漸漸好轉痊癒了嗎？沒有增加吧？』長者答道：『尊者！我的病難以忍受，身上的種種苦痛轉而增加，沒有減輕。』隨即說了三種譬喻，如前面叉摩比丘經所說。尊者摩訶迦旃延對長者說：『所以，你應當修佛不壞淨、法不壞淨、僧不壞淨、聖戒成就，應當這樣學。』長者答道：『如佛所說的四不壞淨，我都已成就；我如今成就佛不壞淨、法不壞淨、僧不壞淨、聖戒成就。』
尊者摩訶迦旃延對長者說：『你應當依這四不壞淨，修習六念。長者！應當念佛的功德：這位如來、應、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊。念法的功德：於世尊的正法、律，現法之中離種種熱惱，不待時節而通達，緣於自己而覺悟。念僧的功德：善向、正向、直向、等向，修隨順之行，就是向須陀洹、得須陀洹，向斯陀含、得斯陀含，向阿那含、得阿那含，向阿羅漢、得阿羅漢；像這樣四雙八士，這叫做世尊弟子之僧，具足戒、定、慧、解脫、解脫知見，是供養、恭敬、尊重之處，堪為世間無上的福田。念戒的功德：自己持守正戒，不毀不缺，不斷不壞，非盜取戒、究竟戒、可讚歎戒、梵行戒、不憎惡戒。念施的功德：自念布施，心中自然欣慶，捨除慳貪，雖然在居家，以解脫之心布施、常施、樂施、具足施、平等施。念天的功德：念四王天、三十三天、炎摩天、兜率陀天、化樂天、他化自在天，以清淨的信、戒，在此命終，生到那天中；我也是這樣，以清淨的信、戒、施、聞、慧，生到那天中。長者！像這樣覺知依四不壞淨，增長六念處。』
長者對尊者摩訶迦旃延說：『世尊說依四不壞淨，增長六念處，我都已成就；我當修習念佛的功德，念法、念僧、念戒、念施、念天。』尊者摩訶迦旃延對長者說：『善哉！長者！你能自己記說，得阿那含。』這時，長者對尊者摩訶迦旃延說，願尊者在此受食。尊者摩訶迦旃延默然接受邀請。訶梨聚落主長者知道尊者摩訶迦旃延已接受邀請，就準備種種清淨美好的食物，親手供養。飯食完畢，澡洗鉢器、洗嗽完畢，尊者為長者種種說法，開示、教導、照明、令喜；開示、教導、照明、令喜之後，從座位起身而去。
〔555·如訶梨長者經廣說〕（0145c12）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，尊者摩訶迦旃延住在釋氏訶梨聚落。那時，有八城的長者，名叫陀施，身體遭受病苦。尊者摩訶迦旃延聽說陀施長者身遭苦患，早晨穿好衣服，拿著鉢，進入八城乞食，依次來到陀施長者的家中——以下如訶梨長者經所廣說。
〔556·智果、智功德〕（0145c18）我是這樣聽說的：有一個時候，佛住在娑祇城的安禪林中。那時，眾多比丘尼來到佛所，稽首禮足，退住在一旁。那時，世尊為眾多比丘尼種種說法，開示、教導、照明、令喜；開示、教導、照明、令喜之後，默然而住。那時，諸比丘尼對佛說：『世尊！如果無相心三昧，不涌起、不沉沒，解脫已住，住已解脫，這無相心三昧，世尊說它是什麼果、什麼功德？』佛告訴諸比丘尼：『如果無相心三昧，不涌起、不沉沒，解脫已住，住已解脫，這無相心三昧是智果、智功德。』那時，諸比丘尼聽了世尊所說，歡喜隨喜，作禮而去。
那時，眾多比丘尼前往尊者阿難之處，稽首禮足，退坐在一旁，對尊者阿難說：『如果無相心三昧，不涌起、不沉沒，解脫已住，住已解脫，這三昧，說它是什麼果、什麼功德？』尊者阿難對諸比丘尼說：『姊妹！如果無相心三昧，不涌起、不沉沒，解脫已住，住已解脫，世尊說這是智果、智功德。』諸比丘尼說：『奇哉！尊者阿難！大師與弟子同句、同味、同義，就是所謂第一句義。如今諸比丘尼來到世尊之處，以這樣的句、這樣的味、這樣的義問世尊，世尊也已以這樣的句、這樣的味、這樣的義為我們說，與尊者阿難所說沒有不同，所以奇特：大師與弟子同句、同味、同義。』那時，諸比丘尼聽了尊者阿難所說，歡喜隨喜，作禮而去。
〔557·大師及弟子同句、同味、同義〕（0146a13）我是這樣聽說的：有一個時候，佛住在拘睒彌國的瞿師羅園。那時，尊者阿難也住在那裡。那時，有闍知羅比丘尼來到尊者阿難之處，稽首禮足，退坐在一旁，問尊者阿難：『如果無相心三昧，不涌起、不沉沒，解脫已住，住已解脫。尊者阿難！世尊說這是什麼果、什麼功德？』尊者阿難對闍知羅比丘尼說：『如果無相心三昧，不涌起、不沉沒，解脫已住，住已解脫，世尊說這是智果、智功德。』闍知羅比丘尼說：『奇哉！尊者阿難！大師與弟子同句、同味、同義。尊者阿難！過去有一個時候，佛在娑祇城的安禪林中。那時，有眾多比丘尼前往佛所，問這樣的義理。那時，世尊以這樣的句、這樣的味、這樣的義為諸比丘尼解說；所以應當知道，奇特：大師與弟子所說同句、同味、同義，就是所謂第一句義。』那時，闍知羅比丘尼聽了尊者阿難所說，歡喜隨喜，作禮而去。如闍知羅比丘尼一樣，迦羅跋比丘尼也是如此。
〔558·實問異答〕（0146b01）我是這樣聽說的：有一個時候，佛住在俱睒彌國的瞿師羅園。那時，尊者阿難也住在俱睒彌國的瞿師羅園。那時，有一位比丘得了無相心三昧，這樣想：『我如果到尊者阿難之處，問尊者阿難：『如果比丘得無相心三昧，不涌起、不沉沒，解脫已住，住已解脫，這無相心三昧是什麼果？世尊說它是什麼功德？』尊者阿難如果反問我說：『比丘！你得了這無相心三昧嗎？』〔我若答以〕『我未曾有』，就成了實問而異答。我應當跟隨尊者阿難，或許有其他人來問這義理，因而得以聽聞。』那位比丘就跟隨尊者阿難，經過六年之中，都沒有其他人來問這義理，就自己問尊者阿難：『如果比丘問無相心三昧，不涌起、不沉沒，解脫已住，住已解脫，世尊說這是什麼果、什麼功德？』尊者阿難問那位比丘說：『比丘！你得了這三昧嗎？』那位比丘默然而住。尊者阿難對那位比丘說：『如果比丘得無相心三昧，不涌起、不沉沒，解脫已住，住已解脫，世尊說這是智果、智功德。』尊者阿難說這法的時候，那位比丘聽了他所說，歡喜奉行。
Fascicle 20 of the Saṃyukta Āgama, translated in the Song by Guṇabhadra, belongs to the Connected Discourses Spoken by the Disciples, and this fascicle is the third fascicle of the Connected Discourses Spoken by the Disciples. The fascicle holds twenty-two discourses, from the five hundred and thirty-seventh discourse to the five hundred and fifty-eighth, all of them spoken by the Buddha’s disciples, and they fall into three groups. The first nine discourses (537 to 545) are spoken by the venerable Aniruddha: Śāriputra, Mahāmaudgalyāyana, and Ānanda ask him in turn by cultivating what merit he has accomplished great divine power, and each time he answers with the four foundations of mindfulness, and each time adds a simile—looking down from a tower upon the level ground below, climbing to a mountain top and looking down upon a grove of a thousand palmyra trees, standing at a crossroads of four ways and seeing people come and go; in sickness and when the sickness has passed, he dwells in the four foundations of mindfulness and can endure patiently, and gradually finds ease; a bhikṣu at the stage of training should dwell in the four foundations of mindfulness, and an arhat too cultivates the four foundations of mindfulness; wanderers of another sect ask him why he went forth, and he answers ‘for the sake of cultivation’; the last discourse takes as its simile a great tree that grows leaning downward, and says that one who cultivates the four foundations of mindfulness inclines toward nirvāṇa. The middle ten discourses (546 to 555) are spoken by the venerable Mahākātyāyana: he answers a brāhmaṇa that kings dispute with one another because they are bound and attached by desire, and those gone forth dispute with one another because they are bound and attached by desire for views; he answers an old brāhmaṇa on who is one of the aged; he answers the king of Mathurā that the four castes are equal, that they are differentiated by worldly speech, and that the reality lies only in action; for the laywoman Jialijia he explains the verse on the questions of the maiden Sengqiduo, and speaks of the ten all-entering spheres; for the bhikṣus he speaks of the six recollections as places of escape from suffering; for the elder of Hali village he explains the verse on the questions of Mojianti in the Chapter on Meaning; he explains the phrase spoken in the stone cave of Śakra, lord of the gods, on Mount Jiege; for a sick elder he teaches the cultivation of the six recollections in dependence on the four unbreakable purities. The last three discourses (556 to 558) are spoken by the venerable Ānanda: all ask what fruit and what merit the signless samādhi of the mind has, and the answer is the fruit of knowledge, the merit of knowledge; the bhikṣuṇīs praise the teacher and the disciple for having the same phrase, the same flavor, the same meaning; in the last discourse a bhikṣu follows Ānanda for six years and in the end asks the question himself.
〔0 · Title〕（0139c13）The title of the sūtra is “Saṃyukta Āgama,” and this is “Fascicle 20.” The translator’s attribution reads “translated by Guṇabhadra, Tripiṭaka master from India, in the Song”—translated by Guṇabhadra, the Tripiṭaka master who came from India in the time of the Song. This fascicle belongs to the Connected Discourses Spoken by the Disciples and is the third fascicle of the Connected Discourses Spoken by the Disciples; the Connected Discourses Spoken by the Disciples begin at Fascicle 18, and their division name follows the recitation title marked at the head of Fascicle 18, “the Recitation Spoken by the Disciples, Part Four.” The fascicle holds twenty-two discourses, from the five hundred and thirty-seventh to the five hundred and fifty-eighth; it has four verses, two each in the five hundred and forty-ninth and the five hundred and fifty-first discourses; the five hundred and fifty-fifth discourse is an abbreviated discourse of the compilers. After the five hundred and fifty-eighth discourse it closes with “Saṃyukta Āgama, Fascicle 20.”
〔537 · Accomplishing This Great Divine Power〕（0139c16）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the venerable Mahāmaudgalyāyana and the venerable Aniruddha were staying at Śrāvastī, beside the Shoucheng Bathing Pool. The venerable Śāriputra came to where the venerable Aniruddha was; having greeted each other and exchanged courtesies, he sat to one side. The venerable Śāriputra said to the venerable Aniruddha: “Wonderful, Aniruddha! You have great divine power—by cultivating and much cultivating what merit have you come to this?” The venerable Aniruddha said to the venerable Śāriputra: “By cultivating and much cultivating the four foundations of mindfulness I have accomplished this great divine power. What are the four foundations of mindfulness? The foundation of mindfulness contemplating the body as body internally, ardent and resourceful, with right mindfulness and clear comprehension, taming greed and sorrow for the world. In the same way, contemplating the body externally, and internally and externally; feelings internally, externally, and internally and externally; the mind internally, externally, and internally and externally; dharmas internally, externally, and internally and externally, as a foundation of mindfulness, ardent and resourceful, with right mindfulness and clear comprehension, in this way taming greed and sorrow for the world. Venerable Śāriputra! This is called cultivating and much cultivating the four foundations of mindfulness and accomplishing this great divine power.
“Venerable Śāriputra! Because I have cultivated the four foundations of mindfulness well, in a small thousandfold world, with little effort, I can survey everything; as a clear-eyed man on a high tower looks down upon the various things on the level ground below, so too, with little effort, I survey the small thousandfold world. In this way, by cultivating and much cultivating the four foundations of mindfulness I have accomplished this great divine power.” Then the two venerables, having finished their discussion, each rose from his seat and left.
〔538 · With Little Effort, Seeing a Thousand Sumerus〕（0140a07）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. The venerable Śāriputra, the venerable Mahāmaudgalyāyana, the venerable Ānanda, and the venerable Aniruddha were staying at Śrāvastī. At that time the venerable Mahāmaudgalyāyana came to where the venerable Aniruddha was; having greeted each other and exchanged courtesies, he sat to one side. Then the venerable Mahāmaudgalyāyana asked the venerable Aniruddha: “By cultivating and much cultivating what merit have you accomplished this great divine power?” The venerable Aniruddha said to the venerable Mahāmaudgalyāyana: “By cultivating and much cultivating the four foundations of mindfulness I have accomplished this great divine power. What are the four? Contemplating the body as body internally with the mind bound in place, ardent and resourceful, with right mindfulness and clear comprehension, removing greed and sorrow for the world; contemplating the body externally, and internally and externally; feelings internally, externally, and internally and externally; the mind internally, externally, and internally and externally; dharmas internally, externally, and internally and externally, with the mind bound in place, energetic and resourceful, removing greed and sorrow for the world. This is called cultivating and much cultivating the four foundations of mindfulness. Having accomplished this great divine power, with little effort I can survey a thousand Sumerus, as a clear-eyed man climbs to a mountain top and looks down upon a grove of a thousand palmyra trees. In this way, by cultivating and much cultivating the four foundations of mindfulness I have accomplished this great divine power, and with little effort I see a thousand Sumerus. So it is, venerable Mahāmaudgalyāyana! By cultivating and much cultivating the four foundations of mindfulness I have accomplished this great divine power.” Then the two venerables, having finished their discussion, each rose from his seat and left.
〔539 · With the Pure Divine Eye Surpassing the Eyes of Gods and Humans〕（0140a26）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. The venerable Śāriputra, the venerable Mahāmaudgalyāyana, the venerable Ānanda, and the venerable Aniruddha were staying at Śrāvastī, beside the Shoucheng Bathing Pool. At that time the venerable Ānanda went to where the venerable Aniruddha was; having greeted each other and exchanged courtesies, he sat to one side. The venerable Ānanda asked the venerable Aniruddha: “By cultivating and much cultivating what merit have you accomplished such great virtue, great strength, great supernormal power?” The venerable Aniruddha said to the venerable Ānanda: “By cultivating and much cultivating the four foundations of mindfulness I have accomplished this great virtue and great strength. What are the four? The foundation of mindfulness contemplating the body as body internally with the mind bound in place, ardent and resourceful, with right mindfulness and clear comprehension, removing greed and sorrow for the world. In the same way, contemplating the body externally, and internally and externally; feelings internally, externally, and internally and externally; the mind internally, externally, and internally and externally; dharmas internally, externally, and internally and externally, as a foundation of mindfulness, with the mind bound in place, ardent and resourceful, removing greed and sorrow for the world. So it is, venerable Ānanda! By cultivating and much cultivating these four foundations of mindfulness, with little effort, with the pure divine eye surpassing the eyes of gods and humans I see beings at the time of death and at the time of birth, of fine complexion and of poor complexion, of higher complexion and of lower complexion, in good destinations and in evil destinations, taking rebirth according to their actions, and I see all of it as it really is. These beings, with evil conduct of body, evil conduct of speech and mind, slandering the worthy and the noble, through the condition of wrong view, at the breaking up of the body at the end of life are born in hell. Such beings, with good conduct of body, good conduct of speech and mind, not slandering the worthy and the noble, accomplished in right view, through this condition, at the breaking up of the body at the end of life are born in heaven.
“As a clear-eyed man standing at a crossroads of four ways sees the people coming and going, sitting and lying down, so too am I: by cultivating and much cultivating the four foundations of mindfulness I have accomplished this great virtue, great strength, and supernormal power, and I see beings at the time of death and at the time of birth, in good destinations and in evil destinations. Such beings, with evil conduct of body, evil conduct of speech and mind, slandering the worthy and the noble, through the condition of wrong view, are born in hell. Such beings, with good conduct of body, good conduct of speech and mind, not slandering the worthy and the noble, through the condition of right view, at the breaking up of the body at the end of life are born in heaven. So it is, venerable Ānanda! By cultivating and much cultivating the four foundations of mindfulness I have accomplished this great virtue, great strength, and supernormal power.” Then the two venerables, having finished their discussion, each rose from his seat and left.
〔540 · Able to Endure the Pains of the Body〕（0140b26）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the venerable Aniruddha, at Śrāvastī, in the Pine Grove Monastery, was afflicted with sickness and pain. At that time many bhikṣus came to where the venerable Aniruddha was; having greeted him and exchanged courtesies, they stood to one side and said to the venerable Aniruddha: “Venerable Aniruddha! Is your sickness growing or lessening? Can you still endure it? Is the sickness gradually lessening, and not turning worse?” The venerable Aniruddha said: “My sickness is not at ease; it is hard to endure; the pains of my body grow worse and do not lessen.” At once he spoke the three similes, as told in the Chama discourse above. “But my body has already met with this pain; I shall endure it patiently, with right mindfulness and clear comprehension.” The bhikṣus asked the venerable Aniruddha: “Where does the mind dwell, that you can endure such great pain with right mindfulness and clear comprehension?” The venerable Aniruddha said to the bhikṣus: “Dwelling in the four foundations of mindfulness, I can myself endure the pains that arise in my body, with right mindfulness and clear comprehension. What are the four foundations of mindfulness? The foundation of mindfulness contemplating the body as body internally, up to the foundations of mindfulness contemplating feelings, mind, and dharmas; this is called dwelling in the four foundations of mindfulness, so that one can oneself endure the pains of the body, with right mindfulness and clear comprehension.” Then the venerables, having finished their discussion, rejoiced and rejoiced in accord, and each rose from his seat and left.
〔541 · The Pains of the Body Gradually Find Ease〕（0140c13）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the venerable Aniruddha, at Śrāvastī, in the Pine Grove Monastery, had not long recovered from his sickness. At that time many bhikṣus went to where Aniruddha was; having greeted him and exchanged courtesies, they sat to one side and asked the venerable Aniruddha: “Do you dwell in ease and happiness?” Aniruddha said: “I dwell in ease and happiness; the pains of my body have gradually ceased.” The bhikṣus asked the venerable Aniruddha: “Dwelling where do the pains of the body find ease?” The venerable Aniruddha said: “Dwelling in the four foundations of mindfulness, the pains of the body gradually find ease. What are the four? The foundation of mindfulness contemplating the body as body internally, up to the foundation of mindfulness contemplating dharmas as dharmas; this is called the four foundations of mindfulness. Because I dwell in these four foundations of mindfulness, the pains of the body gradually cease.” Then the venerables, having finished their discussion, rejoiced and rejoiced in accord, and each rose from his seat and left.
〔542 · He Should Dwell in the Four Foundations of Mindfulness〕（0140c25）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the venerable Aniruddha was at Śrāvastī, in the Pine Grove Monastery. At that time many bhikṣus came to where the venerable Aniruddha was; having greeted each other and exchanged courtesies, they sat to one side and asked the venerable Aniruddha: “If a bhikṣu is at the stage of training and dwells aspiring upward to the safe nirvāṇa, how should the noble disciple cultivate and much cultivate so that in this Dharma and discipline he ends all outflows, with the mind liberated without outflows and liberated by wisdom, and in this very life knows and realizes for himself: ‘My birth is ended, the pure conduct is established, what was to be done is done, I know for myself that there is no further existence’?” The venerable Aniruddha said to the bhikṣus: “If a bhikṣu is at the stage of training and aspires upward to the safe nirvāṇa, his mind dwelling thus, how should the noble disciple cultivate and much cultivate so that in this Dharma and discipline he ends all outflows, with the mind liberated without outflows and liberated by wisdom, and in this very life knows and realizes for himself: ‘My birth is ended, the pure conduct is established, what was to be done is done, I know for myself that there is no further existence’? He should dwell in the four foundations of mindfulness. What are the four? The foundation of mindfulness contemplating the body as body internally, up to the foundation of mindfulness contemplating dharmas as dharmas. Cultivating and much cultivating the four foundations of mindfulness in this way, he can in this Dharma and discipline end all outflows, with the mind liberated without outflows and liberated by wisdom, and in this very life know and realize for himself: ‘My birth is ended, the pure conduct is established, what was to be done is done, I know for myself that there is no further existence.’” Then the bhikṣus, having together heard what the venerable Aniruddha said, rejoiced and rejoiced in accord, and each rose from his seat and left.
〔543 · He Too Cultivates the Four Foundations of Mindfulness〕（0141a15）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the venerable Aniruddha was staying at Śrāvastī, in the Pine Grove Monastery. At that time many bhikṣus came to where the venerable Aniruddha was; having greeted the venerable Aniruddha and exchanged courtesies, they sat to one side and said to the venerable Aniruddha: “If an arhat bhikṣu has ended the outflows, done what was to be done, laid down the heavy burdens, left behind the bonds of existence, and with right knowledge is well liberated in mind, does he too cultivate the four foundations of mindfulness?” The venerable Aniruddha said to the bhikṣus: “If a bhikṣu has ended the outflows, done what was to be done, laid down the heavy burdens, left behind the bonds of existence, and with right knowledge is well liberated in mind, he too cultivates the four foundations of mindfulness. Why? What is not attained is attained, what is not realized is realized, and for the sake of dwelling at ease in this very life. Why? Because I too have left behind the outflows and attained arhatship, done what was to be done, with the mind well liberated, and I too cultivate the four foundations of mindfulness. What is not attained is attained, what is not reached is reached, what is not realized is realized, up to dwelling at ease in this very life.” Then the venerables, having finished their discussion, rejoiced and rejoiced in accord, and each rose from his seat and left.
〔544 · For the Sake of Cultivation〕（0141b01）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the venerable Aniruddha was at Śrāvastī, in the Pine Grove Monastery. At that time many wanderers of another sect came to where the venerable Aniruddha was; having greeted each other and exchanged courtesies, they sat to one side and said to the venerable Aniruddha: “Venerable one, why did you go forth in the Dharma of the ascetic Gautama?” The venerable Aniruddha said: “For the sake of cultivation.” They asked again: “Cultivating what?” He answered: “Cultivating the faculties, cultivating the powers, cultivating the factors of awakening, cultivating the foundations of mindfulness. Which cultivation do you wish to hear?” They asked again: “Faculties, powers, factors of awakening—we do not even know their names, let alone ask their meaning; but we wish to hear of the foundations of mindfulness.” The venerable Aniruddha said: “Listen closely and reflect well; I shall explain it for you. If a bhikṣu contemplates the body as body internally, a foundation of mindfulness, up to contemplating dharmas as dharmas, a foundation of mindfulness.” Then the many wanderers of another sect, having heard what the venerable Aniruddha said, rejoiced and rejoiced in accord, and each rose from his seat and left.
〔545 · Toward Nirvāṇa〕（0141b14）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the venerable Aniruddha was at Śrāvastī, staying in the Pine Grove Monastery. At that time the venerable Aniruddha said to the bhikṣus: “It is like a great tree that grows leaning downward, following the slope, following the flow [inclining with its momentum, pouring with its momentum]; if its root is cut, the tree must fall, and it falls in the direction in which it leans. In this way, a bhikṣu who cultivates the four foundations of mindfulness through the long night inclines, slopes, and flows toward seclusion; inclines, slopes, and flows toward deliverance; inclines, slopes, and flows toward nirvāṇa.” When the venerable Aniruddha had spoken this discourse, the bhikṣus, having heard what he said, rejoiced and practiced accordingly.
〔546 · Through the Cause and Condition of Being Bound and Attached by Desire〕（0141b22）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the venerable Mahākātyāyana was beside the Wuni Pool of the village Baluanna. At that time a brāhmaṇa carrying a water-pot staff came to where Mahākātyāyana was; having greeted each other and exchanged courtesies, he sat to one side and asked Mahākātyāyana: “By what cause and what condition do kings dispute with kings, and brāhmaṇas and householders dispute with brāhmaṇas and householders?” Mahākātyāyana answered the brāhmaṇa: “Through the cause and condition of being bound and attached by desire, kings dispute with kings, and brāhmaṇas and householders dispute with brāhmaṇas and householders.” The brāhmaṇa asked again: “By what cause and what condition do those gone forth again dispute with those gone forth?” Mahākātyāyana answered: “Because they are bound and attached by desire for views, those gone forth again dispute with those gone forth.” The brāhmaṇa asked again: “Mahākātyāyana! Is there anyone able to leave being bound and attached by desire, and to leave this being bound and attached by desire for views?” The venerable Mahākātyāyana answered: “Brāhmaṇa! There is. My teacher, the Tathāgata, the Worthy One, the Perfectly Awakened One, perfect in knowledge and conduct, the Well-Gone One, knower of the world, the unsurpassed one, tamer of persons, teacher of gods and humans, the Buddha, the World-Honored One, is able to leave this binding and attachment by desire and by desire for views.” The brāhmaṇa asked again: “Where is the Buddha, the World-Honored One, now?” He answered: “The Buddha, the World-Honored One, is now among the people of Poluoqi, in the land of Kośala, at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park.” Then the brāhmaṇa rose from his seat, arranged his robe, bared his right shoulder, knelt on his right knee, and, joining his palms toward the place where the Buddha dwelt, praised him:
“Homage, homage to the Buddha, the World-Honored One, the Tathāgata, the Worthy One, the Perfectly Awakened One, who can leave the bindings of desire and craving, who can wholly leave the bonds of desire and all desire for views, pure at the root.” Then the brāhmaṇa holding the water-pot staff, having heard what the venerable Mahākātyāyana said, rejoiced and rejoiced in accord, rose from his seat, and left.
〔547 · Counted Among the Aged〕（0141c16）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. The venerable Mahākātyāyana was beside the Wuni Pool of Poluona, gathered with many bhikṣus in the dining hall to attend to the matter of robes. At that time a staff-bearing brāhmaṇa, aged in years, his faculties ripe, came to the dining hall and stood to one side, leaning on his staff. After remaining silent for a while, he said to the bhikṣus: “Elders! Why, seeing an old and aged man, do you not speak with him, greet him, and respectfully offer him a seat?” At that time the venerable Mahākātyāyana was also seated in the assembly. Then the venerable Mahākātyāyana said to the brāhmaṇa: “In our Dharma, when an aged elder comes, all speak with him, greet him, respectfully bow, and bid him sit.” The brāhmaṇa said: “I see no one in this assembly older than I, and yet no one respectfully bows and bids me sit; how do you say, ‘In our Dharma, seeing an aged elder, we respectfully bow and bid him sit’?” Mahākātyāyana said: “Brāhmaṇa! If there is one aged eighty or ninety, with white hair and fallen teeth, who is accomplished in the dharma of youth, he is not one of the aged; while one who is young, twenty-five years old, fair of skin and black of hair, in the fullness of strength and beauty, if he is accomplished in the dharma of age, is counted among the aged.”
The brāhmaṇa asked: “How is it called being eighty or ninety, with white hair and fallen teeth, and yet accomplished in the dharma of youth; and being twenty-five, white of skin and black of hair, in the fullness of strength and fair of looks, and yet counted among the aged?” The venerable Mahākātyāyana said to the brāhmaṇa: “There are the five strands of sense pleasure: forms cognized by the eye that are loved, delighted in, and longed for; sounds cognized by the ear, odors by the nose, tastes by the tongue, touches by the body, loved, delighted in, and longed for. With regard to these five strands of sense pleasure one is not free from greed, not free from desire, not free from craving, not free from longing, not free from turbidity. Brāhmaṇa! If it is so, then even at eighty or ninety, with white hair and fallen teeth, this is called being accomplished in the dharma of youth. Even at twenty-five, white of skin and black of hair, in the fullness of strength and fair of looks, if with regard to the five strands of sense pleasure one is free from greed, free from desire, free from craving, free from longing, free from turbidity—if it is so, then though young, only twenty-five years old, white of skin and black of hair, in the fullness of strength and fair of looks, he is accomplished in the dharma of the old and is counted among the aged.” Then the brāhmaṇa said to the venerable Mahākātyāyana: “By the meaning the venerable one has spoken, I examine myself: though old I am young, and you, though young, are accomplished in the dharma of age. Worldly affairs are many; I take my leave and return.” The venerable Mahākātyāyana said: “Brāhmaṇa! You yourself know the time.” Then the brāhmaṇa, having heard what the venerable Mahākātyāyana said, rejoiced and rejoiced in accord, and returned to his own dwelling.
〔548 · The Reality Is Action; It Is What Depends on Action〕（0142a18）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. The venerable Mahākātyāyana was staying in the dense forest. At that time the king of the land of Mathurā, a prince of the west, came to where the venerable Mahākātyāyana was, paid homage at Mahākātyāyana’s feet, withdrew and sat to one side, and asked the venerable Mahākātyāyana: “The brāhmaṇas say of themselves, ‘We are first, others are inferior; we are white, others are black; brāhmaṇas are pure, non-brāhmaṇas are not; the sons of brāhmaṇas are born from the mouth, made by brāhmaṇas, the possession of brāhmaṇas.’ Venerable Mahākātyāyana! What is the meaning of this?” The venerable Mahākātyāyana said to the king of Mathurā: “Great King! This is merely worldly speech. Worldly speech says: ‘Brāhmaṇas are first, others are inferior; brāhmaṇas are white, others are black; brāhmaṇas are pure, non-brāhmaṇas are not. Brāhmaṇas are born of brāhmaṇas; their birth is from the mouth, made by brāhmaṇas, the possession of brāhmaṇas.’ Great King, you should know that the reality is action; it is what depends on action.” The king said to the venerable Mahākātyāyana: “This is said in brief, and I do not understand it; I beg you to analyze it further.” The venerable Mahākātyāyana said: “Now I shall question you; answer me as I ask.”
Then he asked: “Great King! You, a king of brāhmaṇa birth, within your own country—the brāhmaṇas, kṣatriyas, householders, and elders, these four kinds of people, are all summoned, and with wealth and with force made to attend you, to rise before you and lie down after you, and to carry out all your commands—is all this as you wish?” He answered: “As I wish.”
He asked again: “Great King! If a kṣatriya is king, a householder is king, an elder is king, within his own country all the four castes are summoned, and with wealth and with force made to attend him, to rise before him and lie down after him, and to carry out all his commands—is all this as he wishes?” He answered: “As he wishes.”
He asked again: “Great King! In this way the four castes are all equal—what difference is there? You should know, Great King, that the people of the four castes are all equal; there is no difference of superior and inferior.” The king of Mathurā said to the venerable Mahākātyāyana: “Truly so, venerable one! The four castes are all equal; there is no difference of superior and inferior of any kind.” “Therefore, Great King, you should know that the four castes are differentiated merely by worldly speech, up to: depending on action, in reality there is no difference.
“Further, Great King, in this country, if there are brāhmaṇas and among them there is a thief, how should he be dealt with?” The king said to the venerable Mahākātyāyana: “If among the brāhmaṇas there is a thief, he is flogged, or bound, or driven from the country, or fined, or his hands, feet, ears, and nose are cut off, and if the crime is grave he is killed, and so with those thieves [the same punishments]. In this way, that brāhmaṇa is called a thief.”
He asked again: “Great King! If among the kṣatriyas, householders, and elders there is a thief, how again should he be dealt with?” The king said to the venerable Mahākātyāyana: “He too is flogged, he too is bound, he too is driven from the country, he too is fined, he too has his hands, feet, ears, and nose cut off, and if the crime is grave he is killed.”
“In this way, Great King! Are the four castes not all equal? Is there still any difference of any kind?” The king said to the venerable Mahākātyāyana: “In this sense, truly there is no difference of superior and inferior of any kind.” The venerable Mahākātyāyana again said to the king: “You should know, Great King, that of the four castes worldly speech says: ‘Brāhmaṇas are first, the others all inferior; brāhmaṇas are white, the others all black; brāhmaṇas are pure, non-brāhmaṇas are not.’ Should one not depend on the reality of action, depend on action?”
He asked again: “Great King! If a brāhmaṇa kills, steals, commits sexual misconduct, speaks falsely, speaks harshly, speaks divisively, speaks frivolously, is covetous, hateful, and of wrong view, having done the ten unwholesome courses of action, is he born in an evil destination, or in a good destination? What have you heard from the arhats?” The king said to the venerable Mahākātyāyana: “A brāhmaṇa who does the ten unwholesome courses of action falls into an evil destination; so I have heard from the arhats. Of kṣatriyas, householders, and elders the same is said.”
He asked again: “Great King! If a brāhmaṇa practices the ten wholesome courses of action, refraining from killing, up to right view, where shall he be born? In a good destination, or in an evil destination? What have you heard from the arhats?” The king said to the venerable Mahākātyāyana: “If a brāhmaṇa practices the ten wholesome courses of action, he is born in a good destination; so it is done and so I have heard from the arhats. Of kṣatriyas, householders, and elders the same is said.”
He asked again: “How is it, Great King? In this way, are the four castes equal, or is there a difference of superior and inferior of any kind?” The king said to the venerable Mahākātyāyana: “In this sense they are equal; there is no difference of superior and inferior of any kind.”
“Therefore, Great King, you should know that the four castes are all equal; there is no difference of superior and inferior of any kind. That worldly speech has it: ‘Brāhmaṇas are first; brāhmaṇas are white, the others all black; brāhmaṇas are pure, non-brāhmaṇas are not; born of brāhmaṇas, their birth is from the mouth, produced by brāhmaṇas, made by brāhmaṇas, the possession of brāhmaṇas’—you should know that the reality is action; it is what depends on action.” The king said to the venerable Mahākātyāyana: “Truly it is as you say: all this is worldly speech, and so it is said: ‘Brāhmaṇas are superior, others are inferior; brāhmaṇas are white, the others all black; brāhmaṇas are pure, non-brāhmaṇas are not; born of brāhmaṇas, their birth is from the mouth, made by brāhmaṇas, the possession of brāhmaṇas.’ All is the reality of action, depending on action.” Then the king of Mathurā, having heard what the venerable Mahākātyāyana said, rejoiced and rejoiced in accord, paid homage, and left.
〔549 · The Real Meaning Abides in the Mind〕（0143a02）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the venerable Mahākātyāyana was staying in the land of Apanti, at the Kuluoluozha Monastery. In the morning the venerable Mahākātyāyana put on his robe, took his bowl, entered the Kuluoluozha Monastery, begged for alms in order, and came to the house of the laywoman Jialijia. Then the laywoman, seeing the venerable Mahākātyāyana, spread a seat and invited him to sit, came forward and paid homage at the venerable Mahākātyāyana’s feet, withdrew and stood to one side, and said to the venerable Mahākātyāyana: “As the World-Honored One said, answering the questions of the maiden Sengqiduo—the verse on the questions of the maiden Sengqiduo, as the World-Honored One spoke it:
‘The real meaning abides in the mind, quiescent and undisturbed;
he has subdued all that is fierce, the lovely and well-formed;
single-minded, reflecting alone, he feeds on the sublime joy of dhyāna;
this is called seclusion from the companions of the world;
among the companions of the world there is none who associates with me.’
“Venerable Mahākātyāyana! What is the meaning of this verse of the World-Honored One?” The venerable Mahākātyāyana said to the laywoman: “Sister! There are ascetics and brāhmaṇas who say, ‘The attainment of the all-entering sphere of earth is the unsurpassed; for this fruit we seek.’ Sister! If ascetics and brāhmaṇas, in the attainment of the all-entering sphere of earth, pure and bright-white, see its origin, see its danger, see its cessation, see the path to its cessation, then because they see its origin, see its danger, see its cessation, see the path to its cessation, the real meaning comes to abide in the mind, quiescent and undisturbed. Sister! In the same way, the all-entering sphere of water, the all-entering sphere of fire, the all-entering sphere of wind, the all-entering sphere of blue, the all-entering sphere of yellow, the all-entering sphere of red, the all-entering sphere of white, the all-entering sphere of space, the all-entering sphere of consciousness are taken as the unsurpassed, and for this fruit they seek.
“Sister! If there are ascetics and brāhmaṇas who, up to the attainment of the all-entering sphere of the sphere of consciousness, pure and bright-white, see its origin, see its danger, see its cessation, see the path to its cessation, then because they see its origin, see its danger, see its cessation, see the path to its cessation, this is the real meaning abiding in the mind, quiescent and undisturbed, seeing well, entering well. Therefore the World-Honored One answered the questions of the maiden Sengqiduo with the verse:
‘The real meaning abides in the mind, quiescent and undisturbed;
he has subdued all that is fierce, the lovely and well-formed;
single-minded, reflecting alone, he feeds on the sublime joy of dhyāna;
this is called seclusion from the companions of the world;
among the companions of the world there is none who associates with me.’
“So it is, sister! I understand that the World-Honored One spoke this verse with this meaning.” The laywoman said: “Excellent! The venerable one has spoken the real meaning. I beg the venerable one to accept my invitation to a meal.” Then the venerable Mahākātyāyana silently accepted the invitation. Then the laywoman Jialijia, knowing that the venerable Mahākātyāyana had accepted the invitation, prepared all manner of pure and fine food and drink, and with reverence and respect offered the food with her own hands. Then the laywoman, knowing that the venerable Mahākātyāyana had finished eating, washed his bowl, and rinsed his mouth, spread a low seat and, before the venerable Mahākātyāyana, respectfully listened to the Dharma. The venerable Mahākātyāyana taught the Dharma in many ways to the laywoman Jialijia, instructed, taught, illumined, and gladdened her; having instructed, taught, illumined, and gladdened her, he rose from his seat and left.
〔550 · Teaching Six Dharmas as Places of Escape from Suffering〕（0143b18）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the venerable Mahākātyāyana was at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. The venerable Mahākātyāyana said to the bhikṣus: “The Buddha, the World-Honored One, the Tathāgata, the Worthy One, the Perfectly Awakened One, from what he knows and sees, teaches six dharmas as places of escape from suffering that rise to the superior place; teaches the one-vehicle path that purifies beings, leaves behind all affliction and suffering, extinguishes all sorrow and lamentation, and attains the Dharma of suchness. What are the six? The noble disciple recollects the purity of the dharma practiced by the Tathāgata, the Worthy One, the Perfectly Awakened One—the Tathāgata, the Worthy One, the Perfectly Awakened One, perfect in knowledge and conduct, the Well-Gone One, knower of the world, the unsurpassed one, tamer of persons, teacher of gods and humans, the Buddha, the World-Honored One. Because the noble disciple recollects the dharma practiced by the Tathāgata, the Worthy One, he is free from thoughts of desire, free from thoughts of ill will, free from thoughts of harming. Thus the noble disciple leaves the mind of defiled attachment. What is the mind of defiled attachment? It is the five strands of sense pleasure. With regard to these five strands of sense pleasure he is free from greed, hatred, and delusion, abides in right mindfulness and right knowledge, rides the straight path, cultivates recollection of the Buddha, heading rightly toward nirvāṇa. This is called the first place of escape from suffering that rises to the superior place, taught by the Tathāgata, the Worthy One, the Perfectly Awakened One from what he knows and sees, the one-vehicle path that purifies beings, leaves behind suffering and affliction, extinguishes sorrow and lamentation, and attains the Dharma as it really is.
“Further, the noble disciple recollects the right Dharma, recollects the World-Honored One’s Dharma and discipline here and now, leaving behind all fever, not subject to time, penetrating, right here and now, realized for oneself. At that time, when the noble disciple recollects this right Dharma, thoughts of desire, ill will, and harming do not arise. Thus the noble disciple leaves the mind of defiled attachment. What is the mind of defiled attachment? It is the five strands of sense pleasure. With regard to these five strands of sense pleasure he is free from greed, hatred, and delusion, abides in right mindfulness and clear comprehension, rides the straight path, cultivates recollection of the Dharma, heading rightly toward nirvāṇa. This is called the second place of escape from suffering that rises to the superior place, taught by the Tathāgata, the Worthy One, the Perfectly Awakened One from what he knows and sees, the one-vehicle path that purifies beings, leaves behind suffering and affliction, extinguishes sorrow and lamentation, and attains the Dharma as it really is.
“Further, the noble disciple recollects the dharma of the Saṅgha: well directed, rightly directed, straightly directed, evenly directed, practicing in accordance—namely, directed to stream-entry and attaining the fruit of stream-entry, directed to once-returning and attaining once-returning, directed to non-returning and attaining non-returning, directed to arhatship and attaining arhatship. Such are the four pairs, the eight persons; this is called the Saṅgha of the World-Honored One’s disciples, accomplished in precepts, accomplished in concentration, accomplished in wisdom, accomplished in liberation, accomplished in the knowledge and vision of liberation, a place of offering, reverence, and homage, the unsurpassed field of merit for the world. When the noble disciple recollects the Saṅgha thus, at that time thoughts of desire, ill will, and harming do not arise in the noble disciple. Thus the noble disciple leaves the mind of defiled attachment. What is the mind of defiled attachment? It is the five strands of sense pleasure. With regard to these five strands of sense pleasure he is free from greed, hatred, and delusion, abides in right mindfulness and clear comprehension, rides the straight path, cultivates recollection of the Saṅgha, heading rightly toward nirvāṇa. This is called the third place of escape from suffering that rises to the superior place, taught by the Tathāgata, the Worthy One, the Perfectly Awakened One from what he knows and sees, the one-vehicle path that purifies beings, leaves behind suffering and affliction, extinguishes sorrow and lamentation, and attains the Dharma as it really is.
“Further, the noble disciple recollects the merit of the precepts: he recollects precepts unbroken, uncut, unmixed, undeparted-from, not stolen, well perfected, praiseworthy, of pure conduct and not disdained. If the noble disciple, when recollecting these precepts, recollects the precepts accomplished in his own person, at that time thoughts of desire, ill will, and harming do not arise. Thus the noble disciple leaves the mind of defiled attachment. What is the mind of defiled attachment? It is the five strands of sense pleasure. With regard to these five strands of sense pleasure he is free from greed, hatred, and delusion, abides in right mindfulness and clear comprehension, rides the straight path, cultivates the recollection of precepts, heading rightly toward nirvāṇa. This is called the fourth place of escape from suffering that rises to the superior place, taught by the Tathāgata, the Worthy One, the Perfectly Awakened One from what he knows and sees, the one-vehicle path that purifies beings, leaves behind suffering and affliction, extinguishes sorrow and lamentation, and attains the Dharma as it really is.
“Further, the noble disciple recollects for himself the dharma of giving, and his heart naturally rejoices: I have now left behind the stain of stinginess, have left the household life, and practice giving with a liberated mind, constant giving, giving in relinquishment, giving with delight, complete giving, equal giving. If the noble disciple, when recollecting the dharma of his own giving, thoughts of desire, ill will, and harming do not arise. Thus the noble disciple leaves the mind of defiled attachment. Attached to what? To the five strands of sense pleasure. With regard to these five strands of sense pleasure he is free from greed, hatred, and delusion, abides in right mindfulness and clear comprehension, rides the straight path, cultivates the recollection of giving, heading rightly toward nirvāṇa. This is called the fifth place of escape from suffering that rises to the superior place, taught by the Tathāgata, the Worthy One, the Perfectly Awakened One from what he knows and sees, the one-vehicle path that purifies beings, leaves behind suffering and affliction, extinguishes sorrow and lamentation, and attains the Dharma as it really is.
“Further, the noble disciple recollects the merit of the gods: he recollects the gods of the Four Great Kings, the gods of the Thirty-Three, the Yāma gods, the Tuṣita gods, the gods who delight in creation, and the gods who wield the creations of others, who with pure faith, at the end of this life, were born among those gods; so too I, with faith, precepts, giving, learning, and wisdom, at the end of this life shall be born among those gods. Thus, when the noble disciple recollects the merit of the gods, thoughts of desire, ill will, and harming do not arise. Thus the noble disciple leaves the mind of defiled attachment. Attached to what? To the five strands of sense pleasure. With regard to these five strands of sense pleasure he is free from greed, hatred, and delusion, abides in right mindfulness and clear comprehension, rides the straight path, cultivates the recollection of the gods, heading rightly toward nirvāṇa. This is called the sixth place of escape from suffering that rises to the superior place, taught by the Tathāgata, the Worthy One, the Perfectly Awakened One from what he knows and sees, the one-vehicle path that purifies beings, leaves behind suffering and affliction, extinguishes sorrow and lamentation, and attains the Dharma as it really is.” When the venerable Mahākātyāyana had spoken this discourse, the bhikṣus, having heard what he said, rejoiced and practiced accordingly.
〔551 · Cutting Off All the Flows〕（0144a28）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the venerable Mahākātyāyana was staying in the monastery of the Śākyan village of Hali. At that time the elder of Hali village came to where the venerable Mahākātyāyana was, bowed his head at his feet, withdrew and sat to one side, and said to the venerable Mahākātyāyana: “As the World-Honored One, in the Chapter on Meaning, answered the questions of Mojianti with the verse:
‘Cutting off all the flows, and also blocking their source;
close association with the village the sage does not praise.
Emptied of the five sense pleasures, never again to be filled;
disputes and quarrels of the world he finally does no more.’
“Venerable Mahākātyāyana! What is the meaning of this verse?” The venerable Mahākātyāyana answered the elder: “The flow of the eye is this: greed arises in eye-consciousness, and depending on the eye element desire flows out; therefore it is called the flow. The flow of the ear, nose, tongue, body, and mind is this: greed arises in mind-consciousness, and depending on the mind element greed and consciousness flow out; therefore it is called the flow.” The elder asked the venerable Mahākātyāyana again: “What is called not flowing?” The venerable Kātyāyana said to the elder: “Eye-consciousness and the forms cognized by eye-consciousness give rise, depending on them, to craving and delight; when these are exhausted, free of desire, ceased, stilled, and gone, this is called not flowing. Ear, nose, tongue, body, and mind, mind-consciousness and the dharmas cognized by mind-consciousness give rise, depending on them, to desire; when these are exhausted, free of desire, ceased, stilled, and gone, this is called not flowing.” He asked again: “What then?” The venerable Mahākātyāyana answered: “Conditioned by the eye and forms, eye-consciousness arises; the meeting of the three gives rise to contact; conditioned by contact feeling arises—pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling; depending on this, there is the flow of defiled attachment. Ear, nose, tongue, body, and mind, mind-consciousness and the dharmas of mind-consciousness: the meeting of the three gives rise to contact; conditioned by contact feeling arises—pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling; depending on this feeling the flow of craving and delight arises; this is called the source of the flow. What is it also to block its source? Clinging to the eye element, the fetter that binds and attaches to the mind-dharmas and their objects—when these are exhausted, free of desire, ceased, stilled, and gone, this is called blocking the source of the flow. Ear, nose, tongue, body, and mind clinging, the fetter that binds and attaches to the mind-dharmas and their objects—when these are exhausted, free of desire, ceased, stilled, and gone, this is called also blocking its source.”
He asked again: “What is called praising one another in close association?” The venerable Mahākātyāyana answered: “Those at home and those gone forth closely associate with one another, sharing joy, sharing sorrow, sharing happiness, sharing suffering, and in all they do acting together; this is called praising one another in close association.” He asked again: “What is not praising?” “Those at home and those gone forth do not closely associate with one another, do not share joy, do not share sorrow, do not share suffering, do not share happiness, and in all they do are not pleased with one another; this is called not praising one another.” “What is not emptied of desire?” “The five strands of sense pleasure: forms cognized by the eye, loved, delighted in, longed for, nourished, with craving and desire deeply attached; sounds by the ear, odors by the nose, tastes by the tongue, touches by the body, loved, delighted in, longed for, nourished, with craving and desire deeply attached; with regard to these five sense pleasures one is not free from greed, not free from craving, not free from longing, not free from thirst; this is called not emptied of desire.” “What is called emptied of desire?” “With regard to these five strands of sense pleasure one is free from greed, free from desire, free from craving, free from longing, free from thirst; this is called emptied of desire. To speak of the fetter that binds and attaches to a self—this is called the mind-dharmas filling again. That arhat bhikṣu has ended the outflows and has cut off its root, like a palmyra tree cut off at the crown, never to arise again in future; how could he again dispute with others? Therefore the World-Honored One spoke the verse answering the questions of Mojianti in the Chapter on Meaning:
‘If one cuts off all the flows, and also blocks their source;
close association with the village the sage does not praise.
Emptied of desires, never again to be filled;
no longer with the world does he exchange words in dispute.’
“This is called the analysis of the meaning of the verse spoken by the Tathāgata.” Then the elder of Hali village, having heard what the venerable Mahākātyāyana said, rejoiced and rejoiced in accord, paid homage, and left.
〔552 · The Unsurpassed Liberation Through the Exhaustion of Craving〕（0144c20）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the venerable Mahākātyāyana was staying in the monastery of the Śākyan village of Hali. At that time the elder and village chief of Hali came to where the venerable Mahākātyāyana was, bowed his head at his feet, withdrew and sat to one side, and said to the venerable Mahākātyāyana: “As the World-Honored One said in the stone cave of Śakra, lord of the gods, on Mount Jiege: ‘Kauśika! If an ascetic or brāhmaṇa is liberated by the unsurpassed exhaustion of craving, the mind rightly and well liberated, he has reached the ultimate end, ultimate stainlessness, ultimate pure conduct, final purity.’ How, in this Dharma and discipline, does one reach the ultimate end, ultimate stainlessness, ultimate pure conduct, final purity?” The venerable Mahākātyāyana said to the elder: “The eye, eye-consciousness, and the forms cognized by eye-consciousness give rise, depending on one another, to delight; when this is exhausted, free of desire, ceased, stilled, and gone, then in this Dharma and discipline one has reached the ultimate end, ultimate stainlessness, ultimate pure conduct, final purity. The ear, nose, tongue, body, mind, mind-consciousness, and the dharmas cognized by mind-consciousness give rise, depending on one another, to delight; when this is exhausted, ceased, stilled, and gone, the bhikṣu in this Dharma and discipline has reached ultimate stainlessness, ultimate pure conduct, final purity.” Then the elder and village chief of Hali, having heard what the venerable Mahākātyāyana said, rejoiced and rejoiced in accord, paid homage, and left.
〔553 · The Fetter That Binds and Attaches to the Mind-Dharmas and Their Objects〕（0145a08）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the venerable Mahākātyāyana was in the Śākyan village of Hali. The elder and village chief came to where the venerable Mahākātyāyana was, bowed his head at his feet, withdrew and sat to one side, and asked the venerable Mahākātyāyana: “As the World-Honored One said for Śakra, lord of the gods, in the stone cave on Mount Jiege: ‘Kauśika! If an ascetic or brāhmaṇa is liberated by the unsurpassed exhaustion of craving, the mind well liberated, he has reached the end ultimately, ultimate stainlessness, ultimate pure conduct, final purity.’ How, in this Dharma and discipline, does one reach the ultimate end, ultimate stainlessness, ultimate pure conduct, final purity?” The venerable Kātyāyana said to the elder: “If a bhikṣu clings to the eye element, with the fetter that binds and attaches to the mind-dharmas and their objects—when this is exhausted, free of desire, stilled, and gone, then in this Dharma and discipline one has reached the ultimate end, ultimate stainlessness, ultimate pure conduct, ultimate purity. Ear, nose, tongue, body, and mind—clinging to the mind element, with the fetter that binds and attaches to the mind-dharmas and their objects—when this is exhausted, left behind, ceased, stilled, and gone, then in this Dharma and discipline one has reached the ultimate end, ultimate stainlessness, ultimate pure conduct, final purity.” Then the elder and village chief of Hali, having heard what the venerable Mahākātyāyana said, rejoiced and rejoiced in accord, paid homage, and left.
〔554 · Depending on the Four Unbreakable Purities, Cultivating the Six Recollections〕（0145a24）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the venerable Mahākātyāyana was staying in the Śākyan village of Hali. At that time the elder and village chief of Hali was afflicted with sickness and pain. The venerable Mahākātyāyana heard that the elder and village chief of Hali was afflicted with sickness and pain; having heard it, in the morning he put on his robe, took his bowl, entered Hali village for alms, and in order came to the house of the elder and village chief of Hali. The elder and village chief of Hali, seeing the venerable Mahākātyāyana from afar, wished to rise from his seat. The venerable Mahākātyāyana, seeing the elder about to rise, told him: “Elder, do not rise! There happens to be another seat; I can sit on it myself.” Again he said to the elder: “How is it, elder? Is the sickness bearable? Are the pains of your body gradually easing and healing? Not growing worse?” The elder answered: “Venerable one! My sickness is hard to endure; the pains of my body grow worse and do not lessen.” At once he spoke the three similes, as told in the discourse of the bhikṣu Chama before. The venerable Mahākātyāyana said to the elder: “Therefore you should cultivate unbreakable purity in the Buddha, unbreakable purity in the Dharma, unbreakable purity in the Saṅgha, and accomplishment in the noble precepts; thus you should train.” The elder answered: “The four unbreakable purities the Buddha taught I have all accomplished; I am now accomplished in unbreakable purity in the Buddha, unbreakable purity in the Dharma, unbreakable purity in the Saṅgha, and accomplished in the noble precepts.”
The venerable Mahākātyāyana said to the elder: “You should, depending on these four unbreakable purities, cultivate the six recollections. Elder! You should recollect the merit of the Buddha: this Tathāgata, the Worthy One, the Perfectly Awakened One, perfect in knowledge and conduct, the Well-Gone One, knower of the world, the unsurpassed one, tamer of persons, teacher of gods and humans, the Buddha, the World-Honored One. Recollect the merit of the Dharma: in the right Dharma and discipline of the World-Honored One, here and now leaving behind all fever, penetrated without being subject to time, realized for oneself. Recollect the merit of the Saṅgha: well directed, rightly directed, straightly directed, evenly directed, practicing in accordance—namely, directed to stream-entry and attaining stream-entry, directed to once-returning and attaining once-returning, directed to non-returning and attaining non-returning, directed to arhatship and attaining arhatship; such are the four pairs, the eight persons; this is called the Saṅgha of the World-Honored One’s disciples, accomplished in precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation, a place of offering, reverence, and respect, worthy to be the unsurpassed field of merit for the world. Recollect the merit of the precepts: keeping the right precepts oneself, not breaking them, not lacking in them, not cutting them, not damaging them—precepts not stolen, ultimate precepts, praiseworthy precepts, precepts of pure conduct, precepts not disdained. Recollect the merit of giving: recollecting one’s own giving, the heart naturally rejoicing, having given up stinginess, though dwelling at home, giving with a liberated mind, constant giving, giving with delight, complete giving, equal giving. Recollect the merit of the gods: recollect the gods of the Four Great Kings, the gods of the Thirty-Three, the Yāma gods, the Tuṣita gods, the gods who delight in creation, and the gods who wield the creations of others, who with pure faith and precepts, at the end of this life, were born among those gods; so too I, with pure faith, precepts, giving, learning, and wisdom, shall be born among those gods. Elder! Thus, awakening in dependence on the four unbreakable purities, increase the six foundations of recollection.”
The elder said to the venerable Mahākātyāyana: “The World-Honored One taught that in dependence on the four unbreakable purities one increases the six foundations of recollection; I have accomplished them all, and I shall cultivate recollection of the Buddha’s merit, recollection of the Dharma, of the Saṅgha, of the precepts, of giving, and of the gods.” The venerable Mahākātyāyana said to the elder: “Good, elder! You are able to declare for yourself that you have attained non-returning.” Then the elder said to the venerable Mahākātyāyana that he wished the venerable one to accept a meal here. The venerable Mahākātyāyana silently accepted the invitation. The elder and village chief of Hali, knowing that the venerable Mahākātyāyana had accepted the invitation, prepared all manner of pure and fine food and offered it with his own hands. When the meal was over and the bowl had been washed and the mouth rinsed, the venerable one taught the Dharma in many ways to the elder, instructed, taught, illumined, and gladdened him; having instructed, taught, illumined, and gladdened him, he rose from his seat and left.
〔555 · As Told at Length in the Discourse of the Elder of Hali〕（0145c12）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the venerable Mahākātyāyana was staying in the Śākyan village of Hali. At that time there was an elder of Bacheng named Tuoshi, who was afflicted with sickness and pain. The venerable Mahākātyāyana, hearing that the elder Tuoshi was afflicted with suffering and sickness, in the morning put on his robe, took his bowl, entered Bacheng for alms, and in order came to the house of the elder Tuoshi—what follows is as told at length in the discourse of the elder of Hali.
〔556 · The Fruit of Knowledge, the Merit of Knowledge〕（0145c18）Thus have I heard. At one time the Buddha was staying in the city of Suoqi, in the Anchan Grove. At that time many bhikṣuṇīs came to where the Buddha was, bowed their heads at his feet, withdrew, and stood to one side. Then the World-Honored One taught the Dharma in many ways to the many bhikṣuṇīs, instructed, taught, illumined, and gladdened them; having instructed, taught, illumined, and gladdened them, he remained silent. Then the bhikṣuṇīs said to the Buddha: “World-Honored One! If the signless samādhi of the mind neither surges nor sinks, liberated and then abiding, abiding and then liberated—of this signless samādhi of the mind, what fruit, what merit does the World-Honored One teach?” The Buddha told the bhikṣuṇīs: “If the signless samādhi of the mind neither surges nor sinks, liberated and then abiding, abiding and then liberated, this signless samādhi of the mind has the fruit of knowledge, the merit of knowledge.” Then the bhikṣuṇīs, having heard what the World-Honored One said, rejoiced and rejoiced in accord, paid homage, and left.
Then many bhikṣuṇīs went to where the venerable Ānanda was, bowed their heads at his feet, withdrew and sat to one side, and said to the venerable Ānanda: “If the signless samādhi of the mind neither surges nor sinks, liberated and then abiding, abiding and then liberated—of this samādhi, what fruit, what merit is it said to have?” The venerable Ānanda said to the bhikṣuṇīs: “Sisters! If the signless samādhi of the mind neither surges nor sinks, liberated and then abiding, abiding and then liberated, the World-Honored One says it is the fruit of knowledge, the merit of knowledge.” The bhikṣuṇīs said: “Wonderful, venerable Ānanda! The teacher and the disciple have the same phrase, the same flavor, the same meaning—this is called the first meaning of the phrase. Now the bhikṣuṇīs came to where the World-Honored One was and asked the World-Honored One with such a phrase, such a flavor, such a meaning, and the World-Honored One has already taught us with such a phrase, such a flavor, such a meaning, no different from what the venerable Ānanda has said; therefore it is wonderful: the teacher and the disciple have the same phrase, the same flavor, the same meaning.” Then the bhikṣuṇīs, having heard what the venerable Ānanda said, rejoiced and rejoiced in accord, paid homage, and left.
〔557 · The Teacher and the Disciple Have the Same Phrase, the Same Flavor, the Same Meaning〕（0146a13）Thus have I heard. At one time the Buddha was staying at Kauśāmbī, in Ghoṣila’s Park. At that time the venerable Ānanda was also staying there. At that time the bhikṣuṇī Shezhiluo came to where the venerable Ānanda was, bowed her head at his feet, withdrew and sat to one side, and asked the venerable Ānanda: “If the signless samādhi of the mind neither surges nor sinks, liberated and then abiding, abiding and then liberated—venerable Ānanda! What fruit, what merit does the World-Honored One say this is?” The venerable Ānanda said to the bhikṣuṇī Shezhiluo: “If the signless samādhi of the mind neither surges nor sinks, liberated and then abiding, abiding and then liberated, the World-Honored One says it is the fruit of knowledge, the merit of knowledge.” The bhikṣuṇī Shezhiluo said: “Wonderful, venerable Ānanda! The teacher and the disciple have the same phrase, the same flavor, the same meaning. Venerable Ānanda! At one time in the past, the Buddha was in the city of Suoqi, in the Anchan Grove. At that time many bhikṣuṇīs went to where the Buddha was and asked this meaning. Then the World-Honored One explained it to the bhikṣuṇīs with such a phrase, such a flavor, such a meaning; therefore you should know that it is wonderful: what the teacher and the disciple say has the same phrase, the same flavor, the same meaning—this is called the first meaning of the phrase.” Then the bhikṣuṇī Shezhiluo, having heard what the venerable Ānanda said, rejoiced and rejoiced in accord, paid homage, and left. As with the bhikṣuṇī Shezhiluo, so too with the bhikṣuṇī Jialuoba.
〔558 · Asking Truly and Answering Otherwise〕（0146b01）Thus have I heard. At one time the Buddha was staying at Kauśāmbī, in Ghoṣila’s Park. At that time the venerable Ānanda was also staying at Kauśāmbī, in Ghoṣila’s Park. At that time a certain bhikṣu had attained the signless samādhi of the mind, and thought thus: “If I go to where the venerable Ānanda is and ask the venerable Ānanda, ‘If a bhikṣu attains the signless samādhi of the mind, neither surging nor sinking, liberated and then abiding, abiding and then liberated, what fruit is this signless samādhi of the mind? What merit does the World-Honored One say it has?’—if the venerable Ānanda should ask me in return, ‘Bhikṣu! Have you attained this signless samādhi of the mind?’ [and I answer] ‘I have never had it,’ that would be asking truly and answering otherwise. I shall follow the venerable Ānanda; perhaps someone else will come and ask this meaning, and I shall thereby get to hear it.” That bhikṣu then followed the venerable Ānanda, and in the course of six years no one else came to ask this meaning; so he himself asked the venerable Ānanda: “If a bhikṣu asks about the signless samādhi of the mind, neither surging nor sinking, liberated and then abiding, abiding and then liberated, what fruit, what merit does the World-Honored One say this is?” The venerable Ānanda asked that bhikṣu: “Bhikṣu! Have you attained this samādhi?” That bhikṣu remained silent. The venerable Ānanda said to that bhikṣu: “If a bhikṣu attains the signless samādhi of the mind, neither surging nor sinking, liberated and then abiding, abiding and then liberated, the World-Honored One says it is the fruit of knowledge, the merit of knowledge.” When the venerable Ānanda spoke this Dharma, that bhikṣu, having heard what he said, rejoiced and practiced accordingly.