Chinese
大正藏第 14 册 No. 0504 比丘听施经 No. 504 比丘听施经 东晋天竺三藏昙无兰译 闻如是： 一时，佛在舍卫国，祇树给孤独园。 时有一比丘，到讲堂诸比丘所言：“诸贤者！今我不可经法，大著睡眠，不乐道行，疑诸经法。” 座中有一比丘，即行白佛：“有一比丘，字听施，来到讲堂，谓诸比丘言：‘今我不可经法，大著睡眠，不乐道行，疑诸经法。’” 佛便报言：“是比丘痴，不守诸根门，不少食，不上夜后夜警顺行，不观诸善法，如是当那可经法；离睡眠，乐道行，不疑诸经法，听施终不从此得是。” 佛言比丘：“以不守诸根门，不少食，不上夜后夜警顺行，不观诸善法，彼当那可经法；离睡眠，乐道行，不疑诸经法，终不从此得是。若比丘守诸根门，少食，上夜后夜警顺行，观诸善法，便可经法；离睡眠，乐道行，不疑诸经法，从是可得此。” 佛告比丘：“便呼听施来。” 比丘便起，头面礼佛足，往呼听施。听施即至佛所，头面礼佛足已就座，佛便言：“听施！汝所欲，便说之。” 听施言：“今身不可经法，大著睡眠，不乐道行，疑诸经法。” 佛语听施：“我欲问若事 现代汉语译本 大正藏第 14 册 No. 0504 比丘听施经 No. 504 比丘听施经 东晋天竺三藏昙无兰译 闻如是： 一时，佛陀在舍卫国（Śrāvastī），祇树给孤独园（Jetavana Anāthapiṇḍika-ārāma）。 当时有一位比丘，来到讲堂，对比丘们说：‘诸位贤者！我现在无法理解经法，非常贪睡，不乐于修行，对经法产生怀疑。’ 座中有一位比丘，立即去禀告佛陀：‘有一位比丘，名叫听施，来到讲堂，对众比丘说：’我现在无法理解经法，非常贪睡，不乐于修行，对经法产生怀疑。’ 佛陀便说：‘这位比丘真是愚痴，不守护六根（诸根门），不知节制饮食（少食），不利用深夜后半段保持清醒修行（不上夜后夜警顺行），不观察各种善法，这样怎么可能理解经法呢？想要远离睡眠，乐于修行，不怀疑经法，听施是无法从中得到的。’ 佛陀对比丘们说：‘因为不守护六根，不知节制饮食，不利用深夜后半段保持清醒修行，不观察各种善法，他怎么可能理解经法呢？想要远离睡眠，乐于修行，不怀疑经法，终究无法从中得到。如果比丘能够守护六根，节制饮食，利用深夜后半段保持清醒修行，观察各种善法，便可以理解经法；想要远离睡眠，乐于修行，不怀疑经法，从这些方面是可以得到的。’ 佛陀告诉比丘：‘去把听施叫来。’ 那位比丘便起身，顶礼佛足，前去叫听施。听施随即来到佛陀处，顶礼佛足后就座，佛陀便说：‘听施！你有什么想说的，就说出来吧。’ 听施说：‘我现在无法理解经法，非常贪睡，不乐于修行，对经法产生怀疑。’ 佛陀对听施说：‘我想问你一些事情……’
English
English version Taisho Tripitaka Volume 14, No. 0504 The Bhikshu Ting Shi Sutra (Bhikshu Listening and Giving Sutra) No. 504 The Bhikshu Ting Shi Sutra (Bhikshu Listening and Giving Sutra) Translated by the Tripiṭaka Master Tan Wu Lan of the Eastern Jin Dynasty from India Thus have I heard: At one time, the Buddha was in Śrāvastī (舍卫国), at the Jetavana Anāthapiṇḍika-ārāma (祇树给孤独园). At that time, there was a bhikshu who came to the lecture hall and said to the bhikshus: 'Venerable ones! I am now unable to comprehend the Dharma, I am very sleepy, I do not enjoy practicing the Way, and I doubt the scriptures.' A bhikshu in the assembly immediately went to inform the Buddha: 'There is a bhikshu named Ting Shi (听施), who came to the lecture hall and said to the bhikshus: 'I am now unable to comprehend the Dharma, I am very sleepy, I do not enjoy practicing the Way, and I doubt the scriptures.' The Buddha then said: 'That bhikshu is foolish, he does not guard the gates of his senses (诸根门), he does not eat in moderation (少食), he does not diligently practice during the late hours of the night (不上夜后夜警顺行), and he does not contemplate virtuous dharmas. How can he possibly comprehend the Dharma in this way? If he wishes to be free from sleep, enjoy practicing the Way, and not doubt the scriptures, Ting Shi will not achieve this through such means.' The Buddha said to the bhikshus: 'Because he does not guard the gates of his senses, does not eat in moderation, does not diligently practice during the late hours of the night, and does not contemplate virtuous dharmas, how can he possibly comprehend the Dharma? If he wishes to be free from sleep, enjoy practicing the Way, and not doubt the scriptures, he will ultimately not achieve this through such means. If a bhikshu can guard the gates of his senses, eat in moderation, diligently practice during the late hours of the night, and contemplate virtuous dharmas, then he can comprehend the Dharma; if he wishes to be free from sleep, enjoy practicing the Way, and not doubt the scriptures, he can achieve this through these means.' The Buddha told the bhikshus: 'Go and call Ting Shi here.' That bhikshu then arose, prostrated himself at the Buddha's feet, and went to call Ting Shi. Ting Shi then came to the Buddha's place, prostrated himself at the Buddha's feet, and sat down. The Buddha then said: 'Ting Shi! Whatever you wish to say, speak it.' Ting Shi said: 'I am now unable to comprehend the Dharma, I am very sleepy, I do not enjoy practicing the Way, and I doubt the scriptures.' The Buddha said to Ting Shi: 'I wish to ask you about something...' -------------------------------------------------------------------------------- ，随若所以知事说之。”
Chinese
佛言：“若宁知，贪色不离、欲不离、恋慕不离、慷慨不离、爱不离，以彼色别离，时便生他变：忧愁、悲哀、痛乱、意殟，殟有是无？” 听施言：“如是若干从彼有。” 佛言：“善哉！善哉！贤者如是应。听施！” 佛言：“如彼不离，若宁知痛痒思想作行识，若人贪识不离、欲不离、恋慕不离、慷慨不离、爱不离，以彼识别离，时便生他变：忧愁、悲哀、痛乱、意殟，殟有是不？” 听施言：“彼有是。” 佛言：“善哉！善哉！贤者如是应。听施！” 佛言：“如彼不离，若宁知离贪色、离欲、离恋慕、离慷慨、离爱，以彼色别离，时不生他变：忧愁、悲哀、痛乱、意殟，殟彼有是无有？” 听施言：“彼有是。” 佛言：“善哉！善哉！贤者如是应。听施！” 佛言：“如彼离痛痒思想生死行识，若不贪识，无有欲、无恋慕、无有慷慨、无有爱，以彼识别离，时不生他变：忧愁、悲哀、痛乱、意殟，殟宁彼有是无有？” 听施言：“彼有是。” 佛言：“善哉！善哉！如是应。听施！” 佛便告听施：“我欲为若说经法，上亦善，中亦善，至竟亦善；具为若现道行至竟，但诸善善好，当听之 现代汉语译本： ‘那么你如何得知这些事情呢？’ 佛说：‘如果你知道，对色（Rūpa，形态）的贪恋不舍、欲望不舍、爱恋不舍、慷慨不舍、爱不舍，当这些色（Rūpa）分离时，就会产生其他的变化：忧愁、悲哀、痛苦、混乱、意志消沉，这些消沉存在吗？’ 听施（Ting Shi，人名）回答说：‘确实，这些是从那里产生的。’ 佛说：‘好啊！好啊！贤者应当如此。听施（Ting Shi）！’ 佛说：‘如果对痛痒（Vedanā，感受）、思想（Saṃjñā，知觉）、作为（Saṃskāra，意志）、行（Karma，行为）、识（Vijñāna，意识）不舍，如果有人对识（Vijñāna）贪恋不舍、欲望不舍、爱恋不舍、慷慨不舍、爱不舍，当这些识（Vijñāna）分离时，就会产生其他的变化：忧愁、悲哀、痛苦、混乱、意志消沉，这些消沉存在吗？’ 听施（Ting Shi）回答说：‘这些是存在的。’ 佛说：‘好啊！好啊！贤者应当如此。听施（Ting Shi）！’ 佛说：‘如果对离贪色（Rūpa）、离欲、离爱恋、离慷慨、离爱有所了解，当这些色（Rūpa）分离时，就不会产生其他的变化：忧愁、悲哀、痛苦、混乱、意志消沉，这些消沉存在吗？’ 听施（Ting Shi）回答说：‘这些是不存在的。’ 佛说：‘好啊！好啊！贤者应当如此。听施（Ting Shi）！’ 佛说：‘如果对离痛痒（Vedanā）、思想（Saṃjñā）、生死行（Karma）、识（Vijñāna）有所了解，如果不贪恋识（Vijñāna），没有欲望、没有爱恋、没有慷慨、没有爱，当这些识（Vijñāna）分离时，就不会产生其他的变化：忧愁、悲哀、痛苦、混乱、意志消沉，这些消沉存在吗？’ 听施（Ting Shi）回答说：‘这些是不存在的。’ 佛说：‘好啊！好啊！应当如此。听施（Ting Shi）！’ 佛便告诉听施（Ting Shi）：‘我想为你讲述经法，开头是善的，中间是善的，结尾也是善的；完整地为你展现通往究竟的道路，只有善良美好，应当听闻。’
English
English version: ‘According to what do you know and speak of these matters?’ The Buddha said: ‘If you know that one is not detached from greed for form (Rūpa), not detached from desire, not detached from affection, not detached from generosity, not detached from love, when that form (Rūpa) is separated, then other changes arise: sorrow, grief, pain, confusion, depression. Does this depression exist?’ Ting Shi (person's name) replied: ‘Indeed, these arise from that.’ The Buddha said: ‘Good! Good! A wise person should be like this. Ting Shi!’ The Buddha said: ‘If one is not detached from feeling (Vedanā), thought (Saṃjñā), formations (Saṃskāra), action (Karma), consciousness (Vijñāna), if one is not detached from greed for consciousness (Vijñāna), not detached from desire, not detached from affection, not detached from generosity, not detached from love, when that consciousness (Vijñāna) is separated, then other changes arise: sorrow, grief, pain, confusion, depression. Does this depression exist?’ Ting Shi (person's name) replied: ‘These exist.’ The Buddha said: ‘Good! Good! A wise person should be like this. Ting Shi!’ The Buddha said: ‘If one knows detachment from greed for form (Rūpa), detachment from desire, detachment from affection, detachment from generosity, detachment from love, when that form (Rūpa) is separated, then other changes do not arise: sorrow, grief, pain, confusion, depression. Does this depression exist?’ Ting Shi (person's name) replied: ‘These do not exist.’ The Buddha said: ‘Good! Good! A wise person should be like this. Ting Shi!’ The Buddha said: ‘If one knows detachment from feeling (Vedanā), thought (Saṃjñā), action (Karma), and consciousness (Vijñāna), if one is not greedy for consciousness (Vijñāna), without desire, without affection, without generosity, without love, when that consciousness (Vijñāna) is separated, then other changes do not arise: sorrow, grief, pain, confusion, depression. Does this depression exist?’ Ting Shi (person's name) replied: ‘These do not exist.’ The Buddha said: ‘Good! Good! It should be like this. Ting Shi!’ The Buddha then told Ting Shi (person's name): ‘I wish to speak the Dharma to you, good in the beginning, good in the middle, good in the end; to fully show you the path leading to the end, only good and beautiful things, you should listen to it.’ -------------------------------------------------------------------------------- ，持着意中。” 听施言：“唯诺。”
Chinese
佛言：“曾有二人，俱出在道，其一人晓道径，其一人不晓道径。不晓道径者，便往问晓道径者言：‘我欲至某聚乡郡县国，愿语我道所由。’晓道径者便言：‘汝从是道，直右行前，当有两道，舍左道上右道，直右行须臾前当见溪谷；溪谷上亦当复有两道，舍左道上右道，直右行须臾当见丛树；丛树上亦当复有两道，舍左道上右道，直右行须臾稍稍便得若所欲至聚乡郡县国。’” 佛言：“我上头所譬喻说，当知是一切所说，亦当谛观此所说。上头所说，不晓道径者，谓世间邪道，亦复谓诸所受邪者所说。上头晓道径者，谓如来不着正觉，亦复谓诸所受正觉者。 “所说左道者，谓诸恶人三恶念：一者、欲念；二者、乱念；三者、贼害念；亦复谓邪见、邪念、邪说、邪意、邪行、邪方便、邪志、邪定。 “亦说右道者，谓三善念：一者、出家念；二者、不乱念；三者、不贼害念；亦复谓正见、正念、正说、正意、正行、正方便、正志、正定。 “所谓两道者，谓人所疑；所说溪谷者，谓瞋恚；所说丛树者，谓五乐：一者、眼乐色，爱欲可以好色贪着；二者、耳乐声；三者、鼻乐香；四者、舌乐味；五者、身乐细软，爱欲可以好色贪着。 现代汉语译本： ‘坚持你心中的目标。’ 听者回答：‘遵命。’ 佛说：‘曾经有两个人，一同出发赶路，其中一人熟悉道路，另一人不熟悉道路。不熟悉道路的人，就去问熟悉道路的人说：‘我想要去某个村庄、城镇、郡县、国家，希望你告诉我该怎么走。’熟悉道路的人便说：‘你沿着这条路，一直向右走，前面会有两条路，舍弃左边的路，走右边的路，一直向右走，一会儿就会看到溪谷；在溪谷那里也应该又有两条路，舍弃左边的路，走右边的路，一直向右走，一会儿就会看到树丛；在树丛那里也应该又有两条路，舍弃左边的路，走右边的路，一直向右走，慢慢地你就能到达你想要去的村庄、城镇、郡县、国家。’’ 佛说：‘我上面所做的譬喻，应当明白这一切所说的，也应当仔细观察这些所说的。上面所说的不熟悉道路的人，指的是世间的邪道，也指那些接受邪说的人所说的话。上面所说的熟悉道路的人，指的是如来（Tathagata，佛的称号）不执著的正觉，也指那些接受正觉的人。’ ‘所说的左边的路，指的是各种恶人的三种恶念：第一是欲念；第二是散乱的念头；第三是贼害的念头；也指邪见、邪念、邪语、邪思、邪行、邪方便、邪志、邪定。’ ‘所说的右边的路，指的是三种善念：第一是出家念；第二是不散乱的念头；第三是不贼害的念头；也指正见、正念、正语、正思、正行、正方便、正志、正定。’ ‘所谓两条路，指的是人们的疑惑；所说的溪谷，指的是嗔恚（anger）；所说的树丛，指的是五种享乐：第一是眼睛贪恋美色，因为爱欲而贪恋美好的事物；第二是耳朵贪恋声音；第三是鼻子贪恋香气；第四是舌头贪恋美味；第五是身体贪恋柔软的触感，因为爱欲而贪恋美好的事物。’
English
English version: ‘Hold onto the intention in your mind.’ The listener replied: ‘As you command.’ The Buddha said: ‘Once there were two people, traveling together on a road. One of them knew the way, and the other did not. The one who did not know the way then asked the one who knew the way, saying: ‘I wish to go to a certain village, town, county, or country. I hope you can tell me which way to go.’ The one who knew the way then said: ‘You follow this road, go straight to the right, and there will be two roads. Abandon the left road and take the right road. Go straight to the right for a while, and you will see a stream valley; at the stream valley, there should also be two roads. Abandon the left road and take the right road. Go straight to the right for a while, and you will see a cluster of trees; at the cluster of trees, there should also be two roads. Abandon the left road and take the right road. Go straight to the right for a while, and gradually you will reach the village, town, county, or country you wish to go to.’’ The Buddha said: ‘You should understand that the parable I just gave encompasses all that is said, and you should carefully observe what is said. The one who does not know the way in the parable refers to the evil paths of the world, and also to the words spoken by those who accept evil teachings. The one who knows the way in the parable refers to the Tathagata (Buddha's title) unattached to perfect enlightenment, and also to those who accept perfect enlightenment.’ ‘The left road refers to the three evil thoughts of evil people: first, lustful thoughts; second, distracted thoughts; third, harmful thoughts; it also refers to wrong views, wrong thoughts, wrong speech, wrong intentions, wrong actions, wrong means, wrong aspirations, and wrong concentration.’ ‘The right road refers to the three good thoughts: first, the thought of renunciation; second, the thought of non-distraction; third, the thought of non-harming; it also refers to right view, right thought, right speech, right intention, right action, right means, right aspiration, and right concentration.’ ‘The two roads refer to people's doubts; the stream valley refers to anger; the cluster of trees refers to the five pleasures: first, the eyes delight in beautiful sights, and lustful desires can lead to attachment to beautiful things; second, the ears delight in sounds; third, the nose delights in fragrances; fourth, the tongue delights in flavors; fifth, the body delights in soft and delicate sensations, and lustful desires can lead to attachment to beautiful things.’ -------------------------------------------------------------------------------- 所说聚乡郡县国者，谓无为德。”