Chinese
大正藏第 17 册 No. 0730 佛说处处经 No. 730 佛说处处经 后汉安息国三藏安世高译 佛言：“道人行道，若瞋恚意起时，即当制己，制便念善，是为道人行。若布施财利，得之便计无常，不随身犯，谓不犯杀盗淫，是为不随身犯。出瞋恚者口亦不言，意亦不念，是为出瞋恚意中大深声者。譬如人作盗，说言：‘汝所作大无状。’是为意中大深声。” 佛言：“味味次第者，所食物外合之，内分别其味令不错误，是为味味次第。菩萨所以得知者，前世所食啖，皆先上父母、道人，然后自食，是故得是三十二相、八十种好。” 佛言：“菩萨用四事，得四无畏：一者、自身所知，亦欲使人悉知；二者、教人无厌极；三者、等心无所藏匿；四者、为人说经从后不悔；是为四事。佛亦用四事，得四无所畏：一者、如法说；二者、不受他人物；三者、等心；四者、戒具。” 佛言：“复有四无所畏：一者、如事说；二者、无所爱惜；三者、神足；四者、不与人共诤。 “佛得顶中光明者，有三因缘：一者、然灯施佛寺；二者、爱乐明经；三者、解人疑结。 “佛举右手，有四因缘：一者、用恶人无反复故；二者、以善人有反复故；三 现代汉语译本 《佛说处处经》 后汉安息国三藏安世高译 佛说：‘修行之人，如果生起嗔恚之心，就应当克制自己，克制之后便应思念善事，这就是修行人的行为。如果布施财物利益他人，得到好处便应考虑到世事无常，不要放纵自己去触犯杀盗淫等恶行，这叫做不随身犯。从嗔恚中解脱出来的人，口中不说恶语，心中也不想恶事，这叫做从嗔恚意念中发出洪亮的声音。譬如有人做了盗窃之事，（你）说：‘你所做的事情太不像话了。’这就是意念中发出的洪亮的声音。’ 佛说：‘辨别味道的次第，是指对于所食物品，从外表上加以辨别，在内心分别其味道，使之不发生错误，这叫做辨别味道的次第。菩萨之所以能够得知味道的次第，是因为前世所食用的东西，都先供养父母、道人，然后自己才食用，因此得到三十二相、八十种好。’ 佛说：‘菩萨用四种行为，得到四种无畏：第一，自己所知晓的，也希望别人完全知晓；第二，教导别人没有厌倦的时候；第三，以平等心对待一切，没有丝毫的藏匿；第四，为人讲说经典，事后从不后悔；这就是四种行为。佛也用四种行为，得到四种无所畏惧：第一，如法宣说；第二，不接受他人的财物；第三，以平等心对待一切；第四，戒律完备。’ 佛说：‘还有四种无所畏惧：第一，如实宣说；第二，没有丝毫的吝惜；第三，具有神通；第四，不与他人争论。’ ‘佛顶上的光明，有三种因缘：第一，燃灯供养佛寺；第二，喜爱研习明经；第三，解除他人的疑惑。’ ‘佛举起右手，有四种因缘：第一，因为恶人没有反复无常；第二，因为善人有反复无常；第三
English
English version The Sutra on Various Locations Spoken by the Buddha Translated by An Shih-kao, a Tripitaka Master from An息(Anxi) Kingdom of the Later Han Dynasty The Buddha said: 'When a practitioner is walking the path, if anger arises, they should restrain themselves. After restraining, they should contemplate goodness. This is the conduct of a practitioner. If they give alms and benefits, they should consider impermanence upon receiving them, and not indulge in committing offenses with their body, meaning not committing killing, stealing, or sexual misconduct. This is called not committing offenses with the body. One who is free from anger does not speak evil words, nor does one think evil thoughts. This is called emitting a profound sound from the mind free of anger. For example, if someone commits theft, (you) say: 'What you have done is outrageous.' This is called emitting a profound sound from the mind.' The Buddha said: 'The order of distinguishing flavors refers to externally examining the food, and internally distinguishing its taste to avoid errors. This is called the order of distinguishing flavors. The reason why a Bodhisattva can know the order of flavors is because in previous lives, whatever they ate, they first offered it to their parents and practitioners, and then ate it themselves. Therefore, they obtained the thirty-two marks and eighty minor characteristics.' The Buddha said: 'A Bodhisattva uses four practices to obtain four kinds of fearlessness: First, what they themselves know, they also want others to fully know; second, they never tire of teaching others; third, they treat everyone with equanimity, without any concealment; fourth, they speak the scriptures for others and never regret it afterwards. These are the four practices. A Buddha also uses four practices to obtain four kinds of fearlessness: First, speaking according to the Dharma; second, not accepting others' possessions; third, treating everyone with equanimity; fourth, having complete precepts.' The Buddha said: 'There are also four kinds of fearlessness: First, speaking truthfully; second, without any stinginess; third, having supernatural powers; fourth, not arguing with others.' 'The light from the Buddha's crown has three causes: First, offering lamps to Buddhist temples; second, loving to study the illuminating scriptures; third, resolving people's doubts.' 'The Buddha raising his right hand has four causes: First, because evil people are not fickle; second, because good people are fickle; third -------------------------------------------------------------------------------- 者、现教；四者、语人无作恶。
Chinese
“佛举右手，复有四因缘：一者、欲令十方人皆来学道随行意；二者、为欲示人我所行福，今得是相；三者、劝人皆令持戒；四者、威仪自尔，亦为不欲见人恶态，是故举一切右手。 “佛不着履，有三因缘：一者、使行者少欲；二者、现足下轮；三者、令人见之欢喜。 “佛行足去地四寸，有三因缘：一者、见地有虫蚁故；二者、地有生草故；三者、现神足故，亦欲令人意止佛行。 “佛行地高下皆平，有三因缘：一者、本行四等心，欲令一切安隐，地在水上、水中有神，虫蚁一切值佛足下，皆安隐同心立意，是故卑者为高，高者为卑；二者、诸天鬼神行福，为佛除地故，高下为平；三者、佛为菩萨时，通利道迳桥梁度人故，从是得福故，高下正平，欲令人意亦尔。 “佛不飞行，有四因缘：一者、劝弟子欲令精进；二者、欲令弟子听经；三者、报宿命恩；四者、现相，是故不飞行。 “佛在世时，诸天、鬼神、龙、人民皆到佛所听经，数千百重，行坐前后皆见佛面。所以者何？佛前世时，言语无前后，是故无不见佛面者，人卧皆随佛所首，用佛尊故。 “佛初得道不食七日，有四因缘：一者、念道忘食；二者、一心不饥；三者、欢喜 现代汉语译本： ‘不说人过失，不说现在所教的法；不说他人所作的恶事。’ ‘佛举起右手，有四个因缘：一是，想要让十方的人都来学习佛道，随顺佛的意愿而行；二是，为了向人们展示我所修行的福报，今生才得到这样的相貌；三是，劝导人们都能够持守戒律；四是，威仪自然如此，也是因为不希望看到人们丑恶的姿态，所以举起一切右手。 ‘佛不穿鞋子，有三个因缘：一是，使修行的人减少欲望；二是，显现足下的轮相；三是，使人们见到后心生欢喜。 ‘佛行走时，脚离地面四寸，有三个因缘：一是，因为看到地上有虫蚁的缘故；二是，因为地上有生长的草的缘故；三是，显现神通的缘故，也想让人们的心意专注于佛的行止。 ‘佛行走时，地面高低都变得平坦，有三个因缘：一是，佛本来修行四等心（四无量心），想要让一切众生都得到安稳，土地在水上、水中又有神灵，虫蚁一切众生遇到佛的足下，都安稳同心立意，因此低的地方变为高，高的地方变为低；二是，诸天鬼神行福，为佛清除地面，所以高低变得平坦；三是，佛作为菩萨时，疏通道路，架设桥梁，救度人们，因此得到这样的福报，所以高低正平，想要让人们的心意也像这样。 ‘佛不飞行，有四个因缘：一是，劝勉弟子想要精进修行；二是，想要让弟子们听闻佛经；三是，报答宿世的恩情；四是，显现相貌，所以不飞行。 ‘佛在世的时候，诸天（Devas）、鬼神（ghosts and spirits）、龙（Nagas）、人民都到佛的住所听闻佛经，数千百重，行走坐卧前后都能见到佛的面容。这是什么原因呢？佛前世的时候，言语没有前后矛盾，所以没有见不到佛面容的人，人们睡觉时都朝着佛所在的方向，因为佛的尊贵。 ‘佛最初得道后七天没有进食，有四个因缘：一是，思念佛道而忘记了进食；二是，一心专注而没有饥饿感；三是，心生欢喜。
English
English version: ‘Not speaking of others' faults, not speaking of the Dharma (teachings) currently being taught; not speaking of the evil deeds done by others.’ ‘The Buddha raising his right hand has four causes and conditions: first, wanting to have people from the ten directions come to learn the Buddha's path, following the Buddha's intention; second, to show people the blessings I have cultivated, and thus I have obtained this appearance in this life; third, to encourage people to uphold the precepts; fourth, the demeanor is naturally so, and also because I do not wish to see people's ugly appearances, therefore I raise my right hand. ‘The Buddha not wearing shoes has three causes and conditions: first, to make practitioners have fewer desires; second, to reveal the wheel marks under the feet; third, to make people happy when they see them. ‘When the Buddha walks, his feet are four inches above the ground, with three causes and conditions: first, because he sees insects and ants on the ground; second, because there is growing grass on the ground; third, to manifest supernatural powers, and also to make people's minds focus on the Buddha's actions. ‘When the Buddha walks, the ground is level regardless of its original height, with three causes and conditions: first, the Buddha originally practiced the Four Immeasurable Minds (four immeasurable states of mind), wanting to bring peace and stability to all beings. The land is on water, and there are spirits in the water. All beings, including insects and ants, who encounter the Buddha's feet are peaceful and of one mind. Therefore, the low becomes high, and the high becomes low; second, the devas (gods) and spirits perform meritorious deeds, clearing the ground for the Buddha, so the high and low become level; third, when the Buddha was a Bodhisattva, he cleared roads, built bridges, and saved people, and therefore obtained such blessings, so the high and low are level, wanting people's minds to be like this as well. ‘The Buddha does not fly, with four causes and conditions: first, to encourage disciples to be diligent in practice; second, to have disciples listen to the scriptures; third, to repay past life debts; fourth, to manifest appearances, therefore he does not fly. ‘When the Buddha was in the world, devas (gods), ghosts and spirits, nagas (dragons), and people all came to the Buddha's residence to listen to the scriptures, in thousands of layers, walking, sitting, and lying down, they could all see the Buddha's face. What is the reason for this? In the Buddha's past lives, his words were not contradictory, so there was no one who could not see the Buddha's face. People slept facing the direction where the Buddha was, because of the Buddha's尊贵 (venerability).’ ‘The Buddha did not eat for seven days after first attaining enlightenment, with four causes and conditions: first, he was mindful of the path and forgot to eat; second, he was focused and not hungry; third, he was joyful. --------------------------------------------------------------------------------
Chinese
不渴；四者、不念痛痒思想生死识；是为四。欲使人听经亦尔。 “佛袈裟里，尘水不着、外垢不着，有二因缘：一者、不念一切人恶故；二者、见一切人有欲，欲令灭之。佛复浣袈裟者，外垢不着里着，有身故有垢。所以者何？外行已尽，是故垢不着外，内行未尽，是故垢着，用有身故为内未尽，以有身为罪用，是故不惜身命。所以者何？复惜命，用命得道故。 “佛说八十亿万因缘经，都治人三病：一者、贪淫；二者、瞋恚；三者、愚痴。是三事分为六，故应六衰治三病。经所以多者，譬如人服药病不愈，当更服余药。佛言：‘人意多端，疾转故多经，随意疗，之欲使疾解故。’ “佛已得道，复有三病六忧。六忧者谓忧六入，三病者谓心意识虞受故。佛已得道有是忧病，何况余人殃罪不毕不得度世，佛业未竟不得度世。 “佛弃余寿二十年，有三因缘：一者、用世间人贪身故；二者、所教已尽；三者、恐恶人诽谤之得罪重故，便取般泥洹。佛度世去，亦不持身去，亦不持意去，但为苦灭耳。地水火风空，常在世间无有断时。 “佛度世烧身，有三因缘：一者、腐烂故；二者、虫蛾生故；三者、人以香华持资来得福故。 “佛笑口有五色光出者，有五因缘：一者、欲令人有 所问，因所问有益故；二者、恐人言佛不知笑故；三者、现口中光；四者、笑诸不至诚；五者、笑阿罗汉守空不得菩萨道。光还从顶上入者，当示后人大明故。” 佛欲度世去，诸比丘白佛言：“诸在世间人，皆当从佛得福。今佛度世去，诸世间人民，当复从谁得福？” 佛言：“比丘！我虽度世去，经法当在。复有四因缘，可从得福：一者、畜生无所食，饲之令得命；二者、见人得疾病无瞻视者，当给与供养令得安隐；三者、贫穷孤独当护视；四者、人独一身行禅念道，无所衣食当给视之；是为四事。布施持善意与之，其得福与佛等无有异。尔时身皆痛，便欲度世去。” 佛谓舍利弗：“令说经者，有三因缘：一者、恐佛去后，人不信余比丘语故；二者、劝弟子意令解，佛尚令比丘说经，何况余人；三者、现舍利弗功德，恐余比丘各自贡高，欲得说经故。”是故，佛使舍利弗说经。 佛度世去后，诸阿罗汉共责数阿难：“佛在世时欲得水，何以故不与？十方一切皆当从佛解脱，汝何以不留佛，莫令般泥洹？佛欲行四神足，止住一劫，亦可百劫，亦可千劫，汝何不劝佛行四神足？”阿难言：“如卿语，佛为不得自在耶，当须我言？设使止住一劫在世间，弥勒当那得来下作佛？佛本行共学道者 现代汉语译本： 所问的原因，是因为所问的问题有益处；第二，恐怕有人说佛不知道笑；第三，显现口中的光明；第四，嘲笑那些不至诚的人；第五，嘲笑阿罗汉只守着空性，不能证得菩萨道。光明又从头顶进入，是为了向后人昭示大光明。' 佛将要入灭，众比丘问佛：'世间的人，都从佛这里得到福报。现在佛要入灭，世间的人民，又将从谁那里得到福报呢？' 佛说：'比丘们！我虽然入灭，经法仍然存在。还有四种因缘，可以从中得到福报：第一，畜生没有食物，喂养它们使它们得以生存；第二，看见有人生病而无人照顾，应当给予供养，使他们得到安稳；第三，对于贫穷孤独的人应当照顾；第四，有人独自修行禅定，没有衣食，应当给予供给；这就是四件事。布施并怀着善良的意愿给予，所得到的福报与供养佛没有差别。'这时佛的身体都疼痛，便想要入灭。 佛告诉舍利弗：'让（你）说经，有三种因缘：第一，恐怕佛入灭后，人们不相信其他比丘的话；第二，劝勉弟子们的心意，使他们明白，佛尚且让比丘说经，何况其他人；第三，显现舍利弗的功德，恐怕其他比丘各自贡高自大，想要得到说经的机会。'因此，佛让舍利弗说经。 佛入灭后，众阿罗汉共同责备阿难：'佛在世的时候想要水，你为什么不给？十方一切众生都应当从佛那里得到解脱，你为什么不挽留佛，不要让他般涅槃？佛想要运用四神足，止住一劫，也可以百劫，也可以千劫，你为什么不劝佛运用四神足？'阿难说：'像你们说的话，佛难道不能够自在吗，需要我说吗？假使佛止住一劫在世间，弥勒菩萨又怎么能来下生成佛呢？佛本来一起学道的人