English
English version: 'The most venerable.' Why is that? Because in a previous life, (he) practiced the Bodhisattva path for five hundred kalpas (aeons), having a compassionate heart to liberate beings in the ten directions. Therefore, even though (he) attained the wisdom of an Arhat (one who has extinguished afflictions and attained liberation), (he) could understand the customs and languages of various places. Initially, upon becoming an Arhat, (he) could not realize that (he) was a Bodhisattva in a previous life. The Buddha then explained the merits of the Buddha and also explained the merits of the Arhat. Only then did (he) realize the greatness of the Buddha's merits and regretted wanting to change (his) mind to attain Buddhahood. The Buddha said, 'Having already attained the path of an Arhat, it is impossible to change (direction) again.' (He) then regretted and said, 'Why was I so foolish as to only attain the path of an Arhat?' The Buddha then explained to (him), 'Your wisdom surpasses that of other Arhats, but your wisdom is not comparable to that of the Buddha. Arhats only extinguish their own suffering and cannot extinguish the suffering of others. The Buddha's original practice was to extinguish both (his) own suffering and the suffering of others. Therefore, (the merits of an Arhat) cannot be compared to (the merits of the Buddha).' The Buddha said, 'Sariputra (one of the Buddha's ten principal disciples, known for his wisdom)! There are three types of speech that can be used to understand a person's intentions: the first is coarse speech; the second is profound speech; and the third is contrived speech.' By understanding these three types of speech, (one can) see whether (the other person) has good intentions, see whether (the other person) has malicious intentions, and see whether (the other person) has forbearance. From these three types of speech, one can fully understand a person's intentions. Sariputra asked the Buddha, 'In the time it takes to snap one's fingers, are there sixty births and deaths (arising and ceasing) of a person's mind?' The Buddha said, 'There are nine hundred and sixty births and deaths, or even more. The key is that there are three types of thoughts: good thoughts, bad thoughts, and desires. There are three hundred and twenty good thoughts, three hundred and twenty bad thoughts, and three hundred and twenty desires. In the time it takes to snap one's fingers, these three types of thoughts operate simultaneously, totaling nine hundred and sixty births and deaths. Removing the three hundred and twenty good thoughts, there remain six hundred and forty thoughts of birth and death. The reason why the Buddha and Sariputra practice the Thirty-Seven Limbs of Enlightenment together but their wisdom is not equal is like breathing. Although (breath) comes in and out of all the pores, (the Buddha) can perceive it, (Sariputra) only knows the breath coming in and out of the nose. What the Buddha knows is knowing all the pores (of breath), what Sariputra knows is like the nose (of breath). Taking Sariputra's wisdom and dividing it into sixteen parts, filling a Buddha-field, a three-thousand-great-thousand world, the knowledge of all the clever people under the sun and moon is not equal to one part of what Sariputra knows. Taking the Buddha's wisdom and dividing it into sixteen parts, filling a Buddha-field, Sariputra' --------------------------------------------------------------------------------
Chinese
弗所知，不及佛知一分。三十七品行有三辈，有大三十七品、有中三十七品、有小三十七品；意大得大意，意中得中意，意小得小意，深妙具行三十七品便洞达。何以故？正分分为十六分，人本十六意，故佛分别，是故不同。 “舍利弗知一切法语，用时语、护语、守语，佛便谓舍利弗：‘去非时语用，不可寄人故。’舍利弗本字优波替。 “舍利弗！先佛度世去，有三因缘：一为宿命尽；二为不欲见佛度世去；三为无所复度脱。” 舍利弗行受人饭已，还精舍中，言当偿债：“谓当坐禅念道为偿债，不念道为负债行受人施，譬如负债未毕复更，取前罪未竟，今复造罪。” 佛言：“食人施不可不念道，亦自得复益一切用，是故当偿债。” 佛言：“舍利弗黠第一，目揵连神足第一，阿难闻第一，罗云戒第一，阿那律彻视第一。” 佛使目揵连请舍利弗。舍利弗言：“举我带，恐不能胜。”目揵连便牵带，三千大千日月天地悉动，不能令带起。舍利弗便生意，当先往到佛所，目揵连从后行，先舍利弗至。佛知二人各第一。 “十方天下比丘，无有如罗云持戒者。罗云持戒有四因缘：一者、自念言：‘我为佛子。’二者、谓命持多；三者、常自念：‘我为沙门。’四者、持 现代汉语译本：弗所知（凡夫所知），不及佛知一分。三十七品行（三十七道品）有三辈，有大三十七品、有中三十七品、有小三十七品；意大得大意，意中得中意，意小得小意，深妙具行三十七品便洞达。何以故？正分分为十六分，人本十六意，故佛分别，是故不同。 ‘舍利弗（智慧第一的佛陀弟子）知一切法语，用时语、护语、守语，佛便谓舍利弗：‘去非时语用，不可寄人故。’舍利弗本字优波替（舍利弗的本名）。’ ‘舍利弗！先佛度世去，有三因缘：一为宿命尽；二为不欲见佛度世去；三为无所复度脱。’ 舍利弗行受人饭已，还精舍中，言当偿债：‘谓当坐禅念道为偿债，不念道为负债行受人施，譬如负债未毕复更，取前罪未竟，今复造罪。’ 佛言：‘食人施不可不念道，亦自得复益一切用，是故当偿债。’ 佛言：‘舍利弗黠第一，目揵连（神通第一的佛陀弟子）神足第一，阿难（多闻第一的佛陀弟子）闻第一，罗云（密行第一的佛陀弟子）戒第一，阿那律（天眼第一的佛陀弟子）彻视第一。’ 佛使目揵连请舍利弗。舍利弗言：‘举我带，恐不能胜。’目揵连便牵带，三千大千日月天地悉动，不能令带起。舍利弗便生意，当先往到佛所，目揵连从后行，先舍利弗至。佛知二人各第一。 ‘十方天下比丘，无有如罗云持戒者。罗云持戒有四因缘：一者、自念言：‘我为佛子。’二者、谓命持多；三者、常自念：‘我为沙门。’四者、持
English
English version: What the ordinary person knows is not even a fraction of what the Buddha knows. The practice of the Thirty-seven Limbs of Enlightenment (thirty-seven factors of enlightenment) has three levels: the great Thirty-seven Limbs, the medium Thirty-seven Limbs, and the small Thirty-seven Limbs. A great intention yields a great result, a medium intention yields a medium result, and a small intention yields a small result. Profoundly and completely practicing the Thirty-seven Limbs leads to thorough understanding. Why? Because the correct division is divided into sixteen parts, and people inherently have sixteen intentions. Therefore, the Buddha differentiates them, and that is why they are different. 'Shariputra (the Buddha's disciple known for his wisdom) knows all the Dharma languages, using language at the right time, protecting language, and guarding language.' The Buddha then said to Shariputra: 'Discard the use of language at the wrong time, as it cannot be entrusted to others.' Shariputra's original name was Upatissa (Shariputra's original name).' 'Shariputra! The Buddhas of the past who have passed away from the world did so for three reasons: first, to exhaust their past karma; second, because they did not wish to see the Buddha pass away from the world; and third, because there was nothing more for them to liberate.' Shariputra, after going to receive food from people, returned to the monastery, saying that he should repay the debt: 'That is, to repay the debt by sitting in meditation and contemplating the Way. Not contemplating the Way is like incurring debt by receiving offerings from others. It is like not having finished repaying the debt and taking on more, not having finished the previous offense and now committing another offense.' The Buddha said: 'When eating offerings from others, one must not fail to contemplate the Way, and one will also gain benefit for oneself and for all uses. Therefore, one should repay the debt.' The Buddha said: 'Shariputra is the foremost in wisdom, Maudgalyayana (the Buddha's disciple known for his supernatural powers) is the foremost in supernatural powers, Ananda (the Buddha's disciple known for his excellent memory) is the foremost in hearing, Rahula (the Buddha's disciple known for his strict adherence to the precepts) is the foremost in discipline, and Anuruddha (the Buddha's disciple known for his divine eye) is the foremost in seeing clearly.' The Buddha sent Maudgalyayana to invite Shariputra. Shariputra said: 'Lift my belt; I fear you will not be able to overcome it.' Maudgalyayana then pulled the belt, and the entire three thousand great thousand worlds, including the sun, moon, and earth, shook, but he could not lift the belt. Shariputra then thought that he should go to the Buddha first, and Maudgalyayana followed behind, but Shariputra arrived first. The Buddha knew that each of them was the foremost in their respective abilities. 'Among all the monks in the ten directions, there is no one like Rahula in upholding the precepts. Rahula upholds the precepts for four reasons: first, he reminds himself: 'I am a son of the Buddha.' Second, he thinks that holding the precepts prolongs life. Third, he constantly reminds himself: 'I am a Shramana (a wandering ascetic).' Fourth, he holds -------------------------------------------------------------------------------- 戒常欲胜余比丘。
Chinese
“舍利弗！复持一盂水着海，水中挠捞之，明旦往取故水去。舍利弗尚能如此，何况佛！目揵连为人所挝，不飞去，不能得神足故。何以不能得神足用？罪未毕故。” 佛言：“沸迦沙王行至十二门，复还不知其身中六分，秉意能为道，不知身生意、意生身，不能分别是。佛知可度故，便往从宿，王不知是佛。佛问：‘王行何法好何道？’而衣毛为竖。佛为解身中事空，于是便得道。不悉断，不得阿罗汉。”佛言：“诸行者当知，意能得道。” 佛言：“昔者末利满台，学经二十四年，得五言解垢下弃离，亦不复忧。何以故？本宿命更见五百佛，悉通知众经，但闭藏经道不肯教人。后被病二十四日，临死时乃悔，呼人教之。有是一福故知五言，何况乃具足教人，得福德不可计(知利满台他本作朱利盘特)。” 佛言：“昔有栴那比丘得病，佛使舍利弗往与分卫。舍利弗因问之：‘汝眼宁有所识不？’栴那对言曰：‘眼无所识，但见色，识生身生，病对至故有病，身亦不知死。设身死者，地水火风空皆当灭，但为意识移生耳。’ “佛遣舍利弗行分卫过淫女家，女便闭门作治道，谓舍利弗言：‘汝不与我共淫者，当入是大火中。’舍利弗报言：‘宁入是火中，不与汝 现代汉语译本 戒常想胜过其他比丘。 ‘舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）！再拿一盂水放到海里，在水中搅动捞取，明天再去取回原来的水。舍利弗（Śāriputra）尚且能做到这样，何况是佛！目犍连（Maudgalyāyana，佛陀十大弟子之一，以神通著称）被人殴打，没有飞走，是因为没有得到神足通。为什么不能使用神足通？因为罪业还没有完结。’ 佛说：‘沸迦沙王（姓名待考）走到十二道门，又返回，不知道自身中的六分，秉持意念能够修道，却不知道身生于意、意生于身，不能分别这些。佛知道他可以被度化，便前去投宿，国王不知道他是佛。佛问：‘国王奉行什么法，爱好什么道？’国王的汗毛都竖了起来。佛为他解释身体中的事物都是空性的，于是他便得道了。但没有完全断除烦恼，所以没有证得阿罗汉果（Arhat，佛教修行的一个果位）。’佛说：‘修行的人应当知道，意念能够使人得道。’ 佛说：‘过去有个名叫末利满台（姓名待考）的人，学习经典二十四年，得到了五言解垢下弃离，也不再忧愁。为什么呢？因为他前世曾经见过五百尊佛，完全通晓各种经典，只是闭藏经道不肯教人。后来得了病二十四天，临死的时候才后悔，叫人教他。因为有这一份福报，所以知道五言，更何况是具足地教导别人，得到的福德是不可计量的（知利满台他本作朱利盘特）。’ 佛说：‘过去有个名叫栴那（Channa，佛陀的侍者）的比丘得了病，佛派舍利弗（Śāriputra）前去为他乞食。舍利弗（Śāriputra）因此问他：‘你的眼睛是否有所识别？’栴那（Channa）回答说：‘眼睛没有什么识别，只是看见颜色，识别产生，身体产生，病痛随之而来，所以有病，身体也不知道死亡。如果身体死了，地、水、火、风、空都会消灭，只是意识转移去投生罢了。’ ‘佛派舍利弗（Śāriputra）去乞食，经过**家，那个女子便关上门，假装在修治道路，对舍利弗（Śāriputra）说：‘你不和我行淫，我就跳入这大火中。’舍利弗（Śāriputra）回答说：‘宁愿跳入这火中，也不和你行淫’