English
English version: ‘These people are all relatives and good teachers from previous lives.’ How is this known? Because when we meet, our minds understand each other.’ The Buddha said, ‘People in the world treat each other, only fearing thin relationships, not fearing thick relationships.’ The Buddha said, ‘The first to attend to me was named Mihixi, the second was named Sunacatta, and the third was named Ananda.’ The Buddha told the bhikkhus, ‘I am old and want someone to attend to me.’ Sariputta, Mahakasyapa, Moggallana, and others, each wished to attend to the Buddha. The Buddha said, ‘No.’ Mahakasyapa and Moggallana, through meditative thought, knew that the Buddha wanted Ananda to attend to him, so they called to Ananda, saying, ‘You should attend to the Buddha.’ Ananda said, ‘I dare not attend to the Buddha, I cannot attend to the Buddha.’ Moggallana said, ‘You must attend to the Buddha.’ Ananda said, ‘Listen to my four conditions: first, I do not want the Buddha's leftover robes; second, I do not use the Buddha's leftover food; third, if someone invites the Buddha and the other bhikkhus do not go, I will not go either; fourth, when the Buddha sits in meditation thinking about the Way, I should be free to come and go.’ The Buddha said, ‘Very good, let it be as you wish.’ Therefore, Ananda attended to the Buddha, and that is why Ananda alone was able to question the Buddha. The Buddha's disciples Anuruddha, Nandi, and Kimbila were sitting together, each contemplating seven things: first, having few desires leads to enlightenment, having many desires does not lead to enlightenment; second, being content leads to enlightenment, being discontent does not lead to enlightenment; third, diligence leads to enlightenment, lack of diligence does not lead to enlightenment; fourth, guarding the six declines and preventing them from arising leads to enlightenment, not guarding the six declines and allowing them to arise does not lead to enlightenment; fifth, self-protection leads to enlightenment, not self-protection does not lead to enlightenment; sixth, guarding the mind leads to enlightenment, not guarding the mind does not lead to enlightenment; seventh, wisdom leads to enlightenment, lack of wisdom does not lead to enlightenment.’ They contemplated these seven things together. At that time, they were sixty li (Chinese mile) away from the Buddha. The Buddha was sitting in meditation and immediately knew what these three were thinking, so he moved his mind to sit in front of the three and said, ‘Good! Good! I will tell you one more thing: not thinking of home leads to enlightenment, thinking of home does not lead to enlightenment.’ Then the three rejoiced and immediately attained Bodhi. -------------------------------------------------------------------------------- 萨。
Chinese
佛语阿难：“人眼所见，四十二万由旬。何以知之？日月去地，四十二万由旬，人眼见日月，以是知眼所见者。十方广远之处，日月亿亿万倍，譬如大海中沙，亿亿万倍不能计知。人所作善恶殃福，即前后所作殃福，亿万不可复计。一切善恶要在命尽时，作恶逢恶处，作善得善处，殃福皆豫，有处皆豫。有父母、兄弟、妻子得道便止，不得道不断绝也。” 佛言：“调达但教人作福，不教人行道；佛教人作福、持戒、守意，得道乃止。调达自意生念：‘我当现神足于国王阿阇世所，王随我，余人亦皆当随，我便化作一白象，独出入宫中。’复化作一小儿，端正无比，便上王膝上，王大爱之。王见调达所作如是，王意呼调达胜佛，王便随调达所语，王吏民及未得道沙门，悉随王至调达所问事。调达便至佛所言：‘佛年老，可不须复教诸弟子。’调达便呼舍利弗去，及诸沙门去。调达痴贪有是恶意，因亡神足。” 佛言：“痴人所作颠倒，非诸佛法。调达自意念言：‘我当飞去，人见我飞悉当随事我。’因欲飞去，便不能复飞。调达不能自觉亡神足时，即有婆罗门行等心，便从第一天上来下语舍利弗：‘调达以亡神足。’”佛语舍利弗：“调达欲呼汝，重令得罪。”佛语天言：“调达未得神足， 现代汉语译本 萨（Sā）。 佛告诉阿难（Ānán，佛陀的十大弟子之一）说：‘人的眼睛所能看到的距离，是四十二万由旬（yóuxún，古印度长度单位）。凭什么知道呢？因为太阳和月亮距离地面四十二万由旬，人的眼睛能看到太阳和月亮，由此可知眼睛所能看到的距离。十方广阔遥远的地方，日月数量是现在的亿亿万倍，就像大海中的沙子一样，亿亿万倍也无法计算得知。人所做的善恶业报，也就是前后所做的善恶业报，多到亿万也无法计算。一切善恶业报的关键在于临终之时，作恶的遭遇恶报，行善的得到善报，善恶果报都会预先显现，一切果报都会预先安排。父母、兄弟、妻子如果得道就停止轮回，如果不得道，轮回就不会断绝。’ 佛说：‘提婆达多（Típódáduō，佛陀的堂兄弟，也是一位弟子，后因嫉妒佛陀而堕落）只是教人修福，不教人修行正道；佛陀教人修福、持戒、守护意念，直到得道为止。提婆达多自己心生邪念：‘我应当在阿阇世王（Āshéshìwáng，古印度摩揭陀国国王）面前显现神通，国王就会跟随我，其他人也都会跟随，我便变化成一头白象，独自出入王宫之中。’他又变化成一个小孩，相貌端正无比，就坐在国王的膝盖上，国王非常喜爱他。国王看到提婆达多所作所为是这样，国王心里认为提婆达多胜过佛陀，国王便听从提婆达多所说的话，国王的官吏百姓以及尚未得道的沙门（shāmén，出家修道者），都跟随国王到提婆达多那里请教事情。提婆达多便到佛陀那里说：‘佛陀您年纪大了，可以不必再教导弟子们了。’提婆达多便叫舍利弗（Shèlìfú，佛陀的十大弟子之一，以智慧著称）离开，以及其他的沙门离开。提婆达多愚痴贪婪，心怀恶意，因此失去了神通。’ 佛说：‘愚痴的人所作所为都是颠倒的，不符合诸佛的教法。提婆达多自己心里想：‘我应当飞走，人们看到我飞走都会跟随我侍奉我。’因此想要飞走，却再也不能飞起来。提婆达多没有意识到自己失去神通的时候，正好有一个婆罗门（Póluómén，古印度社会中的祭司阶层）心怀平等之心，便从第一层天上下来告诉舍利弗：‘提婆达多已经失去了神通。’’佛告诉舍利弗：‘提婆达多想要叫你过去，会让你再次获罪。’佛告诉天人说：‘提婆达多没有得到神通，'
English
English version Sā. The Buddha told Ānanda (one of the Buddha's ten principal disciples): 'The human eye can see for 420,000 yojanas (yóuxún, an ancient Indian unit of distance). How do we know this? Because the sun and moon are 420,000 yojanas from the earth, and the human eye can see the sun and moon. From this, we know the distance the eye can see. In the vast and distant places of the ten directions, the number of suns and moons is billions upon billions of times greater than what we have here, like the sands in the ocean, impossible to count. The good and bad karma that people create, that is, the good and bad karma created in the past and present, is so numerous that it cannot be calculated. The key to all good and bad karma lies in the moment of death. Those who do evil will encounter evil consequences, and those who do good will receive good consequences. All karmic rewards and retributions are predetermined, and all outcomes are prearranged. If parents, siblings, or spouses attain enlightenment, they cease to be reborn. If they do not attain enlightenment, the cycle of rebirth will not end.' The Buddha said: 'Devadatta (Típódáduō, the Buddha's cousin and a disciple who later fell due to jealousy) only teaches people to make merit, but does not teach them to practice the true path. The Buddha teaches people to make merit, uphold precepts, and guard their minds until they attain enlightenment. Devadatta himself conceived an evil thought: 'I should display my supernatural powers before King Ajātasattu (Āshéshìwáng, the king of Magadha in ancient India), and the king will follow me, and everyone else will follow me as well. I will transform into a white elephant and enter and exit the palace alone.' He then transformed into a child, incomparably handsome, and sat on the king's lap. The king loved him very much. When the king saw what Devadatta had done, he thought that Devadatta was superior to the Buddha. The king then followed what Devadatta said. The king's officials, people, and the śrāmaṇas (shāmén, wandering ascetics) who had not yet attained enlightenment all followed the king to Devadatta to ask about matters. Devadatta then went to the Buddha and said: 'Buddha, you are old, you no longer need to teach the disciples.' Devadatta then called Śāriputra (Shèlìfú, one of the Buddha's ten principal disciples, known for his wisdom) to leave, as well as the other śrāmaṇas. Devadatta was foolish and greedy, harboring evil intentions, and therefore lost his supernatural powers.' The Buddha said: 'The actions of foolish people are inverted and do not conform to the teachings of all Buddhas. Devadatta thought to himself: 'I should fly away, and when people see me fly away, they will all follow me and serve me.' Therefore, he wanted to fly away, but he could no longer fly. When Devadatta did not realize that he had lost his supernatural powers, a Brahmin (Póluómén, the priestly class in ancient Indian society) with an equal mind came down from the first heaven and told Śāriputra: 'Devadatta has lost his supernatural powers.' The Buddha told Śāriputra: 'Devadatta wants to call you over, which will cause you to sin again.' The Buddha told the deva (heavenly being): 'Devadatta has not attained supernatural powers,' --------------------------------------------------------------------------------
Chinese
我知当亡之。何况至今？”佛言：“人不当贪，调达但坐贪故，亡失神足。” 佛言：“罗汉有两辈：一名舍沫，自忧身得道，即欲度世去；二辈随卫皆得度脱。” 佛与罗汉俱行三十七品经，譬如灯火，佛计挍知有几事，知其本末守而灭之；阿罗汉不计本末，直而灭之。佛譬如顺树从本至末，分别知之；阿罗汉行，譬如从末至本。从本至末者，计本空；从不知空者，不得道。 佛言：“阿罗汉有盛阴无五阴，所有皆现但不着耳，有色痛痒思想识无生死。” 佛言：“阿罗汉有为默，以得阿罗汉有三相：一者、不复犯身口意；二者、三毒灭；三者、衣食不用作好，但灭饥寒意。有是三因缘，便能变化自在，意不着；衰故，不得自在。”佛言：“意但当分别六衰，不当着，着便不得道。” 佛言：“阿罗汉飞行有二因缘故，令人不见：一者、恐人见便多供养；二者、恐恶人嫉妒之。”佛言：“现神足复有两福：一者、人见飞行，便精进念道；二者、从人受施，令得大福用；是故现神足。意喜故便得大福。” 佛言：“有罗汉，名憍梵钵，已得阿罗汉道，反作牛饲。”弟子问佛：“何以故？”佛言：“是比丘前世宿命时，七百世作牛，今世得道，余习未尽故。” 佛语比丘： 现代汉语译本：‘我知道自己终将死去，更何况是现在呢？’佛说：‘人不应该贪婪，提婆达多（Devadatta）就是因为贪婪，丧失了神通。’ 佛说：‘阿罗汉（Arhat）有两种：一种名为舍沫，只忧虑自身得道，就想离开人世；另一种随卫，都能得到解脱。’ 佛与阿罗汉一起修行三十七道品经，好比灯火，佛计算知道有多少事情，知道事情的本末，守护并熄灭它；阿罗汉不计算本末，直接熄灭它。佛好比顺着树，从根到梢，分别知道它；阿罗汉修行，好比从梢到根。从根到梢的人，知道根本是空；从梢到根不知道空的人，不能得道。 佛说：‘阿罗汉有盛阴而没有五阴，所有现象都显现，但不执着罢了，有色、受、想、行、识，但没有生死。’ 佛说：‘阿罗汉有无为的寂默，因为得到阿罗汉有三种相：一是、不再犯身、口、意；二是、贪、嗔、痴三毒灭尽；三是、衣食不用追求美好，只求消除饥寒。有这三种因缘，就能变化自在，意念不执着；因为衰老，就不能自在。’佛说：‘意念只应当分别六衰，不应当执着，执着就不能得道。’ 佛说：‘阿罗汉飞行有两种因缘，使人看不见：一是、恐怕人看见就多加供养；二是、恐怕恶人嫉妒。’佛说：‘显现神通又有两种福报：一是、人看见飞行，就精进修道；二是、接受人的布施，使人得到大的福报；所以显现神通。意念欢喜就能得到大的福报。’ 佛说：‘有位阿罗汉，名叫憍梵钵提（Gavampati），已经得到阿罗汉道，却反过来像牛一样吃草。’弟子问佛：‘为什么呢？’佛说：‘这位比丘前世宿命时，七百世都做牛，今世得道，余习未尽的缘故。’ 佛对比丘说：
English
English version: 'I know that I will die eventually, let alone now?' The Buddha said, 'People should not be greedy. Devadatta lost his supernatural powers because of greed.' The Buddha said, 'There are two types of Arhats: one is called Shemo, who only worries about attaining enlightenment for himself and wants to leave the world; the other is Suiwei, who can all attain liberation.' The Buddha and the Arhats practice the Thirty-seven Factors of Enlightenment together, like a lamp. The Buddha calculates and knows how many things there are, knows the beginning and the end of things, guards and extinguishes them; the Arhats do not calculate the beginning and the end, but extinguish them directly. The Buddha is like following a tree, from the root to the tip, knowing it separately; the Arhats practice, like from the tip to the root. Those who go from the root to the tip know that the root is empty; those who go from the tip to the root and do not know emptiness cannot attain enlightenment. The Buddha said, 'Arhats have flourishing skandhas but not the five skandhas. All phenomena appear, but they are not attached to them. There are form, feeling, perception, volition, and consciousness, but there is no birth and death.' The Buddha said, 'Arhats have the silence of non-action, because attaining Arhatship has three characteristics: first, they no longer commit offenses with body, speech, and mind; second, the three poisons of greed, anger, and delusion are extinguished; third, they do not pursue fine clothing and food, but only seek to eliminate hunger and cold. With these three causes and conditions, they can transform freely, and their minds are not attached; because of decay, they cannot be free.' The Buddha said, 'The mind should only distinguish the six decays and should not be attached to them, for attachment will prevent one from attaining enlightenment.' The Buddha said, 'Arhats fly for two reasons, causing people not to see them: first, for fear that people will see them and make many offerings; second, for fear that evil people will be jealous of them.' The Buddha said, 'Showing supernatural powers also has two blessings: first, when people see them flying, they will diligently cultivate the Way; second, by receiving people's offerings, they will enable people to gain great blessings; therefore, they show supernatural powers. Joy in the mind leads to great blessings.' The Buddha said, 'There is an Arhat named Gavampati, who has already attained the Arhat path, but instead eats grass like a cow.' The disciples asked the Buddha, 'Why?' The Buddha said, 'This Bhikkhu was a cow for seven hundred lifetimes in his past lives. In this life, he attained enlightenment, but the remaining habits have not been exhausted.' The Buddha said to the Bhikkhus: --------------------------------------------------------------------------------