Chinese
“当念身无常。”有一比丘即报佛言：“我念非常，人在世间极可五十岁。”佛言：“莫说是语。”复有一比丘言：“可三十岁。”佛复言：“莫说是语。”复有一比丘言：“可十岁。”佛言：“莫说是语。”复有一比丘言：“可一岁。”佛复言：“莫说是语。”复有一比丘言：“可一月。”佛复言：“莫说是语。”复有一比丘言：“可一日。”佛复言：“莫说是语。”复有一比丘言：“可一时。”佛复言：“莫说是语。”复有一比丘言：“可呼吸间。”佛言：“是也。”佛言：“出息不还则属后世，人命在呼吸之间耳。” 佛语诸比丘：“当会坐一切，但当说法语，不能者急闭目声，守意善听，可从得道。”诸比丘闻佛说此语，欢喜意解，即得阿罗汉道。 佛言：“比丘入人舍中，当如手在空中无所挂碍，意亦无所著，耳闻可意是为着，闻不可意是为着。”有一比丘白佛：“可以不可皆着，当云何得道？”佛言：“比丘意解，空都无所著，是应菩萨行。”诸比丘闻此语，皆欢喜踊跃，即得无所从生法忍。 佛言：“有一比丘，于山中坐，叹息。有一人问比丘：‘卿为道，何以叹息？’比丘报言：‘我在地狱中时，五毒极痛；今得作人，复得见佛经戒，而复不得道，畏死复入是恶道中，是故叹息耳 现代汉语译本：‘应当思念身体是无常的。’有一位比丘（bhikkhu，佛教出家人）随即禀告佛陀说：‘我思念无常，人在世间最多能活到五十岁。’佛陀说：‘不要这样说。’又有一位比丘说：‘能活到三十岁。’佛陀又说：‘不要这样说。’又有一位比丘说：‘能活到十岁。’佛陀说：‘不要这样说。’又有一位比丘说：‘能活到一岁。’佛陀又说：‘不要这样说。’又有一位比丘说：‘能活到一月。’佛陀又说：‘不要这样说。’又有一位比丘说：‘能活到一天。’佛陀又说：‘不要这样说。’又有一位比丘说：‘能活到一个时辰。’佛陀又说：‘不要这样说。’又有一位比丘说：‘就在呼吸之间。’佛陀说：‘是这样的。’佛陀说：‘呼出去的气息不再回来，就属于后世了，人的生命就在呼吸之间啊。’ 佛告诉众位比丘：‘应当聚会在一起，只应当说符合佛法的言语，不能做到的人就赶紧闭上眼睛，屏住呼吸，专心致志地听，就可以从中得道。’众位比丘听了佛陀说的这些话，欢喜而心领神会，随即证得了阿罗汉（arhat，断尽烦恼，证得涅槃的圣者）的果位。 佛说：‘比丘进入别人的家中，应当像手在空中一样，没有任何牵挂阻碍，心意上也没有任何执着。耳朵听到悦耳的声音就产生执着，听到不悦耳的声音也产生执着。’有一位比丘禀告佛陀说：‘好与不好都产生执着，应当怎样才能得道呢？’佛陀说：‘比丘心意通达，对于一切都无所执着，这才是菩萨（bodhisattva，立志成佛的修行者）应当修行的。’众位比丘听了这些话，都欢喜踊跃，随即证得了无所从生法忍（anutpattika-dharma-kshanti，对诸法不生不灭的真理的深刻领悟）。 佛说：‘有一位比丘在山中打坐，叹息。有一个人问这位比丘：‘您是为了求道，为什么叹息呢？’比丘回答说：‘我在地狱中的时候，五毒（贪、嗔、痴、慢、疑）极其痛苦；现在有幸做人，又能够见到佛经和戒律，却仍然不能得道，害怕死后再次堕入那恶道之中，所以才叹息啊。’
English
English version: 'You should contemplate that the body is impermanent.' A bhikkhu (Buddhist monk) then reported to the Buddha, 'I contemplate impermanence, that a person in this world can at most live to fifty years.' The Buddha said, 'Do not say such a thing.' Another bhikkhu said, 'Can live to thirty years.' The Buddha again said, 'Do not say such a thing.' Another bhikkhu said, 'Can live to ten years.' The Buddha said, 'Do not say such a thing.' Another bhikkhu said, 'Can live to one year.' The Buddha again said, 'Do not say such a thing.' Another bhikkhu said, 'Can live to one month.' The Buddha again said, 'Do not say such a thing.' Another bhikkhu said, 'Can live to one day.' The Buddha again said, 'Do not say such a thing.' Another bhikkhu said, 'Can live to one hour.' The Buddha again said, 'Do not say such a thing.' Another bhikkhu said, 'Can live in a breath.' The Buddha said, 'That is so.' The Buddha said, 'If the exhaled breath does not return, it belongs to the next life; a person's life is but in a breath.' The Buddha told the bhikkhus, 'You should gather together, and only speak words that accord with the Dharma; those who cannot do so should quickly close their eyes, hold their breath, and listen attentively, and you can thereby attain the Way.' The bhikkhus, hearing these words of the Buddha, rejoiced and understood, and immediately attained the state of an arhat (one who has extinguished all defilements and attained Nirvana).' The Buddha said, 'When a bhikkhu enters another's house, he should be like a hand in the air, without any hindrance or attachment, and his mind should also be without any clinging. Hearing pleasant sounds gives rise to attachment, and hearing unpleasant sounds also gives rise to attachment.' A bhikkhu reported to the Buddha, 'Both pleasant and unpleasant sounds give rise to attachment; how then can one attain the Way?' The Buddha said, 'When a bhikkhu's mind is clear and free from all attachments, that is the practice of a bodhisattva (one who aspires to Buddhahood).' The bhikkhus, hearing these words, all rejoiced and leaped for joy, and immediately attained the Anutpattika-dharma-kshanti (the profound understanding of the truth of the non-arising and non-ceasing of all dharmas).' The Buddha said, 'There was a bhikkhu sitting in the mountains, sighing. A person asked the bhikkhu, 'You are seeking the Way, why are you sighing?' The bhikkhu replied, 'When I was in hell, the five poisons (greed, hatred, delusion, pride, and doubt) were extremely painful; now I am fortunate to be a human, and I am able to see the Buddhist scriptures and precepts, but I am still unable to attain the Way, and I fear that after death I will again fall into that evil path, that is why I am sighing.' --------------------------------------------------------------------------------
Chinese
！’为比丘亦忧俗人、亦忧经戒、亦自忧身，善意不可得常。或有因缘来时，便念妻子、钱财，是为堕恶道。” 佛言：“有一比丘到优婆夷家分卫，因为说经。优婆夷便长跪泪出；比丘说经至夜半，优婆夷长跪不起。比丘言：‘我行说经，未曾见人精进乃尔。’优婆夷报言：‘我家有一驴，鸣至夜半便死，是故泪出耳。’”佛言：“人说经不在为多，但问解慧不也。”有一比丘，闻佛说是事，便往问佛言：“为我说一要法，令我得道。”佛言：“非汝物莫取，是汝物便取。”于是，比丘即自思念：“天下万物皆非我许，独善是家物。”于是，比丘因白佛言：“我已解。”佛言：“解是便为道耳。”时有一比丘，闻佛说此语，便往问佛：“舍利弗为得是未？”佛言：“舍利弗悉得。”比丘言：“舍利弗何以骂我，持袈裟拂我面？”佛言：“呼舍利弗来问之。”舍利弗言：“我无恶意，所以骂者，欲令忍辱。所以持袈裟拂面者，欲令眼耳鼻口净故。”佛语比丘：“是舍利弗善权方便所作。”于是比丘欢喜，即得阿罗汉道。 佛言：“昔一人往难比丘言：‘人死识念思想所知皆灭，行道得定意所知亦灭，有何等异？’比丘报言：‘俱灭，人死命尽神不灭，随行所生，但微不可便，见所得不同，为善升天、为恶 现代汉语译本：佛说：‘如果一个比丘既忧虑世俗之人，又忧虑佛经戒律，又忧虑自身，那么他的善意就不能常常保持。或者有什么因缘到来时，便思念妻子、钱财，这就是堕入恶道。’ 佛说：‘有一个比丘到一位优婆夷（在家女信徒）家乞食，因为给她讲经。优婆夷便长跪流泪；比丘讲经到半夜，优婆夷长跪不起。比丘说：‘我行脚讲经，从未见过有人如此精进。’优婆夷回答说：‘我家有一头驴，叫到半夜就死了，所以我才流泪啊。’’佛说：‘人讲经不在于讲得多，只在于是否理解其中的智慧。’有一个比丘，听佛说了这件事，便去问佛说：‘请您为我说一个重要的法门，让我能够得道。’佛说：‘不是你的东西不要拿，是你的东西就可以拿。’于是，比丘就自己思念：‘天下万物都不是我允许的，只有善是家里的东西。’于是，比丘就禀告佛说：‘我已经理解了。’佛说：‘理解了就是道啊。’当时有一个比丘，听佛说了这句话，便去问佛：‘舍利弗（佛陀十大弟子之一，以智慧著称）得到这个了吗？’佛说：‘舍利弗完全得到了。’比丘说：‘舍利弗为什么要骂我，用袈裟拂我的脸？’佛说：‘叫舍利弗来问问他。’舍利弗说：‘我没有恶意，之所以骂他，是想让他忍辱。之所以用袈裟拂他的脸，是想让他的眼耳鼻口清净。’佛告诉比丘说：‘这是舍利弗善巧方便所做。’于是比丘欢喜，立刻证得阿罗汉道。 佛说：‘过去有一个人去为难比丘说：‘人死后，识念、思想、所知都灭绝了，修行得定后，意念所知也灭绝了，有什么不同呢？’比丘回答说：‘都灭绝了，人死后，寿命终结，神识不灭，随着所作的业力而转生，只是非常细微难以察觉，所见所得不同，行善的升天，作恶的…’
English
English version: The Buddha said, 'If a Bhikkhu (Buddhist monk) worries about laypeople, worries about the Sutras and precepts, and worries about himself, then his good intentions cannot be maintained constantly. Or when some causes and conditions arise, he thinks of his wife, children, and money; this is falling into evil paths.' The Buddha said, 'There was a Bhikkhu who went to an Upasika's (female lay devotee) house for alms, and because of that, he preached the Dharma to her. The Upasika knelt and wept; the Bhikkhu preached until midnight, and the Upasika remained kneeling. The Bhikkhu said, 'In my travels preaching the Dharma, I have never seen anyone so diligent.' The Upasika replied, 'My family has a donkey, which brayed until midnight and then died, that is why I am weeping.'' The Buddha said, 'A person's preaching of the Dharma is not about how much is said, but about whether one understands the wisdom within it.' There was a Bhikkhu who, upon hearing the Buddha say this, went to ask the Buddha, 'Please tell me an essential Dharma, so that I may attain enlightenment.' The Buddha said, 'Do not take what is not yours; what is yours, then take.' Thereupon, the Bhikkhu thought to himself, 'All things under heaven are not permitted to me, only goodness is the property of my family.' Then, the Bhikkhu reported to the Buddha, 'I have understood.' The Buddha said, 'Understanding this is the path.' At that time, there was a Bhikkhu who, upon hearing the Buddha say this, went to ask the Buddha, 'Has Sariputra (one of the Buddha's chief disciples, known for his wisdom) attained this?' The Buddha said, 'Sariputra has fully attained it.' The Bhikkhu said, 'Why does Sariputra scold me and brush my face with his Kasaaya (monk's robe)?' The Buddha said, 'Call Sariputra to ask him.' Sariputra said, 'I had no ill intentions; the reason I scolded him was to make him practice forbearance. The reason I brushed his face with the Kasaaya was to purify his eyes, ears, nose, and mouth.' The Buddha told the Bhikkhu, 'This is what Sariputra did with skillful means.' Thereupon, the Bhikkhu rejoiced and immediately attained the state of Arhat (enlightened being).' The Buddha said, 'In the past, a person went to challenge a Bhikkhu, saying, 'When a person dies, consciousness, thoughts, and knowledge all cease; when one cultivates and attains Samadhi (meditative state), thoughts and knowledge also cease; what is the difference?' The Bhikkhu replied, 'Both cease, but when a person dies, life ends, but the spirit does not perish; it is reborn according to the Karma (actions) one has created, but it is very subtle and difficult to perceive, and what one sees and obtains is different; those who do good ascend to heaven, those who do evil...' -------------------------------------------------------------------------------- 入渊，以是为异。’”
Chinese
佛言：“有一比丘到优婆夷家分卫，见端正好，比丘便生邪念，因起。优婆夷即取饭具与之，比丘便舍去：‘我不应受人施。’优婆夷便报之言：‘已有悔意，可受施耳。’优婆夷复报，比丘便受。”佛言：“譬如人有恶即觉，罪灭。比丘受施，无有罪。”佛告诸弟子：“能计空制意，如弹指顷，即可得道。” 佛言：“有一比丘，坐得定意。有一优婆塞见坐处不平，牵起示其安处。优婆塞后得五百劫不得安隐。何以故？断道念故。”佛告诸弟子：“有说经，慎莫其中断，断经罪重不可计。” 佛言：“有比丘行道得一禅，自言：‘我得道迹，第一禅福，上生第七天上寿一劫；得二禅，自计得斯陀含；第三禅福，上生十五天寿八劫；得四禅，自计我得阿罗汉。今我何故不得生第十九天上寿十六劫？’作是言已，便言：‘佛为两舌耳。’即时从天堕地狱中，不觉失天上寿，便受地狱罪。譬如世间人得珍宝，一日为火起尽烧之，人生恶意为横烧善意(斯陀含下诸本并脱生天寿劫及得三禅等文)。”佛言：“人善恶相随，无有解以，唯得道乃离俗耳。” 佛言：“日中后不食有五福：一者、少淫；二者、少卧；三者、得一心；四者、无有下风；五者、身安隐亦不作病。是故 现代汉语译本：‘沉入深渊，认为这是奇异的事情。’ 佛说：‘有一位比丘到优婆夷（在家女信徒）家乞食，见到她容貌端正美好，比丘便生起了邪念，因此而勃起。优婆夷就拿了饭食器具给他，比丘却立刻舍弃离去，说：‘我不应该接受别人的施舍。’优婆夷便告诉他说：‘既然已经有了悔意，可以接受施舍了。’优婆夷再次劝说，比丘便接受了。’佛说：‘譬如人有了恶念立刻觉察，罪业便会消灭。比丘接受施舍，没有罪过。’佛告诉各位弟子：‘能够计算空性、控制意念，如同弹指顷刻之间，就可以得道。’ 佛说：‘有一位比丘，坐禅得到定意。有一位优婆塞（在家男信徒）看见他坐的地方不平坦，拉起他并指示他到平稳的地方。这位优婆塞后来五百劫都不得安稳。为什么呢？因为他中断了比丘的修道意念。’佛告诉各位弟子：‘有人在说法讲经时，千万不要中途打断，打断讲经的罪过非常严重，无法计算。’ 佛说：‘有一位比丘修行得到初禅，自己说：‘我得到了道迹，初禅的福报，可以上生到第七天上，寿命一个劫；得到二禅，自己估计可以证得斯陀含（二果罗汉）；得到三禅的福报，可以上生到第十五天上，寿命八个劫；得到四禅，自己估计我已经证得阿罗汉（四果罗汉）。现在我为什么不能够生到第十九天上，寿命十六个劫呢？’说了这些话之后，便说：‘佛是两舌之人。’立刻从天上堕落到地狱中，没有察觉失去天上的寿命，便遭受地狱的罪苦。譬如世间人得到珍宝，一天之内因为火灾全部烧光，人生起恶意就像横祸烧毁了善意（斯陀含以下各版本都脱漏了生天寿命劫数以及得到三禅等文字）。’佛说：‘人的善恶互相跟随，没有办法解除，只有得道才能脱离世俗。’ 佛说：‘中午过后不吃饭有五种福报：第一、减少淫欲；第二、减少睡眠；第三、得到一心不乱；第四、没有下泄之气；第五、身体安稳也不容易生病。因此’