English
English version: 'Sinking into the abyss, regarding this as something strange.' The Buddha said, 'There was a Bhikshu (monk) who went to the house of a Upasika (female lay devotee) for alms. Seeing her beautiful appearance, the Bhikshu developed impure thoughts, and an erection arose. The Upasika then took food and utensils to give to him, but the Bhikshu immediately abandoned them and left, saying, 'I should not accept offerings from others.' The Upasika then told him, 'Since you already have remorse, you may accept the offering.' The Upasika persuaded him again, and the Bhikshu accepted.' The Buddha said, 'It is like a person who immediately recognizes evil thoughts, and the sin is extinguished. The Bhikshu accepting the offering is without sin.' The Buddha told all the disciples, 'If one can calculate emptiness and control the mind, as quickly as snapping one's fingers, one can attain the Way.' The Buddha said, 'There was a Bhikshu who attained Samadhi (meditative concentration) while sitting. An Upasaka (male lay devotee) saw that the place where he was sitting was uneven, so he pulled him up and showed him a stable place. This Upasaka later suffered for five hundred kalpas (eons), unable to find peace. Why? Because he interrupted the Bhikshu's thoughts of the Way.' The Buddha told all the disciples, 'When someone is expounding the Sutras (discourses), be careful not to interrupt them. The sin of interrupting the Sutras is extremely serious and cannot be calculated.' The Buddha said, 'There was a Bhikshu who, having attained the first Dhyana (meditative state) in his practice, said to himself, 'I have attained the path, the blessings of the first Dhyana, and can be reborn in the seventh heaven with a lifespan of one kalpa; having attained the second Dhyana, he estimated that he could attain Skrtagama (once-returner); having attained the third Dhyana, he could be reborn in the fifteenth heaven with a lifespan of eight kalpas; having attained the fourth Dhyana, he estimated that he had attained Arhat (enlightened being). Why am I now unable to be born in the nineteenth heaven with a lifespan of sixteen kalpas?' After saying these words, he said, 'The Buddha is a double-tongued person.' Immediately, he fell from heaven into hell, unaware of losing his heavenly lifespan, and suffered the torments of hell. It is like a person in the world who obtains precious treasures, only to have them all burned away in a fire in a single day. When a person generates evil intentions, it is like a calamity burning away good intentions (the versions below Skrtagama all omit the text about being born in heaven with a lifespan of kalpas and attaining the third Dhyana, etc.).' The Buddha said, 'People's good and evil follow each other, and there is no way to be free from them except by attaining the Way, which allows one to leave the mundane world.' The Buddha said, 'Not eating after midday has five blessings: first, reduced lust; second, reduced sleep; third, attainment of single-mindedness; fourth, absence of lower winds; fifth, a peaceful body that is also less prone to illness. Therefore' --------------------------------------------------------------------------------
Chinese
，沙门、道士知福不食。澡漱，有三因缘：一者、为恐爪下垢故；二者、爬痒随可意；三者、杀蚤蚊故，亦欲使意净无欲，复不污经此者，适可除外垢。心念恶不能除，为学人第一当净心为本，心为法本，心正则行方，行方则应道。” 佛言：“昔有沙弥与师共行，见地有金，便默取之。语师言：‘疾行是间，无人甚可畏。’师言：‘但坐有金故，令汝恐耳。’弃金去，便不复恐。弟子便为师作礼言：‘我愚痴无所知故，今已弃，便不复懅于是。’”佛告诸弟子：“学人贪道如沙弥贪金，何忧不得道！” 佛言：“有比丘学道，从师受经不精进。师教取牛马粪数升烧之，至冥不尽。师取大石持地狱中，火烧之即作灰。弟子大恐，长跪问师：‘是何等火？’师言：‘汝不读经行道，死后当入地狱，狱中火烧汝，不复移时。’于是比丘惶怖，便更精进。日闻一阿含，便得罗汉道。”佛言：“善权方便，度人如是。” 佛言：“阿那含有三结：一者、痴结；二者、世间爱结；三者、见未谛未尽结。阿那含譬如火上焰，烟起不能有所烧；须陀洹除八十八结；斯陀含除七结；阿那含除三结；阿罗汉无有结。须陀洹得道迹，斯陀含为往来得道，阿那含为不还世间，阿罗汉为不复着。何等为得道迹？谓识苦。世间 现代汉语译本： ‘沙门（出家修道者）、道士知道有福报而不去享用。洗澡漱口，有三种因缘：一是，因为恐怕指甲里有污垢；二是，抓痒可以随意；三是，为了杀死跳蚤蚊子，也想使心意清净没有欲望，又不因此玷污经典，这只是为了去除外在的污垢。内心的恶念不能去除，作为学道之人，第一要务是净心为根本，心是万法的根本，心正了行为才端正，行为端正才能与道相应。’ 佛说：‘过去有个沙弥（小和尚）与师父一同行走，看见地上有金子，便默默地捡了起来。对师父说：‘快走吧，这里没有人，很可怕。’师父说：‘只是因为有金子的缘故，才让你感到害怕。’丢弃金子离去后，便不再感到害怕。弟子便向师父行礼说：‘我愚痴无知，现在已经丢弃了金子，便不再恐惧了。’佛告诉众弟子：‘学道之人贪求道法，如同沙弥贪求金子，还担心不能得道吗！’ 佛说：‘有个比丘（出家男子）学道，跟随师父学习经典却不精进。师父教他取几升牛马粪烧，直到天黑也没有烧完。师父取来一块大石头，放在地狱中的火里烧，立刻就化为灰烬。弟子非常害怕，长跪问师父：‘这是什么火？’师父说：‘你不好好读经修行，死后应当堕入地狱，地狱中的火烧你，不会给你片刻的喘息之机。’于是比丘惶恐，便更加精进。每天听闻一部《阿含经》，便证得了阿罗汉道。’佛说：‘善巧方便，度化人就是这样。’ 佛说：‘阿那含（三果圣人）有三种结缚：一是，愚痴的结缚；二是，世间爱欲的结缚；三是，对见解未真实未完全的结缚。阿那含譬如火上的火焰，烟升起却不能烧任何东西；须陀洹（初果圣人）断除八十八种结缚；斯陀含（二果圣人）断除七种结缚；阿那含断除三种结缚；阿罗汉（四果圣人）没有结缚。须陀洹证得道迹，斯陀含为一往一来得道，阿那含为不再返回世间，阿罗汉为不再执着。什么是证得道迹？就是认识到苦。世间’
English
English version: ‘A Śrāmaṇa (ascetic) and a Taoist know the blessings but do not partake. Bathing and rinsing the mouth have three causes: first, to avoid dirt under the nails; second, to scratch itches at will; third, to kill fleas and mosquitoes, also to purify the mind and be without desire, and not to defile the scriptures. This is only to remove external dirt. Evil thoughts in the mind cannot be removed. For a learner, the first priority is to purify the mind as the foundation. The mind is the root of all dharmas. When the mind is upright, the conduct is correct, and when the conduct is correct, it corresponds to the path.’ The Buddha said, ‘In the past, there was a Śrāmaṇera (novice monk) walking with his teacher, and he saw gold on the ground, so he silently picked it up. He said to his teacher, ‘Let's hurry away from here, there is no one around, it's very scary.’ The teacher said, ‘It's only because there is gold that makes you afraid.’ After discarding the gold and leaving, he was no longer afraid. The disciple then bowed to the teacher and said, ‘I was ignorant and knew nothing, but now that I have discarded the gold, I am no longer afraid.’ The Buddha told the disciples, ‘If a learner is greedy for the path like the Śrāmaṇera is greedy for gold, why worry about not attaining the path!’ The Buddha said, ‘There was a Bhikṣu (monk) who was learning the path, but he was not diligent in studying the scriptures from his teacher. The teacher told him to take several liters of cow and horse manure and burn it, but it was not finished by nightfall. The teacher took a large stone and put it in the fire in hell, and it immediately turned to ashes. The disciple was very afraid and knelt down and asked the teacher, ‘What kind of fire is this?’ The teacher said, ‘If you do not read the scriptures and practice the path, you will fall into hell after death, and the fire in hell will burn you without giving you a moment's respite.’ Thereupon the Bhikṣu was frightened and became more diligent. He heard one Āgama (collection of Buddhist scriptures) every day and attained the path of an Arhat (enlightened being).’ The Buddha said, ‘Skillful means are used to save people in this way.’ The Buddha said, ‘An Anāgāmin (non-returner) has three fetters: first, the fetter of delusion; second, the fetter of worldly love; third, the fetter of views not being truly and completely understood. An Anāgāmin is like a flame on a fire, the smoke rises but cannot burn anything; a Srotaāpanna (stream-enterer) removes eighty-eight fetters; a Sakṛdāgāmin (once-returner) removes seven fetters; an Anāgāmin removes three fetters; an Arhat has no fetters. A Srotaāpanna attains the path-fruit, a Sakṛdāgāmin attains the path through one more return, an Anāgāmin does not return to the world, and an Arhat no longer clings. What is attaining the path-fruit? It is recognizing suffering. The world’ --------------------------------------------------------------------------------
Chinese
人皆不识苦，须陀洹为识苦，斯陀含为弃习，阿那含为知尽，阿罗汉为行道已竟。得须陀洹，别百劫乃得阿罗汉。何以故？乃百劫须陀洹，余有十结不断，不得阿罗汉，须陀洹但自忧身畏罪，不敢豫世间事，余有十疑结不解，不解故便止住。须陀洹所弃常有五下结：一者、贪欲结；二者、瞋恚结；三者、见行结；四者、戒贪福结；五者、疑意结，亦谓从六天以下，以至世间贪欲瞋恚，贪身愿疑为下结。须陀洹见因缘者，谓不犯五戒，时当死，死不犯，余人见急，悉犯五因缘。须陀洹断故受新，阿罗汉新故悉断，菩萨毕故罪，罪毕得道，乃知非常苦空，非身非道，道人行道不当有所著。行须陀洹得须陀洹，行斯陀含得斯陀含，行阿那含得阿那含，行阿罗汉得阿罗汉，行辟支佛得辟支佛，行菩萨得菩萨。”佛言：“学者随意所作，便得其报，如影响相随。” 佛言：“钵有四名：一名、为不供食；二名、为戒；三名、为受；四名、为从。是得福无有瑕秽，便应受福持钵便立戒，意中无恶念。” 佛言：“阿罗汉不食肉者，计畜生从头至足，各自有字无有肉名。辟支佛计本精所作不净，故不食肉。佛计一切天下皆空无所有，有便灭，灭复生，要归空故，为无所有。”诸弟子闻经欢喜，为佛作礼而去。 佛 现代汉语译本 人们都不了解什么是苦，只有须陀洹（Sotapanna，入流果）才能认识到苦，斯陀含（Sakadagamin，一来果）能舍弃习气，阿那含（Anagamin，不还果）能知晓苦的止息，阿罗汉（Arhat，无学果）是修行道路已经完成的人。证得须陀洹果位后，要经过一百劫才能证得阿罗汉果位。为什么呢？因为即使是经过一百劫的须陀洹，仍然有十种烦恼没有断除，所以无法证得阿罗汉果。须陀洹只是担忧自身，害怕犯罪，不敢参与世间的事情，还有十种疑惑没有解开，因为没有解开所以就停滞不前。须陀洹所舍弃的通常有五种下分结：一是贪欲结；二是瞋恚结；三是见取结；四是戒禁取结；五是疑结，也可以说是从六欲天以下，乃至世间的贪欲、瞋恚，贪恋自身，心怀疑惑，都是下分结。须陀洹见到因缘法的人，就是不犯五戒，即使面临死亡，也不会违犯，而其他人遇到紧急情况，都会违犯这五种因缘。须陀洹是断除旧的，接受新的，阿罗汉是新的旧的全部断除，菩萨是完成旧的罪业，罪业完成后才能得道，才能明白一切都是无常、苦、空的，没有自我，没有道路，修行人不应该有所执着。修行须陀洹行可以证得须陀洹果，修行斯陀含行可以证得斯陀含果，修行阿那含行可以证得阿那含果，修行阿罗汉行可以证得阿罗汉果，修行辟支佛行可以证得辟支佛果，修行菩萨行可以证得菩萨果。’佛说：‘学习的人随意做什么，就会得到相应的报应，就像影子跟随身体一样。’ 佛说：‘钵有四个名称：一是，不供养食物；二是，持戒；三是，接受；四是，随顺。这样得到的福报没有瑕疵，就应该接受福报，拿着钵就等于树立了戒律，心中没有邪恶的念头。’ 佛说：‘阿罗汉不吃肉的原因是，计算畜生从头到脚，各自有名称，没有叫做肉的名称。辟支佛认为肉是由精血所造，是不清净的，所以不吃肉。佛认为一切天下都是空无所有的，有了就会灭亡，灭亡后又会产生，最终都要归于空，所以是无所有的。’众弟子听了佛的教诲，欢喜，向佛作礼后离去。 佛
English
English version People do not understand suffering, only a Sotapanna (须陀洹, Stream-enterer) recognizes suffering, a Sakadagamin (斯陀含, Once-returner) abandons habits, an Anagamin (阿那含, Non-returner) knows the cessation of suffering, and an Arhat (阿罗汉, Worthy One) is one who has completed the path. Having attained Sotapanna, one attains Arhat after a hundred kalpas. Why? Because even after a hundred kalpas, a Sotapanna still has ten fetters that have not been broken, and therefore cannot attain Arhat. A Sotapanna only worries about themselves, fears sin, and does not dare to participate in worldly affairs, and still has ten doubts that have not been resolved, and because they have not been resolved, they stop. What a Sotapanna abandons usually includes the five lower fetters: first, the fetter of greed; second, the fetter of hatred; third, the fetter of personality belief; fourth, the fetter of attachment to rites and rituals; and fifth, the fetter of doubt. It can also be said that from the six desire heavens downwards, even worldly greed and hatred, attachment to oneself, and harboring doubts are lower fetters. A Sotapanna who sees dependent origination is one who does not violate the five precepts, and even when facing death, will not violate them, while others, when faced with emergencies, will violate these five conditions. A Sotapanna breaks the old and accepts the new, an Arhat breaks all the new and old, a Bodhisattva completes old karma, and only after karma is completed can they attain enlightenment, and then they know that everything is impermanent, suffering, and empty, without self, without a path, and practitioners should not be attached to anything. Practicing the path of Sotapanna attains the fruit of Sotapanna, practicing the path of Sakadagamin attains the fruit of Sakadagamin, practicing the path of Anagamin attains the fruit of Anagamin, practicing the path of Arhat attains the fruit of Arhat, practicing the path of Pratyekabuddha attains the fruit of Pratyekabuddha, and practicing the path of Bodhisattva attains the fruit of Bodhisattva.’ The Buddha said, ‘Students can do whatever they want, and they will get the corresponding reward, just like a shadow follows the body.’ The Buddha said, ‘A bowl has four names: first, for not offering food; second, for precepts; third, for receiving; fourth, for following. The merit obtained in this way is without blemish, and one should receive merit, holding the bowl is equivalent to establishing precepts, and there are no evil thoughts in the mind.’ The Buddha said, ‘The reason why Arhats do not eat meat is that, counting livestock from head to toe, each has its own name, and there is no name called meat. Pratyekabuddhas believe that meat is made of essence and blood, and is impure, so they do not eat meat. The Buddha believes that everything under the sky is empty and without anything, and when there is something, it will perish, and after perishing, it will be born again, and eventually it will return to emptiness, so it is without anything.’ The disciples listened to the Buddha's teachings, rejoiced, bowed to the Buddha, and departed. Buddha --------------------------------------------------------------------------------