Chinese
大正藏第 17 册 No. 0757 佛说身毛喜竖经 No. 757 佛说身毛喜竖经卷上 译经三藏朝散大夫试鸿胪卿光梵大师赐紫沙门臣惟净等奉 诏译 如是我闻： 一时世尊在毗舍离国最胜大城最胜林中，与苾刍众俱。时彼城中有长者子，名曰善星，舍离佛法，其来未久，以多种缘，谤佛法僧，而作是言：“沙门瞿昙！尚无人中最上之法，况圣知见最胜所证，入于论难。彼为声闻，宣说诸法，所求所修，以自辩才及不正智，而为所证，其所说法，岂能出要尽苦边际？” 尔时尊者舍利子，于其食时着衣持钵，入毗舍离大城，次第乞食，闻彼城中善星长者子以多种缘谤佛法僧。时尊者舍利子既行乞已，还复本处，饭食事讫，收摄衣钵，洗双足已，往诣佛所，头面着地，礼世尊足，退坐一面，而白佛言：“世尊！我于今日，入毗舍离大城乞食，闻彼城中善星长者子，以多种缘谤佛法僧，而作是言：‘沙门瞿昙！尚无人中最上之法，况圣知见最胜所证，入于论难。彼为声闻，宣说诸法，所求所修，以自辩才及不正智，而为所证，其所说法，岂能出要尽苦边际？’世尊！彼长者子，舍离佛法，其来未久，斯何等故，发如是言？” 尔时佛告尊者舍利子言：“ 现代汉语译本 《佛说身毛喜竖经》卷上 译经三藏朝散大夫试鸿胪卿光梵大师赐紫沙门臣惟净等奉 诏译 如是我闻： 一时，世尊在毗舍离国（Vaishali，古印度城市）最胜大城的最胜林中，与众多比丘（Bhikkhu，佛教出家男众）在一起。当时，那个城里有一位长者（wealthy householder）的儿子，名叫善星（Sunakshatra），他离开佛法（Buddha-dharma）的时间不长，却因为种种原因，诽谤佛、法、僧（Buddha, Dharma, Sangha），并且这样说：‘沙门瞿昙（Shramana Gautama，释迦牟尼佛的称号）！他甚至没有达到人中最上的法，更何况是圣者的智慧见解所证得的最殊胜境界，根本无法进行论证和辩难。他为声闻（Shravaka，听闻佛法而修行的弟子）宣说的诸法，所追求和修习的，都是凭借自己的辩才和不正的智慧而证得的，他所说的法，怎么可能超出轮回的束缚，达到断尽痛苦的边际呢？’ 当时，尊者舍利子（Shariputra，佛陀十大弟子之一）在吃饭的时候，穿着袈裟，拿着钵，进入毗舍离大城，依次乞食。他听到城里的善星长者子因为种种原因诽谤佛、法、僧。尊者舍利子乞食完毕，回到原来的地方，吃完饭后，收拾好衣钵，洗完脚，前往佛陀的住所，头面触地，礼拜世尊（Bhagavan，佛陀的称号）的双足，然后退到一旁坐下，对佛陀说：‘世尊！我今天进入毗舍离大城乞食，听到城里的善星长者子因为种种原因诽谤佛、法、僧，并且这样说：‘沙门瞿昙！他甚至没有达到人中最上的法，更何况是圣者的智慧见解所证得的最殊胜境界，根本无法进行论证和辩难。他为声闻宣说的诸法，所追求和修习的，都是凭借自己的辩才和不正的智慧而证得的，他所说的法，怎么可能超出轮回的束缚，达到断尽痛苦的边际呢？’世尊！那位长者子，离开佛法的时间不长，是什么原因让他说出这样的话呢？’ 这时，佛陀告诉尊者舍利子说：
English
English version The Sutra of the Buddha Speaking of Hair Standing on End with Joy, Volume 1 Translated by the Tripiṭaka Master Chao San Da Fu Shi Honglu Qing Guang Fan, the Purple-Robed Shramana Minister Wei Jing and others, under Imperial Decree Thus have I heard: At one time, the World Honored One (Bhagavan) was in the Most Excellent Grove in the Most Excellent Great City of Vaishali (Vaishali, an ancient Indian city), together with a gathering of Bhikkhus (Bhikkhu, Buddhist monks). At that time, in that city, there was the son of a wealthy householder (wealthy householder), named Sunakshatra (Sunakshatra), who had not long since abandoned the Buddha-dharma (Buddha-dharma). For various reasons, he slandered the Buddha, the Dharma, and the Sangha (Buddha, Dharma, Sangha), saying: 'The Shramana Gautama (Shramana Gautama, epithet of Shakyamuni Buddha)! He does not even possess the most supreme Dharma among humans, let alone the most excellent attainment of holy wisdom and insight, making him incapable of argumentation and debate. The Dharmas he proclaims for the Shravakas (Shravaka, disciples who learn by hearing the teachings) are sought and cultivated through his own eloquence and incorrect wisdom, which he claims as his attainment. How can his teachings transcend the cycle of rebirth and reach the ultimate end of suffering?' At that time, the Venerable Shariputra (Shariputra, one of the Buddha's ten great disciples), during his mealtime, donned his robes and carried his bowl, entering the great city of Vaishali to beg for food in sequence. He heard Sunakshatra, the son of the wealthy householder in that city, slandering the Buddha, the Dharma, and the Sangha for various reasons. Having finished his alms round, the Venerable Shariputra returned to his original place, finished his meal, put away his robes and bowl, washed his feet, and went to the Buddha's abode. He prostrated himself with his head touching the ground, paid homage to the feet of the World Honored One (Bhagavan), and then sat to one side. He said to the Buddha: 'World Honored One! Today, as I entered the great city of Vaishali to beg for food, I heard Sunakshatra, the son of the wealthy householder in that city, slandering the Buddha, the Dharma, and the Sangha for various reasons, saying: ‘The Shramana Gautama! He does not even possess the most supreme Dharma among humans, let alone the most excellent attainment of holy wisdom and insight, making him incapable of argumentation and debate. The Dharmas he proclaims for the Shravakas are sought and cultivated through his own eloquence and incorrect wisdom, which he claims as his attainment. How can his teachings transcend the cycle of rebirth and reach the ultimate end of suffering?’ World Honored One! That son of the wealthy householder has not long since abandoned the Buddha-dharma. What is the reason for him to utter such words?' At that time, the Buddha said to the Venerable Shariputra: --------------------------------------------------------------------------------
Chinese
汝今当知，彼善星长者子，是大粗恶，覆藏自罪，以覆藏故，谤佛法僧，乃发是言。舍利子！如汝所闻，彼长者子出非义语而为诽谤，即作是言：‘沙门瞿昙！彼为声闻所说诸法，岂能出要尽苦边际者？’汝当善听，我今为汝略说其事。舍利子！彼长者子，于我法中不具信种。所有如来、应供、正等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊，十号具足。彼长者子，于如是事，虽知虽见，以不信故乃发是言：‘沙门瞿昙！尚无人中最上之法，况圣知见最胜所证，入于论难。彼为声闻，宣说诸法，所求所修，以自辩才及不正智，而为所证。’由彼心言及彼所见，相续谤故，速堕地狱，如坠重担。又如声闻苾刍，戒定慧学，皆悉具足，少用勤力，智获果证，不以为难；彼堕恶趣，亦复如是！ “又舍利子！彼长者子，于我法中不具信种。所有如来、应供、正等正觉，于阿兰若处栖止坐卧，远离阛阓种种愦闹，人所应用房舍坐卧诸缘具等，亦悉弃置。彼长者子，于如是事，虽知虽见，以不信故，乃发是言，而为诽谤。由彼心言及彼所见，相续谤故，速堕地狱。 “又舍利子！彼长者子，于我法中不具信种。所有如来、应供、正等正觉，离欲离罪息不善法，有寻有伺，离生喜乐，证初禅 现代汉语译本： ‘你现在应当知道，那位善星（Sudatta）长者之子，非常粗暴恶劣，掩盖自己的罪过，因为掩盖的缘故，诽谤佛、法、僧三宝，才说出这样的话。舍利子（Sariputra）！正如你所听到的，那位长者之子说出不合义理的话语而进行诽谤，就说：‘沙门瞿昙（Śrāmaṇa Gautama）！他为声闻（Śrāvaka）所说的那些法，怎么能够超出苦难，达到解脱的边际呢？’你应当好好听着，我现在为你简略地说说这件事。舍利子！那位长者之子，在我的佛法中不具备信心的种子。所有如来（Tathāgata）、应供（Arhat）、正等正觉（Samyak-saṃbuddha）、明行足（Vidyā-caraṇa-saṃpanna）、善逝（Sugata）、世间解（Lokavid）、无上士（Anuttara）、调御丈夫（Puruṣa-damya-sārathi）、天人师（Śāsta deva-manushyānām）、佛（Buddha）、世尊（Bhagavat），这十种称号都具备。那位长者之子，对于这些事情，虽然知道也看见，因为不相信的缘故才说出这样的话：‘沙门瞿昙！尚且没有人中最上乘的佛法，更何况是圣者的知见，最殊胜的证悟，进入到辩论和诘难之中。他为声闻宣说的那些法，所追求所修习的，是用自己的辩才和不正当的智慧，作为所证悟的内容。’由于他内心的想法和他的所见，持续不断地诽谤，迅速堕入地狱，就像坠落沉重的负担一样。又好像声闻比丘（Śrāvaka bhikṣu），戒律、禅定、智慧都完全具备，稍微用一点努力，用智慧获得果位的证悟，不认为困难；他堕入恶趣，也是这样！ ‘又舍利子！那位长者之子，在我的佛法中不具备信心的种子。所有如来、应供、正等正觉，在阿兰若（araṇya）处栖息、止住、坐卧，远离喧闹的集市和各种嘈杂，人们所应用的房舍、坐卧的各种因缘器具等等，也都全部舍弃。那位长者之子，对于这些事情，虽然知道也看见，因为不相信的缘故，才说出这样的话，而进行诽谤。由于他内心的想法和他的所见，持续不断地诽谤，迅速堕入地狱。 ‘又舍利子！那位长者之子，在我的佛法中不具备信心的种子。所有如来、应供、正等正觉，远离欲望，远离罪恶，止息不善之法，有寻有伺（vitarka-vicāra），由远离（欲界）而生喜乐，证得初禅（prathama dhyana）。’
English
English version: ‘You should know now that Sudatta's (善星) son, that elder, is very coarse and wicked, concealing his own sins. Because of this concealment, he slanders the Buddha, Dharma, and Sangha, and utters such words. Sariputra (舍利子)! As you have heard, that elder's son speaks unrighteous words and slanders, saying: 'Śrāmaṇa Gautama (沙门瞿昙)! How can the teachings he speaks for the Śrāvakas (声闻) lead to the end of suffering and the ultimate liberation?' Listen carefully, and I will briefly tell you about this matter. Sariputra! That elder's son does not possess the seed of faith in my Dharma. All Tathāgatas (如来), Arhats (应供), Samyak-saṃbuddhas (正等正觉), Vidyā-caraṇa-saṃpannas (明行足), Sugatas (善逝), Lokavids (世间解), Anuttaras (无上士), Puruṣa-damya-sārathis (调御丈夫), Śāsta deva-manushyānām (天人师), Buddhas (佛), and Bhagavats (世尊), fully possess these ten titles. That elder's son, although knowing and seeing these things, speaks such words out of disbelief: 'Śrāmaṇa Gautama! There is not even the highest Dharma among humans, let alone the most supreme realization of the knowledge and vision of the saints, entering into debate and challenge. The teachings he proclaims for the Śrāvakas, what they seek and cultivate, he uses his own eloquence and improper wisdom as the content of his realization.' Because of his thoughts and views, continuously slandering, he quickly falls into hell, like dropping a heavy burden. Moreover, just as a Śrāvaka bhikṣu (声闻比丘), fully equipped with precepts, meditation, and wisdom, with little effort, attains the fruit of realization through wisdom, not considering it difficult; his fall into the evil realms is also like that! ‘Furthermore, Sariputra! That elder's son does not possess the seed of faith in my Dharma. All Tathāgatas, Arhats, and Samyak-saṃbuddhas dwell, abide, sit, and lie down in the araṇya (阿兰若), away from noisy markets and various disturbances, abandoning all the houses, sitting and lying arrangements, and various causal instruments used by people. That elder's son, although knowing and seeing these things, speaks such words out of disbelief, and slanders. Because of his thoughts and views, continuously slandering, he quickly falls into hell. ‘Furthermore, Sariputra! That elder's son does not possess the seed of faith in my Dharma. All Tathāgatas, Arhats, and Samyak-saṃbuddhas are free from desire, free from sin, ceasing unwholesome dharmas, with vitarka-vicāra (寻伺), joy and happiness born of detachment (from the desire realm), attaining the first dhyana (初禅).’ --------------------------------------------------------------------------------
Chinese
定。彼长者子，于如是事虽知虽见，以不信故，乃发是言，而为诽谤。由彼心言及彼所见，相续谤故，速堕地狱。 “又舍利子！彼长者子，于我法中不具信种。所有如来、应供、正等正觉，止息寻伺，内外清净，心一境性，无寻无伺，定生喜乐，证二禅定。彼长者子，于如是事，虽知虽见，以不信故，乃发是言，而为诽谤。由彼心言及彼所见，相续谤故，速堕地狱。 “又舍利子！彼长者子，于我法中不具信种。所有如来、应供、正等正觉，离于喜贪，如实正知，修舍念行，身受妙乐，离于贪想，如圣所观，舍念之行，离喜妙乐，证三禅定。彼长者子，于如是事，虽知虽见，以不信故，乃出是言，而为诽谤。由彼心言及彼所见，相续谤故，速堕地狱。 “又舍利子！彼长者子，于我法中不具信种。所有如来、应供、正等正觉，苦乐悉断，离先所有悦意、恼意二种之法，除苦乐想，舍念清净，证四禅定。彼长者子，于如是事，虽知虽见，以不信故，乃发是言，而为诽谤。由彼心言及彼所见，相续谤故，速堕地狱。 “又舍利子！彼长者子，于我法中不具信种。所有如来、应供、正等正觉，过诸色想，离想对碍，于种种想，而不作意，缘无边空，以为行相，证空无边处定。彼长者子，于如是事 现代汉语译本： ‘定了。那位长者之子，对于这样的事情虽然知道也看到了，因为不相信的缘故，就说出这样的话，从而进行诽谤。由于他的心念言语以及他所见到的，持续不断地诽谤，迅速堕入地狱。 ‘又舍利子（Śāriputra，佛陀十大弟子之一，以智慧著称）！那位长者之子，在我的佛法中不具备信的种子。所有如来（Tathāgata，佛陀的称号之一，意为“如来者”）、应供（Arhat，值得供养的人）、正等正觉（Samyak-saṃbuddha，完全觉悟者），止息寻伺，内外清净，心专注于单一境界，没有寻伺，由禅定而生喜乐，证得二禅定。那位长者之子，对于这样的事情，虽然知道也看到了，因为不相信的缘故，就说出这样的话，从而进行诽谤。由于他的心念言语以及他所见到的，持续不断地诽谤，迅速堕入地狱。 ‘又舍利子！那位长者之子，在我的佛法中不具备信的种子。所有如来、应供、正等正觉，远离喜的贪恋，如实地正确了知，修习舍弃和正念的行为，身体感受微妙的快乐，远离贪婪的想法，如圣者所观察的那样，舍弃正念的行为，远离喜悦的微妙快乐，证得三禅定。那位长者之子，对于这样的事情，虽然知道也看到了，因为不相信的缘故，就说出这样的话，从而进行诽谤。由于他的心念言语以及他所见到的，持续不断地诽谤，迅速堕入地狱。 ‘又舍利子！那位长者之子，在我的佛法中不具备信的种子。所有如来、应供、正等正觉，苦和乐都完全断绝，远离先前所有的悦意和恼意两种感受，去除苦和乐的想法，舍弃正念而达到清净，证得四禅定。那位长者之子，对于这样的事情，虽然知道也看到了，因为不相信的缘故，就说出这样的话，从而进行诽谤。由于他的心念言语以及他所见到的，持续不断地诽谤，迅速堕入地狱。 ‘又舍利子！那位长者之子，在我的佛法中不具备信的种子。所有如来、应供、正等正觉，超越各种色想，脱离有对碍之想，对于种种想法，不加以在意，以无边虚空为所缘的行相，证得空无边处定。那位长者之子，对于这样的事情