English
English version ‘Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! From beginningless time, throughout countless ages, beings have been revolving in the six realms of existence (hell, hungry ghosts, animals, asuras, humans, and gods), except for the Pure Abodes (Pañca-śuddhāvāsa, the fifth layer of the Form Realm, where only Anāgāmins reside). Śāriputra! Once born in the Pure Abodes, they will not return to be reborn in the human realm, but will attain Nirvāṇa (liberation) in those heavens. Śāriputra! Those who have not yet departed from the various realms of existence, even seeking a small portion of the superior Dharma in the human realm, are unable to obtain it, let alone the wisdom and insight of the sages and the most supreme attainment. Why is that? Because what they cling to, they cannot understand or awaken to the wisdom of the sages. Because they do not awaken to the wisdom of the sages, how can they escape the cycle of rebirth and reach the end of suffering? Śāriputra! If one truly awakens to the wisdom of the sages, one can close the doors of the three realms of existence (the realm of desire, the realm of form, and the formless realm), end the path of birth and death, and not be reborn again.’ ‘Furthermore, Śāriputra! There is a certain type of Brahmin (Brāhmaṇa, the priestly class in ancient Indian society) who considers their place of birth to be pure. They say to each other, ‘So-and-so, born in such-and-such a place, has attained purity.’ Śāriputra! Their place of birth is extremely impure. It is not that I have not experienced birth in those places in the past. From beginningless time, throughout countless ages, I have been in the cycle of birth and death, except for the Pure Abodes. Śāriputra! Once born in the Pure Abodes, they will not return to be reborn in the human realm, but will attain Nirvāṇa in those heavens. Śāriputra! Those who have not yet departed from their place of birth, even seeking a small portion of the superior Dharma in the human realm, are unable to obtain it, let alone the wisdom and insight of the sages and the most supreme attainment. Why is that? Because what they cling to, they cannot understand or awaken to the wisdom of the sages. Because they do not awaken to the wisdom of the sages, how can they escape the cycle of rebirth and reach the end of suffering? Śāriputra! If one truly awakens to the wisdom of the sages, one can close the doors of the three realms of existence, end the path of birth and death, and not be reborn again.’ ‘Furthermore, Śāriputra! There is a certain type of Brahmin who considers their own lineage to be pure. They say to each other, ‘So-and-so, relying on their own lineage, has attained purity.’ Śāriputra! Their lineage is extremely impure. It is not that I have not been born relying on lineage in the past. From beginningless time, throughout countless ages, I have been in the cycle of birth and death, except for the Pure Abodes. Śāriputra! Once born in the Pure Abodes, they will not --------------------------------------------------------------------------------
Chinese
复还来人间受生，即于彼天趣证涅槃。舍利子！未出生死者，求之少分人中上法尚不能得，况圣知见最胜所证。何以故？彼所计者，于其圣慧，不能了知，复不觉悟。由于圣慧，不觉了故，何能出要，尽苦边际？舍利子！若于圣慧如实觉了，即能闭三有门尽生死道，后不复生。 “又舍利子！世有一类婆罗门者，作如是言：‘若修四种之法，得具足者，是为梵行清净。’舍利子！彼修四法，以为梵行，得清净者，我悉能知；我于是中，皆得最上。何等为四？一者、彼能修行，我亦同彼最上修行。二者、彼能厌离，我亦同彼最上厌离。三者、彼能苦切逼身，我亦同彼最上苦切逼身。四者、彼能寂静，我亦同彼最上寂静。 “舍利子！云何同彼最上修行？谓彼外道，或常举手，我亦同之；或不坐床席；或常蹲踞；或食秽气粗粝饮食；或不定止一处随意旋转；或剃发留髭；或卧棘刺之上；或卧版木之上；或空舍中住；或定住一处；或一日三浴，乃至种种苦逼其身，我亦一一随彼所行。是为同彼最上修行。 “云何同彼最上厌离？舍利子！谓彼外道，或离服裸形举手受食，我亦随行；或不受丑面人食；不受颦蹙面人之食；不食两臼中间之食；不食两杵中间之食；不食两杖中间之食；不食两壁中间之食；不受 现代汉语译本： 复还来人间受生，即便在那天界证得涅槃（Nirvana）。舍利子（Sariputra）！尚未脱离生死的人，想要寻求人中至上的佛法尚且不能得到，更何况是圣者的智慧见解和最殊胜的证悟。为什么呢？因为他们所执着的，对于圣者的智慧，不能明了，也不觉悟。由于对于圣者的智慧，不觉悟不明了，又怎么能脱离苦难，达到痛苦的边际呢？舍利子（Sariputra）！如果对于圣者的智慧能够如实觉悟，就能关闭三有之门，断绝生死轮回的道路，之后不再受生。 ‘又舍利子（Sariputra）！世上有一类婆罗门（Brahman），这样说：‘如果修习四种法，并且能够圆满具足，这就是清净的梵行（Brahmacarya）。’舍利子（Sariputra）！他们修习这四种法，认为可以得到梵行的清净，我完全能够了解；我在这四种法中，都能达到最上。哪四种呢？一是，他们能够修行，我也能像他们一样达到最上的修行。二是，他们能够厌离，我也能像他们一样达到最上的厌离。三是，他们能够用苦行逼迫身体，我也能像他们一样用最上的苦行逼迫身体。四是，他们能够寂静，我也能像他们一样达到最上的寂静。 ‘舍利子（Sariputra）！怎样才算是像他们一样达到最上的修行呢？就是那些外道，有的经常举着手，我也像他们一样；有的不坐在床或席子上；有的经常蹲着；有的吃污秽难以下咽的粗糙食物；有的不固定在一个地方随意走动；有的剃掉头发却留下胡须；有的睡在荆棘之上；有的睡在木板之上；有的住在空房子里；有的固定住在一个地方；有的一天洗三次澡，乃至用种种苦行来逼迫自己的身体，我也一一跟随他们所做。这就是像他们一样达到最上的修行。 ‘怎样才算是像他们一样达到最上的厌离呢？舍利子（Sariputra）！就是那些外道，有的脱掉衣服裸着身体，举着手接受食物，我也跟随他们这样做；有的不接受面容丑陋的人给的食物；不接受皱着眉头的人给的食物；不吃两臼中间的食物；不吃两杵中间的食物；不吃两杖中间的食物；不吃两壁中间的食物；不接受……'
English
English version: Returning to be born in the human realm, one attains Nirvana (Nirvana) in that very heavenly realm. Sariputra (Sariputra)! Those who have not escaped birth and death cannot even obtain a small portion of the supreme Dharma in the human realm, let alone the most excellent realization of the wisdom and insight of the saints. Why is this? Because what they are attached to, they cannot understand or awaken to the wisdom of the saints. Because they do not awaken to or understand the wisdom of the saints, how can they escape the essential and reach the end of suffering? Sariputra (Sariputra)! If one truly awakens to the wisdom of the saints, one can close the gates of the three realms of existence, cut off the path of birth and death, and not be born again. 'Furthermore, Sariputra (Sariputra)! There are some Brahmins (Brahman) in the world who say, 'If one cultivates the four kinds of Dharma and attains their completeness, this is pure Brahmacarya (Brahmacarya).' Sariputra (Sariputra)! I fully understand their cultivation of these four Dharmas, thinking they can attain purity of Brahmacarya; I can attain the highest in each of these four. What are the four? First, they can practice, and I can also attain the highest practice like them. Second, they can renounce, and I can also attain the highest renunciation like them. Third, they can afflict their bodies with austerity, and I can also afflict my body with the highest austerity like them. Fourth, they can be tranquil, and I can also attain the highest tranquility like them.' 'Sariputra (Sariputra)! How is it like them to attain the highest practice? It is that those non-Buddhists, some constantly raise their hands, and I am like them; some do not sit on beds or mats; some constantly squat; some eat filthy and difficult-to-swallow coarse food; some do not stay in one place but wander around at will; some shave their heads but leave their beards; some sleep on thorns; some sleep on wooden boards; some live in empty houses; some stay fixed in one place; some bathe three times a day, and even use various austerities to afflict their bodies, and I follow them in everything they do. This is like them to attain the highest practice.' 'How is it like them to attain the highest renunciation? Sariputra (Sariputra)! It is that those non-Buddhists, some take off their clothes, naked, raising their hands to receive food, and I follow them in doing so; some do not accept food from people with ugly faces; do not accept food from people with frowning faces; do not eat food from between two mortars; do not eat food from between two pestles; do not eat food from between two staffs; do not eat food from between two walls; do not accept...' --------------------------------------------------------------------------------
Chinese
怀妊人食；不受执炮者食；不与二人同一器食。若处或有乞匈之人在于门首，即不食之；若处或有犬在门首，亦不食之；若处或有蝇虫旋复，亦不食之。不受无言人食；不受多言人食；若人言去不受彼食；若人言来不受彼食；若因诤讼所成之食，而亦不受。或唯受其一家之食；或复二三至七家食；或一餐一咽、或复二三至七餐咽；或一日一食；或复二三；或复七日；或复半月至于一月乃一食之。于所食中不食于麨，亦不食饭；不食小豆；不饮华果所造之酒；不饮米所造酒；不食于肉；不食乳酪及以酥油，亦不食蜜及蜜所造之果或不饮浆；不食多种爆炙之食，唯饮洗稻之水，以为资养。或食秽稻；或食茅草或食棘树之果；或食生米；或食牛粪；或食树根枝叶果实；或复专诣旷野之中，采彼多种根茎枝叶种子等食。舍利子！彼如是行，我亦随行。是为我修最上厌离。 佛说身毛喜竖经卷中 大正藏第 17 册 No. 0757 佛说身毛喜竖经 佛说身毛喜竖经卷下 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 “复次舍利子！云何同彼最上苦切逼身？谓我身支尘土坌污，初则微少渐增后积。譬如鼎讷迦树枝叶，尘坌从微渐增，后积成大；我之身分亦复如是！舍利子！ 我虽尘垢坌污增积，然于昼夜未尝念言：‘呜呼何故！今我此身尘垢所合，谁当为我之所拂除？’舍利子！此即是为同彼最上苦切逼身。 “又舍利子！云何同彼最上寂静？谓于旷野寂静之处，坐卧居止，远离喧繁一切愦闹，弃置所应受用之具，独处闲寂随所应住。舍利子！我时如是同其所行，或牧牛人；或畜养人；或采薪人；或治园人；或行路人。是等见已，我即奔驰极深隐处，勿复令见。譬如野鹿，或见如上牧放等人，奔深隐处，而远避之，怖彼所见。我居旷野，远离愦闹亦复如是！此即是为同彼所行最上寂静。 “舍利子！虽如是行，求之少分人中上法尚不能得，况圣知见最胜所证。何以故？彼于圣慧，不能了知，复不觉悟。由于圣慧，不觉了故，何能出要，尽苦边际？舍利子！若于圣慧，如实觉了，即能闭三有门，尽生死道，后不复生。 “又舍利子！世有一类婆罗门者，作如是言：‘我于冬分月初八夜，遇雪飞时，于其旷野孤迥之所，或近河侧，裸露其身，于深雪中，一向而卧，过于夜分。如是所行，计为清净。’舍利子！我知是事，亦同彼行，乃于冬分月初八夜，遇雪飞时，于其旷野孤迥之所，或近河侧，裸露其身，于深雪中，一向而卧，过于夜分。舍利子！虽如是行，求之少分人中 现代汉语译本： 我虽然被尘垢污秽堆积，但日夜未曾想过：‘唉，为什么！现在我这身体被尘垢覆盖，谁来为我拂去这些尘垢呢？’ 舍利子（Śāriputra，佛陀十大弟子之一，以智慧著称）！这就是与那些最极端的痛苦逼迫自身的人相同。 ‘又，舍利子！什么是与那些最极端的寂静相同呢？’ 就是在空旷的野外寂静之处，坐卧居住，远离喧嚣和一切扰乱，抛弃那些应该享用的东西，独自一人在闲静的地方随意居住。舍利子！我当时也像他们一样修行，有时遇到牧牛人、畜养人、采薪人、或管理园林的人、或赶路的人。这些人一看到我，我就跑到极深隐蔽的地方，不让他们再看见。就像野鹿，如果看到像上面说的牧放人等，就会跑到深山隐蔽之处，远远地躲避他们，害怕被他们看见。我住在空旷的野外，远离喧闹也是这样！这就是与他们所行的最极端的寂静相同。 ‘舍利子！虽然这样修行，但连人中上等的法都不能得到少分，更何况是圣者的智慧见解和最殊胜的证悟。’ 为什么呢？因为他们对于圣者的智慧，不能了解，也不觉悟。由于对于圣者的智慧，不觉悟不了解，怎么能脱离苦难，到达痛苦的尽头呢？舍利子！如果对于圣者的智慧，能够如实地觉悟了解，就能关闭三有（欲有、色有、无色有）之门，断绝生死轮回的道路，以后不再受生。 ‘又，舍利子！世上有一类婆罗门（Brāhmaṇa，古印度僧侣阶层）这样说：‘我在冬天的第一个月的第八个夜晚，遇到下雪的时候，在空旷荒凉的地方，或者靠近河边，裸露身体，在深雪中，一直躺卧，超过半夜。’ 像这样修行，他们认为就是清净。舍利子！我知道这件事，也像他们一样修行，就在冬天的第一个月的第八个夜晚，遇到下雪的时候，在空旷荒凉的地方，或者靠近河边，裸露身体，在深雪中，一直躺卧，超过半夜。舍利子！虽然这样修行，但连人中上等的
English
English version: ‘Although I was accumulating dirt and filth, I never thought day or night: "Alas, why is it that my body is now covered in dirt? Who will come and wipe it away for me?" Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! This is the same as those who are most extremely afflicted by suffering.’ ‘Furthermore, Śāriputra! What is the same as the most extreme tranquility?’ It is sitting, lying down, and dwelling in a quiet place in the wilderness, far from the noise and all disturbances, abandoning the things that should be enjoyed, and dwelling alone in a secluded place as one should. Śāriputra! At that time, I practiced as they did, sometimes encountering cowherds, livestock keepers, wood gatherers, gardeners, or travelers. When these people saw me, I would run to a very deep and hidden place, so they would not see me again. Just like a wild deer, if it sees the aforementioned herders, etc., it will run to a deep and hidden place in the mountains, avoiding them from afar, fearing being seen by them. My dwelling in the wilderness, far from the noise, was also like this! This is the same as their practice of the most extreme tranquility.’ ‘Śāriputra! Although practicing in this way, even a small portion of the superior Dharma among humans cannot be attained, let alone the wisdom and insight of the sages and the most supreme realization.’ Why is that? Because they cannot understand or awaken to the wisdom of the sages. Because they do not awaken to and understand the wisdom of the sages, how can they escape suffering and reach the end of pain? Śāriputra! If one can truly awaken to and understand the wisdom of the sages, one can close the doors of the three realms of existence (desire realm, form realm, formless realm), cut off the path of birth and death, and no longer be reborn.’ ‘Furthermore, Śāriputra! There are some Brahmins (a priestly class in ancient India) in the world who say: "On the eighth night of the first month of winter, when it is snowing, in a desolate and remote place, or near a riverbank, I expose my body and lie naked in the deep snow, throughout the night." They consider such practice to be pure. Śāriputra! I knew about this and practiced as they did, on the eighth night of the first month of winter, when it was snowing, in a desolate and remote place, or near a riverbank, I exposed my body and lay naked in the deep snow, throughout the night. Śāriputra! Although practicing in this way, even a small portion of the superior --------------------------------------------------------------------------------