Chinese
大正藏第 17 册 No. 0783 佛说十二头陀经 No. 783 佛说十二头陀经 宋于阗国三藏求那跋陀罗译 如是我闻： 一时，佛在舍卫国给孤独园精舍，与八千比丘僧、菩萨万人，皆着衣、持钵游行乞食。食已，至阿兰若处，加趺而坐。 尔时，世尊怡然微笑。时，长老摩诃迦叶从座起整衣服，长跪合掌，而白佛言：“世尊！我从昔来，未曾见佛无缘而笑。愿见哀愍，告示我等。” 佛告迦叶：“见阿兰若处，十方诸佛皆赞叹，无量功德皆由此生。求声闻者得声闻乘，求缘觉者得缘觉乘，求大乘者速得无上正真之道，我今住此，是故喜耳！” 尔时，摩诃迦叶闻佛所说，欢欣踊跃叹未曾有，重白佛言：“世尊！此阿兰若处利益弘深，能令众生依此修学成三乘道。唯愿，世尊！开示我等阿兰若法。” 佛告迦叶：“谛听，善思念之！我当为汝略说其义。” 迦叶白佛言：“世尊！唯然受教。” 佛告迦叶：“阿兰若比丘，远离二着，形心清净，行头陀法。行此法者，有十二事：一者、在阿兰若处；二者、常行乞食；三者、次第乞食；四者、受一食法；五者、节量食；六者、中后不得饮浆；七者、着弊纳衣；八者、伹三衣 现代汉语译本 《佛说十二头陀经》 宋 于阗国三藏 求那跋陀罗（Guṇabhadra）译 如是我闻： 一时，佛在舍卫国（Śrāvastī）给孤独园（Jetavana-vihāra）精舍，与八千比丘僧、菩萨万人，都穿着袈裟，拿着钵，去乞食。吃完饭后，到阿兰若（āraṇya，寂静处）处，结跏趺坐。 这时，世尊怡然微笑。当时，长老摩诃迦叶（Mahākāśyapa）从座位上站起来，整理衣服，长跪合掌，对佛说：‘世尊！我从前到现在，没曾见过佛无缘无故地笑。希望您能慈悲怜悯，告诉我们原因。’ 佛告诉迦叶：‘看见这阿兰若处，十方诸佛都赞叹，无量的功德都由此产生。求声闻（Śrāvaka）果位的，能得到声闻乘；求缘觉（Pratyekabuddha）果位的，能得到缘觉乘；求大乘（Mahāyāna）果位的，能迅速得到无上正真之道。我现在住在这里，因此感到喜悦！’ 当时，摩诃迦叶听了佛所说的话，欢欣踊跃，赞叹前所未有，再次对佛说：‘世尊！这阿兰若处利益深远，能使众生依靠它修学成就三乘道。只希望世尊您能为我们开示阿兰若法。’ 佛告诉迦叶：‘仔细听，好好思考！我将为你简略地说说其中的含义。’ 迦叶对佛说：‘世尊！我愿意接受教诲。’ 佛告诉迦叶：‘阿兰若比丘，远离两种执着，身心清净，修行头陀（dhūta）法。修行这种法的人，有十二件事：第一，住在阿兰若处；第二，经常乞食；第三，依次乞食；第四，受持一食法；第五，节制食量；第六，中午过后不得饮浆；第七，穿着破旧的衲衣；第八，只有三衣。
English
English version The Buddha Speaks of the Twelve Dhūta Practices Sūtra Translated by Tripiṭaka Guṇabhadra (求那跋陀罗) from the Kingdom of Khotan during the Song Dynasty Thus have I heard: At one time, the Buddha was at the Jetavana-vihāra (给孤独园) in Śrāvastī (舍卫国), together with eight thousand Bhikṣu (比丘) monks and ten thousand Bodhisattvas (菩萨), all wearing robes and carrying alms bowls to beg for food. After eating, they went to a quiet Āraṇya (阿兰若) place and sat in the lotus position. At that time, the World-Honored One smiled serenely. Then, the elder Mahākāśyapa (摩诃迦叶) rose from his seat, arranged his robes, knelt with palms together, and said to the Buddha: 'World-Honored One! I have never seen the Buddha smile without a reason. I hope you will have compassion and tell us the reason.' The Buddha told Kāśyapa: 'Seeing this Āraṇya place, all the Buddhas of the ten directions praise it, and immeasurable merits arise from it. Those who seek the Śrāvaka (声闻) path will attain the Śrāvakayāna (声闻乘); those who seek the Pratyekabuddha (缘觉) path will attain the Pratyekabuddhayāna (缘觉乘); those who seek the Mahāyāna (大乘) path will quickly attain the unsurpassed and truly enlightened path. I am dwelling here now, therefore I am joyful!' At that time, Mahākāśyapa, hearing what the Buddha said, rejoiced and praised what he had never heard before, and said to the Buddha again: 'World-Honored One! This Āraṇya place has profound benefits, enabling sentient beings to cultivate and attain the three vehicles (乘). I only hope that the World-Honored One will reveal to us the Āraṇya Dharma.' The Buddha told Kāśyapa: 'Listen carefully and contemplate well! I will briefly explain its meaning to you.' Kāśyapa said to the Buddha: 'World-Honored One! I am willing to receive your teachings.' The Buddha told Kāśyapa: 'An Āraṇya Bhikṣu, being far from two attachments, with a pure body and mind, practices the Dhūta (头陀) practices. Those who practice this Dharma have twelve things: first, dwelling in an Āraṇya place; second, constantly begging for food; third, begging for food in order; fourth, upholding the practice of eating only one meal; fifth, moderating the amount of food; sixth, not drinking juice after noon; seventh, wearing patched robes; eighth, having only three robes. --------------------------------------------------------------------------------
Chinese
；九者、冢间住；十者、树下止；十一者、露地坐；十二者、但坐不卧。 “一者、阿兰若比丘行头陀时，应作是念：‘我今在此空闲之处，为无上道舍身命财，修三坚法，死当如𥜒死，不生顾恋。’若至病苦须人之时，当作是念：‘我今一身为法出家，法为我伴，若勤行法者即是救护，是为阿兰若法。’行者本以居家多恼，舍父母妻子出家行道，而师徒、同学还生结着，心复多娆乱，是故受阿兰若法，令身远离愦闹住于空闲。远离者，离众闹声，若放牧处，最近三里，能远益善。若得身远离已，亦当令心远离五欲五盖。阿兰若比丘法当如是。 “二者、欲入聚落乞食之时，当制六根令不着色声香味触法，又不分别男女等相，得与不得其心平等，若好若恶不生增减。不得食时应作是念：‘释迦如来舍转轮王位出家成道，入里乞食犹有不得，况我无福薄德之人，而有得耶？’是为乞食法行者。若受请食、若众僧食，起诸漏因缘。所以者何？受请食者若得食，便作是念：‘我是福德好人故得。’若不得食则嫌恨请者：‘彼无所别识，不应请者请，应请者不请。’或自鄙薄懊恼自责而生忧苦，是贪爱法则能遮道。僧食者，入众中当随众法，断事摈人，料理僧事，处分作使，心则散乱妨废行道。有如是等恼乱事故 现代汉语译本：九、居住在坟墓之间；十、在树下止宿；十一、在露天坐卧；十二、只是坐着不躺卧。 ‘一、阿兰若（Aranya，寂静处）比丘在行头陀（Dhuta，苦行）时，应该这样想：‘我现在在这空闲的地方，为了无上道舍弃身命财产，修习三种坚固的法，死的时候应当像弃唾一样，不生顾恋。’如果到了生病痛苦需要人照顾的时候，应当这样想：‘我现在一身为了佛法出家，佛法是我的伴侣，如果勤奋修行佛法就是救护，这就是阿兰若法。’修行人本来因为居家有很多烦恼，舍弃父母妻子出家修行，但是师徒、同学之间还是产生执着，心中又有很多扰乱，所以要受持阿兰若法，使身体远离喧闹，住在空闲的地方。远离，就是离开大众的喧闹声，如果是放牧的地方，最近也要三里，能更远更好。如果得到了身体的远离，也应当使心远离五欲（色、声、香、味、触）和五盖（贪欲、嗔恚、睡眠、掉悔、疑）。阿兰若比丘的修行方法应当是这样。 二、想要进入村落乞食的时候，应当控制六根（眼、耳、鼻、舌、身、意），使它们不执着于色、声、香、味、触、法，又不分别男女等相，得到或得不到食物，内心都平等，无论是好是坏，都不产生增加或减少的情绪。没有得到食物的时候，应当这样想：‘释迦如来（Sakyamuni Buddha）舍弃转轮王（Chakravarti，拥有统治世界的轮宝的理想君王）的王位出家成道，进入村里乞食还有得不到的时候，何况我这样没有福报、德行浅薄的人，怎么能一定得到呢？’这就是乞食法的修行人。如果接受邀请去吃饭，或者参加僧团的共食，会产生各种烦恼的因缘。为什么呢？接受邀请吃饭的人，如果得到食物，就会这样想：‘我是有福德的好人，所以才能得到。’如果没有得到食物，就会嫌恨邀请的人：‘他们没有识别能力，不应该邀请的人反而邀请，应该邀请的人却没有邀请。’或者自己轻视自己，懊恼自责，从而产生忧愁痛苦，这种贪爱的法则会遮蔽修道的道路。参加僧团的共食，进入大众之中，应当随顺僧团的规矩，断除争端，驱摈犯戒的人，处理僧团的事务，分派任务，内心就会散乱，妨碍修行。有像这样的烦恼事故
English
English version: Nine, dwelling among tombs; ten, stopping under trees; eleven, sitting in the open air; twelve, only sitting and not lying down. ‘One, when an Aranya (Aranya, quiet place) Bhikshu (Bhikshu, monk) practices Dhuta (Dhuta, ascetic practices), he should think: ‘Now I am in this secluded place, sacrificing my life and wealth for the unsurpassed path, cultivating the three firm practices, and when I die, I should die like spitting, without any attachment.’ If he becomes sick and needs someone to care for him, he should think: ‘Now I have left home for the sake of the Dharma (Dharma, the teachings of the Buddha), and the Dharma is my companion. If I diligently practice the Dharma, that is my protection. This is the Aranya Dharma.’ The practitioner originally left home because of the many troubles of household life, abandoning parents, wife, and children to practice the path, but attachments still arise among teachers, disciples, and fellow practitioners, and the mind becomes disturbed again. Therefore, one should uphold the Aranya Dharma, so that the body can be far away from the noise and dwell in a secluded place. Being far away means being away from the noise of the crowd. If it is a grazing area, it should be at least three miles away, and the farther the better. If one has achieved physical detachment, one should also make the mind detached from the five desires (form, sound, smell, taste, touch) and the five coverings (greed, anger, sleepiness, restlessness, doubt). The practice of an Aranya Bhikshu should be like this. Two, when one wants to enter a village to beg for food, one should control the six senses (eye, ear, nose, tongue, body, mind), so that they do not become attached to form, sound, smell, taste, touch, and dharma, and one should not discriminate between male and female, and whether one gets food or not, the mind should be equal, and whether it is good or bad, one should not have increased or decreased emotions. When one does not get food, one should think: ‘Sakyamuni Buddha (Sakyamuni Buddha) abandoned the throne of a Chakravarti (Chakravarti, the ideal king who possesses the wheel jewel to rule the world) to leave home and attain enlightenment, and even when he entered the village to beg for food, there were times when he did not get it. How can I, a person without merit and with little virtue, be sure to get it?’ This is the practitioner of the begging for food practice. If one accepts an invitation to eat, or participates in the Sangha's (Sangha, monastic community) communal meal, it will create causes for various afflictions. Why? Those who accept invitations to eat, if they get food, will think: ‘I am a virtuous and good person, so I can get it.’ If they do not get food, they will resent the inviter: ‘They have no discernment, they invite those who should not be invited, and they do not invite those who should be invited.’ Or they despise themselves, feel remorse and self-blame, and thus generate sorrow and suffering. This law of greed can obscure the path of cultivation. Participating in the Sangha's communal meal, entering the crowd, one should follow the rules of the Sangha, cut off disputes, expel those who violate the precepts, handle the affairs of the Sangha, assign tasks, and the mind will be scattered, hindering practice. There are such troubles and accidents -------------------------------------------------------------------------------- ，应受常乞食法。
Chinese
“三者、头陀比丘不著于色、不轻众生，等心怜愍不择贫富，故受常次第乞食法。 “四者、应作是念：‘我今求一食尚多有所妨，何况小食、中食、后食？若不自损，则失半日之功，不能一心行道，为佛法故，为行道故，不为身命，如养马养猪。’是故断数数食，应受一食法。 “五者、得一食时，应作是念：‘我今若见渴乏众生，以一分施之，我为施主、彼为受者。’施已，作是愿言：‘令一切众生兴福救之莫堕悭贪。’持食至空静处，减一假着净石上施诸禽兽，亦如上愿。若欲食时，当敷尼师坛净手，作是念言：‘身中有八万户虫，虫得此食皆悉安隐。我今以食施此诸虫，后得道时当以法施。’汝是为不舍众生。若不见困乏者，但食三分之二，以自支身命。所以者何？行者若贪心极啖，令腹胀胸塞妨废行道。若留一分，则身轻安隐，易消无患，于身无损则行道无废，是故应受节量食法。 “六者、节量食后，过中饮浆则心生乐着，求种种浆果浆蜜浆等，求欲无厌，不能一心修习善法；如马不着勒，左右啖草不肯进路。若着辔勒，则啖草意断随人意去，是故受中后不饮浆法。 “七者、应入聚落中，拾故尘弃物浣之令净，作弊纳衣覆除寒露。有好衣因缘，则四 现代汉语译本 应受常乞食法（应该接受一直行乞的修行方式）。 ‘三者、头陀比丘（修苦行的比丘）不执着于外貌，不轻视众生，以平等心怜悯，不选择贫富，所以接受经常次第乞食的修行方式。 ‘四者、应该这样想：‘我现在只求一餐食物尚且有很多妨碍，何况是少食、中食、后食？如果不能自我克制，就会失去半天的时间，不能一心修行，为了佛法，为了修行，不是为了身体，如同饲养马和猪。’因此断绝多次进食，应该接受一日一餐的修行方式。 ‘五者、得到一餐食物时，应该这样想：‘我现在如果见到饥渴的众生，就分出一部分施舍给他，我作为施主，他作为接受者。’施舍后，这样发愿：‘令一切众生兴起福德，救济他们，不要堕入悭吝贪婪。’拿着食物到空旷安静的地方，减去一部分，放在干净的石头上施舍给各种禽兽，也像上面一样发愿。如果想要吃的时候，应当铺开尼师坛（坐具），洗净双手，这样想：‘身体中有八万户虫，虫得到这些食物都能够安稳。我现在用食物施舍给这些虫子，将来得道的时候应当用法来施舍。’你这是为了不舍弃众生。如果没有见到困乏的人，就只吃三分之二，用来维持身体生命。为什么呢？修行人如果贪心极重地吃，导致腹胀胸闷，妨碍修行。如果留下一部分，那么身体轻安，容易消化没有疾病，对身体没有损害，那么修行就不会荒废，所以应该接受节制食量的修行方式。 ‘六者、节制食量后，过了中午饮用饮料就会产生贪恋，寻求各种各样的浆果饮料、蜜浆等，求取的欲望没有止境，不能一心修习善法；如同马不戴缰绳，左右吃草不肯前进。如果戴上缰绳，那么吃草的念头就会断绝，跟随人的意愿前进，所以接受中午以后不饮用饮料的修行方式。 ‘七者、应该进入村落中，捡拾旧的、被丢弃的物品，清洗干净，做成破旧的衲衣，用来遮蔽寒冷和露水。如果有好的衣服的因缘，那么就