Chinese
大正藏第 17 册 No. 0822 佛说诸法勇王经 No. 822 [Nos. 823, 824] 佛说诸法勇王经 宋罽宾三藏昙摩密多译 如是我闻： 一时，佛在王舍城迦兰陀竹林，与大比丘僧千二百五十人俱。其先悉是结发梵志，优楼频螺迦叶、优婆提舍、憍律陀等而为上首，一切皆是大阿罗汉——诸漏已尽无复烦恼，心得解脱、慧得解脱，其心调柔自在无碍，摩诃那伽所作已办，离于重担逮得己利，尽诸有结得正解脱，通达诸法到于彼岸——唯除一人尊者阿难。 尔时，世尊于十五日说禁戒时，在显露处结加趺坐，大众围绕恭敬尊重。是时会中有一比丘，出家未久便受具戒，即于其日来至佛所，顶礼佛足右绕三匝，合掌瞻仰而白佛言：“世尊！我于今日出家未久已受具戒，于出家事遗疑未了，唯愿如来哀愍解说。云何比丘受人信施无有愚痴？既受施已，云何复得毕报施恩？若善男子有生净信发心出家，所期之法云何复得具足成就？”即于佛前，重说偈言： “我出家未久， 已受具足戒， 于此事未了， 唯愿哀愍说。 云何受信施， 毕竟清净报？ 信心出家已， 具足诸所愿？” 尔时，如来告比丘言：“若有比丘成 现代汉语译本 如是我闻： 一时，佛在王舍城迦兰陀竹林，与一千二百五十位大比丘僧在一起。他们之前都是束发的婆罗门，以优楼频螺迦叶（Uruvilva-Kasyapa，指事火外道迦叶三兄弟中的大哥）、优婆提舍（Upatisya，舍利弗出家前的名字）、憍律陀（Kolita，目犍连出家前的名字）等人为首。他们都是大阿罗汉——诸漏已尽，不再有烦恼，心得解脱，慧得解脱，内心调柔自在无碍，摩诃那伽（Mahānāga，大龙，比喻已证果的阿罗汉）该做的已做完，脱离了重担，获得了自身的利益，断尽了所有的结缚，得到了真正的解脱，通达了诸法，到达了彼岸——只有阿难尊者除外。 当时，世尊在十五日说戒时，在空旷的地方结跏趺坐，大众围绕着他，恭敬尊重。这时，会中有一位比丘，出家不久便受了具足戒，就在当天来到佛的住所，顶礼佛足，右绕三圈，合掌瞻仰，对佛说：‘世尊！我今天出家不久，已经受了具足戒，对于出家的事情还有疑惑没有了解，只希望如来慈悲怜悯，为我解说。比丘如何接受别人的信施而没有愚痴？接受了信施之后，又如何才能完全报答施恩？如果善男子生起清净的信心，发心出家，所期望的佛法又如何才能具足成就？’于是他在佛前，再次用偈语说道： ‘我出家未久， 已受具足戒， 于此事未了， 唯愿哀愍说。 云何受信施， 毕竟清净报？ 信心出家已， 具足诸所愿？’ 当时，如来告诉比丘说：‘如果有一位比丘成就……’
English
English version Thus have I heard: At one time, the Buddha was in the Karanda Bamboo Grove in Rajagriha (Rājagṛha, city in ancient India), together with a large assembly of twelve hundred and fifty monks. All of them had previously been Brahmins with knotted hair, with Uruvilva-Kasyapa (Uruvilva-Kāśyapa, the eldest of the Kasyapa brothers who were fire-worshipping ascetics), Upatisya (Upatisya, Sariputta's name before ordination), and Kolita (Kolita, Maudgalyayana's name before ordination) as their leaders. All were great Arhats—their outflows were exhausted, they were free from afflictions, their minds were liberated, their wisdom was liberated, their minds were tamed, free, and unhindered, they were Mahānāgas (Mahānāga, great dragons, a metaphor for Arhats who have attained enlightenment) who had done what needed to be done, freed from burdens, attained their own benefit, exhausted all bonds, attained true liberation, and penetrated all dharmas to reach the other shore—except for the Venerable Ananda. At that time, when the World-Honored One was reciting the precepts on the fifteenth day, he sat in the lotus position in an open space, surrounded by a respectful and reverent assembly. At that time, there was a monk in the assembly who had recently been ordained and received the full precepts. On that very day, he came to the Buddha's place, bowed at the Buddha's feet, circumambulated him three times to the right, and, with palms joined, gazed up and said to the Buddha: 'World-Honored One! I have recently been ordained and received the full precepts, and I still have doubts about the matter of ordination that have not been resolved. I only hope that the Tathagata will have compassion and explain it to me. How can a monk receive offerings of faith without foolishness? Having received offerings, how can he fully repay the kindness of the donors? If a virtuous man generates pure faith and resolves to renounce the world, how can he fully accomplish the Dharma that he aspires to?' Then, in front of the Buddha, he repeated in verse: 'I have not been ordained for long, but have already received the full precepts, Regarding this matter, I am not yet clear, I only hope you will explain with compassion. How can I receive offerings of faith, and ultimately repay them purely? Having renounced the world with faith, how can I fully accomplish all my wishes?' At that time, the Tathagata said to the monk: 'If there is a monk who achieves...' --------------------------------------------------------------------------------
Chinese
就三法，受诸信施无有愚痴；受已则能清净毕报；诸善男子信心出家，所愿之法悉得具足。何等为三？一者入于僧数；二者勤修僧业；三者得僧善利。比丘若能成就如是三法，受人信施无有愚痴；受已则能清净毕报；信心出家所愿具足。”尔时，世尊欲重宣此义而说偈言： “若有入僧数， 僧业中勤进， 获得僧善利， 与心而相应。 如是之人等， 毕能报信施， 出家所愿法， 而悉得具足。” 尔时，比丘复白佛言：“世尊！如来今者略说此义，我犹未解。唯愿世尊重垂广说。云何比丘入于僧数？云何比丘勤修僧业？云何比丘获僧善利？”复于佛前而说偈言： “云何入僧数？ 僧业中勤进？ 获得僧善利？ 唯垂分别说。” 尔时，世尊赞是比丘：“善哉，善哉！能问斯义。谛听，谛听！善思念之，当为汝说僧数、僧业及僧善利。”是时比丘即蒙许可渴仰欲闻。 佛告比丘：“四向四得是名为僧，常为世间之所称赞，世人、八部合掌恭敬，天人之中无上福田。”尔时，世尊欲重宣此义而说偈言： “我今说四向， 及以四得等， 是名为众僧， 无上之福田。 “复次，比丘！云何僧业？四念处、四正勤、四如意足、五根、五力、七觉分、八圣 现代汉语译本： 佛陀说，有三种法，能使接受信徒布施的人不至于愚痴；接受布施后，能够清净地偿还布施；那些有信心的善男子出家，所希望的法都能圆满具足。是哪三种呢？一是进入僧团的行列；二是勤奋地修习僧团的事务；三是获得僧团的利益。比丘如果能够成就这三种法，接受别人的布施就不会有愚痴；接受布施后，就能清净地偿还布施；有信心出家的人所希望的都能满足。’ 当时，世尊想要再次宣说这个道理，就说了偈语： ‘如果有人进入僧团，在僧团的事务中勤奋精进，获得僧团的利益，与内心相应。这样的人，最终能够报答信徒的布施，出家所希望的法，都能圆满具足。’ 当时，比丘又对佛说：‘世尊！如来您今天只是简略地说了这个道理，我还是不明白。希望世尊您能详细地解说。怎样才算是比丘进入僧团的行列？怎样才算是比丘勤奋地修习僧团的事务？怎样才算是比丘获得僧团的利益？’又在佛前说了偈语： ‘怎样才算是进入僧团的行列？怎样才算是在僧团的事务中勤奋精进？怎样才能获得僧团的利益？希望您能详细地解说。’ 当时，世尊赞叹这位比丘：‘好啊，好啊！你能问这样的问题。仔细听，仔细听！好好地思考，我会为你解说僧团的行列、僧团的事务以及僧团的利益。’当时，这位比丘得到允许，渴望地想要听闻。 佛告诉比丘：‘四向（catasro diśah，趋向涅槃的四种修行人）四得（catvāri phalāni，四沙门果）就叫做僧团，经常被世间所称赞，世人、八部（aṣṭau parisāh，天龙八部）合掌恭敬，是天人之中无上的福田。’当时，世尊想要再次宣说这个道理，就说了偈语： ‘我现在说四向，以及四得等，这就叫做众僧（saṃgha，僧团），是无上的福田。 ‘此外，比丘！什么是僧团的事务呢？四念处（catvāri smṛtyupasthānāni，四种观禅修习）、四正勤（catvāri samyakprahāṇāni，断恶修善的四种努力）、四如意足（catvāra ṛddhipādāḥ，通过禅定获得的四种超自然能力的基础）、五根（pañcendriyāṇi，信、精进、念、定、慧五种能力）、五力（pañca balāni，五根增长后产生的力量）、七觉分（sapta bodhyaṅgāni，七种觉悟的因素）、八圣道
English
English version: The Buddha said, 'There are three dharmas by which receiving the offerings of faith is without foolishness; having received them, one is able to purely repay them; those good men who have gone forth in faith, all the dharmas they wish for are fully attained. What are the three? First, entering the assembly of the Sangha (saṃgha, monastic community); second, diligently cultivating the affairs of the Sangha; third, obtaining the benefits of the Sangha. If a Bhikshu (bhikkhu, Buddhist monk) is able to accomplish these three dharmas, receiving the offerings of others is without foolishness; having received them, one is able to purely repay them; those who have gone forth in faith, all their wishes are fulfilled.' At that time, the World Honored One, desiring to reiterate this meaning, spoke in verse: 'If one enters the Sangha, diligently advances in the affairs of the Sangha, obtains the benefits of the Sangha, and is in accordance with the mind. Such people are ultimately able to repay the offerings of faith, and all the dharmas wished for in going forth are fully attained.' At that time, the Bhikshu again said to the Buddha, 'World Honored One! The Tathagata (tathāgata, 'one who has thus come', an epithet of the Buddha) has today briefly spoken of this meaning, but I still do not understand. I hope that the World Honored One will extensively explain it. How does a Bhikshu enter the assembly of the Sangha? How does a Bhikshu diligently cultivate the affairs of the Sangha? How does a Bhikshu obtain the benefits of the Sangha?' Again, he spoke in verse before the Buddha: 'How does one enter the assembly of the Sangha? How does one diligently advance in the affairs of the Sangha? How does one obtain the benefits of the Sangha? Please explain them in detail.' At that time, the World Honored One praised the Bhikshu, 'Good, good! You are able to ask such a question. Listen carefully, listen carefully! Think well upon it, and I will explain to you the assembly of the Sangha, the affairs of the Sangha, and the benefits of the Sangha.' At that time, the Bhikshu received permission and eagerly desired to hear. The Buddha told the Bhikshu, 'The four directions (catasro diśah, four types of practitioners tending towards Nirvana) and four attainments (catvāri phalāni, the four fruits of the contemplative life) are called the Sangha, and are constantly praised by the world. People of the world and the eight classes (aṣṭau parisāh, the eight kinds of supernatural beings) join their palms in reverence, and it is the unsurpassed field of merit among gods and humans.' At that time, the World Honored One, desiring to reiterate this meaning, spoke in verse: 'I now speak of the four directions, and the four attainments, etc. This is called the Sangha (saṃgha, monastic community), the unsurpassed field of merit.' 'Furthermore, Bhikshu! What are the affairs of the Sangha? The four foundations of mindfulness (catvāri smṛtyupasthānāni, the four applications of mindfulness), the four right exertions (catvāri samyakprahāṇāni, the four right efforts), the four bases of supernatural power (catvāra ṛddhipādāḥ, the four roads to spiritual power), the five roots (pañcendriyāṇi, the five spiritual faculties), the five powers (pañca balāni, the strengthened five faculties), the seven factors of enlightenment (sapta bodhyaṅgāni, the seven limbs of enlightenment), the eightfold noble path -------------------------------------------------------------------------------- 道分——是名僧业。”尔时，世尊复说偈言： “常勤行精进， 最胜八圣道， 如是则得入， 如上四双僧。
Chinese
“复次，比丘！云何名为僧善利也？所谓四沙门果。何等为四？须陀洹果、斯陀含果、阿那含果、阿罗汉果——是名僧利。”尔时，世尊复说偈言： “大士之善利， 是则入僧数， 具四沙门果， 则能毕报恩。” 尔时，比丘闻是语已，即作是言：“如佛所说，若有比丘入于僧数、勤修僧业、获僧善利，如是之人乃能堪受一切信施，无有愚痴；受已毕能报其施恩；信心出家所愿具足。世尊！若有善男子发大乘心求一切智，净信出家，如是之人得在僧数、勤修僧业、得僧利不？” 佛言：“比丘！善哉，善哉！汝有大智，能作如是微妙善问。汝今以为多所利益安乐天人，能问如来如是深义。”复告比丘：“善持忆念！谛听，谛听！善思念之，当为汝说。” 比丘白佛：“唯然，世尊！愿乐欲闻。唯愿如来分别善说。” 佛言：“比丘！若有诸人发大乘心修行大乘，求一切智，信心舍家，如是之人不入僧数、不修僧业、不得僧利。”尔时，世尊复说偈言： “不入于僧数， 不勤修僧业， 不得僧善利， 是修于菩提。” 尔时，比丘复白 现代汉语译本 ‘道分’——这就是所谓的僧业。’当时，世尊又说了偈语： ‘常常勤奋地修行精进，遵循最殊胜的八圣道， 这样就能进入，如上面所说的四双僧（根据修行阶段划分的僧团）。’ ‘再者，比丘（佛教出家男子的称谓）！什么叫做僧善利呢？就是指四沙门果（佛教修行的四个阶段）。哪四种呢？须陀洹果（入流果）、斯陀含果（一来果）、阿那含果（不还果）、阿罗汉果（无生果）——这就是所谓的僧利。’当时，世尊又说了偈语： ‘大士（指修行菩萨道的人）的善利，就是进入僧团的资格， 具备四沙门果，就能报答所有的恩情。’ 当时，比丘听了这些话后，就问：‘如佛所说，如果有个比丘进入僧团，勤奋地修习僧业，获得僧善利，这样的人才能堪受一切信徒的布施，不会愚痴；接受布施后最终能够报答施恩者；因为信心而出家，所希望的都能实现。世尊！如果有善男子发大乘心（立志普度众生的心）求一切智（佛的智慧），以清净的信心出家，这样的人能算作僧团的一员吗？能勤修僧业、获得僧利吗？’ 佛说：‘比丘！好啊，好啊！你很有智慧，能提出这样微妙的好问题。你现在为了利益和安乐广大的天人和世人，能够向如来（佛的自称）询问这样深刻的道理。’又告诉比丘：‘好好记住！仔细听，仔细听！好好思考，我将为你解说。’ 比丘对佛说：‘是的，世尊！我非常乐意听闻。希望如来详细地解说。’ 佛说：‘比丘！如果有人发大乘心，修行大乘，求一切智，以信心舍弃家庭，这样的人不算入僧团，不修僧业，也得不到僧利。’当时，世尊又说了偈语： ‘不进入僧团，不勤奋地修习僧业， 得不到僧的善利，这是在修习菩提（觉悟）。’ 当时，比丘又问