English
English version: Should be heard and received. If I speak of wisdom (慧, prajna), if I speak of concentration (定, dhyana), if I speak of nirvana (涅槃, nirvana), you should listen and receive it. Properly gather your ear-roots and do not be attached to other sounds. If I say something, I certainly want you to understand it. 'Furthermore, a Dharma-speaking Bhikshu (比丘, bhikshu) should first practice the Aranya-vrata (阿练若行, aranya-vrata, practice of dwelling in a secluded place away from villages), and then praise the Aranya-vrata. If I speak of the Aranya-vrata, you should gather your ear-roots and listen carefully. Whatever I say, I certainly want you to understand it. Preaching the Dharma while begging for food and wearing the three robes, the speaker should practice it himself. He should also praise begging for food and wearing the three robes, and also teach others to practice and praise it. If I say anything about begging for food and wearing the three robes, you should gather your ears and listen and use it. What I say now, I certainly want you to understand. 'Furthermore, a Dharma-speaking Bhikshu should consider the assembly, what Dharma should be spoken so that they can receive and understand it? If the assembly is suitable to hear profound Dharma, then profound Dharma should be spoken for them; if they are suitable to hear shallow Dharma, then shallow Dharma should be spoken for them. Not benefiting the audience is called evil speaking. Why does it not benefit the audience? Because after hearing this shallow Dharma, they do not want to hear deeper Dharma, nor do they seek understanding. What is called profound Dharma? Discussing precepts (持戒, sila), discussing concentration (定, dhyana), discussing wisdom (慧, prajna), discussing liberation (解脱, vimoksha), discussing knowledge and vision of liberation (解脱知见, vimoksha-jnana-darshana), discussing the twelve links of dependent origination (十二因缘, dvadasanga-pratityasamutpada), and even discussing nirvana (涅槃, nirvana), this is called profound Dharma. Such Dharma should be spoken to those who are suitable to hear profound Dharma, and they will be happy to listen, think, and seek understanding, this is called benefiting. If the audience likes shallow Dharma, then shallow Dharma should be spoken for them. What is shallow Dharma? Discussing precepts (持戒, sila), discussing giving (布施, dana), discussing being born in heaven (生天, svarga). If the assembly likes shallow Dharma but profound Dharma is spoken for them, they will not be happy to listen, nor will they seek to receive and understand, not benefiting the audience, this is called evil speaking. Speaking shallow Dharma to those who are suitable to hear shallow Dharma, because it benefits them, is called good speaking. 'Furthermore, if a Dharma-speaking Bhikshu should know the meaning, phrases, and male and female voices, and also be skillful in expediently speaking Dharma, so that the audience can understand according to what he knows. He should also be good at understanding the meaning and order of phrases, so that the front and back are not mixed up. If he is skillful in speaking, even subtle Dharma can make the audience move towards it, even the last practitioner. The reason for saying the last practitioner is that there are two kinds of last: one is the last stage of speaking Dharma, which is called the last. The second is that the Dharma spoken is the shallowest, which is called the most --------------------------------------------------------------------------------
Chinese
后。复就人名义，有二种最后：一者如须跋陀罗，最后得道，名为最后。二者如比丘比丘尼，此报身上得阿罗汉，此身亦名最后。 “复次说法者欲说法时，应当先观四众、比丘、比丘尼、优婆塞、优婆夷众。若比丘比丘尼，应为说持戒、定、慧、涅槃；若优婆塞优婆夷，应为说持戒、布施、生天乃至清净法。 “复次若说法者，应除贪心，不染心、不恶心、不愚痴心、不自轻心、不轻大众心，应慈心、喜心、利益心、堪忍心、不动心、无惑心，立如此等心应当说法。 “复次说法者，不应用余缘说法。应故说法，以法重难闻，此法是宝是药能利益人，是以故说。说者应慈心悲心为人说法，乃至一四句能使前人如实解者，于长夜中利益安乐。复作此念：‘用此次第满足句义，令听众平等得解。’复次说法比丘，不应眼见利养而生贪心为人说法，不应怖心为人说法。何以故？若怖心为人说法，令身疲顿，兼复所说言不比次、音不辩了。若说法不妙，义亦难解。若庠序安心为人说法，乃至义味皆亦明了。 “复次说法比丘，应当次第随顺说法，复应为众说厌患法、远离法，当令前人心生欢喜，求于解脱速得涅槃。若说法比丘，复应常念观身苦空无常无我不净，莫使有绝。何以故？当得十二念成圣 现代汉语译本： 之后，关于‘最后’这个名义，有两种‘最后’：第一种，比如须跋陀罗（Subhadra，佛陀的最后一位弟子），他是最后证得阿罗汉果位的，这称为‘最后’。第二种，比如比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人），他们在此生的报身上证得阿罗汉果位，这个身体也称为‘最后’。 ‘再者，说法者想要说法时，应当先观察四众——比丘、比丘尼、优婆塞（upasaka，男居士）、优婆夷（upasika，女居士）的听众。如果是比丘或比丘尼，应当为他们宣说持戒、禅定、智慧、涅槃（nirvana，解脱）的法门；如果是优婆塞或优婆夷，应当为他们宣说持戒、布施、生天乃至清净的法门。’ ‘再者，说法者，应当去除贪心，不以染污心、嗔恶心、愚痴心、轻视自己之心、轻视大众之心说法，应当以慈心、喜心、利益心、堪忍心、不动心、无惑心，树立如此等等的心态，才应当说法。’ ‘再者，说法者，不应当为了其他缘由而说法，应当为了佛法本身的缘故而说法，因为佛法珍贵难闻，此法是宝藏，是良药，能够利益他人，因此才宣说。说法者应当以慈悲心为人说法，乃至一句四句的偈颂，能够使听者如实理解，就能在漫长的轮回中得到利益和安乐。并且应当这样想：‘用这样的次第来圆满句子的意义，使听众平等地得到理解。’再者，说法比丘，不应当眼见利养而生贪心为人说法，不应当因为恐惧而为人说法。为什么呢？如果因为恐惧而为人说法，会使身体疲惫不堪，而且所说的话语没有条理，声音也不清晰明了。如果说法不妙，义理也难以理解。如果从容安详地安心为人说法，乃至义理和味道都会很明了。’ ‘再者，说法比丘，应当按照次第随顺法义说法，还应当为大众宣说厌离之法、远离之法，应当使听众内心生起欢喜，寻求解脱，迅速证得涅槃。如果说法比丘，还应当常常忆念观察身体是苦、空、无常、无我、不净的，不要使这种观想间断。为什么呢？当能够获得十二种忆念，就能成就圣果。’
English
English version: Furthermore, regarding the designation of 'last,' there are two kinds of 'last': The first is like Subhadra (Buddha's last disciple), who attained enlightenment last, and is called 'last.' The second is like monks (bhiksu) and nuns (bhiksuni), who attain Arhatship (arahant, a perfected being) in this lifetime; this body is also called 'last.' ‘Moreover, when a Dharma speaker wishes to expound the Dharma, they should first observe the four assemblies: monks (bhiksu), nuns (bhiksuni), laymen (upasaka), and laywomen (upasika). If it is monks or nuns, they should expound the Dharma of upholding precepts, concentration, wisdom, and Nirvana (liberation). If it is laymen or laywomen, they should expound the Dharma of upholding precepts, giving, being reborn in the heavens, and even pure Dharma.’ ‘Moreover, a Dharma speaker should eliminate greed, and not speak with a defiled mind, an angry mind, an ignorant mind, a self-deprecating mind, or a mind that belittles the assembly. They should speak with a mind of loving-kindness, a mind of joy, a mind of benefiting others, a mind of forbearance, an unwavering mind, and a mind free from delusion. Establishing such minds, they should expound the Dharma.’ ‘Moreover, a Dharma speaker should not expound the Dharma for other reasons. They should expound the Dharma for the sake of the Dharma itself, because the Dharma is precious and difficult to hear. This Dharma is a treasure, a medicine that can benefit people, and therefore it is expounded. The speaker should expound the Dharma with a mind of loving-kindness and compassion, even a single verse of four lines that enables the listener to truly understand can bring benefit and happiness in the long night of samsara. And they should think: ‘Using this order to fulfill the meaning of the sentences, so that the audience can equally understand.’ Furthermore, a Dharma-speaking monk should not expound the Dharma with greed in his eyes for offerings and support, nor should he expound the Dharma out of fear. Why? If one expounds the Dharma out of fear, it will exhaust the body, and the words spoken will be disorganized and the sound will not be clear. If the Dharma is not expounded skillfully, the meaning will also be difficult to understand. If one expounds the Dharma calmly and peacefully, even the meaning and flavor will be clear.’ ‘Moreover, a Dharma-speaking monk should expound the Dharma in a sequential and orderly manner, and should also expound the Dharma of renunciation and detachment to the assembly, so that the listeners may rejoice in their hearts, seek liberation, and quickly attain Nirvana. If a Dharma-speaking monk should also constantly contemplate the body as suffering, empty, impermanent, without self, and impure, and should not let this contemplation cease. Why? When one can attain the twelve kinds of mindfulness, one can achieve the fruit of a sage.’ --------------------------------------------------------------------------------
Chinese
法故。何者十二念？一念成就己身；二念成就他人；三念愿得人身；四念生种姓家；五念于佛法中得信心；六念所生处不加其功而得悟法；七念所生处诸根完具；八念值佛世尊出现于世；九念所生处常得说正法；十念愿所说法常得久住；十一念愿法久住得随顺修行；十二念常得怜愍诸众生心故。得此十二念具足，必得圣法，是名故说法。从难得法乃至观身不断绝，说法者所说法也。 “若说法众中有上座，观说法者乃至不称众情。上座应语说法者：‘长老不应作如是说。何以故？有五事因缘为正法作留难，法不得久住隐没不现。何者为五？一者所诵经文不具足，所习学法不能究尽，所教弟子文不具足，师及弟子所说不了义亦不尽。二者若学习者尽知三藏，文义皆具所说明了，若不教四部众弟子者，其身灭已法亦随灭。三者若僧中上座为众导首者不修三业，乐营世俗生死中业，其边所习学徒众弟子，不修三业、乐营世事，如此徒众能灭正法。四者若有比丘性戾喜瞋不随人语，闻善闻恶皆生瞋恚，若有国土所重知见比丘，皆舍避去不复往返，是灭法之本。五者若有比丘常喜斗讼，朋党相助共诤形势利养。如此五事能速灭正法。若说法者，语言辩了殊音亦正，所习文句及义皆悉具足，复称众情。如此说者，一切大众皆 现代汉语译本：因为法的缘故。什么是十二念？一念成就自身；二念成就他人；三念愿望获得人身；四念出生于高贵的种姓家族；五念于佛法中获得信心；六念所生之处不需额外努力就能领悟佛法；七念所生之处诸根完备；八念值遇佛世尊（Buddha-World Honored One）出现在世间；九念所生之处常能听闻正法；十念愿望所说的法能够长久住世；十一念愿望正法长久住世，能够随顺修行；十二念常怀怜悯众生的心。具备这十二念，必定能够获得圣法，这就是因为法的缘故而说法。从难得之法乃至观身不间断，是说法者所说的法。 ‘如果说法的大众中有上座（senior monk），观察说法者甚至不能满足大众的意愿。上座应该对说法者说：‘长老不应该这样说。’为什么呢？有五种因缘会为正法设置障碍，使正法不能长久住世，隐没而不显现。哪五种呢？一是所诵的经文不完整，所学习的法不能彻底研究，所教导的弟子经文不完整，师父和弟子所说的既不明确也不详尽。二是如果学习者完全了解三藏（Tripitaka），经文和意义都完整，所说明的也很明确，如果不教导四部众弟子，那么自身灭亡后，正法也会随之灭亡。三是如果僧团中的上座作为大众的领导者不修身、口、意三业，喜欢经营世俗生死中的事业，那么他身边的学习者和弟子，也不修三业、喜欢经营世事，这样的徒众能够灭亡正法。四是如果有比丘（bhiksu）性格乖戾，喜欢嗔怒，不听从别人的话，听到好的或坏的都产生嗔恨，如果有国家所重视的、有见解的比丘，都会舍弃离开，不再往来，这是灭法的根本。五是如果有比丘常常喜欢争斗诉讼，结党营私，互相帮助，共同争夺权势利益。这五件事能够迅速灭亡正法。如果说法者，语言流畅清晰，声音也纯正，所学习的文句和意义都完整，又符合大众的意愿。这样的说法者，一切大众都’