English
English version: Because of the Dharma. What are the twelve thoughts? First, the thought of accomplishing oneself; second, the thought of accomplishing others; third, the thought of wishing to obtain a human body; fourth, the thought of being born into a noble family; fifth, the thought of gaining faith in the Buddha-Dharma; sixth, the thought that in the place of birth, one can realize the Dharma without extra effort; seventh, the thought that in the place of birth, the faculties are complete; eighth, the thought of encountering the Buddha-World Honored One appearing in the world; ninth, the thought that in the place of birth, one can always hear the Right Dharma; tenth, the thought of wishing that the Dharma spoken can abide long in the world; eleventh, the thought of wishing that the Right Dharma abides long, and one can practice accordingly; twelfth, the thought of always having a compassionate heart for all sentient beings. Possessing these twelve thoughts, one will surely attain the Holy Dharma, this is called speaking the Dharma because of the Dharma. From the Dharma that is difficult to obtain to the continuous contemplation of the body, this is the Dharma spoken by the speaker. ‘If there is a senior monk (Upadhyaya) in the assembly listening to the Dharma, observing that the speaker cannot even satisfy the wishes of the assembly. The senior monk should say to the speaker: ‘Elder, you should not speak like this.’ Why? There are five causes and conditions that create obstacles for the Right Dharma, causing the Dharma not to abide long in the world, becoming hidden and not appearing. What are the five? First, the sutras recited are incomplete, the Dharma learned cannot be thoroughly studied, the disciples taught have incomplete texts, and what the teacher and disciples say is neither clear nor exhaustive. Second, if the learner fully understands the Tripitaka, the texts and meanings are complete, and what is explained is also clear, but if the fourfold assembly of disciples are not taught, then after one's own death, the Dharma will also perish. Third, if the senior monk in the Sangha, as the leader of the assembly, does not cultivate the three karmas of body, speech, and mind, and enjoys engaging in worldly affairs within the cycle of birth and death, then the learners and disciples around him will also not cultivate the three karmas and enjoy engaging in worldly affairs; such a group can destroy the Right Dharma. Fourth, if there is a bhiksu who is of a perverse nature, likes to be angry, does not listen to others, and generates anger upon hearing good or bad, if there are respected and knowledgeable bhiksus in the country, they will abandon and leave, no longer returning; this is the root of destroying the Dharma. Fifth, if there are bhiksus who constantly like to engage in disputes and lawsuits, forming factions and helping each other, jointly contending for power and profit. These five things can quickly destroy the Right Dharma. If the speaker of the Dharma, the language is fluent and clear, the voice is also pure, the sentences and meanings learned are complete, and it also meets the wishes of the assembly. Such a speaker, all the assembly will’ --------------------------------------------------------------------------------
Chinese
应称叹随喜。复有五法因缘，能令正法不速隐没：一者所诵习经文句具足，前后次第，所有义味悉能究尽，复教徒众弟子同己所知。如此人者，能令佛法久住于世。二者广知三藏文义具足，复能为四部之众如所解教之。其身虽灭，令后代正法相续不绝。如此人者，能使正法不坠于地。三者僧中若有大德上座为四部所重者，能勤修三业舍营世事，其徒众弟子递代相续皆亦如是，此亦复令正法久住。四者若有比丘，其性柔和言无违逆，闻善从之闻恶远避，若有高才智德者训诲，其言奉而修行，是亦能令佛法久住。五者若比丘共相和顺，不为形势利养朋党相助共诤是非。如此五事能令正法流传不绝。’是名说法中上座。 “尔时瓶沙王在楼上，见诸白衣皆相随而去。王问边人：‘此等诸众欲诣何处？’诸臣答曰：‘外道有说法处，到彼听法。’王心中自念：‘彼此俱听，何不诣佛听法？’尔时佛在王舍城。王即到佛所，头面礼足却坐一面，白佛言：‘世尊！外道日日说法，诸白衣辈日日大设供养。弟子意中，愿世尊月六斋日聚集沙门讲说论议，弟子当作种种供养饭佛及僧兼得闻法。外道自言我法真正，佛若不说法，世人不识正法皆入邪道。’如来以是因缘即集诸比丘，比丘集已默然而坐。诸檀越皆来集已，意欲听法， 现代汉语译本：应当称扬赞叹并随喜。又有五种因缘，能够使正法不快速隐没：第一，所诵读和学习的经文语句完整，前后次第分明，所有义理都能彻底理解，并且教导徒弟和弟子，让他们也像自己一样了解。这样的人，能够使佛法长久住世。第二，广泛了解三藏（Sūtra Pitaka 经藏, Vinaya Pitaka 律藏, Abhidhamma Pitaka 论藏）的文义，并且能够为四部大众（比丘、比丘尼、优婆塞、优婆夷）如实地讲解。即使自身灭度，也能使后代正法相续不断。这样的人，能够使正法不至于衰落。第三，僧团中如果有德高望重的上座，为四部大众所敬重，能够勤奋修行身、口、意三业，舍弃经营世俗事务，他的徒弟和弟子们也一代代相传，都像他一样，这也能够使正法长久住世。第四，如果有比丘，性格柔和，言语没有违逆，听到善事就依从，听到恶事就远离，如果有高才智德的人训诲，就恭敬地接受并修行，这也能够使佛法长久住世。第五，如果比丘们互相和睦顺从，不为了权势利益结党营私，互相帮助争论是非。这五件事能够使正法流传不绝。’这就是说法中的上座。 当时瓶沙王（Bimbisara，古印度摩揭陀国国王）在楼上，看见许多在家信徒都跟随外道而去。国王问身边的人：‘这些人想要去哪里？’臣子们回答说：‘外道有说法的地方，他们去那里听法。’国王心中暗想：‘两边都听听，为什么不去佛那里听法呢？’当时佛在王舍城（Rājagṛha）。国王就到佛的住所，顶礼佛足，退到一旁坐下，对佛说：‘世尊！外道每天都说法，那些在家信徒每天都大量地设供养。弟子想，希望世尊能在每月六斋日聚集沙门（Śrāmaṇa，出家修道者）讲说论议，弟子将作种种供养，供养佛和僧众，同时也能听闻佛法。外道自己说他们的法是真正，如果佛不说法，世人不认识正法，都会进入邪道。’如来因为这个因缘，就召集了众比丘，比丘们聚集后默默地坐着。各位檀越（Dānpati，施主）都来聚集，想要听法。
English
English version: 'One should praise and rejoice. Furthermore, there are five causes and conditions that can prevent the True Dharma from quickly disappearing: First, the scriptures recited and studied are complete in their sentences and phrases, with the order of sequence clear, and all the meanings are thoroughly understood. Moreover, one teaches disciples and followers to know as oneself knows. Such a person can cause the Buddha-dharma to abide in the world for a long time. Second, one widely knows the meaning of the Three Baskets (Sūtra Pitaka, Vinaya Pitaka, Abhidhamma Pitaka) completely, and can teach the four assemblies (bhikṣus, bhikṣuṇīs, upāsakas, upāsikās) according to one's understanding. Even if one's body perishes, one can ensure that the True Dharma continues uninterrupted in future generations. Such a person can prevent the True Dharma from falling to the ground. Third, if there is a senior elder in the Sangha who is respected by the four assemblies, who can diligently cultivate the three karmas (body, speech, and mind), abandon worldly affairs, and whose disciples and followers continue in this way generation after generation, this can also cause the True Dharma to abide for a long time. Fourth, if there is a bhikṣu who is gentle in nature and whose words are not contradictory, who follows good when he hears it and avoids evil when he hears it, and who respectfully accepts and practices the teachings of those with high talent, wisdom, and virtue, this can also cause the Buddha-dharma to abide for a long time. Fifth, if the bhikṣus are harmonious and compliant with each other, and do not form factions for power and profit, helping each other to argue over right and wrong. These five things can cause the True Dharma to be transmitted continuously.' This is called the senior elder in the Dharma-speaking. At that time, King Bimbisara (Bimbisāra, King of Magadha in ancient India) was on the upper floor and saw many laypeople following the heretics. The king asked the people around him, 'Where do these people want to go?' The ministers replied, 'The heretics have a place to preach, and they are going there to listen to the Dharma.' The king thought to himself, 'Why not listen to both sides? Why not go to the Buddha to listen to the Dharma?' At that time, the Buddha was in Rājagṛha (Rājagṛha). The king went to the Buddha's residence, prostrated himself at the Buddha's feet, and sat down to one side, saying to the Buddha, 'World Honored One! The heretics preach every day, and those laypeople make great offerings every day. This disciple wishes that the World Honored One would gather the Śrāmaṇas (Śrāmaṇa, wandering ascetics) on the six fasting days of each month to speak and discuss, and this disciple would make various offerings, offering food to the Buddha and the Sangha, and also be able to hear the Dharma. The heretics themselves say that their Dharma is true, but if the Buddha does not preach, people will not recognize the True Dharma and will all enter into wrong paths.' Because of this cause, the Tathagata gathered the bhikṣus, and the bhikṣus gathered and sat in silence. All the Dānpati (Dānpati, patrons) came to gather, wanting to hear the Dharma. --------------------------------------------------------------------------------
Chinese
语诸比丘。比丘闻已，即白世尊。佛告诸比丘：‘听汝等呗。’呗者，言说之辞。佛虽听言说，未知说何等法？诸比丘复咨问世尊。佛言：‘从修多罗乃至优波提舍，随意所说。’诸比丘，佛既听说十二部经，欲示现此义，复有疑心：‘若欲次第说文，众大文多恐生疲厌。若略撰集好辞直示现义，不知如何？’以是因缘具白世尊。佛即听诸比丘引经中要言妙辞直显其义。尔时佛听说法，时有二比丘同一坐中并共说一法。如来闻之即制不听。尔时会中复有一比丘，去佛不远立高声作歌音诵经。佛闻即制不听用此音诵经，有五事过如上文说。用外道歌音说法，复有五种过患：一者不名自持；二不称听众；三诸天不悦；四语不正难解；五语不巧故义亦难解。是名五种过患。 “尔时瓶沙王笃信三宝，若佛及僧有所须者与欲随意，乃至浴池皆亦如是。瓶沙王晨朝大将人众诣池欲洗，遥闻池中言语诵经音声极高。即问边人：‘此是何人？’从者白王：‘此是六群比丘。’王即止所将侍从不听更前，恐惊动沙门。王住极久，比丘浴犹未讫。王不得洗，即回驾还宫。如是展转，世尊闻之，即制诸比丘：‘从今已去，听十五日一浴。浴时不听高声大语。’是名语法也。 “尔时诸比丘聚集一处，意欲系念思惟不乐言说。佛 世尊告诉众比丘。比丘们听后，向世尊禀告。佛陀告诉众比丘：‘允许你们唱诵。’所谓唱诵，就是言语表达之辞。佛陀虽然允许言语表达，但不知道要说什么样的法？众比丘再次请教世尊。佛陀说：‘从修多罗（Sūtra，经）乃至优波提舍（Upadeśa，论议），随意所说。’众比丘心想，佛陀既然允许说十二部经，想要示现其中的义理，但又心生疑虑：‘如果想要按顺序完整地宣说经文，经文浩繁众多，恐怕会使人感到疲惫厌倦。如果简略地摘取精华，用美好的辞藻直接阐释义理，又不知道是否可以？’因此，他们将这些情况详细地禀告世尊。佛陀就允许众比丘引用经文中的重要语句和精妙辞藻，直接显明其中的义理。当时，佛陀允许说法时，有两个比丘同坐在一起，共同宣说一种法。如来听见后，就制定戒律禁止这种行为。当时，法会中又有一个比丘，离佛不远，高声用歌唱的音调诵经。佛陀听见后，就制定戒律禁止用这种音调诵经，因为有五种过失，如前文所说。用外道的歌唱音调说法，又有五种过患：一是不能称为自我坚持；二是不符合听众的喜好；三是诸天不悦；四是语言不正难以理解；五是语言不巧妙，所以义理也难以理解。这就是五种过患。 当时，瓶沙王（Bimbisāra，古印度摩揭陀国国王）笃信三宝，如果佛陀和僧众有所需要，都随意供给，甚至连浴池也是如此。瓶沙王清晨率领大臣和众人前往浴池洗浴，远远地就听到池中言语诵经的声音非常高亢。就问身边的人：‘这是什么人？’随从回答说：‘这是六群比丘。’瓶沙王就制止所带领的侍从，不让他们再往前走，恐怕惊动沙门。瓶沙王等了很久，比丘们洗浴还没有结束。瓶沙王无法洗浴，就调转车驾回宫。这样辗转传开，世尊听说了这件事，就制定戒律禁止诸比丘：‘从今以后，允许每十五天洗浴一次。洗浴时不允许高声喧哗。’这叫做语法。 当时，众比丘聚集在一处，想要系念思惟，不喜欢说话。佛陀