Chinese
大正藏第 26 册 No. 1536 阿毗达磨集异门足论 No. 1536 阿毗达磨集异门足论卷第一 尊者舍利子说 三藏法师玄奘奉 诏译 缘起品第一 世尊一时游力士生处，至波波邑，住折路迦林。时彼邑中诸力士众，于恒聚戏东西村间嗢跋诺迦旧制多所，共造台观，莹饰初成，未有沙门婆罗门等及诸力士曾所受用。时力士众闻佛世尊将苾刍僧住近林内，互相庆慰咸共议言：“我等所修胜妙台观，应先请佛及苾刍僧无上福田于中止住，然后我等随胜善业所获资财于中受用。由斯我等长夜获得利益安乐，岂不善哉。”诸力士众作是议已，各集徒侣并诸眷属，出波波村往如来所。到已顶礼世尊双足，右绕三匝退坐一面。时薄伽梵以慈软音，慰问力士并诸眷属，复以种种微妙法门示现教导赞励庆喜，说是事已默然而住。诸力士辈闻佛所说，欢喜踊跃即从座起，合掌恭敬俱白佛言：“我此邑中诸力士众，于恒聚戏东西村间嗢跋诺迦旧制多所，共造台观，莹饰初成，未有沙门婆罗门等及诸力士曾所受用。唯愿世尊哀愍我等，将诸弟子于中止住，令我长夜利益安乐。”尔时如来哀愍彼故，将诸弟子往住其中，复以妙音为诸力士宣扬种种施果差别。问答往还过初夜分， 现代汉语译本 《阿毗达磨集异门足论》卷第一 尊者舍利子说 三藏法师玄奘奉 诏译 缘起品第一 世尊一时在力士生处游化，到达波波邑（Pava），住在折路迦林（Cālukavana）。当时，该邑中的诸位力士，在恒聚戏（always gathering for play）东西村之间的嗢跋诺迦旧制多（Ubbhataka Jeta）的地方，共同建造了一座台观，刚刚装饰完成，还没有沙门（Śrāmaṇa，指出家修行者）、婆罗门（Brāhmaṇa，指祭司）等以及诸位力士使用过。 当时，诸位力士听说佛世尊将率领比丘僧团住在附近的树林里，互相庆贺，共同商议说：‘我们所修建的这座殊胜美妙的台观，应该先请佛陀以及比丘僧团这些无上的福田来此居住，然后我们再随各自通过行善所获得的资财来享用它。这样我们就能长夜获得利益和安乐，岂不是很好吗？’诸位力士商议完毕，各自聚集同伴以及眷属，离开波波村前往如来所在之处。到达后，顶礼世尊的双足，右绕三匝，然后退坐在一旁。这时，薄伽梵（Bhagavān，指佛）用慈祥柔和的声音，慰问力士以及他们的眷属，又用种种微妙的法门开示教导、赞扬鼓励、令他们欢喜，说完这些后就默默地住于禅定。 诸位力士听了佛陀所说，欢喜踊跃，立即从座位上站起来，合掌恭敬地对佛说：‘我们这个邑中的诸位力士，在恒聚戏东西村之间的嗢跋诺迦旧制多地方，共同建造了一座台观，刚刚装饰完成，还没有沙门、婆罗门等以及诸位力士使用过。唯愿世尊慈悲怜悯我们，带领您的弟子们在此居住，使我们长夜获得利益和安乐。’ 这时，如来因为怜悯他们的缘故，带领弟子们前往其中居住，又用美妙的声音为诸位力士宣扬种种布施的果报差别。问答往来，直到过了初夜时分。
English
English version Abhidharma Samuccaya-dvāra-pāda-śāstra, Volume 1 Composed by the Venerable Śāriputra Translated under Imperial Order by the Tripiṭaka Master Xuanzang Chapter 1: On Origination The World-Honored One was once traveling in the birthplace of the Mallas (Malla, a tribe), and arrived at Pava (Pava, a city), staying in Cālukavana (Cālukavana, a forest). At that time, the Mallas in that city, at Ubbhataka Jeta (Ubbhataka Jeta, a place name) between the east and west villages where they always gathered for play, had jointly built a pavilion, newly decorated, which had not yet been used by any Śrāmaṇas (Śrāmaṇa, wandering ascetics), Brāhmaṇas (Brāhmaṇa, priests), or Mallas. At that time, the Mallas heard that the World-Honored Buddha was about to stay with the Bhikṣu Sangha (Bhikṣu Sangha, monastic community) in the nearby forest, and congratulated each other, saying together: 'This wonderful pavilion that we have built should first be offered to the Buddha and the Bhikṣu Sangha, these supreme fields of merit, to reside in, and then we can enjoy it with the wealth we have obtained through good deeds. In this way, we will obtain benefits and happiness for a long night, wouldn't that be good?' After the Mallas had discussed this, they gathered their companions and families, left Pava village, and went to where the Tathāgata (Tathāgata, 'the thus-gone one', an epithet of the Buddha) was. Having arrived, they prostrated themselves at the feet of the World-Honored One, circumambulated him three times to the right, and then sat down to one side. At this time, the Bhagavan (Bhagavān, 'the blessed one', an epithet of the Buddha) comforted the Mallas and their families with a kind and gentle voice, and then showed, taught, praised, encouraged, and delighted them with various subtle Dharma (Dharma, the teachings of the Buddha) methods. After saying this, he remained silent. The Mallas, having heard what the Buddha had said, rejoiced and leapt up, and immediately rose from their seats, folded their palms respectfully, and said to the Buddha: 'The Mallas in this city, at Ubbhataka Jeta between the east and west villages where they always gather for play, have jointly built a pavilion, newly decorated, which has not yet been used by any Śrāmaṇas, Brāhmaṇas, or Mallas. May the World-Honored One have compassion on us and lead your disciples to reside here, so that we may obtain benefits and happiness for a long night.' At this time, the Tathāgata, out of compassion for them, led his disciples to reside there, and again proclaimed to the Mallas with a wonderful voice the various differences in the fruits of giving. Questions and answers went back and forth, and it was past the first watch of the night. --------------------------------------------------------------------------------
Chinese
诸力士辈并其眷属闻法欢喜礼佛而去。 尔时世尊告舍利子：“吾今背痛，暂当寝息。汝可代吾为苾刍众宣说法要，勿空度也。”时舍利子默然受教。佛便四叠嗢怛罗僧敷为卧具，大衣为枕，端身累足右胁而卧，如理作意住光明想及当起想，具念正知，如大宝山寂然无动。 尔时舍利子告苾刍众言：“此波波村离系亲子，处无惭众自号为师，其人命终未逾旬月，诸弟子辈两两结朋，诤讼纷纭互相𣣋蔑，各言法律我解非余，如我所知是法是律，我之所说应理合仪；汝等于斯悉皆绝分。于其师教各随己执，回换前后或减或增，破析支离遂成多部。欲知胜负便共激论，为脱过难递相诽斥，虽有论言而无论道，口出刀槊以相残害。诸有白衣信彼法者，见其弟子乖诤如斯，皆共瞋嫌毁而舍去。” 时舍利子复告众言：“此波波村离系亲子所有法律恶说恶受，不能出离、不趣正觉，是可坏法、无趣无依。我等如来、应、正等觉大师法律，善说善受，能永出离、能趣正觉，非可坏法有趣有依。我等今应闻佛住世，和合结集法毗奈耶，勿使如来般涅槃后世尊弟子有所乖诤，当令随顺梵行法律，久住利乐无量有情，哀愍世间诸天人众，令获殊胜义利安乐。” 集异门足论一法品第二 时舍利子复告众言： 现代汉语译本：诸位力士及其眷属听闻佛法，心生欢喜，向佛陀行礼后离去。 这时，世尊告诉舍利子（Śāriputra，智慧第一的佛陀十大弟子之一）：“我现在背痛，想暂时休息一下。你可以代替我为比丘（bhikṣu，佛教出家男众）们宣讲佛法要义，不要让时间白白流逝。”当时，舍利子默默地接受了教诲。佛陀便将四层嗢怛罗僧（uttarāsaṅgha，上衣）铺设成卧具，用大衣作为枕头，端正身体，双腿交叠，右侧卧躺，如理作意，安住于光明之想以及即将起身之想，保持正念和正知，如同大宝山一般寂静不动。 这时，舍利子对比丘众说：“这波波村（Pāvā）的离系亲子（Nigaṇṭha Nātaputta，耆那教创始人），身处无惭愧的群体中，自称为导师。这个人去世还不到一个月，他的弟子们就两两结党，争论不休，互相轻蔑，各自声称自己理解的法律才是正确的，而别人的理解是错误的。他们说：‘我所知道的才是法，才是律，我所说的才符合道理和规范；你们对此一无所知。’他们对导师的教诲各自按照自己的执见，随意更改，或减少或增加，拆解得支离破碎，最终形成多个派别。为了争夺胜负，他们互相辩论，为了摆脱困境，互相诽谤指责，虽然有辩论的言辞，却没有论道的精神，口中说出的话语如同刀剑，互相残害。那些信仰他们教法的在家信徒，看到他们的弟子们如此争吵不休，都感到厌恶和嫌弃，最终毁谤他们并离去。” 当时，舍利子又对比丘众说：“这波波村离系亲子所传授的法律是邪说，是恶受，不能使人解脱，不能趋向正觉，是容易被破坏的法，没有归宿，没有依靠。而我们如来（Tathāgata，佛陀的称号之一）、应（Arhat，阿罗汉）、正等觉（Sammasambuddha，正等觉者）大师的法律，是善说，是善受，能够使人永远解脱，能够趋向正觉，是不可破坏的法，有归宿，有依靠。我们现在应该趁佛陀住世，和合一致地结集法（Dharma，佛法）和毗奈耶（Vinaya，戒律），不要让如来般涅槃（Parinirvana，佛陀的圆寂）后，世尊的弟子们产生争执，应当使大家遵循梵行（Brahmacarya，清净的行为）和法律，使佛法长久住世，利益安乐无量众生，怜悯世间诸天人和人类，使他们获得殊胜的义利和安乐。” 《集异门足论》（Saṅgītiparyāya，佛教论书）一法品第二 这时，舍利子又对比丘众说：
English
English version: The mighty warriors and their families, hearing the Dharma, rejoiced and departed after paying homage to the Buddha. At that time, the World-Honored One said to Śāriputra (one of the ten great disciples of the Buddha, foremost in wisdom): 'I have a backache now and need to rest for a while. You may take my place and expound the essential teachings of the Dharma to the bhikṣus (Buddhist monks), do not let the time pass in vain.' Then Śāriputra silently accepted the instruction. The Buddha then folded his uttarāsaṅgha (upper robe) into four layers as a bed, used his outer robe as a pillow, straightened his body, crossed his legs, and lay down on his right side, mindfully attending to the light and the thought of rising, with full awareness and mindfulness, as still and unmoving as a great treasure mountain. Then Śāriputra said to the bhikṣus: 'This Nigaṇṭha Nātaputta (founder of Jainism) of Pāvā village, dwelling among a shameless group, calls himself a teacher. It has not been a month since his death, and his disciples have already formed into factions, arguing incessantly, despising each other, each claiming that their understanding of the law is correct and that others are wrong. They say: 'What I know is the Dharma, is the Vinaya, what I say is in accordance with reason and propriety; you know nothing of this.' They each follow their own interpretations of the teacher's teachings, changing them at will, either reducing or increasing them, breaking them apart, and ultimately forming many sects. To compete for victory, they argue with each other, and to escape difficulties, they slander and denounce each other. Although there are words of debate, there is no spirit of discussing the Way. The words they speak are like swords, harming each other. Those lay followers who believe in their teachings, seeing their disciples arguing in such a way, all feel disgusted and resentful, and ultimately slander them and leave.' Then Śāriputra again said to the assembly: 'The laws taught by this Nigaṇṭha Nātaputta of Pāvā village are evil teachings, are badly received, cannot lead to liberation, cannot lead to enlightenment, are destructible laws, without refuge, without reliance. But the laws of our Tathāgata (one of the titles of the Buddha), Arhat (worthy one), Sammasambuddha (perfectly enlightened one) master, are well taught, are well received, can lead to eternal liberation, can lead to enlightenment, are indestructible laws, with refuge, with reliance. We should now, while the Buddha is still alive, harmoniously gather together to compile the Dharma (teachings of the Buddha) and the Vinaya (rules of discipline), so that after the Parinirvana (final passing away) of the Tathāgata, the disciples of the World-Honored One will not have disputes, and everyone will follow the Brahmacarya (pure conduct) and the laws, so that the Dharma will abide for a long time, benefiting and bringing happiness to countless sentient beings, having compassion for all beings in the world, both gods and humans, enabling them to obtain supreme benefit, righteousness, and happiness.' Saṅgītiparyāya (Collection of Different Meanings), Second Chapter: Oneness Then Śāriputra again said to the assembly: --------------------------------------------------------------------------------
Chinese
“具寿当知，佛于一法自善通达现等觉已，为诸弟子宣说开示。我等今应和合结集，佛灭度后勿有乖诤，当令随顺梵行法律久住，利乐无量有情，哀愍世间诸天人众，令获殊胜义利安乐。” 一法云何？嗢柁南曰： 一法谓有情， 依食依行住， 于一切善法， 不放逸为尊。 一切有情皆依食住、一切有情皆依行住、于诸善法不放逸胜，是谓一法。一切有情依食住者，何等是食而言有情皆依食住？如世尊说：苾刍当知食有四种，能令部多有情安住，及能资益诸求生者。何谓四食？一者段食，若粗若细；二者触食；三者意思食；四者识食。由此四食，说诸有情皆依食住。何缘故知诸有情类皆依食住？谓诸有情于彼彼聚，由此诸食未尽为因，有想等想施设言说，活住存济差别而转。若诸有情于彼彼聚，由此诸食已尽为因，有想等想施设言说，死殁殒逝差别而转。由此故知诸有情类皆依食住。 问：如是四食，当言有为、当言无为？答：应言有为。问：如是四食，当言常、当言无常？答：应言无常。问：如是四食，当言恒、当言非恒？答：应言非恒。问：如是四食，当言变易、当言不变易？答：应言变易。问：如是四食，当言缘已生、当言非缘已生？答：应言缘已生。问：如是四食，当言名 现代汉语译本： ‘诸位贤友应当知晓，佛陀对于一种法已经完全通达并且现证觉悟，然后为他的弟子们宣讲开示。我们现在应当和合共同结集佛法，在佛陀灭度之后不要产生乖违争执，应当使得随顺清净梵行和律法的教义长久住世，利益安乐无量无边的众生，怜悯世间所有的天人和人类，使他们获得殊胜的利益和安乐。’ ‘这一法是什么呢？’ 总结偈颂说： ‘这一法是指有情众生，依靠食物、依靠行为而住，对于一切善法，不放逸最为尊胜。’ 一切有情众生都依靠食物而住，一切有情众生都依靠行为而住，在各种善法中不放逸最为殊胜，这就是所谓的一法。一切有情依靠食物而住，什么是食物，而说有情众生都依靠食物而住呢？正如世尊所说：‘各位比丘应当知道，食物有四种，能够使已出生的有情安住，并且能够资助那些寻求出生的众生。’什么是四种食物呢？一是段食（粗细食物），二是触食（感官印象），三是意思食（意志），四是识食（意识）。由于这四种食物，所以说一切有情都依靠食物而住。因为什么缘故知道各种有情都依靠食物而住呢？因为各种有情在各种聚合中，由于这些食物没有穷尽的缘故，产生思想、类似的思想，施设言语，活着、存在、维持生命，以各种差别而运转。如果各种有情在各种聚合中，由于这些食物已经穷尽的缘故，产生思想、类似的思想，施设言语，死亡、逝世、陨落，以各种差别而运转。因此可知各种有情都依靠食物而住。 问：‘这四种食物，应当说是“有为法”（saṃskṛta，因缘和合而生的法），还是“无为法”（asaṃskṛta，不依赖因缘而存在的法）？’ 答：‘应当说是有为法。’ 问：‘这四种食物，应当说是“常”（nitya，永恒不变），还是“无常”（anitya，变化不定）？’ 答：‘应当说是无常。’ 问：‘这四种食物，应当说是“恒”（dhruva，常久），还是“非恒”（adhruva，不常久）？’ 答：‘应当说是非恒。’ 问：‘这四种食物，应当说是“变易”（vipariṇāma，会变化），还是“不变易”（avipariṇāma，不会变化）？’ 答：‘应当说是变易。’ 问：‘这四种食物，应当说是“缘已生”（pratītyasamutpanna，依靠因缘而生），还是“非缘已生”（apratītyasamutpanna，不依靠因缘而生）？’ 答：‘应当说是缘已生。’ 问：‘这四种食物，应当说是“名”（nāma，名称）