Chinese
名第二懈怠事。复次具寿，如有一类，昼营事业，作如是念：“我于昼时既营事业身力劳倦，今于夜分不能进修行修胜行，且应偃卧以自将息。”作是念已遂不精勤求得未得、求至未至、求证未证，是名第三懈怠事。复次具寿，如有一类，期至明日作诸事业，便作是念：“我既明日当作事业，不应进修所修胜行，且应偃卧长养身力。”作是念已遂不精勤求得未得、求至未至、求证未证，是名第四懈怠事。复次具寿，如有一类，昼行道路，作如是念：“我于昼时既行道路身力劳倦，今于夜分不能进修所修胜行，且应偃卧以自将息。”作是念已遂不精勤求得未得、求至未至、求证未证，是名第五懈怠事。复次具寿，如有一类，期至明日当行道路，便作是念：“我既明日当行道路，不应进修所修胜行。且应偃卧长养身力。”作是念已遂不精勤求得未得、求至未至、求证未证，是名第六懈怠事。复次具寿，如有一类，正为病苦之所婴缠，作如是念：“我正病苦之所婴缠身力羸劣，不任进修所修胜行，且应偃卧以自将息。”作是念已遂不精勤求得未得、求至未至、求证未证，是名第七懈怠事。复次具寿，如有一类，病苦婴缠虽愈未久，作如是念：“我遭病苦之所婴缠，虽愈未久身力羸劣，不任进修所修胜行，且应偃卧以自将息。 现代汉语译本： 第二种懈怠的情况是。具寿（ayusman，对长者的尊称），譬如有一类人，白天忙于各种事务，心里想着：‘我白天已经忙于事务，身体劳累困倦，现在到了晚上，就不能再精进修行殊胜的行为了，还是应该躺下休息，保养身体。’这样想着，于是就不精勤地去求得未得的，求至未至的，求证未证的，这叫做第三种懈怠的情况。 再者，具寿，譬如有一类人，计划着明天要做各种事务，于是就想：‘我既然明天要做事，就不应该精进修行所修的殊胜行为了，还是应该躺下休息，增长体力。’这样想着，于是就不精勤地去求得未得的，求至未至的，求证未证的，这叫做第四种懈怠的情况。 再者，具寿，譬如有一类人，白天赶路，心里想着：‘我白天已经赶路，身体劳累困倦，现在到了晚上，就不能再精进修行所修的殊胜行为了，还是应该躺下休息，保养身体。’这样想着，于是就不精勤地去求得未得的，求至未至的，求证未证的，这叫做第五种懈怠的情况。 再者，具寿，譬如有一类人，计划着明天要赶路，于是就想：‘我既然明天要赶路，就不应该精进修行所修的殊胜行为了，还是应该躺下休息，增长体力。’这样想着，于是就不精勤地去求得未得的，求至未至的，求证未证的，这叫做第六种懈怠的情况。 再者，具寿，譬如有一类人，正被病痛所缠绕，心里想着：‘我正被病痛缠绕，身体虚弱，不能胜任精进修行所修的殊胜行为了，还是应该躺下休息，保养身体。’这样想着，于是就不精勤地去求得未得的，求至未至的，求证未证的，这叫做第七种懈怠的情况。 再者，具寿，譬如有一类人，虽然从病痛的缠绕中痊愈不久，心里想着：‘我遭受病痛的缠绕，虽然痊愈不久，身体仍然虚弱，不能胜任精进修行所修的殊胜行为了，还是应该躺下休息，保养身体。’
English
English version: The second instance of sloth is this. Furthermore, Venerable (ayusman, term of respect for a senior monk), suppose there is a certain person who, during the day, engages in various activities, thinking: 'I have already been busy with activities during the day, and my body is tired and weary. Now, in the evening, I cannot diligently practice the excellent conduct. I should rather lie down and rest to recuperate.' Having thought this, they do not diligently strive to attain what has not been attained, to reach what has not been reached, or to realize what has not been realized. This is called the third instance of sloth. Furthermore, Venerable, suppose there is a certain person who plans to do various activities tomorrow, and thinks: 'Since I will be doing things tomorrow, I should not diligently practice the excellent conduct I have been practicing. I should rather lie down and rest to build up my strength.' Having thought this, they do not diligently strive to attain what has not been attained, to reach what has not been reached, or to realize what has not been realized. This is called the fourth instance of sloth. Furthermore, Venerable, suppose there is a certain person who travels during the day, thinking: 'I have already traveled during the day, and my body is tired and weary. Now, in the evening, I cannot diligently practice the excellent conduct I have been practicing. I should rather lie down and rest to recuperate.' Having thought this, they do not diligently strive to attain what has not been attained, to reach what has not been reached, or to realize what has not been realized. This is called the fifth instance of sloth. Furthermore, Venerable, suppose there is a certain person who plans to travel tomorrow, and thinks: 'Since I will be traveling tomorrow, I should not diligently practice the excellent conduct I have been practicing. I should rather lie down and rest to build up my strength.' Having thought this, they do not diligently strive to attain what has not been attained, to reach what has not been reached, or to realize what has not been realized. This is called the sixth instance of sloth. Furthermore, Venerable, suppose there is a certain person who is currently afflicted by illness, thinking: 'I am currently afflicted by illness, and my body is weak. I am not able to diligently practice the excellent conduct I have been practicing. I should rather lie down and rest to recuperate.' Having thought this, they do not diligently strive to attain what has not been attained, to reach what has not been reached, or to realize what has not been realized. This is called the seventh instance of sloth. Furthermore, Venerable, suppose there is a certain person who, although having recovered from illness not long ago, thinks: 'I have suffered from illness, and although I have recovered not long ago, my body is still weak. I am not able to diligently practice the excellent conduct I have been practicing. I should rather lie down and rest to recuperate.' --------------------------------------------------------------------------------
Chinese
”作是念已遂不精勤求得未得、求至未至、求证未证，是名第八懈怠事。如是八种名懈怠事。问：何缘此八名懈怠事？答：懈怠者，谓懈惰。由斯八事，未生而生、生已倍复增长广大，由此因缘名懈怠事。 八精进事者，云何为八？具寿当知，如有一类，依止城邑或聚落住，于日初分着衣持钵入城邑等巡行乞食。彼乞食时作如是念：“愿得美妙众多饮食。”若不遂心，便作是念：“我食虽小而身轻利，堪能进修所修胜行。”作是念已精进炽然求得未得、求至未至、求证未证，是名第一精进事。复次具寿，如有一类，依止城邑或聚落住，于日初分着衣持钵入城邑等巡行乞食。彼乞食时作如是念：“愿得美妙众多饮食。”若得遂心便作是念：“我食既多身力强盛，堪能进修所修胜行。”作是念已精进炽然求得未得、求至未至、求证未证，是名第二精进事。复次具寿，如有一类，昼营事业，作如是念：“我于昼时既营事业，无暇修学大师圣教，今于夜分应自策勤补先间缺。”作是念已精进炽然求得未得、求至未至、求证未证，是名第三精进事。复次具寿，如有一类，期至明日作诸事业，便作是念：“我既明日当作事业，无暇修学大师圣教，今于夜分应预精勤补当间缺。”作是念已精进炽然求得未得、求至未至、求证未 现代汉语译本 ‘产生这样的想法后，就不再精进努力去求得未得之物、到达未到之处、证得未证之法，这叫做第八种懈怠之事。’像这样八种，叫做懈怠之事。 问：‘为什么这八种叫做懈怠之事呢？’ 答：‘懈怠，就是懈惰。由于这八种事，未生的懈怠会生起，已生的懈怠会更加增长广大，因此因缘叫做懈怠之事。’ ‘八种精进之事是什么呢？’ ‘具寿应当知道，比如有一类人，依靠城镇或村落居住，在每天的清晨穿好衣服，拿着钵进入城镇等地方巡行乞食。他在乞食的时候这样想：“希望得到美味丰盛的饮食。”如果没有如愿，就想着：“我吃的虽然少，但身体轻便灵活，能够精进修习所修的殊胜之行。”产生这样的想法后，就精进炽盛地去求得未得之物、到达未到之处、证得未证之法，这叫做第一种精进之事。’ ‘再者，具寿，比如有一类人，依靠城镇或村落居住，在每天的清晨穿好衣服，拿着钵进入城镇等地方巡行乞食。他在乞食的时候这样想：“希望得到美味丰盛的饮食。”如果如愿，就想着：“我吃的既然多，身体强壮，能够精进修习所修的殊胜之行。”产生这样的想法后，就精进炽盛地去求得未得之物、到达未到之处、证得未证之法，这叫做第二种精进之事。’ ‘再者，具寿，比如有一类人，白天忙于事业，就想着：“我白天既然忙于事业，没有空闲修学大师（指佛陀）的圣教，现在在夜晚应当自我鞭策勤奋，弥补先前空闲的缺失。”产生这样的想法后，就精进炽盛地去求得未得之物、到达未到之处、证得未证之法，这叫做第三种精进之事。’ ‘再者，具寿，比如有一类人，计划到明天才做各种事业，就想着：“我既然明天才做事业，没有空闲修学大师的圣教，现在在夜晚应当预先精进勤奋，弥补将来空闲的缺失。”产生这样的想法后，就精进炽盛地去求得未得之物、到达未到之处、证得未证之法。
English
English version ‘Having conceived this thought, he then does not diligently strive to obtain what has not been obtained, to reach what has not been reached, to realize what has not been realized; this is called the eighth matter of laziness.’ These eight are called matters of laziness. Question: ‘For what reason are these eight called matters of laziness?’ Answer: ‘Laziness means indolence. Because of these eight matters, laziness that has not arisen arises, and laziness that has arisen increases and expands even more; for this reason, they are called matters of laziness.’ ‘What are the eight matters of diligence?’ ‘Venerable sir, you should know that, for example, there is a certain person who, relying on a town or village, dwells there. In the early part of the day, he puts on his robes, takes his bowl, and enters the town or village to go begging for food. While begging for food, he thinks, “May I obtain delicious and abundant food.” If he does not get what he wants, he thinks, “Although I eat little, my body is light and agile, and I am capable of diligently cultivating the superior practices that I am cultivating.” Having conceived this thought, he diligently and fervently strives to obtain what has not been obtained, to reach what has not been reached, to realize what has not been realized; this is called the first matter of diligence.’ ‘Furthermore, venerable sir, there is a certain person who, relying on a town or village, dwells there. In the early part of the day, he puts on his robes, takes his bowl, and enters the town or village to go begging for food. While begging for food, he thinks, “May I obtain delicious and abundant food.” If he gets what he wants, he thinks, “Since I have eaten much, my body is strong and vigorous, and I am capable of diligently cultivating the superior practices that I am cultivating.” Having conceived this thought, he diligently and fervently strives to obtain what has not been obtained, to reach what has not been reached, to realize what has not been realized; this is called the second matter of diligence.’ ‘Furthermore, venerable sir, there is a certain person who is busy with work during the day, and thinks, “Since I am busy with work during the day, I have no time to study the Master's (Buddha's) holy teachings. Now, in the night, I should encourage myself to be diligent and make up for the previous lack.” Having conceived this thought, he diligently and fervently strives to obtain what has not been obtained, to reach what has not been reached, to realize what has not been realized; this is called the third matter of diligence.’ ‘Furthermore, venerable sir, there is a certain person who plans to do various tasks tomorrow, and thinks, “Since I will be doing tasks tomorrow, I will have no time to study the Master's teachings. Now, in the night, I should be diligent and make up for the future lack.” Having conceived this thought, he diligently and fervently strives to obtain what has not been obtained, to reach what has not been reached, to realize what has not been realized. --------------------------------------------------------------------------------
Chinese
证，是名第四精进事。复次具寿，如有一类，昼行道路，作如是念：“我于昼时既行道路，无暇修学大师圣教，今于夜分应自策勤补先间缺。”作是念已精进炽然求得未得、求至未至、求证未证，是名第五精进事。复次具寿，如有一类，期至明日当行道路，便作是念：“我既明日当行道路，无暇修学大师圣教，今于夜分应预精勤补当间缺。”作是念已精进炽然求得未得、求至未至、求证未证，是名第六精进事。复次具寿，如有一类，正为病苦之所婴缠，便作是念：“我既病苦之所婴缠，或有是处因斯病苦之所婴缠便舍身命，于大师教空无所得。”作是念已精进炽然求得未得、求至未至、求证未证，是名第七精进事。复次具寿，如有一类，病苦婴缠虽愈未久，作如是念：“我遭病苦之所婴缠虽愈未久，或有是处病苦还起，因斯病苦便舍身命，于大师教空无所得。”作是念已精进炽然求得未得、求至未至、求证未证，是名第八精进事。如是八种名精进事。问：何缘此八名精进事？答：精进者，谓策励。由此八事，未生而生、生已倍复增长广大，由此因缘名精进事。 八福生者，云何为八？具寿当知，如有一类，施诸沙门或婆罗门贫穷苦行道行乞者苦行，衣服饮食及诸香华、房舍卧具并灯明等资生什物。见富贵人便作 现代汉语译本 证，这被称为第四种精进之事。再者，具寿（Bhikkhu，比丘），譬如有一类人，白天赶路，心中这样想：‘我既然白天赶路，没有时间修习大师（指佛陀）的圣教，现在到了夜晚，应当自我鞭策，弥补先前耽误的空缺。’这样想着，就精进炽盛地去求得未得之法，去证至未至之境，去证悟未证之理，这被称为第五种精进之事。再者，具寿，譬如有一类人，预计明天要赶路，便这样想：‘我既然明天要赶路，没有时间修习大师的圣教，现在到了夜晚，应当预先精进，弥补将来耽误的空缺。’这样想着，就精进炽盛地去求得未得之法，去证至未至之境，去证悟未证之理，这被称为第六种精进之事。再者，具寿，譬如有一类人，正被病痛所缠绕，便这样想：‘我既然被病痛所缠绕，或许会因为这病痛而舍弃生命，对于大师的教法一无所得。’这样想着，就精进炽盛地去求得未得之法，去证至未至之境，去证悟未证之理，这被称为第七种精进之事。再者，具寿，譬如有一类人，被病痛缠绕虽然痊愈不久，这样想：‘我遭受病痛的缠绕虽然痊愈不久，或许病痛还会复发，因为这病痛而舍弃生命，对于大师的教法一无所得。’这样想着，就精进炽盛地去求得未得之法，去证至未至之境，去证悟未证之理，这被称为第八种精进之事。像这样八种，被称为精进之事。问：为什么这八种被称为精进之事？答：精进，就是策励。由于这八件事，使未生的善法得以生起，已生的善法更加增长广大，因此因缘，被称为精进之事。 八福生是什么？具寿，应当知道，譬如有一类人，布施给沙门（Sramana，出家修行者）或婆罗门（Brahmana，印度教祭司）贫穷苦行、在道路上乞讨的苦行者，衣服饮食以及各种香花、房舍卧具以及灯明等生活用品。见到富贵之人便产生...