---
title: "長阿含經 · 21 梵動經"
description: "長阿含經是佛教原始經典四阿含之一，由後秦時期譯師佛陀耶舍與竺佛念共同譯出。該經成書於公元前1世紀左右，屬早期佛教根本聖典，記載了佛陀與弟子們的言行教法。全經共30卷，分為四分，主要內容包括佛陀生平、教義闡述、修行方法及宇宙觀等，系統性保存了原始佛教的基本教理。作為漢傳佛教重要典籍，長阿含經被視為研究原始佛教思想的核心文獻，在佛教經典體系中具有不可替代的權威地位，對後世佛教發展影響深遠。"
url: "https://rushiwowen.co/en/r/cm95s9me70466jz0u9szqpnd8"
---

## 佛說長阿含經卷第十四

> The Buddha's Long Discourses, Volume Fourteen

後秦弘始年佛陀耶舍共竺佛念譯

> Translated by Buddhayaśas and Zhu Fonian during the Hongshi Era of the Later Qin Dynasty

### （二一）第三分梵動經第二

如是我聞：

> This is what I heard:

一時，佛遊摩竭國，與大比丘眾千二百五十人俱，遊行人間，詣竹林，止宿在王堂上。時，有梵志名曰善念，善念弟子名梵摩達，師徒常共隨佛後行，而善念梵志以無數方便毀謗佛、法及比丘僧，其弟子梵摩達以無數方便稱讚佛、法及比丘僧，師徒二人各懷異心，共相違背。所以者何？斯由異習、異見、異親近故。

> At that time, the Buddha was traveling through the kingdom of Magadha, accompanied by a great assembly of twelve hundred and fifty monks. As they journeyed among the people, they arrived at a bamboo grove and took lodging in the royal hall. At that time, there was a Brahmin named Good Thought, and his disciple named Brahmadatta. Teacher and disciple often followed behind the Buddha as he traveled. Yet Brahmin Good Thought, in countless ways, slandered the Buddha, the Dharma, and the community of monks. Meanwhile, his disciple Brahmadatta, in countless ways, praised the Buddha, the Dharma, and the community of monks. Thus, teacher and disciple each harbored different minds, opposing one another. Why was this so? It was because of their different habits, different views, and different associations.

爾時，眾多比丘於乞食後集會講堂，作如是論：「甚奇！甚特！世尊有大神力，威德具足，盡知眾生志意所趣。而此善念梵志及其弟子梵摩達隨逐如來及比丘僧；而善念梵志以無數方便毀謗佛、法及與眾僧，弟子梵摩達以無數方便稱讚如來及法、眾僧；師徒二人各懷異心，異見、異習、異親近故。」

爾時，世尊於靜室中以天淨耳過於人耳，聞諸比丘有如是論，世尊於淨室起詣講堂所，大眾前坐，知而故問：「諸比丘！汝等以何因緣集此講堂？何所論說？」

時，諸比丘白佛言：「我等於乞食後集此講堂，眾共議言：『甚奇！甚特！如來有大神力，威德具足，盡知眾生心志所趣。而今善念梵志及弟子梵摩達常隨如來及與眾僧，以無數方便毀謗如來及法、眾僧，弟子梵摩達以無數方便稱讚如來及法、眾僧。所以者何？以其異見、異習、異親近故。』向集講堂議如是事。」

爾時，世尊告諸比丘：「若有方便毀謗如來及法、眾僧者，汝等不得懷忿結心，害意於彼，所以者何？若誹謗我、法及比丘僧，汝等懷忿結心，起害意者，則自陷溺，是故汝等不得懷忿結心，害意於彼。比丘若稱譽佛及法、眾僧者，汝等於中亦不足以為歡喜慶幸，所以者何？若汝等生歡喜心，即為陷溺，是故汝等不應生喜。所以者何？此是小緣威儀戒行，凡夫寡聞，不達深義，直以所見如實讚嘆。

「云何小緣威儀戒行，凡夫寡聞，直以所見如實稱讚？彼讚嘆言：『沙門瞿曇滅殺、除殺，捨於刀杖，懷慙愧心，慈愍一切。』此是小緣威儀戒行，彼寡聞凡夫以此歎佛。又嘆：『沙門瞿曇捨不與取，滅不與取，無有盜心。』又嘆：『沙門瞿曇捨於婬欲，淨修梵行，一向護戒，不習婬逸，所行清潔。』又嘆：『沙門瞿曇捨滅妄語，所言至誠，所說真實，不誑世人。沙門瞿曇捨滅兩舌，不以此言壞亂於彼，不以彼言壞亂於此；有諍訟者能令和合，已和合者增其歡喜，有所言說不離和合，誠實入心，所言知時。沙門瞿曇捨滅惡口，若有麤言傷損於人，增彼結恨長怨憎者，如此麤言盡皆不為；常以善言悅可人心，眾所愛樂，聽無厭足，但說此言。沙門瞿曇捨滅綺語，知時之語、實語、利語、法語、律語、止非之語，但說是言。

「『沙門瞿曇捨離飲酒，不著香華，不觀歌舞，不坐高床，非時不食，不執金銀，不畜妻息、僮僕、婢使，不畜象馬、猪羊、鷄犬及諸鳥獸，不畜象兵、馬兵、車兵、步兵，不畜田宅種殖五穀，不以手拳與人相加，不以斗秤欺誑於人，亦不販賣券要斷當，亦不取受觝債橫生無端，亦不陰謀面背有異，非時不行；為身養壽，量腹而食，其所至處，衣鉢隨身，譬如飛鳥，羽翮身俱。』此是持戒小小因緣，彼寡聞凡夫以此歎佛。

「如餘沙門、婆羅門受他信施，更求儲積，衣服飲食無有厭足，沙門瞿曇無有如此事。如餘沙門、婆羅門食他信施，自營生業，種殖樹木，鬼神所依，沙門瞿曇無如此事。如餘沙門、婆羅門食他信施，更作方便，求諸利養，象牙、雜寶、高廣大床、種種文繡、氍氀𣯚𣰆、綩綖被褥，沙門瞿曇無如此事。如餘沙門、婆羅門食他信施，更作方便，求自莊嚴，酥油摩身，香水洗浴，香末自塗，香澤梳頭，著好華鬘，染目紺色，拭面莊飾，鐶紐澡潔，以鏡自照，著寶革屣，上服純白，戴蓋執拂，幢麾莊飾，沙門瞿曇無如此事。

「如餘沙門、婆羅門專為嬉戱，碁局博奕，八道、十道，至百千道，種種戱法以自娛樂，沙門瞿曇無如是事。如餘沙門、婆羅門食他信施，但說遮道無益之言，王者、戰鬪、軍馬之事，群僚、大臣、騎乘出入、遊戱園觀，及論臥起、行步、女人之事，衣服、飲食、親里之事，又說入海採寶之事，沙門瞿曇無如此事。如餘沙門、婆羅門食他信施，無數方便，但作邪命，諂諛美辭，現相毀呰，以利求利，沙門瞿曇無如此事。如餘沙門、婆羅門食他信施，但共諍訟，或於園觀，或在浴池，或於堂上，互相是非，言：『我知經律，汝無所知；我趣正道，汝趣邪徑；以前著後，以後著前；我能忍，汝不能忍；汝所言說，皆不真正；若有所疑，當來問我，我盡能答。』沙門瞿曇無如是事。

「如餘沙門、婆羅門食他信施，更作方便，求為使命，若為王、王大臣、婆羅門、居士通信使，從此詣彼，從彼至此，持此信授彼，持彼信授此，或自為，或教他為，沙門瞿曇無如是事。如餘沙門、婆羅門食他信施，但習戰陣鬪諍之事，或習刀杖、弓矢之事，或鬪鷄犬、猪羊、象馬、牛駝諸獸，或鬪男女，或作眾聲，吹聲、鼓聲、歌聲、舞聲，緣幢倒絕，種種伎戱，無不翫習，沙門瞿曇無如是事。如餘沙門、婆羅門食他信施，行遮道法，邪命自活，瞻相男女，吉凶好醜，及相畜生，以求利養，沙門瞿曇無如是事。

「如餘沙門、婆羅門食他信施，行遮道法，邪命自活，召喚鬼神，或復驅遣，種種𥜒禱，無數方道，恐熱於人，能聚能散，能苦能樂，又能為人安胎出衣，亦能呪人使作驢馬，亦能使人聾盲瘖瘂，現諸技術，叉手向日月，作諸苦行以求利養，沙門瞿曇無如是事。如餘沙門、婆羅門食他信施，行遮道法，邪命自活，或為人呪病，或誦惡呪，或誦善呪，或為醫方、鍼炙、藥石，療治眾病，沙門瞿曇無如此事。如餘沙門、婆羅門食他信施，行遮道法，邪命自活，或呪水火，或為鬼呪，或誦剎利呪，或誦象呪，或支節呪，或安宅符呪，或火燒、鼠囓能為解呪，或誦知死生書，或誦夢書，或相手面，或誦天文書，或誦一切音書，沙門瞿曇無如此事。如餘沙門、婆羅門食他信施，行遮道法，邪命自活，瞻相天時，言雨不雨，穀貴穀賤，多病少病，恐怖安隱，或說地動、彗星、月蝕、日蝕，或言星蝕，或言不蝕，方面所在，皆能記之，沙門瞿曇無如此事。如餘沙門、婆羅門食他信施，行遮道法，邪命自活，或言此國當勝，彼國不如，或言彼國當勝，此國不如，瞻相吉凶，說其盛衰，沙門瞿曇無如是事。諸比丘！此是持戒小小因緣，彼寡聞凡夫以此嘆佛。」

> There are other ascetics and brahmins who live off the offerings of the faithful, yet engage in deceptive practices, making a living through wrong livelihood. They summon spirits and ghosts, or drive them away; they perform all sorts of rituals and prayers, using countless methods to frighten people, to gather or scatter them, to bring them suffering or pleasure. They claim to secure safe childbirth or ensure fine garments; they cast spells to turn people into donkeys or horses, or to make them deaf, blind, or mute. They display various arts, raising their hands toward the sun and moon, practicing harsh austerities—all to seek material gain. The ascetic Gautama has no such practices. There are other ascetics and brahmins who live off the offerings of the faithful, yet engage in deceptive practices, making a living through wrong livelihood. They chant spells to cure illness, recite harmful mantras or benign ones; they employ medical treatments, acupuncture, moxibustion, or herbal remedies to heal various ailments. The ascetic Gautama has no such practices. There are other ascetics and brahmins who live off the offerings of the faithful, yet engage in deceptive practices, making a living through wrong livelihood. They cast spells over water or fire, perform ghost charms, recite warrior incantations or elephant mantras, chant spells for body parts, or use talismans for protecting homes. They claim to undo curses caused by fire, rat bites, or other afflictions; they recite texts predicting life and death, interpret dreams, read palms and faces, study astrological texts, or claim knowledge of all languages. The ascetic Gautama has no such practices. There are other ascetics and brahmins who live off the offerings of the faithful, yet engage in deceptive practices, making a living through wrong livelihood. They observe celestial signs, predicting rain or drought, grain prices, prevalence of disease, times of danger or safety. They foretell earthquakes, comets, lunar and solar eclipses, or the absence of eclipses, noting the directions of such events. The ascetic Gautama has no such practices. There are other ascetics and brahmins who live off the offerings of the faithful, yet engage in deceptive practices, making a living through wrong livelihood. They declare one kingdom will triumph over another, or predict which side will prevail; they observe omens to prophesy fortune or decline, victory or defeat. The ascetic Gautama has no such practices. O monks, these are but minor aspects of moral discipline. Yet the uninformed ordinary person praises the Buddha for these very reasons.

佛告諸比丘：「更有餘法，甚深微妙大法光明，唯有賢聖弟子能以此言讚嘆如來。何等是甚深微妙大光明法，賢聖弟子能以此法讚嘆如來？諸有沙門、婆羅門於本劫本見、末劫末見，種種無數，隨意所說，盡入六十二見中；本劫本見、末劫末見，種種無數，隨意所說，盡不能出過六十二見中。彼沙門、婆羅門以何等緣，於本劫本見、末劫末見，種種無數，各隨意說，盡入此六十二見中，齊是不過？諸沙門、婆羅門於本劫本見，種種無數，各隨意說，盡入十八見中；本劫本見，種種無數，各隨意說，盡不能過十八見中。彼沙門、婆羅門以何等緣，於本劫本見，種種無數，各隨意說，盡入十八見中，齊此不過？諸沙門婆羅門於本劫本見，起常論，言：『我及世間常存。』此盡入四見中；於本劫本見言：『我及世間常存。』盡入四見，齊是不過。

「彼沙門、婆羅門以何等緣，於本劫本見，起常論，言：『我及世間常存。』此盡入四見中，齊是不過？或有沙門、婆羅門種種方便，入定意三昧，以三昧心憶二十成劫敗劫，彼作是說：『我及世間是常，此實餘虛，所以者何？我以種種方便入定意三昧，以三昧心憶二十成劫敗劫，其中眾生不增不減，常聚不散，我以此知：我及世間是常，此實餘虛。』此是初見。沙門、婆羅門因此於本劫本見，計我及世間是常，於四見中，齊是不過。

「或有沙門、婆羅門種種方便，入定意三昧，以三昧心憶四十成劫敗劫，彼作是說：『我及世間是常，此實餘虛，所以者何？我以種種方便，入定意三昧，以三昧心憶四十成劫敗劫，其中眾生不增不減，常聚不散，我以此知，我及世間是常，此實餘虛。』此是二見，諸沙門、婆羅門因此於本劫本見，計我及世間是常，於四見中，齊是不過。

> Some ascetics and priests, through various methods, enter meditative concentration. With a mind absorbed in samadhi, they recall forty cosmic cycles of formation and dissolution. They then declare: "The self and the world are eternal. This is true; all other views are false. Why? Because through various methods, I entered meditative concentration. With a mind absorbed in samadhi, I recalled forty cosmic cycles of formation and dissolution. Throughout them, beings neither increased nor decreased; they remained constantly gathered, never scattered. From this, I know the self and the world are eternal. This is true; all other views are false." This is the second view. Certain ascetics and priests, based on this, concerning the origin of the world and the self, conclude that the self and the world are eternal. Among the four views, this is as far as their understanding goes.

「或有沙門、婆羅門以種種方便，入定意三昧，以三昧心憶八十成劫敗劫，彼作是言：『我及世間是常，此實餘虛，所以者何？我以種種方便入定意三昧，以三昧心憶八十成劫敗劫，其中眾生不增不減，常聚不散，我以此知，我及世間是常，此實餘虛。』此是三見。諸沙門、婆羅門因此於本劫本見，計我及世間是常，於四見中，齊是不過。

> Some ascetics and priests, through various methods, enter the meditative concentration of samadhi. With a mind immersed in samadhi, they recall eighty cycles of cosmic formation and dissolution, and then declare: “The self and the world are eternal. This is true; all else is false. Why? Because through various methods I entered the meditative concentration of samadhi, and with a mind in samadhi, I recalled eighty cycles of cosmic formation and dissolution. Throughout these cycles, beings neither increased nor decreased; they remained constantly gathered, never dispersed. From this I know: the self and the world are eternal. This is true; all else is false.” This is the third view. These ascetics and priests, based on this, within the framework of views about the origin of the world, assert that the self and the world are eternal. Among the four views, this is as far as they go.

「或有沙門、婆羅門有捷疾相智，善能觀察，以捷疾相智方便觀察，謂為審諦，以己所見，以己辯才作是說，言：『我及世間是常。』此是四見。沙門、婆羅門因此於本劫本見，計我及世間是常，於四見中，齊是不過。此沙門、婆羅門於本劫本見，計我及世間是常，如此一切盡入四見中，我及世間是常，於此四見中，齊是不過。唯有如來知此見處，如是持、如是執，亦知報應。如來所知又復過是，雖知不著，已不著則得寂滅，知受集、滅、味、過、出要，以平等觀無餘解脫，故名如來。是為餘甚深微妙大法光明，使賢聖弟子真實平等讚嘆如來。

「復有餘甚深微妙大法光明，使賢聖弟子真實平等讚嘆如來，何等是？諸沙門、婆羅門於本劫本見起論，言：『我及世間，半常半無常。』彼沙門、婆羅門因此於本劫本見，計我及世間半常半無常，於此四見中，齊是不過或過。或有是時，此劫始成，有餘眾生福盡、命盡、行盡，從光音天命終，生空梵天中，便於彼處生愛著心，復願餘眾生共生此處。此眾生既生愛著願已，復有餘眾生命、行、福盡，於光音天命終，來生空梵天中，其先生眾生便作是念：『我於此處是梵、大梵，我自然有，無能造我者；我盡知諸義典，千世界於中自在，最為尊貴，能為變化，微妙第一。為眾生父，我獨先有，餘眾生後來，後來眾生，我所化成。』其後眾生復作是念：『彼是大梵，彼能自造，無造彼者，盡知諸義典，千世界於中自在，最為尊貴，能為變化，微妙第一，為眾生父，彼獨先有，後有我等，我等眾生，彼所化成。』彼梵眾生命、行盡已，來生世間，年漸長大，剃除鬚髮，服三法衣，出家修道，入定意三昧，隨三昧心自識本生，便作是言：『彼大梵者能自造作，無造彼者，盡知諸義典，千世界於中自在，最為尊貴，能為變化，微妙第一。為眾生父，常住不變，而彼梵化造我等，我等無常變易，不得久住，是故當知：我及世間半常半無常，此實餘虛。』是謂初見。沙門、婆羅門因此於本劫本見起論，半常半無常，於四見中，齊是不過。

> Furthermore, there is another profound, subtle, and illuminating great teaching, which enables wise and noble disciples to genuinely and equally praise the Tathagata. What is it? There are ascetics and brahmins who, based on original views concerning the beginning of this world-cycle, put forward the theory: “The self and the world are partly eternal and partly non-eternal.” These ascetics and brahmins, on account of this original view concerning the beginning, hold that the self and the world are partly eternal and partly non-eternal. Among these four views, they do not go beyond them, or they go beyond them. There comes a time when this world-cycle is first forming. Some beings, their merit exhausted, their lifespan ended, and their karmic force spent, pass away from the realm of radiant light and are reborn in the empty Brahma-world. There they develop attachment and longing, wishing for other beings to join them in that place. After this being has given rise to attachment and longing, other beings, their lifespan, karmic force, and merit exhausted, also pass away from the realm of radiant light and come to be reborn in that empty Brahma-world. The being who arrived first then thinks: “Here I am Brahma, the Great Brahma. I am self-existent; no one created me. I fully understand all teachings. I am sovereign over a thousandfold world system, the most exalted, capable of transformations, supremely subtle and wonderful. I am the father of all beings. I alone existed first; other beings came later. These later beings were created by me.” The later beings, in turn, think: “That one is Brahma, the Great Brahma. He created himself; no one created him. He fully understands all teachings. He is sovereign over a thousandfold world system, the most exalted, capable of transformations, supremely subtle and wonderful. He is the father of all beings. He alone existed first; we came afterward. We beings were created by him.” When the lifespan and karmic force of those Brahma-beings come to an end, they are reborn in this world. As they grow older, they shave off their hair and beard, put on the monastic robe, and go forth into the homeless life. Practicing the spiritual path, they enter the concentration of mind, the meditative absorption. With their mind concentrated, they recollect their past life and declare: “That Great Brahma is self-created; no one created him. He fully understands all teachings. He is sovereign over a thousandfold world system, the most exalted, capable of transformations, supremely subtle and wonderful. He is the father of all beings. He is permanent, unchanging. But that Brahma created us, and we are impermanent, subject to change, unable to endure forever. Therefore, we understand: The self and the world are partly eternal and partly non-eternal. This is true; any other view is false.” This is the first view. Ascetics and brahmins, on account of this original view concerning the beginning, put forward the theory of partly eternal and partly non-eternal. Among the four views, they do not go beyond this.

「或有眾生喜戲笑懈怠，數數戲笑以自娛樂，彼戲笑娛樂時，身體疲極便失意，以失意便命終，來生世間，年漸長大，剃除鬚髮，服三法衣，出家修道，彼入定意三昧，以三昧心自識本生，便作是言：『彼餘眾生不數生，不數戲笑娛樂，常在彼處，永住不變，由我數戲笑故，致此無常，為變易法，是故我知：我及世間半常半無常，此實餘虛。』是為第二見。沙門、婆羅門因此於本劫本見起論，我及世間半常半無常，於四見中，齊此不過。

「或有眾生展轉相看已，便失意，由此命終，來生世間，漸漸長大，剃除鬚髮，服三法衣，出家修道，入定意三昧，以三昧心識本所生，便作是言：『如彼眾生以不展轉相看，不失意故，常住不變；我等於彼數相看，數相看已便失意，致此無常，為變易法，我以此知：我及世間半常半無常，此實餘虛。』是第三見。諸沙門、婆羅門因此於本劫本見起論：我及世間半常半無常。於四見中，齊此不過。

「或有沙門、婆羅門有捷疾相智，善能觀察，彼以捷疾觀察相智，以己智辯言：『我及世間半常半無常，此實餘虛。』是為第四見。諸沙門、婆羅門因此於本劫本見起論：我及世間半常半無常，於四見中，齊是不過。諸沙門、婆羅門於本劫本見起論，我及世間半常半無常，盡入四見中，齊是不過。唯佛能知此見處，如是持、如是執，亦知報應。如來所知又復過是，雖知不著，以不著則得寂滅，知受集、滅、味、過、出要，以平等觀無餘解脫，故名如來。是為餘甚深微妙大法光明，使賢聖弟子真實平等讚歎如來。

「復有餘甚深微妙大法光明，使賢聖弟子真實平等讚歎如來。何等法是？諸沙門、婆羅門於本劫本見起論：『我及世間有邊無邊。』彼沙門、婆羅門因此於本劫本見起論：『我及世間有邊無邊。』於此四見中，齊是不過。或有沙門、婆羅門種種方便，入定意三昧，以三昧心觀世間，起邊想，彼作是說：『此世間有邊，是實餘虛，所以者何？我以種種方便入定意三昧，以三昧心觀世間有邊，是故知世間有邊，此實餘虛。』是謂初見。沙門、婆羅門因此於本劫本見起論：我及世間有邊，於四見中，齊是不過。

「或有沙門、婆羅門以種種方便，入定意三昧，以三昧心觀世間，起無邊想，彼作是言：『世間無邊，此實餘虛，所以者何？我以種種方便，入定意三昧，以三昧心觀世間無邊，是故知世間無邊，此實餘虛。』是第二見。沙門、婆羅門因此於本劫本見起論：我及世間無邊，於四見中，齊此不過。

> Some ascetics and brahmins, through various methods, enter the concentrated state of samadhi. With a mind settled in samadhi, they contemplate the world and perceive it as boundless. They declare: "The world is boundless. This is true; all other views are false. Why? Because through various methods, I entered the concentrated state of samadhi, and with a mind settled in samadhi, I perceived the world as boundless. Therefore, I know the world is boundless. This is true; all other views are false." This is the second view. Based on this, ascetics and brahmins form theories about the past, about the origin of things, stating: "The self and the world are boundless." Among the four views, they go no further than this.

「或有沙門、婆羅門以種種方便，入定意三昧，以三昧心觀世間，謂上方有邊，四方無邊彼作是言：『世間有邊無邊，此實餘虛，所以者何？我以種種方便，入定意三昧，以三昧心觀上方有邊，四方無邊，是故我知世間有邊無邊，此實餘虛。』是為第三見。諸沙門、婆羅門因此於本劫本見起論：我及世間有邊無邊，於此四見中，齊是不過。

> Some ascetics and brahmins, through various methods, enter into a concentrated state of meditation. With a mind thus settled, they contemplate the world, perceiving that above there is a limit, while in the four directions there is no limit. They declare: 'The world is both finite and infinite. This is true, all else is false. Why? Because through various methods, I entered a concentrated state of meditation. With a mind thus settled, I perceived that above there is a limit, while in the four directions there is no limit. Therefore I know the world is both finite and infinite. This is true, all else is false.' This is the third view. These ascetics and brahmins, based on this, concerning the past and their fundamental views, put forth the doctrine: 'The self and the world are both finite and infinite.' Among these four views, they do not go beyond them.

「或有沙門、婆羅門有捷疾相智，善於觀察，彼以捷疾觀察智，以己智辯言：『我及世間非有邊非無邊，此實餘虛。』是為第四見。諸沙門、婆羅門因此於本劫本見起論：我及世間有邊無邊，此實餘虛，於四見中，齊是不過。此是諸沙門、婆羅門於本劫本見起論：我及世間有邊無邊，盡入四見中，齊是不過。唯佛能知此見處，如是持、如是執，亦知報應。如來所知又復過是，雖知不著，已不著則得寂滅，知受集、滅、味、過、出要，以平等觀無餘解脫，故名如來。是為餘甚深微妙大法光明，使賢聖弟子真實平等讚歎如來。

> Some ascetics and priests possess a swift and penetrating insight, skilled in observation. Using this sharp, analytical wisdom, they reason with their own intellect and declare: "The self and the world are neither finite nor infinite. This is true; all else is false." This is the fourth view. These are the views that some ascetics and priests, based on their theories about the origin of the world, put forward: "The self and the world are finite or infinite. This is true; all else is false." They do not go beyond these four views. All the theories that ascetics and priests hold regarding the finitude or infinitude of the self and the world are encompassed within these four views; they do not go beyond them. Only the Buddha fully understands the basis of these views—how they are held, how they are clung to, and the karmic results they bring. Yet the Tathagata's knowledge surpasses this. He knows them but does not cling to them. Because he does not cling, he attains liberation. He understands the arising and ceasing of sensations, their allure, their danger, and the way of escape from them. With impartial vision, he is completely freed, without remainder. Therefore, he is called the Tathagata. This is that other, exceedingly profound and subtle illumination of the great Dharma, whereby noble disciples rightly and impartially praise the Tathagata.

「復有餘甚深微妙大法光明，使賢聖弟子真實平等讚歎如來，何者是？諸沙門、婆羅門於本劫本見，異問異答，彼彼問時，異問異答，於四見中，齊是不過。沙門、婆羅門因此於本劫本見，異問異答，於四見中，齊是不過。或有沙門、婆羅門作如是論，作如是見：『我不見不知善惡有報、無報耶？我以不見不知故，作如是說：善惡有報耶？無報耶？』世間有沙門、婆羅門廣博多聞，聰明智慧，常樂閑靜，機辯精微，世所尊重，能以智慧善別諸見。設當問我諸深義者，我不能答，有愧於彼，於彼有畏，當以此答以為歸依、為洲、為舍，為究竟道。彼設問者，當如是答：『此事如是，此事實，此事異，此事不異，此事非異非不異。』是為初見。沙門、婆羅門因此問異答異，於四見中，齊是不過。

「或有沙門、婆羅門作如是論，作如是見：『我不見不知為有他世耶？無他世耶？』諸世間沙門、婆羅門以天眼知、他心智，能見遠事，已雖近他，他人不見。如此人等能知有他世、無他世；我不知不見有他世、無他世。若我說者，則為妄語，我惡畏妄語，故以為歸依、為洲、為舍，為究竟道。彼設問者，當如是答：『此事如是，此事實，此事異，此事不異，此事非異非不異。』是為第二見。諸沙門、婆羅門因此問異答異，於四見中，齊是不過。

> "Or there are some ascetics and brahmins who hold this view, who assert: 'I do not see, I do not know whether there is another world or not. Some ascetics and brahmins in the world, through the divine eye and the knowledge of others' minds, can see distant things; even when close to others, they themselves remain unseen. Such people can know whether there is another world or not. I do not know, I do not see whether there is another world or not. If I were to speak about it, I would be lying. I dread and detest lying, and so I take refuge in this, make it my island, my shelter, my ultimate path. If someone asks me, I should answer thus: "It is like this, it is true, it is different, it is not different, it is neither different nor not different."' This is the second view. Those ascetics and brahmins, because of this question, give different answers, yet within these four views, they do not go beyond them."

「或有沙門、婆羅門作如是見，作如是論：『我不知不見何者為善？何者不善？我不知不見如是說是善、是不善？』我則於此生愛，從愛生恚，有愛有恚，則有受生；我欲滅受，故出家修行；彼惡畏受，故以此為歸依、為洲、為舍，為究竟道。彼設問者，當如是答：『此事如是，此事實，此事異，此事不異，此事非異非不異。』是為第三見。諸沙門、婆羅門因此問異答異，於四見中，齊是不過。

「或有沙門、婆羅門愚冥闇鈍，他有問者，彼隨他言答：『此事如是，此事實，此事異，此事不異，此事非異非不異。』是為四見。諸沙門、婆羅門因此異問異答，於四見中，齊是不過。或有沙門、婆羅門於本劫本見，異問異答，盡入四見中，齊是不過。唯佛能知此見處，如是持、如是執，亦知報應。如來所知又復過是，雖知不著，已不著則得寂滅，知受集、滅、味、過、出要，以平等觀無餘解脫，故名如來。是為甚深微妙大法光明，使賢聖弟子真實平等讚歎如來。

「復有餘甚深微妙大法光明，使賢聖弟子真實平等讚歎如來，何等是？或有沙門、婆羅門於本劫本見，謂無因而出有此世間，彼盡入二見中，於本劫本見無因而出有此世間，於此二見中，齊是不過。彼沙門、婆羅門因何事於本劫本見，謂無因而有，於此二見中，齊是不過？或有眾生無想無知，若彼眾生起想，則便命終，來生世間，漸漸長大，剃除鬚髮，服三法衣，出家修道，入定意三昧，以三昧心識本所生，彼作是語：『我本無有，今忽然有，此世間本無、今有，此實餘虛。』是為初見。諸沙門、婆羅門因此於本劫本見，謂無因有，於二見中，齊是不過。

「或有沙門、婆羅門有捷疾相智，善能觀察，彼已捷疾觀察智觀，以己智辯能如是說：『此世間無因而有，此實餘虛。』此第二見。諸有沙門、婆羅門因此於本劫本見，無因而有，有此世間，於二見中，齊是不過。諸有沙門、婆羅門於本劫本見，無因而有，盡入二見中，齊是不過，唯佛能知，亦復如是。諸有沙門、婆羅門於本劫本見，無數種種，隨意所說，彼盡入是十八見中，本劫本見，無數種種，隨意所說；於十八見，齊是不過，唯佛能知，亦復如是。

「復有餘甚深微妙大法光明，何等是？諸有沙門、婆羅門於末劫末見，無數種種，隨意所說；彼盡入四十四見中，於末劫末見，種種無數，隨意所說，於四十四見，齊是不過。彼有沙門、婆羅門因何事於末劫末見，無數種種，隨意所說，於四十四見，齊此不過？諸有沙門、婆羅門於末劫末見，生有想論，說世間有想；彼盡入十六見中，於末劫末見生想論，說世間有想，於十六見中，齊是不過。彼沙門、婆羅門因何事於末劫末見生想論，說世間有想，彼盡入十六見中，齊是不過。

「諸有沙門、婆羅門作如是論、如是見，言：『我此終後，生有色有想，此實餘虛。』是為初見。諸沙門、婆羅門因此於末劫末見生想論，說世間有想；於十六見中，齊是不過。有言：『我此終後，生無色有想，此實餘虛。』有言：『我此終後，生有色無色有想，此實餘虛。』有言：『我此終後，生非有色非無色有想，此實餘虛。』有言：『我此終後，生有邊有想，此實餘虛。』有言：『我此終後，生無邊有想，此實餘虛。』有言：『我此終後，生有邊無邊有想，此實餘虛。』有言：『我此終後，生非有邊非無邊有想，此實餘虛。』有言：『我此終後，生而一向有樂有想，此實餘虛。』有言：『我此終後，生而一向有苦有想，此實餘虛。』有言：『我此終後，生有樂有苦有想，此實餘虛。』有言：『我此終後，生不苦不樂有想，此實餘虛。』有言：『我此終後，生有一想，此實餘虛。』有言：『我此終後，生有若干想，此實餘虛。』有言：『我此終後，生少想，此實餘虛。』有言：『我此終後，生有無量想，此實餘虛。』是為十六見。諸有沙門、婆羅門於末劫末見，生想論，說世間有想；於此十六見中，齊是不過，唯佛能知，亦復如是。

> There are ascetics and brahmins who hold such a view and teach: "After death, I will be reborn with form and with perception. This is true; all else is false." This is the first view. These ascetics and brahmins, based on this, speculate about the future and declare that the self exists with perception after death. Their views do not go beyond these sixteen positions. Some say: "After death, I will be reborn without form but with perception. This is true; all else is false." Some say: "After death, I will be reborn both with form and without form, and with perception. This is true; all else is false." Some say: "After death, I will be reborn neither with form nor without form, but with perception. This is true; all else is false." Some say: "After death, I will be reborn as finite and with perception. This is true; all else is false." Some say: "After death, I will be reborn as infinite and with perception. This is true; all else is false." Some say: "After death, I will be reborn as both finite and infinite, and with perception. This is true; all else is false." Some say: "After death, I will be reborn as neither finite nor infinite, but with perception. This is true; all else is false." Some say: "After death, I will be reborn in a state of uniform pleasure and with perception. This is true; all else is false." Some say: "After death, I will be reborn in a state of uniform pain and with perception. This is true; all else is false." Some say: "After death, I will be reborn experiencing both pleasure and pain, and with perception. This is true; all else is false." Some say: "After death, I will be reborn experiencing neither pleasure nor pain, but with perception. This is true; all else is false." Some say: "After death, I will be reborn with a single perception. This is true; all else is false." Some say: "After death, I will be reborn with multiple perceptions. This is true; all else is false." Some say: "After death, I will be reborn with limited perception. This is true; all else is false." Some say: "After death, I will be reborn with boundless perception. This is true; all else is false." These are the sixteen views. All ascetics and brahmins who speculate about the future and declare that the self exists with perception after death do not go beyond these sixteen views. Only the Buddha fully understands this matter, just as it is.

「復有餘甚深微妙大法光明，何等法是？諸有沙門、婆羅門於末劫末見，生無想論，說世間無想；彼盡入八見中，於末劫末見，生無想論，於此八見中，齊此不過。彼沙門、婆羅門因何事於末劫末見，生無想論，說世間無想，於八見中，齊此不過？諸有沙門、婆羅門作如是見，作如是論：『我此終後，生有色無想，此實餘虛。』有言：『我此終後，生無色無想，此實餘虛。』有言：『我此終後，生有色無色無想，此實餘虛。』有言：『我此終後，生非有色非無色無想，此實餘虛。』有言：『我此終後，生有邊無想，此實餘虛。』有言：『我此終後，生無邊無想，此實餘虛。』有言：『我此終後，生有邊無邊無想，此實餘虛。』有言：『我此終後，生非有邊非無邊無想，此實餘虛。』是為八見。若沙門、婆羅門因此於末劫末見，生無想論，說世間無想；彼盡入八見中，齊是不過，唯佛能知，亦復如是。

「復有餘甚深微妙大法光明，何等法是？或有沙門、婆羅門於末劫末見，生非想非非想論，說此世間非想非非想；彼盡入八見中，於末劫末見，作非想非非想論，說世間非想非非想，於八見中，齊是不過。彼沙門、婆羅門因何事於末劫末見，生非想非非想論，說世間非想非非想，於八見中，齊是不過？諸沙門、婆羅門作如是論，作如是見：『我此終後，生有色非有想非無想，此實餘虛。』有言：『我此終後，生無色非有想非無想，此實餘虛。』有言：『我此終後，生有色無色非有想非無想，此實餘虛。』有言：『我此終後，生非有色非無色非有想非無想，此實餘虛。』有言：『我此終後，生有邊非有想非無想，此實餘虛。』有言：『我此終後，生無邊非有想非無想，此實餘虛。』有言：『我此終後，生有邊無邊非有想非無想，此實餘虛。』有言：『我此終後，生非有邊非無邊非有想非無想，此實餘虛。』是為八見。若沙門、婆羅門因此於末劫末見，生非有想非無想論，說世間非有想非無想；盡入八見中，齊是不過，唯佛能知，亦復如是。

> Furthermore, there is another profound, subtle, and illuminating great teaching. What is this teaching? There are ascetics and brahmins who, speculating about the far distant future, hold the view of "neither perception nor non-perception" and declare that this world is "neither perception nor non-perception." All these views fall within eight categories. Regarding speculations about the far distant future, those who propose the theory of "neither perception nor non-perception" and declare the world to be such—none go beyond these eight views. For what reason do these ascetics and brahmins, speculating about the far distant future, adopt the view of "neither perception nor non-perception," declare the world to be such, and yet never go beyond these eight views? These ascetics and brahmins hold such theories and such views, saying: 1. "After death, I will be reborn with form, in a state of neither perception nor non-perception. This is true; all else is false." 2. "After death, I will be reborn without form, in a state of neither perception nor non-perception. This is true; all else is false." 3. "After death, I will be reborn both with form and without form, in a state of neither perception nor non-perception. This is true; all else is false." 4. "After death, I will be reborn neither with form nor without form, in a state of neither perception nor non-perception. This is true; all else is false." 5. "After death, I will be reborn as finite, in a state of neither perception nor non-perception. This is true; all else is false." 6. "After death, I will be reborn as infinite, in a state of neither perception nor non-perception. This is true; all else is false." 7. "After death, I will be reborn both finite and infinite, in a state of neither perception nor non-perception. This is true; all else is false." 8. "After death, I will be reborn neither finite nor infinite, in a state of neither perception nor non-perception. This is true; all else is false." These are the eight views. If any ascetic or brahmin, speculating about the far distant future, adopts the theory of "neither perception nor non-perception" and declares the world to be such, all their views fall within these eight categories and do not go beyond them. Only the Buddha fully understands this matter, and so it is.

「復有餘甚深微妙大法光明，何等法是？諸有沙門、婆羅門於末劫末見，起斷滅論，說眾生斷滅無餘；彼盡入七見中，於末劫末見起斷滅論，說眾生斷滅無餘，於七見中，齊是不過。彼沙門、婆羅門因何事於末劫末見，起斷滅論，說眾生斷滅無餘，於七見中，齊是不過？諸有沙門、婆羅門作如是論，作如是見：『我身四大、六入，從父母生，乳餔養育，衣食成長，摩捫擁護，然是無常，必歸磨滅，齊是名為斷滅。』第一見也。或有沙門、婆羅門作是說，言：『此我不得名斷滅，我欲界天斷滅無餘，齊是為斷滅。』是為二見。或有沙門、婆羅門作是說，言：『此非斷滅，我色界化身，諸根具足，斷滅無餘，是為斷滅。』有言：『此非斷滅，我無色空處斷滅。』有言：『此非斷滅，我無色識處斷滅。』有言：『此非斷滅，我無色不用處斷滅。』有言：『此非斷滅，我無色有想無想處斷滅，是第七斷滅。』是為七見。諸有沙門、婆羅門因此於末劫末見，言此眾生類斷滅無餘；於七見中，齊此不過，唯佛能知，亦復如是。

> There is yet another profound, subtle, and illuminating great teaching. What is this teaching? There are ascetics and brahmins who, holding to a view of annihilation regarding the end of time, declare that beings are utterly annihilated and cease to exist. All such views fall within seven categories. Regarding the end of time, they proclaim annihilation, stating beings are utterly destroyed, and none go beyond these seven views. For what reason do these ascetics and brahmins hold this view of annihilation regarding the end of time, declaring that beings are utterly annihilated, and not going beyond these seven views? Some ascetics and brahmins hold this theory and this view: "This self, composed of the four great elements and the six sense bases, is born from parents, nourished by milk, sustained by food and clothing, cared for and protected. Yet it is impermanent, destined to be worn away and destroyed. This complete destruction is called annihilation." This is the first view. Some ascetics and brahmins say: "This is not what I call annihilation. When the self, as a being of the desire realm, is utterly annihilated—that is annihilation." This is the second view. Some ascetics and brahmins say: "This is not annihilation. When the self, with its form-realm body fully endowed with faculties, is utterly annihilated—that is annihilation." This is the third view. Some say: "This is not annihilation. When the self in the formless realm of infinite space is annihilated—that is annihilation." This is the fourth view. Some say: "This is not annihilation. When the self in the formless realm of infinite consciousness is annihilated—that is annihilation." This is the fifth view. Some say: "This is not annihilation. When the self in the formless realm of nothingness is annihilated—that is annihilation." This is the sixth view. Some say: "This is not annihilation. When the self in the formless realm of neither perception nor non-perception is annihilated—that is the seventh annihilation." These are the seven views. These ascetics and brahmins, because of this, hold a view of annihilation regarding the end of time, declaring that this class of beings is utterly annihilated. None go beyond these seven views. Only the Buddha fully understands this matter, and it is precisely so.

「復有餘甚深微妙大法光明，何等法是？諸有沙門、婆羅門於末劫末見，現在生泥洹論，說眾生現在有泥洹；彼盡入五見中，於末劫末見說現在有泥洹，於五見中，齊是不過。彼沙門、婆羅門因何事於末劫末見，說眾生現有泥洹，於五見中，齊是不過？諸有沙門、婆羅門作是見，作是論，說：『我於現在五欲自恣，此是我得現在泥洹。』是第一見。復有沙門、婆羅門作是說：『此是現在泥洹，非不是，復有現在泥洹微妙第一，汝所不知，獨我知耳；如我去欲、惡不善法，有覺、有觀，離生喜、樂，入初禪，此名現在泥洹。』是第二見。

> Furthermore, there are other profound and subtle teachings, a great Dharma illumination. What are these teachings? There are ascetics and brahmins who, holding to views about the end of time, the end of the world, proclaim a doctrine of present-life Nirvana, asserting that beings can attain Nirvana here and now. All such views fall entirely within these five categories. Regarding the view of present-life Nirvana within theories about the end of time, it does not go beyond these five. On what basis do these ascetics and brahmins, holding to views about the end of time, proclaim that beings attain Nirvana in the present life, without going beyond these five categories? There are ascetics and brahmins who hold this view and declare: "I indulge freely in the five sense pleasures right now. This is my attainment of present-life Nirvana." This is the first view. Again, there are ascetics and brahmins who say: "This is indeed present-life Nirvana, but it is not the only one. There is another present-life Nirvana, more subtle and supreme, which you do not know, but I alone know. That is: when I have abandoned sensual desire and unwholesome states, with thought and examination, with the rapture and bliss born of seclusion, I enter the first jhana. This is called present-life Nirvana." This is the second view.

「復有沙門、婆羅門作如是說：『此是現在泥洹，非不是，復有現在泥洹微妙第一，汝所不知，獨我知耳；如我滅有覺、觀，內喜、一心，無覺、無觀，定生喜、樂，入第二禪。』齊是名現在泥洹，是為第三見。復有沙門、婆羅門作是說，言：『此是現在泥洹，非不是，復有現在泥洹微妙第一，汝所不知，獨我知耳；如我除念、捨、喜、住樂，護念一心，自知身樂，賢聖所說，入第三禪。』齊是名現在泥洹，是為第四見。復有沙門、婆羅門作是說，言：『此是現在泥洹，非不是，現在泥洹復有微妙第一，汝所不知，獨我知耳；如我樂滅、苦滅，先除憂、喜，不苦不樂，護念清淨，入第四禪。』此名第一泥洹，是為第五見。若沙門、婆羅門於末劫末見，生現在泥洹論，於五見中，齊是不過，唯佛能知，亦復如是。

> Furthermore, there are ascetics and brahmins who say this: "This is the present Nirvana, it is not otherwise. Yet there is a present Nirvana more subtle and supreme, which you do not know—only I know it. When I have ended thought and examination, with inner joy and one-pointedness, I enter the second meditation, free from thought and examination, born of concentration, filled with joy and bliss. This much is called the present Nirvana." This is the third view. Again, there are ascetics and brahmins who say this: "This is the present Nirvana, it is not otherwise. Yet there is a present Nirvana more subtle and supreme, which you do not know—only I know it. When I have let go of joy and abide in equanimity, mindful and clearly aware, experiencing pleasure with the body, I enter the third meditation, of which the noble ones declare: 'He dwells in pleasure, with mindfulness and equanimity.' This much is called the present Nirvana." This is the fourth view. Again, there are ascetics and brahmins who say this: "This is the present Nirvana, it is not otherwise. Yet there is a present Nirvana more subtle and supreme, which you do not know—only I know it. When I have gone beyond pleasure and pain, and have earlier put aside joy and sorrow, I enter the fourth meditation, which is neither painful nor pleasant, and is pure mindfulness and equanimity. This is the foremost Nirvana." This is the fifth view. If any ascetic or brahmin, with regard to views about the end of the world, proclaims a theory of present Nirvana, it is confined within these five views and does not go beyond them. Only the Buddha truly knows this, and it is just as described.

「諸有沙門、婆羅門於末劫末見，無數種種，隨意所說；於四十四見中，齊是不過，唯佛能知此諸見處，亦復如是。諸有沙門、婆羅門於本劫本見、末劫末見，無數種種，隨意所說，盡入此六十二見中；於本劫本見、末劫末見，無數種種，隨意所說；於六十二見中，齊此不過，唯如來知此見處，亦復如是。諸有沙門、婆羅門於本劫本見，生常論，說：『我、世間是常。』彼沙門、婆羅門於此生智，謂異信、異欲、異聞、異緣、異覺、異見、異定、異忍，因此生智，彼以希現則名為受，——乃至現在泥洹，亦復如是。諸有沙門、婆羅門生常論，言：『世間是常。』彼因受緣，起愛生愛而不自覺知，染著於愛，為愛所伏，——乃至現在泥洹，亦復如是。諸有沙門、婆羅門於本劫本見，生常論，言：『世間是常。』彼因觸緣故，若離觸緣而立論者，無有是處，——乃至現在泥洹，亦復如是。諸有沙門、婆羅門於本劫本見、末劫末見，各隨所見說，彼盡入六十二見中，各隨所見說，盡依中在中，齊是不過。猶如巧捕魚師，以細目網覆小池上，當知池中水性之類，皆入網內，無逃避處，齊是不過。諸沙門、婆羅門亦復如是，於本劫本見、末劫末見，種種所說，盡入六十二見中，齊是不過。

> All the ascetics and Brahmins who hold views about the end of time, proclaiming countless various doctrines according to their own inclinations—none of these go beyond the forty-four views. Only the Buddha fully knows the basis of these views, and it is just as described. All the ascetics and Brahmins who hold views about the origin of time or the end of time, proclaiming countless various doctrines according to their own inclinations—all are included within these sixty-two views. Concerning views about the origin of time or the end of time, with their countless various proclamations according to their own inclinations—none go beyond these sixty-two views. Only the Tathāgata fully knows the basis of these views, and it is just as described. There are ascetics and Brahmins who, holding views about the origin of time, declare a doctrine of eternity, saying: “The self and the world are eternal.” These ascetics and Brahmins arrive at this knowledge based on various grounds: different faith, different desire, different hearing, different conditions, different perception, different view, different concentration, different acceptance. Relying on these, they arrive at knowledge. What they take up through longing for manifestation is called grasping—and so on up to present Nirvana; it is just the same. There are ascetics and Brahmins who declare a doctrine of eternity, saying: “The world is eternal.” Because of the condition of grasping, craving arises and grows, yet they do not understand it themselves. They are tainted by craving, overcome by craving—and so on up to present Nirvana; it is just the same. There are ascetics and Brahmins who, holding views about the origin of time, declare a doctrine of eternity, saying: “The world is eternal.” This is because of the condition of contact. If one were to establish such a doctrine apart from the condition of contact, it would not be possible—and so on up to present Nirvana; it is just the same. All the ascetics and Brahmins who hold views about the origin of time or the end of time, each proclaiming according to their own view—they are all included within the sixty-two views. Each proclaiming according to their own view, they are all contained within them, none go beyond. Just as a skilled fisherman, with a fine-meshed net, covers a small pond, and one may know that all water-dwelling creatures in that pond are caught in the net, with no escape—none go beyond. So too, all these ascetics and Brahmins, with their various doctrines about the origin of time or the end of time, are all included within the sixty-two views. None go beyond.

「若比丘於六觸集、滅、味、過、出要，如實而知，則為最勝，出彼諸見。如來自知生死已盡，所以有身，為欲福度諸天、人故，若其無身，則諸天、世人無所恃怙，猶如多羅樹斷其頭者，則不復生。佛亦如是，已斷生死，永不復生。」

> When a monk truly understands the arising and ceasing of the six senses, their attraction, their danger, and the way of liberation from them, he attains the highest understanding and goes beyond all false views. The Tathāgata himself knows that birth and death have been ended. The body that remains exists only to bring benefit and liberation to gods and humans. If there were no such body, gods and people would have no refuge—just as when a palm tree is cut off at the crown, it can never grow again. So it is with the Buddha: having cut off birth and death, he will never be born again.

當佛說此法時，大千世界三返六種震動。爾時，阿難在佛後執扇扇佛，偏露右臂，長跪叉手，白佛言：「此法甚深，當以何名？云何奉持？」

> When the Buddha spoke this teaching, the great thousandfold world trembled in six ways, three times over. At that time, Ananda stood behind the Buddha, fanning him. He bared his right shoulder, knelt respectfully with hands joined, and said to the Buddha, "This teaching is profoundly deep. By what name should it be known? How should we uphold and practice it?"

佛告阿難：「當名此經為義動、法動、見動、魔動、梵動。」

> The Buddha told Ananda, "This teaching should be named: The Stirring of Views, The Stirring of Teachings, The Stirring of Sights, The Stirring of Demons, The Stirring of the Divine."

爾時，阿難聞佛所說，歡喜奉行。

> Then, hearing the Buddha’s words, Ananda rejoiced and undertook to practice them.

## 佛說長阿含經卷第十四

> The Buddha's Long Discourses, Volume Fourteen