---
title: "中阿含經 · 204 羅摩經"
description: "中阿含经是佛教重要经典之一，由东晋时期译经师瞿昙僧伽提婆翻译。该经属于原始佛教阿含部经典，收录于汉传佛教大藏经中，与长阿含经、杂阿含经、增一阿含经并称四阿含。内容主要记载佛陀与弟子们的对话，涵盖佛教基本教义如四谛、八正道、十二因缘等核心思想。经文以中篇形式呈现，结构严谨，是研究早期佛教教理的重要文献。作为原始佛教经典，中阿含经在佛教史上具有重要地位，为后世各宗派共同尊奉，对理解佛陀原始教法具有不可替代的价值。"
url: "https://rushiwowen.co/en/r/cma7j49oo060ajl0axrciatyr"
---

## 中阿含經卷第五十六

> Madhyama Āgama, Volume 56

東晉罽賓三藏瞿曇僧伽提婆譯

> Translated by the Tripitaka Master Gautama Saṅghadeva of Kapiśa during the Eastern Jin Dynasty.

### （二〇四）晡利多品羅摩經第三第五後誦

> The Book of Pāṭika, Chapter 3

我聞如是：

> This is what I have heard:

一時，佛遊舍衛國，在於東園鹿子母堂。

> At that time, the Buddha was traveling in the country of Śrāvastī, staying in the Eastern Garden at the Deer Park Monastery.

爾時，世尊則於晡時從燕坐起，堂上來下，告尊者阿難：「我今共汝至阿夷羅婆提河浴。」

> At that time, in the afternoon, the World-Honored One rose from his meditation, descended from the hall, and said to the Venerable Ananda, "Let us go together to the Aciravati River to bathe."

尊者阿難白曰：「唯然。」

> Venerable Ananda replied, "Yes."

尊者阿難執持戶鑰，遍詣諸屋而彷徉，見諸比丘，便作是說：「諸賢！可共詣梵志羅摩家。」諸比丘聞已，便共往詣梵志羅摩家。世尊將尊者阿難往至阿夷羅婆提河，脫衣岸上，便入水浴，浴已還出，拭體著衣。

> Venerable Ananda took the key and walked around the various rooms. Seeing the monks, he said, "Venerable ones, let us go together to the home of the Brahmin Rāma." Hearing this, the monks all went to the home of the Brahmin Rāma. The World-Honored One, accompanied by Venerable Ananda, went to the Aciravatī River. He took off his robes on the bank, entered the water to bathe, and after bathing, came out, dried his body, and put on his robes.

爾時，尊者阿難立世尊後，執扇扇佛。於是，尊者阿難叉手向佛，白曰：「世尊！梵志羅摩家極好整頓，甚可愛樂，唯願世尊以慈愍故，往至梵志羅摩家。」世尊為尊者阿難默然而受。於是世尊將尊者阿難往至梵志羅摩家。

> At that time, the Venerable Ananda stood behind the World-Honored One, fanning him. Then, the Venerable Ananda placed his palms together toward the Buddha and said: "World-Honored One! The household of the Brahmin Rāma is well-ordered and very delightful. I humbly hope that, out of compassion, the World-Honored One will go to the house of the Brahmin Rāma." The World-Honored One accepted the request in silence. Then, the World-Honored One, accompanied by the Venerable Ananda, went to the house of the Brahmin Rāma.

爾時，梵志羅摩家，眾多比丘集坐說法，佛住門外，待諸比丘說法訖竟。眾多比丘尋說法訖，默然而住。世尊知已，謦欬敲門，諸比丘聞，即往開門，世尊便入梵志羅摩家，於比丘眾前敷座而坐，問曰：「諸比丘向說何等？以何事故集坐在此？」

> At that time, many monks had gathered in the home of the Brahmin Rāma, sitting together and discussing the Dharma. The Buddha stood outside the door, waiting for the monks to finish their discussion. Soon after, the many monks concluded their talk and fell silent. Knowing this, the World-Honored One cleared his throat and knocked on the door. Hearing this, the monks went to open it. The World-Honored One then entered the home of the Brahmin Rāma, spread out a seat in front of the assembly of monks, sat down, and asked, "Monks, what were you just discussing? For what reason have you gathered here?"

時，諸比丘答曰：「世尊！向者說法，以此法事集坐在此。」

> At that time, the bhikkhus replied: "Venerable One! Just now we were listening to the Dharma teaching, and because of this Dharma gathering, we have assembled here."

世尊歎曰：「善哉！善哉！比丘集坐當行二事：一曰說法，二曰默然。所以者何？我亦為汝說法，諦聽，諦聽，善思念之。」

> The World-Honored One praised him, saying: "Excellent, excellent! When monks gather, they should do two things: first, speak the Dharma, and second, maintain noble silence. Why is this? I too will speak the Dharma to you. Listen carefully, listen carefully, and reflect on it well."

時，諸比丘白曰：「唯然。當受教聽。」

> At that time, the bhikkhus replied, “Yes, we will respectfully listen and receive the teaching.”

佛言：「有二種求，一曰聖求，二曰非聖求。云何非聖求？有一實病法、求病法，實老法、死法、愁憂慼法，實穢污法、求穢污法。云何實病法求病法？云何病法耶？兒子、兄弟是病法也。象馬、牛羊、奴婢、錢財、珍寶、米穀是病害法，眾生於中觸染貪著，憍慠受入，不見災患，不見出要，而取用之。云何老法、死法、愁憂慼法，穢污法耶？兒子、兄弟是穢污法，象馬、牛羊、奴婢、錢財、珍寶、米穀是穢法害法，眾生於中染觸貪著，憍慠受入，不見災患，不見出要，而取用之。彼人欲求無病無上安隱涅槃，得無病無上安隱涅槃者，終無是處。求無老、無死、無愁憂慼，無穢污無上安隱涅槃，得無老、無死、無愁憂慼、無穢污無上安隱涅槃者，終無是處。是謂非聖求。

> The Buddha said: "There are two kinds of seeking: one is the noble seeking, the other is the ignoble seeking. What is the ignoble seeking? It is to regard sickness as real and to seek after sickness; to regard old age, death, sorrow, grief, and impurity as real and to seek after them. What does it mean to regard sickness as real and seek after sickness? What is sickness? Sons, brothers—these are sickness. Elephants, horses, cattle, sheep, servants, wealth, jewels, grain—these are things that cause sickness. Sentient beings become attached to them, cling to them, grow arrogant and engrossed in them, fail to see the calamity, fail to see the way out, and take them up for use. What are old age, death, sorrow, grief, and impurity? Sons, brothers—these are impurity. Elephants, horses, cattle, sheep, servants, wealth, jewels, grain—these are impure things that cause harm. Sentient beings become attached to them, cling to them, grow arrogant and engrossed in them, fail to see the calamity, fail to see the way out, and take them up for use. For such a person, to seek the sickness-free, supreme, secure Nirvana and to attain it—this is utterly impossible. To seek the old-age-free, death-free, sorrow-free, grief-free, impurity-free, supreme, secure Nirvana and to attain it—this is utterly impossible. This is called the ignoble seeking."

「云何聖求耶？有一作是念：『我自實病法，無辜求病法，我自實老法、死法，愁憂慼法，穢污法，無辜求穢污法。我今寧可求無病無上安隱涅槃，求無老、無死，無愁憂慼，無穢污法無上安隱涅槃。』彼人便求無病無上安隱涅槃，得無病無上安隱涅槃者，必有是處。求無老、無死，無愁憂慼，無穢污無上安隱涅槃，得無老、無死，無愁憂慼，無穢污無上安隱涅槃者，必有是處。

> What is the Noble Search? Suppose someone thinks: 'I myself am subject to illness, but I do not seek what is subject to illness. I myself am subject to aging, death, sorrow, lamentation, and impurity, but I do not seek what is subject to aging, death, sorrow, lamentation, and impurity. Why shouldn't I instead seek the unsurpassed, secure Nirvana—free from illness, aging, death, sorrow, lamentation, and impurity?' That person then seeks the unsurpassed, secure Nirvana free from illness, and it is indeed possible for them to attain the unsurpassed, secure Nirvana free from illness. They seek the unsurpassed, secure Nirvana free from aging, death, sorrow, lamentation, and impurity, and it is indeed possible for them to attain the unsurpassed, secure Nirvana free from aging, death, sorrow, lamentation, and impurity.

「我本未覺無上正盡覺時，亦如是念：『我自實病法，無辜求病法，我自實老法、死法，愁憂慼法，穢污法，無辜求穢污法，我今寧可求無病無上安隱涅槃，求無老、無死、無愁憂慼，無穢污無上安隱涅槃耶？』我時年少童子，清淨青髮，盛年年二十九，爾時極多樂戲，莊飾遊行。我於爾時，父母啼哭，諸親不樂，我剃除鬚髮，著袈裟衣，至信、捨家、無家、學道，護身命清淨，護口、意命清淨。我成就此戒身已，欲求無病無上安隱涅槃，無老、無死、無愁憂慼，無穢污無上安隱涅槃故，便往阿羅羅伽羅摩所，問曰：『阿羅羅！我欲於汝法行梵行，為可爾不？』阿羅羅答我曰：『賢者！我無不可，汝欲行便行。』我復問曰：『阿羅羅！云何汝此法自知自覺自作證耶？』阿羅羅答我曰：『賢者！我度一切識處，得無所有處成就遊。是故我法自知自覺自作證。』

> Before I attained the supreme and perfect enlightenment, I had this thought: "I myself am subject to sickness, yet I seek what is free from sickness. I myself am subject to aging and death, to sorrow and distress, to defilement—yet I seek what is free from aging, death, sorrow, distress, and defilement. Should I not seek the supreme peace of Nirvana, which is free from sickness, aging, death, sorrow, distress, and defilement?" At that time, I was a young man with dark hair, in the prime of youth, just twenty-nine years old. I was fond of amusement, adorned myself, and enjoyed wandering about. Yet, despite the tears of my parents and the displeasure of my relatives, I shaved off my hair and beard, put on the saffron robe, and went forth from home into homelessness out of faith—to train in the path. I guarded the purity of body, speech, and mind. Having established myself in this moral discipline, I sought the supreme peace of Nirvana—free from sickness, aging, death, sorrow, distress, and defilement. So I went to Alara Kalama and asked him: "Alara, I wish to practice the holy life in your teaching. Is that possible?" Alara Kalama replied: "Friend, there is no hindrance. You may practice as you wish." I then asked: "Alara, how do you know and realize this teaching for yourself, attaining it through direct experience?" Alara Kalama answered: "Friend, I have transcended all states of consciousness and attained the state of nothingness. Therefore, I know and realize this teaching for myself, having attained it through direct experience."

「我復作是念：『不但阿羅羅獨有此信，我亦有此信，不但阿羅羅獨有此精進，我亦有此精進，不但阿羅羅獨有此慧，我亦有此慧。阿羅羅於此法自知自覺自作證。』我欲證此法故，便獨住遠離、空安靖處，心無放逸，修行精勤。我獨住遠離、空安靖處，心無放逸，修行精勤已，不久得證彼法。證彼法已，復往詣阿羅羅加羅摩所，問曰：『阿羅羅！此法自知自覺自作證，謂度一切無量識處，得無所有處成就遊耶？』阿羅羅伽羅摩答我曰：『賢者！我是法自知自覺自作證，謂度無量識處，得無所有處成就遊。』阿羅羅伽羅摩復語我曰：『賢者！是為如我此法作證，汝亦然，如汝此法作證，我亦然。賢者！汝來共領此眾。』是為阿羅羅伽羅摩師處，我與同等，最上恭敬、最上供養、最上歡喜。

> I then thought to myself: 'It is not only Ālāra who possesses this faith—I too have this faith. It is not only Ālāra who possesses this diligence—I too have this diligence. It is not only Ālāra who possesses this wisdom—I too have this wisdom. Ālāra has personally realized, understood, and attained this teaching.' Wishing to realize this teaching myself, I went to dwell alone in a secluded, quiet, and peaceful place, with an undistracted mind, practicing diligently. After dwelling alone in that secluded, quiet, and peaceful place, with an undistracted mind and diligent practice, I soon attained that teaching. Having attained it, I went again to Ālāra Kālāma and asked: 'Ālāra, is this the teaching you personally realized, understood, and attained—the state of transcending all boundless consciousness and abiding in the attainment of the sphere of nothingness?' Ālāra Kālāma replied to me: 'Friend, this is indeed the teaching I personally realized, understood, and attained—the state of transcending boundless consciousness and abiding in the attainment of the sphere of nothingness.' Ālāra Kālāma then said to me: 'Friend, just as I have attained this teaching, so have you; just as you have attained this teaching, so have I. Friend, come and lead this community together with me.' Thus, in the presence of my teacher Ālāra Kālāma, I was regarded as an equal, receiving the highest respect, the highest offerings, and the highest joy.

「我復作是念：『此法不趣智，不趣覺，不趣涅槃，我今寧可捨此法，更求無病無上安隱涅槃，求無老、無死、無愁憂慼、無穢污無上安隱涅槃。』我即捨此法，便求無病無上安隱涅槃，求無老、無死、無愁憂慼、無穢污無上安隱涅槃已，往詣欝陀羅羅摩子所，問曰：『欝陀羅！我欲於汝法中學，為可爾不？』欝陀羅羅摩子答我曰：『賢者！我無不可，汝欲學便學。』我復問曰：『欝陀羅！汝羅摩子，自知自覺自作證何等法耶？』欝陀羅羅摩子答我曰：『賢者！度一切無所有處，得非有想非無想處成就遊。賢者！我父羅摩自知自覺自作證，謂此法也。』」

> I then thought to myself: 'This path does not lead to wisdom, does not lead to awakening, does not lead to Nirvana. I should now abandon this path and seek instead the supreme, secure Nirvana free from sickness, free from aging, free from death, free from sorrow and lamentation, free from defilement.' Having resolved to abandon this path and seek that supreme, secure Nirvana, I went to Uddaka Rāmaputta and asked him: 'Uddaka, I wish to practice in your teaching. Would that be acceptable?' Uddaka Rāmaputta replied to me: 'Friend, there is no reason why not. If you wish to practice, then practice.' I then asked: 'Uddaka, what is the teaching that you, the son of Rāma, know for yourself, realize for yourself, and have personally attained?' Uddaka Rāmaputta answered me: 'Friend, it is the attainment and abiding in the sphere of neither-perception-nor-non-perception, having transcended the sphere of nothingness. Friend, this is the teaching that my father Rāma knew for himself, realized for himself, and personally attained.'

「我復作是念：『不但羅摩獨有此信，我亦有此信。不但羅摩獨有此精進，我亦有此精進。不但羅摩獨有此慧，我亦有此慧。羅摩自知自覺自作證此法，我何故不得自知自覺自作證此法耶？』我欲證此法故，便獨住遠離、空安靖處，心無放逸，修行精勤。我獨住遠離、空安靖處，心無放逸，修行精勤已，不久得證彼法。證彼法已，復往欝陀羅羅摩子所，問曰：『欝陀羅！汝父羅摩，是法自知自覺自作證，謂度一切無所有處，得非有想非無想處成就遊耶？』欝陀羅羅摩子答我曰：『賢者！我父羅摩，是法自知自覺自作證，謂度一切無所有處，得非有想非無想處成就遊。』欝陀羅復語我曰：『如我父羅摩此法作證，汝亦然，如汝此法作證，我父亦然。賢者！汝來共領此眾。』欝陀羅羅摩子同師處，我亦如師，最上恭敬、最上供養、最上歡喜。

> Then I thought to myself: 'Not only does Rama possess this faith—I too have this faith. Not only does Rama possess this diligence—I too have this diligence. Not only does Rama possess this wisdom—I too have this wisdom. Rama has personally realized, understood, and directly experienced this teaching. Why shouldn’t I also personally realize, understand, and directly experience this teaching?' Wanting to realize this teaching, I then went to live alone in a secluded, quiet, and peaceful place. With a mind free from carelessness, I practiced with diligence and effort. Living alone in that secluded, quiet, and peaceful place, with a mind free from carelessness, practicing diligently and earnestly, I soon realized that teaching. Having realized it, I went again to Uddaka Rāmaputta and asked him: 'Uddaka, did your father Rama personally realize, understand, and directly experience this teaching—namely, transcending the sphere of nothingness and attaining the sphere of neither-perception-nor-non-perception, dwelling there in accomplishment?' Uddaka Rāmaputta replied to me: 'Venerable one, my father Rama did personally realize, understand, and directly experience this teaching—transcending the sphere of nothingness and attaining the sphere of neither-perception-nor-non-perception, dwelling there in accomplishment.' Uddaka then said to me: 'Just as my father Rama realized this teaching, so have you; and just as you have realized this teaching, so did my father. Venerable one, come and lead this community together with me.' Uddaka Rāmaputta treated me as an equal teacher, and I too treated him as a teacher, with the highest respect, the highest honor, and the highest delight.

「我復作是念：『此法不趣智，不趣覺，不趣涅槃，我今寧可捨此法，更求無病無上安隱涅槃，求無老、無死、無愁憂慼、無穢污無上安隱涅槃。』我即捨此法，便求無病無上安隱涅槃，求無老、無死、無愁憂慼、無穢污無上安隱涅槃已，往象頂山南，欝鞞羅梵志村，名曰斯那。於彼中地至可愛樂，山林欝茂，尼連禪河清流盈岸。我見彼已，便作是念：『此地至可愛樂，山林欝茂，尼連禪河清流盈岸，若族姓子欲有學者，可於中學，我亦當學，我今寧可於此中學。』即便持草往詣覺樹，到已布下敷尼師檀，結跏趺坐，要不解坐，至得漏盡，我便不解坐，至得漏盡。我求無病無上安隱涅槃，便得無病無上安隱涅槃。求無老、無死、無愁憂慼、無穢污無上安隱涅槃，便得無老、無死、無愁憂慼、無穢污無上安隱涅槃。生知生見，定道品法，生已盡，梵行已立，所作已辦，不更受有，知如真。

> I then thought to myself: 'This path does not lead to wisdom, does not lead to awakening, does not lead to Nirvana. I should now abandon this path and seek instead the supreme, secure Nirvana free from sickness, free from aging, free from death, free from sorrow and distress, free from defilement.' So I abandoned that path and set out to seek the supreme, secure Nirvana free from sickness, aging, death, sorrow, distress, and defilement. I went to the southern side of Elephant Peak Mountain, to the village of the ascetic Uruvela, called Sena. There I found a most delightful spot, with lush forests and the clear-flowing Nairañjanā River full to its banks. Seeing this, I thought: 'This place is most delightful, with its lush forests and the clear-flowing Nairañjanā River full to its banks. If any earnest seeker wishes to practice, this is a suitable place for training. I too shall train here.' So I took some grass and went to the Bodhi Tree. Upon arriving, I spread the grass as a seat, sat down cross-legged, and resolved not to rise until I had attained the end of defilements. And I did not rise until I had attained the end of defilements. I sought the supreme, secure Nirvana free from sickness—and I attained it. I sought the supreme, secure Nirvana free from aging, death, sorrow, distress, and defilement—and I attained it. Knowledge and vision arose in me: 'Birth is exhausted, the holy life has been lived, what had to be done has been done, there is no more coming back to any state of existence.' This I knew for myself.

「我初覺無上正盡覺已，便作是念：『我當為誰先說法耶？』我復作是念：『我今寧可為阿羅羅加摩先說法耶？』爾時有天，住虛空中，而語我曰：『大仙人！當知阿羅羅加摩彼命終來至今七日。』我亦自知阿羅羅加摩其命終來得今七日。我復作是念：『阿羅羅加摩！彼人長衰不聞此法，若聞此者，速知法次法。』

> When I first attained the supreme, perfect enlightenment, I thought to myself: 'To whom should I first teach the Dharma?' Then I considered: 'Perhaps I should first teach the Dharma to Āḷāra Kālāma.' At that moment, a deity in the sky spoke to me, saying: 'Great Sage, know that Āḷāra Kālāma passed away seven days ago.' I also knew within myself that Āḷāra Kālāma had indeed passed away seven days earlier. I then thought: 'Āḷāra Kālāma has missed this opportunity. Had he heard this teaching, he would have swiftly understood the Dharma in its proper sequence.'

「我初覺無上正盡覺已，作如是念：『我當為誰先說法耶？』我復作是念：『我今寧可為欝陀羅羅摩子先說法耶？』天復住空，而語我曰：『大仙人！當知欝陀羅羅摩子命終已來二七日也。』我亦自知欝陀羅羅摩子命終已來二七日也。我復作是念：『欝陀羅羅摩子！彼人長衰不聞此法，若聞法者，速知法次法。』

> When I first attained the supreme, perfect enlightenment, I thought to myself: 'To whom should I first teach the Dharma?' Then I considered: 'Perhaps I should first teach the Dharma to Uddaka Rāmaputta.' But a divine being appeared in the sky and said to me: 'Great sage, know that Uddaka Rāmaputta passed away two weeks ago.' I also realized that Uddaka Rāmaputta had indeed passed away two weeks earlier. I then thought: 'Uddaka Rāmaputta—it is a great loss that he did not hear this teaching. Had he heard it, he would have swiftly understood the Dharma and progressed on the path.'

「我初覺無上正盡覺已，作如是念：『我當為誰先說法耶？』我復作是念：『昔五比丘為我執勞，多所饒益，我苦行時，彼五比丘承事於我，我今寧可為五比丘先說法耶？』我復作是念：『昔五比丘今在何處？』我以清淨天眼出過於人，見五比丘在波羅㮈仙人住處鹿野園中，我隨住覺樹下，攝衣持鉢，往波羅㮈加尸都邑。爾時，異學優陀遙見我來，而語我曰：『賢者瞿曇！諸根清淨，形色極妙，面光照耀。賢者瞿曇！師為是誰？從誰學道？為信誰法？』我於爾時即為優陀說偈答曰：

> When I first attained the supreme, perfect enlightenment, I thought to myself: "To whom should I first teach the Dharma?" Then I thought again: "The five ascetics once served me diligently and brought me great benefit. When I practiced austerities, those five ascetics attended to me. Should I not teach the Dharma first to these five ascetics?" I then wondered: "Where are those five ascetics now?" With my pure divine eye, surpassing that of ordinary humans, I saw the five ascetics in the Deer Park at Isipatana near Varanasi. So I rose from the Bodhi tree, gathered my robe and bowl, and set out for Varanasi, the capital of Kashi. At that time, the wandering ascetic Uddaka saw me from afar and said to me: "Venerable Gautama, your faculties are pure, your appearance is most excellent, and your face shines with radiance. Venerable Gautama, who is your teacher? From whom have you learned the path? In whose teaching do you place your faith?" Then I replied to Uddaka with these verses:

「『我最上最勝， 不著一切法，諸愛盡解脫， 自覺誰稱師。無等無有勝， 自覺無上覺，如來天人師， 普知成就力。』

> "I am the highest, the most supreme, unattached to all things. With all desires extinguished and liberation attained, who could be called my teacher? Unequaled, without superior, I have awakened to the supreme enlightenment. The Tathagata, teacher of gods and humans, possesses perfect knowledge and accomplished power."

「優陀問我曰：『賢者瞿曇！自稱勝耶？』我復以偈而答彼曰：

> Uddaka asked me, 'Wise Gautama, do you claim to be superior?' I replied to him in verse:

「『勝者如是有， 謂得諸漏盡，我害諸惡法， 優陀故我勝。』

> "The Victor is one who has thus attained the complete end of defilements. 'I have destroyed all evil states, therefore, O Udāyin, I am victorious.'"

「優陀復問我曰：『賢者瞿曇！欲至何處？』我時以偈而答彼曰：

> Uddaka then asked me, 'Venerable Gautama, where do you intend to go?' At that time, I replied to him with a verse:

「『我至波羅㮈， 擊妙甘露鼓，轉無上法輪， 世所未曾轉。』

> "I have come to Varanasi, I have struck the drum of sweet nectar, Turning the supreme Dharma wheel, Which the world has never seen turned before."

「優陀語我曰：『賢者瞿曇！或可有是。』如是語已，即彼邪道經便還去，我自往至仙人住處鹿野園中。時，五比丘遙見我來，各相約勅而立制曰：『諸賢！當知此沙門瞿曇來，多欲多求，食妙飲食，好粳糧飯，及󰉓酥蜜，麻油塗體，今復來至，汝等但坐，慎莫起迎，亦莫作禮，豫留一座，莫請令坐。到已語曰：「卿！欲坐者，自隨所欲。」』我時往至五比丘所。時，五比丘於我不堪極妙威德，即從坐起，有持衣鉢者，有敷床者，有取水者，欲洗足者，我作是念：『此愚癡人！何無牢固？自立制度還違本要。』我知彼已，坐五比丘所敷之座。

> Uda said to me, 'Venerable Gautama, it may indeed be so.' Having spoken thus, he turned back along that wrong path, and I proceeded alone to the Deer Park at Isipatana, where the ascetics dwell. At that time, the five monks saw me approaching from afar. They made an agreement among themselves, establishing a rule: 'Friends, know that this ascetic Gautama is coming. He is full of desires and cravings. He has been eating fine food, excellent rice, with ghee, honey, and sesame oil applied to his body. Now he is coming here. You all just remain seated. Be careful not to rise to greet him, nor to pay respects. Prepare an extra seat, but do not invite him to sit. When he arrives, simply say to him, "Friend, if you wish to sit, you may sit wherever you like."' Then I went to where the five monks were. At that moment, the five monks, unable to withstand my majestic and sublime presence, immediately rose from their seats. One took my robe and bowl, another prepared a seat, another fetched water, and another intended to wash my feet. I thought to myself, 'These foolish men! How unstable they are! They set a rule for themselves, yet they break their own vow.' Knowing their minds, I sat down on the seat prepared by the five monks.

「時，五比丘呼我姓字，及卿於我。我語彼曰：『五比丘！我如來、無所著、正盡覺，汝等莫稱我本姓字，亦莫卿我。所以者何？我求無病無上安隱涅槃，得無病無上安隱涅槃。我求無老、無死、無愁憂慼、無穢污無上安隱涅槃，得無老、無死、無愁憂慼、無穢污無上安隱涅槃。生知生見，定道品法，生已盡，梵行已立，所作已辦，不更受有，知如真。』彼語我曰：『卿瞿曇！本如是行，如是道跡，如是苦行，尚不能得人上法差降聖知聖見，況復今日多欲多求，食妙飲食，好粳糧飯，及󰉓酥蜜，麻油塗體耶？』我復語曰：『五比丘！汝等本時見我如是諸根清淨，光明照耀耶？』時，五比丘復答我曰：『本不見卿諸根清淨，光明照耀。卿瞿曇！今諸根清淨，形色極妙，面光照耀。』

> At that time, the five monks addressed me by my former name and used the familiar form with me. I said to them, "Five monks! I am the Tathagata, the Worthy One, the Perfectly Enlightened One. Do not address me by my former name, nor use the familiar form with me. Why is that? I sought the unsurpassed, secure Nirvana free from sickness, and I have attained the unsurpassed, secure Nirvana free from sickness. I sought the unsurpassed, secure Nirvana free from aging, death, sorrow, lamentation, and defilement, and I have attained the unsurpassed, secure Nirvana free from aging, death, sorrow, lamentation, and defilement. I have directly known and seen it; the path and its factors are established. Birth is ended, the holy life has been fulfilled, what had to be done has been done, there is no further becoming—I know this truly." They said to me, "Friend Gautama, with such practices, such paths, and such austerities you followed before, you still could not attain any superhuman distinction in knowledge and vision worthy of the noble ones. How much less now, when you live in abundance, seek many pleasures, consume fine food, enjoy excellent rice and porridge, eat butter and honey, and anoint your body with oil?" I replied, "Five monks, did you ever see me before with faculties so purified, radiant, and shining brightly?" Then the five monks answered me, "We never saw you before with faculties so purified, radiant, and shining brightly. Friend Gautama, now your faculties are purified, your appearance is most excellent, and your face shines with a brilliant light."

「我於爾時即告彼曰：『五比丘！當知有二邊行，諸為道者所不當學：一曰著欲樂下賤業，凡人所行；二曰自煩自苦，非賢聖求法，無義相應。五比丘！捨此二邊，有取中道，成明成智，成就於定，而得自在，趣智趣覺，趣於涅槃，謂八正道，正見乃至正定，是謂為八。』意欲隨順教五比丘，教化二人，三人乞食，三人持食來，足六人食；教化三人，二人乞食，二人持食來，足六人食。我如是教，如是化彼，求無病無上安隱涅槃，得無病無上安隱涅槃。求無老、無死、無愁憂慼、無穢污無上安隱涅槃，得無老、無死、無愁憂慼、無穢污無上安隱涅槃。生知生見，定道品法，生已盡，梵行已立，所作已辦，不更受有，知如真。

> At that time, I said to them: "Five Bhikkhus, you should know there are two extremes that those who follow the path should not pursue. The first is indulgence in sensual pleasures—lowly, worldly conduct. The second is self-mortification and self-torment—not the way of the noble ones, lacking true meaning. Five Bhikkhus, abandon these two extremes and take up the Middle Way. This gives rise to insight and wisdom, leads to concentration and mastery, guides toward understanding and awakening, and leads to Nirvana. This is the Noble Eightfold Path: Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. These are the eight." Wishing to guide the five bhikkhus, I taught them accordingly. Two would go for alms, three would bring back food, enough for all six. Or three would go for alms, two would bring back food, enough for all six. In this way, I taught and guided them. They sought the supreme peace of Nirvana—free from sickness, free from aging, free from death, free from sorrow and lamentation, free from defilement—and they attained it. With direct knowledge and vision, the factors of the path arose in them. Birth is ended, the holy life has been lived, what had to be done has been done, there is no more returning to any state of existence—they knew this for themselves.

「於是，世尊復告彼曰：『五比丘！有五欲功德可愛、可樂、可意所念，善欲相應。云何為五？眼知色，耳知聲，鼻知香，舌知味，身知觸。五比丘！愚癡凡夫而不多聞，不見善友，不知聖法，不御聖法，彼觸染貪著，憍慠受入，不見災患，不見出要，而取用之。當知彼隨弊魔，自作弊魔，墮弊魔手，為魔網纏，魔羂所羂，不脫魔羂。五比丘！猶如野鹿，為羂所羂，當知彼隨獵師，自作獵師，墮獵師手，為獵師網纏，獵師來已，不能得脫。如是，五比丘！愚癡凡夫而不多聞，不見善友，不知聖法，不御聖法。彼於此五欲功德觸染貪著，憍慠受入，不見災患，不見出要，而取用之。當知彼隨弊魔，自作弊魔，墮弊魔手，為魔網纏，魔羂所羂，不脫魔羂。

> Then, the World-Honored One further addressed them, saying: “Five bhikkhus, there are five kinds of sense pleasures that are agreeable, delightful, charming, and associated with craving. What are the five? The eye perceives forms, the ear perceives sounds, the nose perceives smells, the tongue perceives tastes, and the body perceives tactile sensations. Five bhikkhus, an ignorant ordinary person, who has heard little, has not met good friends, does not know the noble Dharma, and does not practice the noble Dharma, becomes attached to these sense pleasures, takes them in with pride and indulgence, does not see their danger, does not see the way of escape, and grasps them. Know that such a person follows Māra, becomes Māra’s own creation, falls into Māra’s hands, is entangled in Māra’s net, ensnared by Māra’s trap, and cannot escape Māra’s snare. Five bhikkhus, just as a wild deer is caught in a trap, know that it follows the hunter, becomes the hunter’s own creation, falls into the hunter’s hands, is entangled in the hunter’s net, and when the hunter arrives, it cannot escape. So too, five bhikkhus, an ignorant ordinary person, who has heard little, has not met good friends, does not know the noble Dharma, and does not practice the noble Dharma, becomes attached to these five kinds of sense pleasures, takes them in with pride and indulgence, does not see their danger, does not see the way of escape, and grasps them. Know that such a person follows Māra, becomes Māra’s own creation, falls into Māra’s hands, is entangled in Māra’s net, ensnared by Māra’s trap, and cannot escape Māra’s snare.

「『五比丘！多聞聖弟子見善知識，而知聖法，又御聖法，彼於此五欲功德，不觸、不染、不貪、不著，亦不憍慠、不受入，見災患，見出要，而取用之。當知彼不隨弊魔，不自作魔，不墮魔手，不為魔網所纏，不為魔羂所羂，便解脫魔羂。五比丘！猶如野鹿得脫於羂，當知彼不隨獵師，不自在獵師，不墮獵師手，不為獵師網所纏，獵師來已，則能得脫。如是，五比丘！多聞聖弟子見善知識而知聖法，又御聖法，彼於此五欲功德，不觸、不染、不貪、不著，亦不見憍慠、不受入，見災患，見出要，而取用之。當知彼不隨弊魔，不自在魔，不墮魔手，不為魔網所纏，不為魔羂所羂，便解脫魔羂。

> "Five Bhikkhus! A learned noble disciple who sees a good friend and thereby knows the noble Dharma, and who then masters the noble Dharma—such a person, regarding these five strands of sensual pleasure, does not cling to them, is not stained by them, does not crave them, does not become attached to them, does not become arrogant about them, does not take them in. They see the danger, they see the escape, and they make use of them appropriately. You should know that such a one does not follow the Evil One, does not become a slave of the Evil One, does not fall into the Evil One's hands, is not ensnared by the Evil One's net, is not caught in the Evil One's snare, and is thus freed from the Evil One's snare. Five Bhikkhus! Just as a wild deer, having escaped from a snare, does not follow the hunter, is not under the hunter's control, does not fall into the hunter's hands, is not entangled in the hunter's net, and when the hunter comes, is able to get away—so too, Five Bhikkhus! A learned noble disciple who sees a good friend and thereby knows the noble Dharma, and who then masters the noble Dharma—such a person, regarding these five strands of sensual pleasure, does not cling to them, is not stained by them, does not crave them, does not become attached to them, does not become arrogant about them, does not take them in. They see the danger, they see the escape, and they make use of them appropriately. You should know that such a one does not follow the Evil One, does not become a slave of the Evil One, does not fall into the Evil One's hands, is not ensnared by the Evil One's net, is not caught in the Evil One's snare, and is thus freed from the Evil One's snare."

「『五比丘！若時如來出興于世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，彼斷，乃至五蓋——心穢、慧羸，離欲，離惡不善之法，至得第四禪成就遊。彼如是定心清淨，無穢無煩，柔軟善住，得不動心，修學漏盡智通作證。彼知此苦如真，知此苦習、知此苦滅、知此苦滅道如真。知此漏如真，知此漏習、知此漏滅、知此漏滅道如真。彼如是知、如是見，欲漏心解脫，有漏、無明漏心解脫。解脫已便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。彼於爾時自在行，自在住、自在坐、自在臥。所以者何？彼自見無量惡不善法盡。是故彼自在行、自在住、自在坐、自在臥。

> "O five monks! When a Tathagata arises in the world—a fully enlightened one, accomplished in wisdom and conduct, well-gone, knower of the world, unsurpassed guide of persons to be tamed, teacher of gods and humans, the Buddha, the Blessed One—he abandons the five hindrances, those defilements of the mind that weaken wisdom. He secludes himself from sensual desires and unwholesome states, and attains the fourth jhana, abiding in it. With his mind thus concentrated, purified, cleansed, unblemished, free from defilements, pliant, malleable, steady, and unshakable, he directs it toward the knowledge of the destruction of the taints. He understands as it really is: 'This is suffering'; 'This is the origin of suffering'; 'This is the cessation of suffering'; 'This is the path leading to the cessation of suffering.' He understands as it really is: 'These are the taints'; 'This is the origin of the taints'; 'This is the cessation of the taints'; 'This is the path leading to the cessation of the taints.' Knowing and seeing thus, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance. When liberated, there comes the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming back to any state of existence.' At that time, he walks at ease, stands at ease, sits at ease, and lies down at ease. Why is that? Because he has seen with his own eyes the complete destruction of countless unwholesome states. Therefore, he walks at ease, stands at ease, sits at ease, and lies down at ease."

「『五比丘！猶如無事無人民處，彼有野鹿，自在行、自在住、自在伏、自在臥。所以者何？彼野鹿不在獵師境界。是故自在行、自在住、自在伏、自在臥。如是，五比丘！比丘漏盡得無漏，心解脫、慧解脫，自知自覺自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真。彼於爾時自在行、自在住、自在坐、自在臥。所以者何？彼自見無量惡不善法盡。是故彼自在行、自在住、自在坐、自在臥。五比丘！是說無餘解脫，是說無病無上安隱涅槃，是說無老、無死、無愁憂慼、無穢污無上安隱涅槃。』」

> "Five monks, imagine a place with no villages and no people, where a wild deer roams freely—walking freely, standing freely, lying down freely, resting freely. Why is that? Because that wild deer is not within the hunter's territory. Therefore, it walks freely, stands freely, lies down freely, rests freely. In the same way, five monks, a monk who has ended all defilements, attained the undefiled, with mind liberated and wisdom liberated, who knows and realizes for himself, who has personally attained and dwells in accomplishment—who has ended birth, established the holy life, completed what needed to be done, and will not undergo further existence, knowing this as truth—at that time, he walks freely, stands freely, sits freely, lies down freely. Why is that? Because he sees for himself the complete ending of countless unwholesome, unskillful states. Therefore, he walks freely, stands freely, sits freely, lies down freely. Five monks, this is called the liberation without remainder. This is called the sickness-free, supreme, secure Nirvana. This is called the ageless, deathless, sorrow-free, lament-free, taint-free, supreme, secure Nirvana."

佛說如是。尊者阿難及諸比丘，聞佛所說，歡喜奉行。

> Thus spoke the Buddha. Venerable Ananda and all the monks, having heard the Buddha's words, rejoiced and respectfully put them into practice.

羅摩經第三竟四千一百二十一字

> The Sutra of Rama, Chapter Three, Complete<note>4,120 characters</note>