佛說離睡經
Sutra on Departing from Sleepiness
西晉月氏國三藏竺法護譯
聞如是：
一時，婆伽婆在婆祇尸牧摩鼻量鹿野苑中。彼時，尊者大目乾連在摩竭善知識村。彼尊者大目乾連，獨在靜處經行而睡，世尊知尊者大目乾連獨在靜處經行而睡。彼時世尊知尊者大目乾連獨在靜處經行睡已，即如其像三昧正受，以三昧意，猶若力士屈申臂頃，世尊亦如是，在婆祇尸牧摩鼻量鹿野苑中忽然不現，至摩竭善知識村，在尊者大目乾連前。彼時世尊從三昧起，告尊者大目乾連曰：「汝目乾連！汝目乾連！汝欲睡？」「唯然。世尊！」「為何以念而欲睡耶？莫行想，莫分別想，莫多分別，如是睡當離。汝若睡不離者，汝，目乾連！如所聞法，如所誦法，廣當誦習，如是睡當離。若不離者，汝，目乾連！如所聞法，如所誦法，當廣為他說，如是睡當離。若不離者，汝，目乾連！如所誦法，如所聞法，意當念當行，如是睡當離。若不離者，汝，目乾連！當以冷水洗眼及洗身支節，如是睡當離。若不離者，汝，目乾連！當以兩手相挑兩耳，如是睡當離。若不離者，汝，目乾連！當起出講堂，四方視及觀星宿，如是睡當離。若不離者，汝，目乾連！當在空處仿佯行，當護諸根，意念諸施，後當具想，如是睡當離。若不離者，汝，目乾連！當還離仿佯，舉尼師壇敷著床上，結跏趺坐，如是睡當離。若不離者，汝，目乾連！當還入講堂，四疊敷欝多羅僧著床上，舉僧伽梨著頭前，右脇著床上，足足相累，當作明想，當無亂意，常作起想思惟住。
「汝，目乾連！莫樂床、莫樂右脇眠、莫樂睡、莫樂世間恭敬以為味。何以故？目乾連！我不說近一切法，我亦不說不近一切法。云何，目乾連！我說不近一切法？汝，目乾連！我說不親近白衣。目乾連！若親近白衣住者，但有論俱不與誦俱，因彼論便有諛諂憍慢，因有憍慢便有嫉妬，因嫉妬不知息。汝，目乾連！若有不息已，三昧便遠離，是為，目乾連！我說此不親近法。云何，目乾連！我說親近法？目乾連！當至靜處草蓐為床，默然不言，遠離諸惡、離人眾，常當坐思惟。是為，目乾連！我說親近法。
Mogallana, do not delight in staying in bed, in sleeping on your right side, in indulging in sleep, or in relishing the respect of the world. Why is that? Mogallana, I do not say that one should approach all things, nor do I say that one should avoid all things.
What, Mogallana, do I mean by not approaching all things? Mogallana, I teach that one should not draw close to laypeople. Mogallana, if a monk associates closely with laypeople, there will only be idle talk, not shared study of the Dharma. Because of such talk, there will arise flattery and arrogance; because of arrogance, there will be jealousy; and because of jealousy, there will be no peace of mind. Mogallana, if one has no peace of mind, then concentration (samadhi) will be far away. This, Mogallana, is what I call the teaching of not approaching.
What, Mogallana, do I mean by approaching? Mogallana, you should go to a quiet place, use a straw mat as your bed, remain silent, stay far away from unwholesome things, and separate yourself from the crowds. Constantly sit and reflect. This, Mogallana, is what I call the teaching of approaching.
「目乾連！若入村乞食，當莫求利報，當莫求恭敬。汝，目乾連！息利報恭敬意已，當入村乞食。汝，目乾連！入村乞食，當莫以想入他家。何以故？目乾連！居士家多有俗緣。若比丘入居士家不共言，彼比丘便作是念：『誰有向此居士護說我，而令居士不共我言？』便有恚心，有恚已便有貢高，因有貢高便有不息。目乾連！有不息意已，便遠離三昧。汝，目乾連！若說法時當莫見勝負，當作不勝意。若作勝意便有多論，因多論便有貢高，因貢高便有嫉妬，因嫉妬便有不息。目乾連！不息已，我說遠離三昧。汝，目乾連！若說法時當作有益，當決定說，當莫非他說，當如師子吼論。如是，目乾連！當如是學。」
"Maudgalyayana, when you enter a village to beg for alms, do not seek rewards or expect people's respect and praise. Let go of the desire for these things before you go begging.
Maudgalyayana, when entering a home to beg, do not enter with judgmental thoughts. Why is that? Because householders have many worldly matters on their minds. If a monk enters a layperson's home and the householder does not speak with him, that monk might think: 'Who could have spoken against me to this householder, causing them to not talk to me?' Then resentment arises. From resentment comes pride. From pride comes restlessness.
Maudgalyayana, when restlessness arises, one becomes distant from meditative concentration. Therefore, when teaching the Dharma, do not be competitive or seek to win arguments. Do not think 'I must be superior.' If you feel superior, you will end up arguing endlessly. Arguments lead to pride, pride leads to envy, and envy leads to restlessness. And when you are restless, I say you are far from meditative concentration.
Maudgalyayana, when you teach the Dharma, speak in a way that is truly beneficial. Speak with certainty, not to refute others, but with the authority of a lion's roar. This is how you should train yourself."
於是尊者大目乾連從坐起，一面著衣，叉手向世尊，白世尊曰：「唯世尊！云何比丘，至竟盡、至竟無垢、至竟行梵行？」
Then the venerable Mahamaudgalyayana rose from his seat, adjusted his robe on one shoulder, pressed his palms together in the direction of the World-Honored One, and asked: "World-Honored One, how does a monk reach the ultimate end, ultimate purity, and ultimate holy life?"
「此目乾連！若比丘所有病痛，若苦若樂若不苦不樂，當觀彼痛是無常住，當觀是敗壞，當觀是無染，當觀是盡，當觀是正，當觀是止住處，當如是觀彼痛。當觀彼痛無常住，當觀是敗壞，當觀是無染，當觀是盡，當觀是止，當觀是止住；便不著此世間，不著已便不恐怖，不恐怖已捨有餘般涅槃，生便盡，梵行已成，所作已辦，名色已有知如真。是為，目乾連比丘！至竟盡、至竟無垢、至竟梵行、至竟行梵行。」
"Moggallāna, consider this: whatever feelings a monk experiences—whether pleasant, painful, or neutral—he should see them as impermanent, as decaying, as impure, as ending, as how they truly are, as a place where they stop. He should observe feelings in this way. When he sees feelings as impermanent, decaying, impure, ending, as stopping, as a place to stop, he no longer clings to this world. Not clinging, he is not afraid. Not afraid, he attains final Nibbāna. His birth is ended, the holy life has been lived, what needed to be done has been done, and he truly understands that name-and-form has been known.
This, Moggallāna, is the ultimate end, the ultimate purity, the ultimate holy life, the ultimate living of the holy life."
佛如是說。尊者目乾連聞世尊所說，歡喜而樂。
佛說離睡經
Sutra on Departing from Sleepiness