---
title: "中部經典 · 第一二　師子吼大經"
description: "中部經典是南傳佛教巴利三藏中的經藏部分，由通妙法师译为中文。它成书于佛陀入灭后的第一次结集，记录了佛陀及其弟子的言行。该经典共收录152部中长篇经文，内容涵盖四圣谛、八正道、缘起法、禅修方法及伦理规范等核心教义。作为原始佛教的重要文献，中部經典系统阐述了佛陀的中道思想，是研究早期佛教教义与实践的权威典籍，在南传上座部佛教中具有崇高地位，为修行者提供了完整的指导。"
url: "https://rushiwowen.co/en/r/cmgn0i4tg1zkll404ijydvgyc"
---

### 第十二　師子吼大經

> Chapter 12: The Great Lion's Roar Sutra

如是我聞。——

> Thus have I heard.

一時，世尊住毘舍離城西郊之一叢林。爾時，有離車族之子善星，捨此法、律未久，而於毘舍離城中對眾作如是言：「沙門瞿曇無超越人法、無特殊之最上智見。沙門瞿曇依推論，推量唯自顯出其法。而其法，是為引導其奉者，真正諸苦之滅而說。」於是，尊者舍利弗，晨早著衣持鉢入毘舍離城行乞。尊者舍利弗聞離車族之子善星於毘舍離城之眾中作此言——沙門瞿曇無超越人法、無特殊之最上智見。沙門瞿曇依推論，推量唯自顯出而說法。其法是為引導其遵奉者，真正諸苦之滅而說。

> Once, the Blessed One was staying in a grove on the western outskirts of the city of Vesali. At that time, a young man named Sunakkhatta, a son of the Licchavi clan, had not long left this teaching and discipline, and he was speaking among the people in Vesali, saying: "The ascetic Gotama has no superhuman qualities, no special higher knowledge and vision. The ascetic Gotama teaches a Dharma that he has merely reasoned out and thought up for himself. And this Dharma, when followed, is said to lead its practitioners to the complete end of suffering." Now, the Venerable Shariputra, having dressed in the morning and taken his bowl, entered Vesali to collect alms. He heard these words spoken by Sunakkhatta, the Licchavi youth, among the people of Vesali—that the ascetic Gotama had no superhuman qualities, no special higher knowledge and vision, and that his Dharma was merely reasoned out and thought up by himself, leading those who follow it to the complete end of suffering.

如是，尊者舍利弗於毘舍離城行乞，食後從行乞歸，詣世尊住處。詣已，敬禮世尊坐於一面。坐於一面之尊者舍利弗白世尊曰：「世尊！離車族之子善星捨此法律未久，即於毘舍離城之眾中作此言：『沙門瞿曇無超越人法、無特殊最上智見。沙門瞿曇依推論，推量唯示自顯出而說法。其法是為引導其遵奉者，真正諸苦之滅而說。』」

> Thus, the Venerable Shariputra went alms-begging in the city of Vaishali. After his meal, he returned from his alms-round and approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down at one side. Seated at one side, the Venerable Shariputra said to the Blessed One: "Blessed One! Sunakkhatta, son of the Licchavis, not long after abandoning this teaching and discipline, has made this statement in the assembly of Vaishali: 'The ascetic Gotama has no superhuman qualities, no special distinction of knowledge and vision worthy of the noble ones. The ascetic Gotama teaches the Dhamma through reasoning, following his own line of thought, and it was devised by himself for the sake of leading its followers to the destruction of suffering.'"

〔世尊乃曰：〕「舍利弗！愚人善星，是忿、忿怒而作此語也。舍利弗！彼愚人善星『為誹謗』，彼愚人善星卻對如來作稱讚也。若彼說：『其法是為引導其遵奉者，真正諸苦之滅而說。』彼實對如來之稱讚也。

> The World-Honored One then said: "Shariputra, the foolish Shanjian spoke out of anger and resentment. Shariputra, while that foolish Shanjian intended to slander, he actually praised the Tathagata. When he said, 'The Buddha's teachings guide followers toward the true end of suffering,' that was indeed a praise of the Tathagata."

舍利弗！彼即設：『彼世尊是應供、等正覺者、明行足、善逝、世間解、無上士、調御丈夫、天人師、覺者、世尊也。』如是，實愚人善星，於我應不成法之類句，又，舍利弗！言：『如是彼世尊證驗種種神通力，即一為多，即多為一；或顯、或隱；穿牆越壁，越山無礙猶如行于虛空；出沒地中，猶如於水中；行於水上水不被破壞，猶如行於平地；趺坐於虛空，猶如飛鳥往來；又彼有如是之大威力大威德，以手掌摸日月，以此身之威力征伏而至梵天界。』愚人善生於予不成為法之類句。又，舍利弗！即言：『彼世尊以清淨超人之天耳界、聽聞遠近、天、人之兩聲。』彼愚人善星，於予實不成為法之類句。又，舍利弗！『彼世尊知其他之有情，其他人之心，以知其心，即或貪欲心知為貪欲心、無貪欲心知為無貪欲心，有瞋恚心、知為有瞋恚心，無瞋恚心、知為無瞋恚心，愚癡之心、知為愚癡之心，無愚癡之心、知為無愚癡之心，或攝心知為攝心，散心知為散心，高廣心知為高廣心，無高廣心，知為無高廣心，有上心知為有上心，無上心知為無上心，定心知為定心，不定心知為不定心，解脫心知為解脫心，不解脫心知為不解脫心。』

> Shariputra, that fool Sunakkhatta said: "The Blessed One is an Arahant, a Fully Enlightened One, perfect in knowledge and conduct, well-gone, knower of the worlds, unsurpassed, tamer of those who can be tamed, teacher of gods and humans, an Awakened One, a Blessed One." Yet, Shariputra, for that fool Sunakkhatta, these words do not constitute a true teaching about me. Furthermore, Shariputra, he said: "The Blessed One experiences various kinds of psychic powers—being one, he becomes many; being many, he becomes one; he appears and disappears; he passes through walls, through ramparts, through mountains, unhindered, as if traveling through space; he dives into the earth and emerges from it, as if in water; he walks on water without sinking, as if on solid ground; he sits cross-legged in the sky, traveling like a winged bird; and with such great power and majesty, he strokes the sun and moon with his hand, and with his bodily power he reaches even the Brahma realm." For that fool Sunakkhatta, these words do not constitute a true teaching about me. Moreover, Shariputra, he said: "With the divine ear element, purified and surpassing the human, the Blessed One hears both kinds of sounds—those of gods and those of humans, whether near or far." For that fool Sunakkhatta, these words do not constitute a true teaching about me. Moreover, Shariputra, he said: "The Blessed One understands the minds of other beings, other persons, having known them with his own mind—a mind with desire, he knows it as a mind with desire; a mind without desire, he knows it as a mind without desire; a mind with aversion, he knows it as a mind with aversion; a mind without aversion, he knows it as a mind without aversion; a mind with delusion, he knows it as a mind with delusion; a mind without delusion, he knows it as a mind without delusion; a collected mind, he knows it as a collected mind; a scattered mind, he knows it as a scattered mind; an exalted mind, he knows it as an exalted mind; an unexalted mind, he knows it as an unexalted mind; a surpassable mind, he knows it as a surpassable mind; an unsurpassable mind, he knows it as an unsurpassable mind; a concentrated mind, he knows it as a concentrated mind; an unconcentrated mind, he knows it as an unconcentrated mind; a liberated mind, he knows it as a liberated mind; an unliberated mind, he knows it as an unliberated mind."

舍利弗！如來有此等如來之十力，具足其力之如來得無上中王之地位，於眾中作獅子吼、轉梵輪。其十者何耶？舍利弗！於此處，如來如實知道理為道理，非理為非理。舍利弗！如來如實知道理為道理、非理為非理、是如來之如來力也，依其力如來得無上牛王之地位，於眾中作獅子吼、轉梵輪。復次，舍利弗！如來如實知過去、未來、現在諸業之報，是從其理由及其原因，舍利弗！如來如實知過去、未來、現在之因果業報，是從其理由及其原因，是如來之如來力也，依其力如來得無上牛王之地位，於眾中作獅子吼、轉梵輪。復次，舍利弗！如來如實知導至一切處之道。舍利弗！如來如實知導至一切處之道。是如來之如來力也，依其力如來得牛王之地位，于眾中作獅子吼、轉梵輪。復次，舍利弗！如來如實知非一界種種界世間。舍利弗！如來如實知非一界種種界世間，是如來之如來力也，依其力如來得牛王之地位，于眾中作獅子吼、轉梵輪。復次，舍利弗！如來如實知有情之種種意樂。舍利弗！如來如實知有情種種意樂，是如來之如來力也，依其力如來得牛王之地位……轉梵輪。復次，舍利弗！如來如實知其他有情上下之根性。舍利弗！如來如實知其他有情上下之根性，是如來之如來力也，依其力如來得牛王之地位……轉梵輪。復次，舍利弗！如來如實知靜慮、解脫、三昧、王受之雜染、清淨、起出。舍利弗！如來如實知靜慮、解脫、三昧、王受之雜染、清淨、起出，是如來之如來力也，依其力如來得牛王之地位……轉梵輪。復次，舍利弗！如來憶念種種宿命。即憶念一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生，又種種成劫、種種壞劫、種種成壞劫。於其處予有如是名、如是姓、如是種族、如是食、如是苦樂之受、如是命終。於其處死、於彼處生，於彼處有如是名、如是姓、如是種族、如是食、如是苦樂之受、如是命終。於彼處死於此處生者，如是予憶念一一相，及詳細之狀態，以俱種種宿命。舍利弗！如來之如是憶念種種宿命，是如來之如來力也，依其力如來得牛王之地位……轉梵輪。復次，舍利弗！如來以清淨超人之天眼，見有情之生死，知其為卑賤、高貴、美麗、醜陋、幸福、不幸等，各各而隨其業。即，此等有情身為惡行。口為惡行，意為惡行，誹謗聖者，抱著邪見，持邪見業。彼等身壞命終之後，而生惡生、惡趣、墮處、地獄。然其他此等之有情身為善行，口為善行，意為善行，不誹謗聖者。抱著正見，正見招業。彼等身壞命終之後而生善趣、天界，如是以清淨超人之天眼，見有情之生死，知其為卑賤、高貴、美麗、醜陋、幸福、不幸等，各隨其業。舍利弗！如來以清淨超人之天眼，見有情之生死，知其卑賤、高貴、美麗、醜陋、幸福、不幸等，各隨其業，是如來之如來力也，依其力如來得牛王之地位……轉梵輪。復次，舍利弗！如來漏盡、無漏、住心解脫、慧解脫，於無漏現法自達、自證、成就無上智。舍利弗！如來漏盡、無漏、住心解脫、慧解脫、於現法自達、自證、成就，是如來之如來力也，依其力如來得牛王之地位，於眾中作獅子吼、轉梵輪。

> Shariputra, the Tathagata possesses these ten Tathagata powers. Endowed with these powers, the Tathagata attains the supreme position of the leader, roars the lion's roar in the assembly, and turns the holy wheel. What are these ten? Shariputra, here the Tathagata truly knows what is the path as the path, and what is not the path as not the path. Shariputra, the Tathagata truly knowing what is the path as the path and what is not the path as not the path—this is the Tathagata's power. By this power, the Tathagata attains the supreme position of the leader, roars the lion's roar in the assembly, and turns the holy wheel. Furthermore, Shariputra, the Tathagata truly knows the results of past, future, and present actions, along with their reasons and causes. Shariputra, the Tathagata truly knowing the results of past, future, and present actions, along with their reasons and causes—this is the Tathagata's power. By this power, the Tathagata attains the supreme position of the leader, roars the lion's roar in the assembly, and turns the holy wheel. Furthermore, Shariputra, the Tathagata truly knows the path that leads to all destinations. Shariputra, the Tathagata truly knowing the path that leads to all destinations—this is the Tathagata's power. By this power, the Tathagata attains the supreme position of the leader, roars the lion's roar in the assembly, and turns the holy wheel. Furthermore, Shariputra, the Tathagata truly knows the world with its many elements, not just a single element. Shariputra, the Tathagata truly knowing the world with its many elements, not just a single element—this is the Tathagata's power. By this power, the Tathagata attains the supreme position of the leader, roars the lion's roar in the assembly, and turns the holy wheel. Furthermore, Shariputra, the Tathagata truly knows the diverse inclinations of sentient beings. Shariputra, the Tathagata truly knowing the diverse inclinations of sentient beings—this is the Tathagata's power. By this power, the Tathagata attains the supreme position of the leader... and turns the holy wheel. Furthermore, Shariputra, the Tathagata truly knows the higher and lower faculties of other beings. Shariputra, the Tathagata truly knowing the higher and lower faculties of other beings—this is the Tathagata's power. By this power, the Tathagata attains the supreme position of the leader... and turns the holy wheel. Furthermore, Shariputra, the Tathagata truly knows the defilement, purification, and emergence of meditative states, liberations, concentration, and attainments. Shariputra, the Tathagata truly knowing the defilement, purification, and emergence of meditative states, liberations, concentration, and attainments—this is the Tathagata's power. By this power, the Tathagata attains the supreme position of the leader... and turns the holy wheel. Furthermore, Shariputra, the Tathagata recollects his various past lives—one life, two lives, three lives, four lives, five lives, ten lives, twenty lives, thirty lives, forty lives, fifty lives, a hundred lives, a thousand lives, a hundred thousand lives—and through many eons of formation, many eons of dissolution, and many eons of both formation and dissolution. In that place, I had such a name, such a clan, such a family, such food, such experiences of pleasure and pain, and such a lifespan. Passing away from there, I was reborn elsewhere; and there too, I had such a name, such a clan, such a family, such food, such experiences of pleasure and pain, and such a lifespan. Passing away from there, I was reborn here. Thus, the Tathagata recollects his various past lives with all their details and particulars. Shariputra, the Tathagata thus recollecting his various past lives—this is the Tathagata's power. By this power, the Tathagata attains the supreme position of the leader... and turns the holy wheel. Furthermore, Shariputra, with the pure, divine eye that surpasses human sight, the Tathagata sees sentient beings passing away and being reborn. He knows them as low or noble, beautiful or ugly, fortunate or unfortunate, each according to their own actions. These beings who have done wrong in body, speech, and mind, who have slandered the noble ones, held wrong views, and acted on wrong views—after the breaking up of the body, at death, they are reborn in a lower realm, a bad destination, a place of ruin, even in hell. But those other beings who have done good in body, speech, and mind, who have not slandered the noble ones, held right views, and acted on right views—after the breaking up of the body, at death, they are reborn in a good destination, even in a heavenly realm. Thus, with the pure, divine eye that surpasses human sight, the Tathagata sees sentient beings passing away and being reborn, knowing them as low or noble, beautiful or ugly, fortunate or unfortunate, each according to their own actions. Shariputra, the Tathagata with the pure, divine eye that surpasses human sight seeing sentient beings passing away and being reborn, knowing them as low or noble, beautiful or ugly, fortunate or unfortunate, each according to their own actions—this is the Tathagata's power. By this power, the Tathagata attains the supreme position of the leader... and turns the holy wheel. Furthermore, Shariputra, the Tathagata, with the destruction of the defilements, is without defilements, dwelling in liberation of mind and liberation by wisdom, having directly realized and attained supreme knowledge in this very life. Shariputra, the Tathagata having destroyed the defilements, being without defilements, dwelling in liberation of mind and liberation by wisdom, having directly realized and attained supreme knowledge in this very life—this is the Tathagata's power. By this power, the Tathagata attains the supreme position of the leader, roars the lion's roar in the assembly, and turns the holy wheel.

舍利弗！此等是如來之如來十力也。具足如是之如來得牛王之地位，於眾中作獅子吼、轉梵輪。舍利弗！若有人如是知、如是見者，對予如是言：『沙門瞿曇無超越人法、無特殊之最上智見。沙門瞿曇依推論，推量，唯自顯出而說法。』舍利弗！如是言：彼不捨棄其語、不捨棄其心、不捨離其見者，恰如持來放置之物，如是彼〔確實迅速〕，墮於地獄。舍利弗！恰如戒具足、定具足、慧具足之比丘，如於現法達智、如是，予曰：『不捨棄其語、不捨棄其心，不捨離其見者，恰如持來放置之物，如是彼〔確實迅速〕墮地獄。』以說其結果。

> Shariputra, these are the Tathagata's ten powers. Endowed with these powers, the Tathagata holds the position of the bull among men, roars the lion's roar in the assembly, and turns the holy wheel. Shariputra, if someone, knowing and seeing thus, were to say to me: "The ascetic Gotama has no superhuman qualities, no special higher knowledge and vision. The ascetic Gotama teaches the Dharma merely through reasoning and speculation, derived from his own reflection"—Shariputra, such a person, if they do not abandon that speech, do not abandon that mind, and do not let go of that view, will, just like something brought and placed down, fall straight into hell. Shariputra, just as a monk accomplished in virtue, accomplished in concentration, and accomplished in wisdom would realize direct knowledge in this very life, so I say: "One who does not abandon that speech, does not abandon that mind, and does not let go of that view will, just like something brought and placed down, fall straight into hell." This is the outcome I declare.

舍利弗！如來有此等之四無所畏。具足四無所畏如來得牛王之地位，於眾中作獅子吼……轉梵輪。四者何耶？曰：『汝雖自認為等正覺者，但對此等之法非正覺者也。』或沙門、或婆羅門、或天、或魔、或梵天、或其他此世，任何人正誹謗，予不認如是之相。舍利弗！予不認如是之相，而得安穩、得無畏、得無所畏而住。復次〔言〕：『汝雖認自見漏盡者，但對此等之漏未滅盡。』或沙門……於此世任何之人，雖正誹謗。予不認如是之相。舍利弗！予不認如是之相，而得安穩、得無畏、得無所畏而住。又復次若人言：『雖謂障法卻對其耽溺者不能障。』沙門……於此世任何人雖正誹謗，予不認如是之相。舍利弗！予不認如是之相而得安穩、得無畏、得無所畏而住。若言：『雖為其目的而說法，卻非引導遵法者真正滅苦。』沙門……〔乃至〕……於此世任何人，雖真正誹謗，予不認如是之相。舍利弗！予不認如此之相而得安穩、得無畏、得無所畏而住。

> Shariputra, the Thus-Gone One possesses these four kinds of fearlessness. Endowed with these four kinds of fearlessness, the Thus-Gone One attains the stance of a great bull and roars like a lion among the assembly, turning the sacred wheel of the Dharma. What are these four? First: If someone—whether a wandering ascetic, a priest, a god, a demon, a heavenly being, or anyone else in this world—were to say, "You claim to be fully enlightened, but you have not truly realized these teachings," I would not accept such a charge. Shariputra, because I do not accept such a charge, I dwell in peace, in courage, and in fearlessness. Second: If someone—whether a wandering ascetic, a priest, a god, a demon, a heavenly being, or anyone else in this world—were to say, "You claim to have ended all mental defilements, but these defilements are not yet extinct," I would not accept such a charge. Shariputra, because I do not accept such a charge, I dwell in peace, in courage, and in fearlessness. Third: If someone—whether a wandering ascetic, a priest, a god, a demon, a heavenly being, or anyone else in this world—were to say, "Though you call these things obstacles, indulging in them does not truly obstruct one," I would not accept such a charge. Shariputra, because I do not accept such a charge, I dwell in peace, in courage, and in fearlessness. Fourth: If someone—whether a wandering ascetic, a priest, a god, a demon, a heavenly being, or anyone else in this world—were to say, "Though you teach the path for a purpose, it does not truly lead those who follow it to the end of suffering," I would not accept such a charge. Shariputra, because I do not accept such a charge, I dwell in peace, in courage, and in fearlessness.

舍利弗！此等之四，即如來之無所畏也。具足此等無所畏之如來得牛王之地位，於眾中作獅子吼，轉梵輪。舍利弗！若有人如是知、如是見，對予言：『沙門瞿曇於超越人法、無特殊最上智見。沙門瞿曇依推論，推量，唯自顯出而說法。』彼若不捨棄其語、不捨棄其心，不捨離其見者，恰如持來放置之物，如是彼〔確實迅速〕墮落地獄。

> Shariputra, these are the four kinds of fearlessness of the Tathagata. Endowed with these kinds of fearlessness, the Tathagata attains the position of the bull among men, roars the lion's roar in the assembly, and turns the Brahma wheel. Shariputra, if someone, knowing and seeing thus, were to say to me: 'The ascetic Gotama has no transcendent human qualities, no special superior knowledge and vision. The ascetic Gotama, relying on reasoning and conjecture, merely reveals teachings that he has made up himself.' — if that person does not abandon that speech, does not abandon that mind, does not let go of that view, then just as something brought and set down \[is kept\], so indeed will that person quickly fall into hell.

舍利弗！此等有八會。八者何耶？曰：『王族會、婆羅門會、家主會、沙門會、四天王會、三十三天會、魔會、梵天會也。』此等謂八會。舍利弗！具足彼四無所畏之如來，近此等八會而入也。舍利弗！予實記憶至幾百之王族會，曾與其共坐、共語、共交換論講之。於其處予起恐畏，予不認如是之相。舍利弗！予不認如是之相而得安穩、得無畏、得無所畏而住。舍利弗！予記憶至幾百之婆羅門會……乃至……家主會……乃至……沙門會……乃至……四天王會……乃至……三十三天會……乃至……魔會……乃至……梵天會，與其共坐，共語、共交換論議。於其處而予起恐怖恐畏，予不認如是之相。舍利弗！予不認如是之相，而得安穩、得無畏、得無所畏而住。舍利弗！若有人如是知、如是見，對予言：『沙門瞿曇無超越人法，無特殊之最上智見。』如是云者，彼不捨棄其語、不捨棄其心、不捨離其見者，恰如持來放置之物，如是彼〔確實迅速〕墮落地獄。

> Shariputra, there are these eight assemblies. What are the eight? They are: the assembly of nobles, the assembly of brahmins, the assembly of householders, the assembly of ascetics, the assembly of the Four Heavenly Kings, the assembly of the Thirty-Three Gods, the assembly of Māras, and the assembly of Brahmās. These are called the eight assemblies. Shariputra, the Tathāgata, endowed with those four kinds of fearlessness, approaches these eight assemblies and enters them. Shariputra, I truly recall having sat, conversed, and exchanged discussions with hundreds of assemblies of nobles. In those places, if fear or dread arose in me, I do not recognize such a sign. Shariputra, without recognizing such a sign, I dwell at ease, fearless, and utterly unafraid. Shariputra, I recall having sat, conversed, and exchanged discussions with hundreds of assemblies of brahmins... and so on... assemblies of householders... and so on... assemblies of ascetics... and so on... assemblies of the Four Heavenly Kings... and so on... assemblies of the Thirty-Three Gods... and so on... assemblies of Māras... and so on... assemblies of Brahmās. In those places, if fear or dread arose in me, I do not recognize such a sign. Shariputra, without recognizing such a sign, I dwell at ease, fearless, and utterly unafraid. Shariputra, if anyone, knowing and seeing thus, were to say of me: "The ascetic Gotama has no superhuman qualities, no special and supreme insight and vision," then, without abandoning that speech, without abandoning that mind, without letting go of that view—just as a thing brought and placed \[on the ground\]—that person would \[swiftly and surely\] fall into hell.

舍利弗！此等有四生。四者何耶？卵生、胎生、濕生、化生也。舍利弗！如何是卵生？有情破其卵殼而生，此謂之卵生。如何是胎生？曰：有情破其密處之膜而生，此謂之胎生。如何是濕生？曰：有情於腐魚、腐屍、腐餅、或於沼澤，於下水而生，此謂之濕生。如何是化生？曰：諸天與地獄之眾生、或現於人界、或者現於墮處。此謂之化生。

> Shariputra, there are four kinds of birth. What are these four? They are birth from an egg, birth from a womb, birth from moisture, and birth by transformation. Shariputra, what is birth from an egg? It is when a being breaks out of its eggshell to be born. This is called birth from an egg. What is birth from a womb? It is when a being is born by breaking through the membrane of the womb. This is called birth from a womb. What is birth from moisture? It is when a being is born from rotting fish, rotting corpses, rotting cakes, or in swamps or stagnant water. This is called birth from moisture. What is birth by transformation? It is when beings of the heavenly realms or the hells appear, whether in the human world or in the realms of suffering. This is called birth by transformation.

舍利弗！此等為四生也。若有人如是知、如是見。對予言：『沙門瞿曇無超越人法、無特殊之最上智見。云云。』彼不捨棄其語、不捨棄其心、不捨離其見者，恰如持來放置之物，如是彼〔確實迅速〕墮地獄。

> Shariputra, these are the four kinds of birth. If a person knows and sees them in this way, yet still says of me: “The ascetic Gotama has no transcendent qualities, no special supreme knowledge and vision,” and does not abandon that speech, does not abandon that thought, does not let go of that view—then, just as something carried in and set down, that person will indeed fall straight into hell.

舍利弗！此等有五趣。五者何耶？謂地獄、畜生、餓鬼、人間、天也。舍利弗！予知地獄、至地獄之道、至地獄之行路，予知隨其行，身壞命終而生於惡生、惡趣、墮處、地獄。又，舍利弗！予知畜生、至畜生之道、至畜生之行路，予知其隨行，身壞命終生於畜生。又，舍利弗！予知餓鬼、至餓鬼之道、至餓鬼之行路，予知隨其行，身壞命終而生於餓鬼。又，舍利弗！予知人間、至人間之道、至人間之行路，予知隨其行，身壞命終而生人間。又，舍利弗！予知天、至天之道、至天之行路，予知隨其行，身壞命終而生於善趣天界。又，舍利弗！予知涅槃、至涅槃之道、至涅槃之行路，予知隨其行，漏盡、無漏、心解脫、慧解脫，於現法自知、自證、自達而住。

舍利弗！於此處，我以如是心知其心。即：『此人是如是踐、如是行、如是進行其道。是故彼身壞命終而生於惡生、惡趣、墮處、地獄。』其後，予以清淨超人之天眼，見彼身壞命終而生於惡生、惡趣、墮處、地獄，一向受痛烈、酷烈之苦受。舍利弗！譬如，於此有炭火之坑，深踰人身，充滿熾盛無煙無焰之炭火，而且有人受炎暑之苦，炎暑之惱，疲倦燥渴，而只一向，彼行至火坑。其時有具眼者，如是見彼言：『此人如是踐、如是行、如是進行其道，故到此炭火坑。』其後見彼人陷其火坑、受痛烈、酷烈之受。如是，舍利弗！於此一人，予以如是心知其心。即：『此人如是踐、如是行、如是進行其道，是故彼身壞命終而生於惡生、惡趣、墮處、地獄。』其後予以清淨超人之天眼，見彼身壞命終而生惡生、惡趣、墮處、地獄，受痛烈、酷烈之受。

舍利弗！於此又一人，予以如是心知其心。即：『此人如是踐、如是行、如是進行其道，故彼身壞命終而生於畜生。』其後予以清淨超人之天眼，見彼身壞命終而生於畜生、受痛烈、酷烈之受。舍利弗！譬如，於此有一廁，深踰人身，充滿糞尿，若有人受炎暑之苦，炎暑之惱，疲倦燥渴，而只一向，向廁進行。其時有具眼者，見彼如是言：『此人如是踐、如是行、如是進行其道，故到此廁。』而其後見彼人陷入其廁，而受痛烈、酷烈之受。如是，舍利弗！於此有人，予以心知其心。即：『此人如是踐……如是身壞命終而生於畜生。』其後予以清淨超人之天眼，見彼身壞命終而生於畜生，受痛烈、酷烈之受。

舍利弗！予又一人，以如是心知其心。即：『此人如是踐、如是行、如是進行其道，故身壞命終而生於餓鬼。』而其後予以清淨超人之天眼，見彼如是身壞命終而生於餓鬼，多受苦受。舍利弗！譬如於此有一樹，生於惡地，枝葉枯悴，陰影疏落。而若有人受炎暑之苦，炎暑之惱，疲倦燥渴，只一向，朝彼樹進行。其時，有具眼者，見彼言：『此人如是踐、如是行、如是進行其道，故到此樹。』其後見彼如是於樹蔭，或坐、或臥，多受苦受。如是，舍利弗！於此，予以心知其心。即：『此人如是踐……乃至……身壞……命終……生於餓鬼。』其後予以清淨超人之天眼，見彼如是身壞命終而生於餓鬼，多受苦受。

舍利弗！又有人，以心知其心。即：『此人如是踐、如是行、如是進行其道，是故身壞命終而生於人間。』其後予以清淨超人之天眼，見彼身壞命終而生於人間，多受樂受。舍利弗！譬如於此有一樹生於良地，枝葉繁茂，陰影濃厚。而若有人受炎暑之苦，炎暑之惱，疲倦燥渴，只一向，朝彼之樹進行。其時有具眼者，見彼如是言：『此人如是踐、如是行、如是進行其道，故到彼樹。』其後見彼如是於其樹蔭，或坐、或臥，多受樂受。如是，舍利弗！又，予以心知其心。即：『此人如是踐……生於人間。』其後以清淨超人之天眼，見彼如是身壞命終而生於人間，多受樂受。

舍利弗！予又有一人，以心知其心。即：『此人如是踐、如是行、如是進行其道，是故身壞命終而生於善趣、天界。』其後予以清淨超人之天眼，見彼身壞命終而生於善趣、天界，一向受樂受。舍利弗！譬如有一樓觀，其重閣周圍善塗、防風，閉其門戶窗牖堅密，於此之牀座舖有長毛之絨毯及白羊毛之褥，以花之裝飾掛有羊毛之衾，珠妙鹿皮，備有文茵，具有上蓋，兩側備有緋枕。若有人受炎暑之苦，炎暑之惱、疲倦燥渴，只一向朝彼之樓觀進行。其時有具眼者，見彼如是言：『此人如是踐、如是行、如是進行其道，故到彼之樓觀。』其後於其樓觀，見彼之重閣、彼之林座，彼如是或坐、或臥，一向受樂受。如是，舍利弗！予於此一人，以心知其心。即：『此人如是踐……身壞命終、生於善趣、天界。』其後予以清淨超人之天眼，見彼如是身壞命終而生於善趣、天界、一向受樂受。

舍利弗！予又一人心知其心。即：『此人如是踐、如是行、如是進行其道，故漏盡無漏，心解脫、慧解脫，於現法自知、自證、自達。』其後見彼如是漏盡無漏、心解脫、慧解脫，於現法自知、自證，自達，一向受樂受。舍利弗！譬如於此有一蓮池，其水澄澈，清冷而皎潔，善築堤坡，誠可愛樂，其傍有鬱蒼之叢林。而若有人受炎暑之苦，炎暑之惱，疲倦燥渴，而只一向，向其蓮池進行。其時有具眼者，見彼如是言：『此人如是踐、如是行、如是進行其道，故到彼蓮池。』而其後見彼人，入彼蓮池，沐浴，且飲而滅一切之憂、疲、熱惱，再出之於叢林中，或坐，或臥，而一向受樂受。如是，舍利弗！予於此處一人，以心知其心。即：『此人如是踐、如是行、如是進行其道，故其漏盡、無漏、心解脫、慧解脫，於現法自知、自證、自達。』其後見彼如是，其漏盡、無漏、心解脫、慧解脫，於現法自知、自證、自達，一向受樂受。

舍利弗！此等實有五趣。若有人如是知、如是見，對予言：『沙門瞿曇無超越人法、無特殊之最上智見。沙門瞿曇依推論，推量，唯自顯出而說法。』彼不捨棄其語、不捨棄其心、不捨離其見，恰如持來放置之物，如是彼〔確實迅速〕墮落地獄。舍利弗！恰如具戒、具定、具慧之比丘，於現法到達真智，予以如是言：不捨棄其語，不捨棄其心，不捨離其見，恰如持來放置之物，如是〔確實迅速〕墮落地獄。

舍利弗！予知行四支具足之梵行時，即予實是苦行者、最上之苦行者。予實是貧穢行者、最上之貧穢行者。予實是嫌厭者、最上之嫌厭行者，予實是孤獨行者、最上之孤獨行者。

舍利弗！於此予有如是苦行，即予裸形而是不作法者、食後舐手者，不受『來』之請，又不受『停留』之請、不受齎贈、不受特設、不受特定處之請、不直接受壺口皿緣之食者、不受食於門內、不受食於柴薪之間、不受食於杵之間。二人之食時，〔只由其一人與〕亦不受。由妊婦之食不受、有授乳之婦之食不受。與男人擁抱之女食不受。〔饑饉時〕，集施之食不受。立於狗近處不受。有蠅之群不受。魚肉不食。穀酒、果酒、粥汁、不飲。又予或於一家受食而住一食，或於二家受食，而住二食……七家受食而住七食。又予依一施而度日，又依二施而度日……依七施而度日。予又一日取一食、或二日取一食……七日取一食。如是予至半月一食，專心於定期食之修行。予又唯食野菜、或唯食稷、或唯食糙米、或唯食達多羅、或唯食水草、或唯食糠、或唯食泡、或唯食胡麻粉、或唯食草葉、或唯食牛糞。又予食森樹根野果，或食自然落下之野果。又予著麻、或著麻之混織、或著塚間衣、或著糞掃衣、或著樹皮、或著細羚羊皮、或著細條羚羊皮之編織、或著吉祥草之衣、或著樹皮之衣、或著木羊片之衣、或著人髮編織、或著馬毛之編織衣、或著梟羽衣。又予從拔鬚髮行者而取拔鬚髮行、又予常直立行者不坐，常排座、又常蹲踞、而精勤常蹲踞、又臥棘刺行者而常臥棘刺牀、或予一晚三浴于水中，如是行種種身體之苦行難行。舍利弗！予有如是之苦行。

舍利弗！於此，又如次予有三貧穢行。即多年積蓄塵垢於予身，自然皮生苔。舍利弗！恰如帝因多加樹株多年積畜塵埃，自然皮生苔，如是予多年畜積塵垢於予身，自然皮生苔。舍利弗！如是予心不生『噫嘻！予手拂拭塵垢。』又『或他人手拂予拭此塵埃。』舍利弗！如是實予有貧穢行。

舍利弗！於此予又如次有嫌厭行。舍利弗！即進或退，予甚深注意，而於一滴之水，亦喚起予之憐愍心，願：『予於小生類之惡道，不得殺。』舍利弗！如是予實有嫌厭行。

舍利弗！於此，予又有如次之孤獨行。舍利弗！即予或住於閑林處，若見有牧牛者、或牧畜者、或採草者、或採薪者、或樵夫，予由森林至森林、由密林至密林、由低地至低地、由高地至高地逃行。其故為彼等不見予，又予不見彼等也。舍利弗！恰如住閑林之鹿，見人即由森林至森林、由密林至密林、由低地至低地、由高地至高地而逃行。如是，舍利弗！予或見牧牛者、或牧畜者、或採草者、或採薪者、或樵夫，予由森林至森林、由密林至密林、由低地至低地、由高地至高地之逃行。其故為彼等不見予，又予不見彼等。舍利弗！如是予有孤獨行。

舍利弗！予追走母牛，牧牛者行他處〔去〕時，於牛檻中，四肢匍匐而行，於幼乳食犢之糞。而又，舍利弗！予自己糞尿未終之間而食自身之糞尿。舍利弗！如是予有大不淨食。

舍利弗！又予入恐怖叢林而住。舍利弗！於其處，於可畏怖之叢林，實使畏怖，謂：『不論何人，未去貪欲者，若彼入叢林，幾乎皆身毛豎立。』舍利弗！予於寒冷之夜，從降雪之季月前分第八日、後分第八日止，夜宿露天，晝在叢林。又於酷夏最後之月，晝於露天，夜在叢林。舍利弗！如是予此可驚嘆，而生未曾聞之偈：

『暑日及寒夜獨處怖畏森裸形無火坐默者願成果』

舍利弗！又予臥於塚間，舖死屍之骸骨為牀坐。其時牧童近之唾予、放尿、投塵芥、塞樹皮于予耳。予對彼等不起惡心。舍利弗！如是予於捨而住。

舍利弗！或沙門、婆羅門抱如是說、如是見。即：『依食清淨。』彼等言：『我等以棗果度日。』食棗果、食棗果粉、飲棗果漿、造種種棗果而食。舍利弗！予亦稱唯食一棗果者。舍利弗！汝或生念：『實其時棗果碩大也。』其實不然。其時，雖有之棗果如今日之所見。舍利弗！要唯食一棗果，予之身極衰瘦。其因少食，予之肢節恰如阿氏提加〔草〕、草節，又如伽羅草節。又其因少食，予之臀部恰如駱駝之足，因少食予之脊柱恰如紡錘之連鎖凸凹，因少食予之肋骨如經年堂屋折碎之椽。因少食予之眼球深陷眼眶之水光，可見如深窪，予因少食，予眼窩之眼光，可見如深窪。因少食又恰如取切未熟之苦瓠，因風熱而凋萎皺縮，如是予之頭皮，因少食凋萎皺縮。如是，舍利弗！因如是少食，予之腹皮密著於脊柱時，『觸及予腹皮』即觸到脊柱，『觸及脊柱』即觸得腹皮。因如是少食，予『行糞或尿』而於其處頭向前傾倒。舍利弗！又予慰藉身體，以手摩擦肢體，以手掌擦肢體時，因少食，予身毛腐蝕，與根皆從身脫落。

舍利弗！或沙門、婆羅門抱如是說、如是見。即：『依食有清淨』彼等云：『我等以腰豆度日。』……乃至……云：『我等以胡麻度日。』……乃至……云：『我等以粳米粒而度日。』彼等食粳米、食粳米粉、飲粳米漿、造種種粳米而食。舍利弗！予亦稱認食一粒粳米者。舍利弗！汝或生念：『實其時有大粳米。』其實不然。其時最大粳米，如今日所見也。舍利弗！食一粒粳米，予身極度衰瘦。如是因少食，予之肢節恰如阿素帝伽草節，又如伽羅草節。又因少食，予之臀部恰如駱駝足，予之脊柱恰如紡錘連鎖之凸凹，予之肋骨恰如經年堂屋折碎之椽。又恰於深井之水光可見如深窪，如予因少食，予眼窩之眼光，可見如深窪。又恰如取切未熟之苦瓠，因風熱而凋萎皺縮，如是予之頭皮，因少食而凋萎皺縮。又如是因少食，予之腹皮密著於脊柱，予『觸及腹皮』即觸到脊柱，『觸及脊柱』即觸得腹皮。又因如是少食，予『行糞或尿』而於其處頭向前傾倒。舍利弗！如是又予一面慰藉身體以手掌摩擦肢體。以手掌摩擦肢體時，因少食，予身毛臭腐與根皆由身脫落。舍利弗！以如是行、如是道、如是難行，予以超越人法，未到達特殊最上智見。其為何故，此乃未達聖慧也。若達此聖慧，依解脫之聖導而隨其行，正引導苦滅也。

舍利弗！或沙門、婆羅門抱如是說、如是見，即：『依輪迴而有清淨。』舍利弗！於此長遠之間、予未嘗輪迴，未得輪迴界。然除淨居天外。若輪迴淨居天者，予不再來此世界。舍利弗！又，或沙門、婆羅門抱如是說、如是見，即：『依生有清淨』。舍利弗、於此長遠之間、予未嘗生，然除淨居天外。若予生於淨居天者，予不再來此世界。舍利弗！又，或沙門、婆羅門抱如是說、如是見，即：『依住而有清淨。』舍利弗！於此長遠之間，予未嘗有住，然除淨居天外。若住於淨居天，予不再來此世界。舍利弗！或沙門、婆羅門抱如是說、如是見，即：『依祭祀而有清淨。』舍利弗！於此長遠之間，予未嘗祭祀，不可有得，爾時予為真實貴族灌頂王或大富婆羅門。又，舍利弗！或沙門、婆羅門抱如是說、如是見，即：『以火祀而有清淨。』舍利弗！於此長遠之間，予未嘗修火祀，爾時予為真實貴族灌頂王或大富婆羅門。

舍利弗！或沙門、婆羅門抱如是說、如是見。即：『若人年青時其髮漆黑，充滿血氣、幸運，於人生之初期者，其時達最上智慧辯才。然若人高齡年老而衰，既達人生之終，齡傾達八十歲、九十歲或百歲時，彼之智慧辯才退壞。』然而舍利弗！其有不然。舍利弗！予今高齡年老而衰，達人生之終，齡傾既至八十。舍利弗！於此予四聲聞應有如次，即壽百歲、生百歲，具足最上之憶念、最上之行道、最上之精進，可達最上智慧辨才。舍利弗！恰如訓練有素，巧而熟練之弓術師，以輕矢容易射越〔棕櫚〕之陰葉，如是彼等極善憶念、極善行道、有極堅固之精進，如是有成就最上智慧辯才。彼等對予反複尋問四念處，由其尋問予為彼等解說，因解說彼等依予之解說而憶念。而不再問予，于飲食嚼味之時，糞尿之時，除睡眠疲勞外，不得問答。舍利弗！彼如來說法不得盡，彼如來法字句不得盡，又彼如來之問答不得盡。故彼等四聲聞壽百歲、生百歲、經百歲而死。舍利弗！若汝等置予牀而運，如來之智慧辨才亦不變。舍利弗！若世有論者，或對人能正確語：『無礙法之有情現於世，為眾生利益，為眾生幸福，為世間之愛愍，為人天利益幸福』者，其對於予是正語也。」

爾時，尊者那伽沙蔓羅立於世尊之背後，以扇扇世尊。尊者那伽薩曼羅乃白世尊言：「可驚嘆哉！世尊！未曾有哉！世尊！實聞此法門，予之身毛豎立。世尊！此法門為何名耶？」世尊曰：「是故於此那伽薩曼羅，汝憶持此法門可身毛豎立之法門。」

如是世尊說已。尊者那伽薩曼羅歡喜信受世尊之所說。