1. 聞如是：
一時，佛在舍衛國祇樹給孤獨園。
Thus have I heard:
One time, the Budha was staying at Anaathapindidas Ashrama in Jetavana of Shraavastii.
2. 爾時，世尊告諸比丘：「常當法施，勿習食施。所以然者，汝等今有果報之祐，使我弟子恭敬於法，不貪利養。設貪利養者，則有大過於如來所。何以故？謂眾生類不分別法，毀世尊教；已毀世尊教，後不復得至涅槃道，我便有恥。所以然者，謂如來弟子貪著利養，不行於法，不分別法，毀世尊教；已毀世尊教，復不至涅槃道。汝今，比丘！當念法施，勿思欲施，便得稱譽，多聞四遠，恭敬於法，不貪財物，此則無有羞恥。所以然者，如來弟子以好法施，不貪思欲之施。是謂，比丘！當念法施，勿學財施。汝等比丘，吾說此義，為因何義而說此緣乎？」
At that time, Budha said to the Bhikshus, “You should always practice the giving of Dharma, not the giving of food. Why is this? Because you now have the blessing of karmic rewards, which causes my disciples to revere the Dharma and not crave material gain. If they were to crave material gain, it would be a great fault in the eyes of the Tathaagata.
Why is this?
Because sentient beings would fail to discern the Dharma and would thereby defile the teachings of the Bhagavat. Having defiled the teachings of the Bhagavat, they would no longer attain the path to Nirvana, and I would feel ashamed. Why is this? Because the disciples of the Tathaagata, being attached to material gain, would not practice the Dharma, fail to discern the Dharma, and defile the teachings of the Bhagavat. Having defiled the teachings of the Bhagavat, they would not attain the path to Nirvana.
Now, Bhikshus, you should focus on the giving of Dharma, not on the giving of material things. By doing so, you will gain praise, become widely learned, revere the Dharma, and not crave wealth. This will free you from shame. Why is this? Because the disciples of the Tathaagata give the good Dharma and do not crave the giving of material things. Therefore, Bhikshus, you should focus on the giving of Dharma and not learn the giving of wealth. Bhikshus, I have explained this teaching. For what reason have I explained this cause?”
3. 爾時，諸比丘白世尊曰：「唯願世尊事事分別。」
At that time, the bhikshus said to the Budha, ‘We only wish, Budha, that you explain and differentiate everything for us.’
4. 爾時，世尊告諸比丘：「昔有一人請吾供養，然吾爾時有遺餘法而可除棄。有二比丘從遠方來，形體困篤，顏色變易。爾時，我便語彼比丘，作是語：『有遺餘法而可除棄，隨時須者，便可取之而自營己。』時，一比丘便作是念：『世尊今日有遺餘法而可除棄，隨時須者，便可取之。設復我等不取食者，便當以此食捨于淨地。若著水中。然今我等宜取此食，以充虛乏，加得氣力。』爾時，彼比丘復作是學：『佛亦作是說：「當行法施，莫行思欲之施。所以然者，施中之上無過財施，然復法施於中最尊。」我今堪任竟日不食，猶得自濟，不須受彼信施之福。』爾時，彼比丘便自息意，不取彼施，形體困篤，不自顧命。
At that time, the Budha spoke to the bhikshus:
‘Once, there was a person who asked me for alms. At that time, I had some leftover food which could be discarded. Two bhikshus came from a distant place, their bodies weak and their faces altered.
At that time, I spoke to those bhikshus, saying: “There is some leftover food which can be discarded; whenever necessary, take it and use it for yourselves.”
Then, one bhikshu thought to himself: “Today, the Budha has some leftover food which can be discarded; whenever necessary, we can take it. If we do not take the food, we should leave it in a clean place. If we leave it in water, it would be inappropriate. But now, we should take this food to relieve our hunger and regain our strength.”
At that time, the other bhikshu reflected again: “The Budha also said: ‘One should give the gift of the Dharma, not the gift of material desire. The reason for this is that the greatest form of giving is the giving of material possessions, but the most esteemed gift is the giving of the Dharma.’ I now can endure without food for the entire day and still manage on my own, without needing to receive the merit from others’ offerings.”
At that time, the bhikshu calmed his mind and did not take the offering. His body remained weak, and he did not concern himself with his life.’
5.「彼時，第二比丘復作是念：『世尊亦有遺餘之法而可除者，設我等不取食者，便當困篤。今以此食用充虛乏，加得氣力，晝夜安寧。』爾時，彼比丘便取食之，晝夜安隱，氣力充足。」
“At that time, the second bhikshu thought to himself: ‘The Budha also has some leftover food that can be discarded. If we do not take the food, we will become weak. Now, by using this food, we can fill our hunger, regain our strength, and have peace and comfort day and night.’
At that time, the bhikshu took the food, and was at ease day and night, with his strength restored.”
6. 佛告諸比丘：「彼比丘雖復取彼供養，除去虛乏，氣力充足，不如先前比丘可敬，可貴，甚可尊重。彼比丘長夜名稱遠聞，於律知足，易充易滿。諸比丘當學法施，勿學思欲之施。我前所說者，由此因緣。」
The Budha spoke to the bhikshus:
‘Although that bhikshu took the offering and removed his hunger, regaining his strength, he is not as worthy of respect, honor, and reverence as the first bhikshu. The first bhikshu is widely known, his name resounds far, and he is content with the precepts, easy to satisfy and full of discipline.
You bhikshus should learn to give the gift of the Dharma, not the gift of material desire. What I have said previously is based on this cause and condition.’
7. 爾時，世尊說此語已，便從坐起而去。
At that time, after the Budha had spoken these words, he rose from his seat and departed.
8. 是時，眾多比丘復作是念：「向者，世尊略說其要，竟不廣普，便從坐起，入寂靜室。今此眾中誰能堪任於此略義而廣普演其義 者也？」是時，眾多比丘復作是念：「今尊者舍利弗，世尊所譽，我當盡共詣彼舍利弗所。」是時，眾多比丘便往至尊者舍利弗所，共相禮拜，在一面坐。在一面坐已。是時，眾多比丘所可從世尊聞事，盡向舍利弗說之。
At that time, many Bhikshus thought, “Earlier, the Budha briefly explained the essential points but did not expound on them in detail. Then, he rose from his seat and entered a quiet chamber. Now, among this assembly, who is capable of elaborating on this brief teaching and explaining it in full?”
At that time, many Bhikshus again thought, “Now, the Venerable Saariputra is praised by the Budha. We should all go to him.”
Then, many Bhikshus went to the Venerable Saariputra, paid their respects, and sat down to one side. After they had taken their seats, they conveyed to Saariputra all that they had heard from the Budha.
9. 是時，尊者舍利弗告諸比丘：「云何世尊弟子貪著利養，不修行法？云何世尊弟子貪修行法，不貪利養？」
At that time, the Venerable Saariputra said to the Bhikshus, “How does a disciple of the Budha become attached to gain and offerings without practicing the Dharma? And how does a disciple of the Budha devote themselves to practicing the Dharma without being attached to gain and offerings?”
10. 爾時，眾多比丘白舍利弗曰：「我等乃從遠來，請問其義，得修行之。尊者舍利弗堪任者，便與我等廣演其義。」
At that time, many Bhikshus said to Saariputra, “We have come from afar to ask about this meaning so that we may practice it. Venerable Saariputra, if you are capable, please expound upon it for us in detail.”
11. 舍利弗告曰：「諦聽！諦聽！善思念之，吾當與汝廣演其義。」
Listen carefully! Listen carefully! Reflect deeply on this, and I will expound its meaning to you in detail.
12. 爾時，眾多比丘對曰：「如是。」
At that time, many Bhikshus replied, “So it is.”
13. 舍利弗告曰：「世尊弟子所學寂靜念安，聲聞弟子不如是學；世尊吐教所應滅法，而諸比丘亦不滅之；於中懈怠起諸亂想，所應為者而不肯行，所不應為者便修行之。爾時，諸賢長老比丘於三處便有羞恥。云何為三？世尊常樂寂靜之處，爾時聲聞不作是學，長老比丘便有羞恥。世尊教人當滅此法，然 比丘不滅此法，長老比丘便有羞恥。於中起亂想之念，意不專一，長老比丘便有羞恥。
Saariputra said, “A disciple of the Budha should cultivate tranquility, mindfulness, and peace, yet the Shraavaka disciples do not practice in this way. The Budha has taught the Dharma to extinguish defilements, but the Bhikshus do not eradicate them. Instead, they fall into negligence and give rise to scattered thoughts. They fail to practice what should be done and instead engage in what should not be practiced.
At that time, the noble elder Bhikshus felt a sense of shame in three ways. What are the three?
First, the Budha constantly delights in places of tranquility, yet the Shraavaka disciples do not practice accordingly—this brings shame to the elder Bhikshus.
Second, the Budha teaches that one should extinguish defilements, yet the Bhikshus do not do so—this brings shame to the elder Bhikshus.
Third, when one gives rise to scattered thoughts and lacks a focused mind—this brings shame to the elder Bhikshus.”
14.「諸賢當知，中比丘於三處便有羞恥。云何為三？世尊常樂寂靜之處，爾時聲聞不作是學，中比丘便有羞恥。世尊教人當滅此法，然彼比丘不滅此法，中比丘便有羞恥。於中起亂想之念，意不專一，中比丘便有羞恥。
“The noble ones should know that ordinary Bhikshus also feel shame in three ways. What are the three?
First, the Budha constantly delights in places of tranquility, yet the Shraavaka disciples do not practice accordingly—this brings shame to the ordinary Bhikshus.
Second, the Budha teaches that one should extinguish defilements, yet those Bhikshus do not do so—this brings shame to the ordinary Bhikshus.
Third, when one gives rise to scattered thoughts and lacks a focused mind—this brings shame to the ordinary Bhikshus.”
15.「諸賢當知，年少比丘於三處便有羞恥。云何為三？世尊弟子常樂寂靜之處，爾時聲聞不作是學，年少比丘便有羞恥。世尊教人當滅此法，然彼比丘不滅此法，年少比丘便有羞恥。於中復起亂想之念，意不專一，年少比丘便有羞恥。是謂，諸賢！貪著於財，不著於法。」
“The noble ones should know that young Bhikshus also feel shame in three ways. What are the three?
First, the disciples of the Budha constantly delight in places of tranquility, yet the Shraavaka disciples do not practice accordingly—this brings shame to the young Bhikshus.
Second, the Budha teaches that one should extinguish defilements, yet those Bhikshus do not do so—this brings shame to the young Bhikshus.
Third, when one gives rise to scattered thoughts and lacks a focused mind—this brings shame to the young Bhikshus.
Thus, noble ones, those who are attached to wealth and possessions but not devoted to the Dharma bring shame upon themselves.”
16. 諸比丘白舍利弗曰：「云何比丘貪著於法，不著於財？」
The Bhikshus said to Saariputra, “How does a Bhikshu become attached to the Dharma and not to wealth?”
17. 舍利弗曰：「於是，比丘！世尊樂寂靜之處，聲聞亦學如來樂寂靜之處；世尊所說[11]當滅此法，諸比丘便滅此法；不懈[12]怠，[13]亦不亂，所應行者便修行之，所不應行者便不行之。諸賢當知，長老比丘於三處便有名稱。云何為三？世尊樂寂靜之處，聲聞亦樂寂靜之處，長老比丘便有名稱。世尊教人當滅此法，爾時比丘便滅此法，長老比丘便有名稱。於中不起亂想之念，意常專一，長老比丘便有名稱。
Saariputra said, “Bhikshus, in this way: The Budha delights in places of tranquility, and the Shraavaka disciples also learn to delight in such places. The Budha has taught that certain defilements should be extinguished, and the Bhikshus accordingly extinguish them. They are neither negligent nor distracted; they practice what should be practiced and avoid what should not be practiced.
Noble ones, you should know that elder Bhikshus gain a good reputation in three ways. What are the three?
First, the Budha delights in places of tranquility, and the Shraavaka disciples also delight in such places—this brings a good reputation to the elder Bhikshus.
Second, the Budha teaches that one should extinguish defilements, and the Bhikshus extinguish them accordingly—this brings a good reputation to the elder Bhikshus.
Third, they do not give rise to scattered thoughts, and their minds remain focused—this brings a good reputation to the elder Bhikshus.”
18.「諸賢當知，中比丘於三處便有名稱。云何為三？世尊樂寂靜之處，聲聞亦樂寂靜之處，中比丘便有名稱。世尊教人當滅此法，爾時比丘便滅此法，中比丘便有名稱。於中不起亂想之念，意常專一，中比丘便得名稱。
“The noble ones should know that ordinary Bhikshus also gain a good reputation in three ways. What are the three?
First, the Budha delights in places of tranquility, and the Shraavaka disciples also delight in such places—this brings a good reputation to the ordinary Bhikshus.
Second, the Budha teaches that one should extinguish defilements, and the Bhikshus extinguish them accordingly—this brings a good reputation to the ordinary Bhikshus.
Third, they do not give rise to scattered thoughts, and their minds remain focused—this brings a good reputation to the ordinary Bhikshus.”
19.「諸賢當知，年少比丘於三處便有名稱：云何為三？於是，比丘！世尊樂寂靜之處，年少比丘亦樂寂靜之處，年少比丘便有名稱。世尊教人當滅此法，爾時比丘便滅此法，年少比丘便有名稱。於中不起亂想之念，意常專一，年少比丘便有名稱。
“The noble ones should know that young Bhikshus also gain a good reputation in three ways. What are the three?
First, the Budha delights in places of tranquility, and young Bhikshus also delight in such places—this brings a good reputation to the young Bhikshus.
Second, the Budha teaches that one should extinguish defilements, and the Bhikshus extinguish them accordingly—this brings a good reputation to the young Bhikshus.
Third, they do not give rise to scattered thoughts, and their minds remain focused—this brings a good reputation to the young Bhikshus.”
20.「諸賢當知，貪之為病，甚大災患，瞋恚亦然。貪婬、瞋恚滅者，便得處中之道，眼生、智生，諸縛休息，得至涅槃。慳疾為病，亦復極重，煩惱燒煮，憍慢亦深。幻偽不真，無慚、無愧，不能捨離，婬欲敗正，慢、增上慢亦復不捨。此二慢滅，便得處中之道，眼生、智生，諸縛休息，得至涅槃。」
“The noble ones should know that greed is a disease and a great calamity, and anger is the same. Those who extinguish greed, sensual desire, and anger attain the middle path, giving rise to vision and wisdom. All bonds come to rest, and they reach Nirvana.
Miserliness and envy are also severe afflictions, burning the mind with defilements, and arrogance runs deep. Deception and falsehood are not genuine, and those who lack shame and remorse cannot abandon them. Sensual desire corrupts righteousness, and both pride and excessive pride are not easily relinquished.
When these two forms of pride are extinguished, one attains the middle path, giving rise to vision and wisdom. All bonds come to rest, and one reaches Nirvana.”
21. 比丘白曰：「云何，尊者舍利弗！處中之道，眼生、智生，諸縛休息，得至涅槃？」
The Bhikshu asked, “How, Venerable Saariputra, does one attain the middle path, giving rise to vision and wisdom, bringing all bonds to rest, and reaching Nirvana?”
22. 舍利弗言：「諸賢當知，所謂賢聖八品道是。所謂正見、正治、正語、正行、正命、正方便、正念、正三昧。是謂，諸賢！處中之道，眼生、智生、諸縛休息，得至涅槃。」
Saariputra said, “Noble ones should know that this refers to the Noble Eightfold Path, namely: Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.
This, noble ones, is the middle path, which gives rise to vision and wisdom, brings all bonds to rest, and leads to Nirvana.”
23. 爾時，眾多比丘聞尊者舍利弗所說，歡喜奉行。
At that time, the many Bhikshus, having heard the words of the Venerable Saariputra, they followed it with joy.