This is the default header for all files in the database. Files which contain gaiji, however, have an additional CHARDECL section in the ENCODINGDESC below.
The project was conducted 2005-2008. Some minor revisions and additions were done in 2009.
All texts used with permission. Copyright for the Chinese text lies with the Chinese Buddhist Electronic Text Association (CBETA). Copyright for the Pāli text lies with the Vipassana Research Institute. Copyright for the Sanskrit text lies with Fumio Enomoto. Copyright for the English text lies with Marcus Bingenheimer. The Tibetan and Manchu texts are in the public realm. The digital edition itself is made available under the LGPL.
If Chinese, the text below is based on the Taishō text from the CBETA-Database
(Version Feb.2006). If Pāli, the text base is the VRI Chaṭṭa Saṅgāyana edition
(ver.3). If Sanskrit the text base is
This file has been created in the project "A Digital Comparative Edition of the Bieyi za ahan jing" conducted at the Chung-hwa Institute for Buddhist Studies 中華佛學研究所 and the Dharma Drum Buddhist College 法鼓佛教研修學院. The project is funded by the Chiang Ching-kuo Foundation for International Scholarly Exchange 蔣經國國際學術交流基金會. The aim of the project is to produce a comparative digital edition and partial translation of the 364 sutras of the BZA and their parallels. The texts are kept in single files in an eXist database and are realized via XQuery and XSLT as HTML for the online user. The project lasts from 2005-2008. For any changes after 2008 see the revision description.
Changes from the respective text base are usually marked with a RESP="t.100" attribute on the containing elements
BZA: New Punctuation. Markup of person and place names. Verse and prose. References to the print edition (Taishō). Corrected characters (according to CBETA).
ZA: New Punctuation. Verse and prose. References to the print edition (Taishō).
Other Chinese: Parallel and not-parallel divisions regarding the BZA. Verse and Prose.
Pāli, Sanskrit, Tibetan: Parallel and not-parallel divisions regarding the BZA. Verse and Prose. Variant readings.
如是我聞:一時佛在
爾時
世尊!若有比丘,在於學地,所作未辦,
常欲 常 當 進求阿羅漢果,入於涅槃,云何比丘修習幾法,盡諸有漏,心得無漏,心得解脫,慧得解脫;於現在世獲其果證,得無漏戒,決定自知:我生已盡,梵行已立,所作已辦,不受後有? 進求 求進
佛告摩訶男:
若有比丘,在於學地,未得無學,意恒進求欲得涅槃,常修六念,譬如有人,身體羸瘦,欲食美饍,為自樂故。諸比丘等亦復如是,
為涅槃 為 為得 故,修於六念。何等為六? 一者、念於如來.應供.正遍知.明行足.善逝.世間解.無上士.調御丈夫.天、人師.佛.世尊。當于爾時無有貪欲、瞋恚、愚癡,唯有清淨、質直之心。以直心故,得法得義,得親近佛,心生歡喜。以歡喜故,身得猗樂。以身樂故,其心得定。以得定故,怨家及己親族,於此二人無怨憎想,心常平等,住法流水,入於定心。修念佛心,趣向涅槃,是名念佛。 二者、念法。所謂法者,即是如來所有功德──十力、無畏,必趣涅槃,應當至心觀察是法。智者自知,聖弟子者應修念法。爾時離於貪欲、瞋恚、愚癡,唯有清淨、質直之心。以直心故,得義得法。以親近法,心生歡喜。以歡喜故,身得猗樂。得猗樂故,其心得定。以得定故,於怨憎所其心平等,無有愛瞋,住法流水,入於定心。修念法觀,趣向涅槃,是名念法。 三者、念僧。所謂僧者,如來弟子得無漏法,能為世間作良福田。何等名為良福田耶?有向須陀洹,有得須陀洹已,有向斯陀含,有得斯陀含,有向阿那含,有得阿那含,有向阿羅漢,有得阿羅漢,是則名為良祐 故 福田。具戒、定、慧、解脫、解脫知見,應當合掌,恭敬其人。以念僧故,得法得義。得親近僧,心生歡喜。生歡喜故,乃得快樂。得快樂故,其心得定。以得定故,於怨憎所其心平等,無有貪欲、瞋恚、愚癡,唯有清淨、質直之心,住法流水,入於定心。修念僧觀,趣向涅槃,是名念僧。 云何念戒?所謂不壞戒、不缺戒、不雜戒、無垢戒、離恐懼戒、非戒、盜戒、清淨戒、具善戒。念如是等諸禁戒時,即得離於貪欲、瞋恚、愚癡、邪見。離諸惡故,得法得義。得親近戒,心生歡喜。以心喜故,乃得快樂。心 得樂故,其心得定。以得定故,於怨憎所其心平等、清淨、質直,住法流水,入於定心。修念戒想,是名念戒。 云何念施?念己所施護得善利,一切世間為慳、嫉所覆。我於今者得離如是慳貪之垢,住捨心中,於一切物心無悋惜,持用布施。既布施已,我心應喜。猶如大祠,分己財物,捨與他人。若能如是修施心者,於現世中得法得義,得親近施,無有貪欲、瞋恚、愚癡,唯有清淨、質直之心,應生歡喜。以歡喜故,身得快樂。身快樂故,其心得定。以心定故,於怨憎所心無高下,住法流水,入於定心。修念施想,是名念施。 云何念天?所謂四天王、三十三天、炎摩天、兜率天、化樂天、他化自在天。此諸天等若當信心因緣力故,生彼天者,我亦有信、戒、施、聞、慧,亦復如是。以此功德,生天上者,我亦 得 快 具有如是功德,當生彼天。念如斯天,以念天故,離於貪欲、瞋恚、愚癡,唯有清淨、質直之心,於現世中得法得義,得親近天,心生歡喜。心歡喜故,身得快樂。得快樂故,其心得定。 具 見 心得定故,於怨憎所心無高下,住法流水,入於定心。修念天想,是名念天。 摩訶男!若有比丘,住於學地,所作未辦,常欲進求阿羅漢果,入於涅槃,應當至心修是六念。以能修習 心得 以心 斯六念故,盡諸有漏,心得解脫,慧得解脫;於現在世獲其證果,即得證已,作是唱言:我生已盡,梵行已立,所作已辦,不受後有。 斯 斷
時摩訶男及諸比丘聞佛所說,歡喜奉行。